Exposition of the Lords Prayer

Our Father, &c.

THIS word [ Our ] implieth what affection we must bear towards men; namely, that when we bring our sacrifices of prayer and praise before the Lord, we should be so far in love and charity with men, that we should wish them as well as our selves, and pray and praise God for them, as well as for our selves: So that hence we learn;

That when we are to call upon the name of the Lord, we must so deal for our selves and our own [Observat. 2] matters, as that we be also mindful of others.

All Christians should have such a fellow-feeling each of others necessities, as that they should make others case to be their own, and become suitors for them, and with thankfulness acknowledge their graces before their heavenly Father, who requireth this duty at their hands. As we see, where the Apostle exhorteth Timothy, That first of all supplications, prayers, and giving of thanks be made for all men. And so in James, acknowledge your faults one to another, and pray one for another. Yea, not only so; but we are enjoined that which doth more cross our wicked flesh, viz. to pray for our enemies. Now if it be a duty to pray for them, that do hate, malign, hurt and persecute us, and that when there is little or no appearance of grace and religion in them; Then how much more are we tied to become Petitioners for those that are friends to us, to God's Church, and faithful servants unto the Lord himself? And as this is commanded, so was it practiced, as by other of the holy men of God, so especially, by the Apostle Paul, who did without ceasing night and day remember in his prayers the Churches which he himself and others had planted: as also divers particular persons, which were of special note and employment in the Churches, and in establishing and propagating the Gospel of Christ: yea, he did not only make continual mention of them in his prayers, but he was also mindful of them in his thankesgivings. As he saith, I thank my God (saith he) having you in perfect memory, because of the fellowship which you have in the Gospel from the first day until now. And the like is done by the converted Jews (as we may read in the Acts ) to whom when Peter had rendered a reason why he preached unto and conversed with the Gentiles, and shown them that he had special warrant by a vision from heaven so to do: It is said, When they had heard these things, they held their peace and glorified God, saying, Then hath God also to the Gentiles granted repentance unto life. And so the Churches of Judea, when they heard of Paul's conversion, that he that had persecuted them in times past, now preached the faith, which before he destroyed, They glorified God for him, for whom no doubt, they had oftentimes before instantly prayed unto the Lord.

And it is meet that all the Saints of God, [Reason.] while they are in their pilgrimage should perform this duty, mutually one for another, because, they are members of the same head, branches of the same vine, Temples of the same Spirit, children of the same Father, and heirs of the same Kingdom. In which regard, as they are nearly linked together, so should they have their hearts as firmly knit together in one; And then it cannot be but there must needs proceed thence, many holy and heavenly requests, and praises for one another, which will ascend as incense into the nostrils of the Lord of hoastes, and be more pleasing unto him, then the most costly and precious perfumes can be unto us.

With earthly Princes, the fewer petitions we prefer, and the fewer persons we make suite for, the better (commonly) we speed; but it is otherwise, with the King of Kings, the more in number our supplications are, and the more the persons are for whom we supplicate, the better shall our success be: And the more we urge for others, with the greater blessing and peace shall we go away our selves, according to that in the psalm, Pray for the peace of Jerusalem, let them prosper that love thee.

Seeing then that the truth of this Doctrine is so clear, it serveth;

First, to convince divers, and those of God's own [Use 1] Children to be very faulty, who notwithstanding they make many prayers, and multiply their petitions before the Lord, yet they are so possessed with self-love, and self-respect, that they are wholly taken up with their own matters, and are utterly forgetful of others, either to pray for them, or to praise God in their behalf. If any one have offended them, he shall have many ill words, but few good prayers from them. If any one be converted, or bettered, they seldom or never fall on their knees, to bless the name of God for his mercy and goodness towards him: this is an evident token that they have little love unto their brethren, or ze • le of God's glory: He that is a true brother, must show his brotherly affection by brotherly actions. And they that cannot afford others a part and portion in their prayers, can have little expectation of comfort and benefit from the prayers of others, when they stand in greatest need of them. And further, when the Lord bestows a blessing upon any of his people, they shall be so far from being stirred up to joy and thanksgiving therefore, that they will be ready rather to envy and malign them for the same.

Again, this is for singular comfort for all such [Use 2] as do in their hearts fear the Lord: For there is never a Christian throughout the world, that prayeth for himself, but he doth more or less pray for them, and glorify God for them, which is an especial part of the communion of Saints. What then though we be dull and heavy-hearted, so that we cannot pour out our souls before the Lord as we ought to do? Was there not a time, when we could (through God's grace) have prayed, and did pray, and that earnestly, not only for our selves, but likewise for others? If our consciences witness thus much for us; let us not be dismayed, as if we should be utterly destitute of good things, because we cannot ask them in that manner as we would: for doubtless, at that very time when we feel greatest inability unto this holy exercise, there are many thousand Christians in the world, on their knees offering up strong cries unto God, which we have as good interest in, as themselves.

The consideration whereof, should sustain us, and hold our hearts in hope and expectation of favor from God, when we find our selves most unapt and unfit for this spiritual work of prayer. When Peter was fast bound in prison, and sleeping betwixt two Soldiers, bound with two chains, the prayers of the Saints were still ascending for him, which did so pierce the heavens, that they caused the chains to fall off from his hands, and made the prison doors and the iron Gate, to open unto him of their own accord, to the great comfort of the Church, and astonishment of their adversaries. And of no less force may and shall the suites and requests of God's servants be for us, when we are fast bound and fettered by sin and Satan, and have less power to free our selves from their bondage, then Peter had to escape out of the hands of Herod, and of the Soldiers and keepers that watched him with all care and diligence. For it is a true saying and worthy of all men to be remembered, That the prayers of the righteous avail much, if they be fervent. Thus much concerning that point, how we must stand affected toward men, now it follows to be considered, how we must be persuaded of God in these words.

Father, which art in Heaven.

First, for the word Father, It implieth thus much. That;

Until we be assured that God is become our Father in Christ, we have nothing to do with any petition in the Lord's Prayer.

In plainer terms it is thus much; We cannot pray at all in acceptable sort, so as we may please the Lord, and gain any true comfort and peace unto our souls, till this persuasion be settled in our hearts, viz. That we are God's children, and that he is our Father. Therefore it is that the Saints do usually (as we may observe in the Scriptures) lay this as the foundation of their prayers, That the Lord is their God, that he is their portion, the God of their salvation, their merciful God, &c.

And again, the Church useth the very words of this prayer, But now O Lord thou art our Father, &c. Neither is it without cause, that the Lord would have us in assurance of faith to call him Father; for indeed he is such a one, not only in name, but also in nature. Nay, he hath all the properties of a Father, in a far more excellent manner and measure, then any man in the world hath or possibly can have.

For, first of all, He taketh knowledge of all the [ 1] wants, grievances, and miseries of his children. As appeareth in that argument which Christ Jesus useth to dissuade men from carking and vexing cares for the things of this life: For, your heavenly Father (saith he) knoweth that ye have need of all these things. And so the Lord telleth Moses concerning his afflicted Church in Egypt, I have seen, I have seen the troubles of my people which are in Egypt, and have heard their cry, because of their task-masters: for I know their sorrows. From which places it is evident, that there is not one of God's family, but he takes notice what his necessities, and what his sorrows and sufferings are; There is none that wanteth money, food, apparel, or sleep in the night, or any earthly thing whatsoever, but he is fully acquainted with it, and thoroughly considereth of it. There is no temptation, doubt, or fear in their minds: no discomfort or heaviness in their hearts: no mischief intended by Satan, or by men against their persons or estates, but the Lord is privy unto all: whereas earthly Fathers are ignorant of sundry of their Children's wants and griefs, as well in the night when they are sleeping, as in the day when they are absent from them. Yea, when they are present with them, they are utterly unacquainted with many inward matters that are amiss in their souls: as also with divers plots and practices of malicious enemies, for the endangering of their bodies, or the endammaging of their estates. So that in this regard, the Lord goeth infinitely beyond them.

Secondly, As he knoweth their needs, so he pitieth them therein; as a Father doth his child whom he loveth, nay, he hath a more tender respect of them, then any mother can have of the fruit of their own womb: for so saith the Prophet Isaiah: Can a woman forget her child, and not have compassion on the son of her womb: though they should forget, yet will I not forget thee.

Thirdly, for his love unto his Children, our [ 3] Savior declareth what it is, where he saith, Thou hast loved them, as thou hast loved me. Neither doth Christ Jesus envy, that they should be so highly in God's favor, but prayeth in the next verse: Father I will that they which thou hast given me may be with me where I am, that they may behold the glory that thou hast given me. A man would think it strange, that he should bring such base and vile creatures as we are, unto such exceeding great glory; but it is stranger that he should deal so with his own Son: nay, we think that but equal and right. And why then should we make question of the other, seeing that he loveth us as he doth his own son? which loving affection of his is further expressed unto us, where he is called, the Father of mercies, and God of all consolations. Whence it appeareth, that all the mercy and kindness that is in any creature, is derived from him, as from a fountain, and therefore is in his own Majesty infinitely more absolute and perfect.

From this which hath been spoken, it is clear, that he is a Father indeed, as well as in Name.

Now it remaineth that we show what necessity there is, for us to believe and to be persuaded that he is our Father, to the intent, that we may more faithfully and comfortably call upon his name. Which will be plain and evident if we well consider;

• 1. How miserable our case is without this.
• 2. How happy and blessed it is, when we have attained hereunto.

First, our case is very woeful and hard, whether [Reason 1] we look;

• 1. Unto God: or,
• 2. Unto our selves.

First for God, he is in himself a just Judge, and [ 1] such an one as can endure no iniquity, nor bear with the least blemish and imperfection, unless satisfaction be made unto his Justice for the same. And then for our selves, both our persons and our best services are stained with manifold corruptions; and therefore cannot possibly find any acceptance with so holy and so just a God as the Lord is. Nay, indeed they are an abomination unto his Majesty, and in themselves must needs procure punishment, rather then a blessing from him. Which being considered; we may plainly perceive that it much concerneth us, before we approach unto the throne of Grace, earnestly to seek to have our persons reconciled unto the Lord, and to be assured that he is become our merciful Father in Christ Jesus, that so through him our sacrifices may be accepted and rewarded of the Lord.

Now as the necessity of the assurance of God's favor appeareth by this, that we are very miserable [ 2] without it, so doth it also by this, that we are exceeding happy when we have the fruition of it: according to that of the Psalmist, Blessed are the people, whose God is the Lord. Which happiness consisteth of sundry particulars, as namely;

First, That whosoever hath this assurance, this person hath all the Attributes of God set a-work for his good, the persuasion whereof must needs be a great strengthening unto his faith in prayer. [ 1] He hath the power of God to assist and uphold him, to protect and defend him, and to overthrow all adverse power that comes against him. He hath the wisdom of God to watch over [ 2] him, to fore-see dangers, to prevent them, to find out means of deliverance when crosses are upon him, and in a word, to rid him out of all doubts and difficulties, and to direct him in all things that do concern him, either for his present or everlasting estate. Further, he hath the mercy of God, set a-work for the pardoning [ 3] of his daily offenses, and the plentiful supply of all needful comforts, and (not to instance in all the particular Attributes of the Lord ) he hath him to be an All-sufficient God unto him, for the accomplishing and perfecting of his happiness.

Secondly, he hath right to all the merits of [ 2] Christ Jesus, and the saving graces of the Spirit, he is justified already, and hath all his iniquities washed away, so that he is without spot in God's account. Which is the ground of all happiness, according as the Prophet speaketh: Blessed is the man, whose iniquity is forgiven, and whose sin is covered. Blessed is the man to whom the Lord imputeth no sin. And as he is justified, so is he also sanctified: (for these two are inseparable companions) God takes away the stony heart out of his body, and giveth him instead thereof an heart of flesh. He putteth his spirit into him, which sanctifieth him throughout, in his mind, memory, will, in his conscience affections, and in every power and faculty of body and soul.

Thirdly, hereupon ensueth another privilege [ 3] and that is, That he hath peace with all the creatures, as it is promised in Hosea, when the Lord marrieth the people unto himself, then he will make a Covenant for them with the wild beasts; and with the fowls of the heaven, &c. So that look where God favors, there all the creatures shall favor, and procure the benefit and comfort of the party favored, for they are all God's servants, & must therefore be at his appointment

Fourthly, whosoever hath gotten this assurance, [ 4] that he is within the Covenant of Grace, and is partaker thereof, he hath freedom from all hurtful crosses, He shall no more bear the reproach of famine, nor feel the sting of any other judgment, but all shall work together for the best unto him.

Lastly, every such person may rest confidently persuaded of his final perseverance, and [ 5] continuance in well doing unto the end, and so of his everlasting salvation in the heavens, for that is a part of God's Covenant, That he will put his fear into his servants hearts, so that they shall never depart from him. Slip and fall they may, and will, but fall quite away they cannot possibly. None can take them out of God's hands, for he is stronger then all. And will preserve them while they live, and raise them up at the last day, to have full communion with himself. And to inherit the kingdom prepared for them, from the beginning of the world. To which purpose our Savior saith unto his Disciples, Fear not little flock, for it is your Fathers pleasure to give you a Kingdom. If once the Lord become a Father unto any, he needs not to be terrified and amazed at anything that shall fall out, for howsoever it goes with others, he shall not fail of that celestial happiness, which God of his own good pleasure hath provided for his Children. All which reasons laid together, should be as so many forcible arguments to convince us of the point in hand: that it is a thing absolutely needful in our prayers, and supplications to be in some good measure assured that God is our Father.

Which being so, maketh first of all for the [Use 1] utter overthrow of that opinion, and most uncomfortable doctrine of the Papists, and of all hypocrites, that count it heinous presumption for any one to say, That he is assured of his election, and that God is become his Father in Christ: for by that which hath been said, it is apparent that none without this assurance can make a faithful and acceptable prayer before the Lord, therefore how requisite it is, let any indifferent man judge. And here let us note (by the way) what small cause the Papists have to boast of the multitude of their prayers: for they profess that they are not sure of that which is here required, viz. that God is their Father, without which (as we have heard) every prayer that we make is a means to provoke the Lord to plague us, rather then any way to procure his blessings upon us, and therefore they can have small comfort in the petitions which they have & do put up before him; nay, look how many prayers they make, so many sins they commit, in that they take his holy name in vain, all their crying is but as the howling of dogs, and contenteth the Lord's ears no more than that doth ours.

Let us in this case mark what the Author to the Hebrews saith, He that cometh to God must believe that God is, and that he is a rewarder of those that diligently seek him. It is not sufficient for him that prayeth, to know that he is a God, (for so far the Devils go) but that he is his God, and will show himself to be his God, by recompensing him according to his faithfulness in seeking of him. Otherwise, if we be not persuaded that he is full of power, wisdom, full of goodness and of truth, and that he will manifest these his heavenly properties for our relief and comfort when we call upon him, we shall rather run unto any in our need, then unto him, or if we do come unto him, we shall not be fervent in our suites, or if we be earnest for a fit (in a passion) yet we shall not be able to hold out therein. In which regard it is very necessary, that we believe that he is a rewarder of such as are suitors unto him, and consequently that he is our Father, that we are in favor with him, and he bound by Covenant unto us.

Therefore (in the second place) This should [Use 2] cause us to use our best endeavors to get this assurance firmly grounded in our hearts, viz. that God is our Father, and that we are his childen: which that we may attain unto, let us labor to have in us these notes thereof, which follow.

It is out of question, that none is the child of God by nature, but everyone the child of wrath; And therefore whosoever would derive his pedigree from God, must be able to show that he hath been begotten again by the word of truth: for except a man be regenerated, he hath no place in the kingdom of heaven, and therefore no portion in God himself. Let us examine then whether the word hath at any time wrought effectually upon our souls or not, which we may discern by sundry effects (among the rest) by these that follow.

First, If it hath enlightened our minds and given [ 1] us an understanding heart, and a particular distinct and directing knowledge concerning heavenly matters. For this is a part of the new Covenant expressed in Jeremiah (saith the Lord) This is the Covenant that I will make with the house of Israel, After these days (saith the Lord) I will put my Law in their inward parts, and write it in their hearts, and will be their God, and they shall be my people: And they shall all know me from the least of them to the greatest of them. Not that all should have the same measure of knowledge, but everyone so much as should be sufficient for his direction unto everlasting life.

Secondly, If it hath wrought in us an holy indignation [ 2] against our selves in regard of those sins which have been formerly committed, and are now pardoned. This mark the Prophet Ezekiel sets down, where speaking of those that were washed from all their filthiness, and enriched with the saving graces of God's Spirit, he saith, Then shall ye remember your own wicked ways, and your deeds that were not good, and shall judge yourselves worthy to have been destroyed, for your iniquity, and for your abominations. Before their regeneration, God's servants are ready to fall out with others, and to imagine that all is well with themselves: but after their conversion, their greatest quarrel is against their own souls. And howsoever they know and believe that the Lord hath freely and fully forgiven them, yet will not they forgive themselves for their evil thoughts, words, and works.

Thirdly, We must examine whether the word [ 3] hath brought us unto constant and general obedience: for, that effect it produceth in all such as are indeed begotten again thereby: according to that which is further promised in the Covenant. I will cause you to walk in my statutes, and you shall keep my Judgments, and do them. If once we be God's Scholars, he will certainly teach us this lesson, viz. not only to understand what his will is, but to practice it accordingly. Other School masters, though they [Simile.] be never so skillful and industrious, yet they may meet with such untowardly and intractable Scholars, that they can do them little good, either for learning or for manners. But the Lord is such a teacher, that he never undertakes to instruct any, but he both informeth his judgment, and reformeth his practice: so that such shall not need to say, this is my nature, and I cannot amend such and such faults, nor perform these and these duties: But when God beginneth to teach them by his spirit, they may confidently tell their own hearts, that through God's grace they shall be enabled to do both the one and the other, in some good and competent measure.

The last note is, If it have stirred up in our hearts an unfeigned love towards God's people, even because they are his people, so that we honor those that fear the Lord, and delight in the Saints that are excellent, rejoicing to see God's Image shining forth in any, even in such as have been no way beneficial, but rather some way injurious unto us.

These notes may give us some light to discern whether the word hath regenerated us, yea or no: which will appear wheresoever they are, though at sometimes more evidently then at some other: by these therefore let us try our estate, in which case if we find them in our selves upon a due search made. Then;

Thirdly, here is matter of very great consolation [Use 3] for us, howsoever the waves of adversity flow in upon us on every side, and we be tossed too and fro with sundry and sore temptations, yet so long as we can hold this, that God is our gracious Father, in and through Christ, we have a sure refuge to fly unto, and a God All-sufficient, to whom we may make known all our distresses, and from whom we shall receive relief according to our several needs and necessities. David at Ziklag, was in a great strait, being bereft of his wife and children, goods and substance and in danger to be stoned by the people, and thereupon was exceedingly cast down, so that, he wept till he could weep no more, but after the flesh had had about, and played the first part, he recovered his spirits, and comforted himself in the Lord his God, knowing that though all other comforts were gone, yet God remained still, who was able to restore unto him his loss (as after it fell out) and to pacific the hearts of the people that were causelessly enraged against him. The like course should we take in all our extremities, namely, betake our selves to our heavenly Father, by faithful and fervent prayer, and so long as we may have recourse unto the fresh spring of all sound joy and contentment, never vex our selves with unnecessary thoughts and cares, so long as he takes not himself from us, let us never be dismayed, though we be cut short of other things, for God is our exceeding great reward. And they whosoever they be, that do not so esteem him, are utterly unworthy and unfit to receive blessing from him.

But this will more fully appear in the next point, which ariseth from hence, that God is said to be a Father in heaven, that is (as it was before interpreted) an heavenly Father, such a one as is of perfect sufficiency to help and relieve everyone that repairs unto him for succor. Whence we may observe; That,

They that will pray well and speed well, must believe that God is an heavenly Father.

That is, perfectly able to supply all their wants and to comfort them in all their distresses. This persuasion was in Nehemiah, when he made his prayer for himself and the whole Church, beginning thus, O Lord God of heaven, the great and terrible God, &c. These were titles that befitted him for his present purpose: for he was to persuade an heathen King to re-edify the Temple, and to restore the true worship of God, that had been a long time abolished, to persuade him to be a friend to Religion, that was an enemy both unto God and to all goodness: and therefoer he termed the Lord, the God of heaven, that is, the heavenly God; and more particularly, the great and wonderful God, that is such an one as worketh great and wonderful things, and therefore able to effect that which he was now to entreat of him, viz. to make those that wer persecutors of his people to become friends unto them, and become furtherers of them in their good and holy enterprises. And further, he presses this, that He was a God that keepeth Covenant and mercy, and therefore having promised, that not withstanding they should transgress, and be therefore scattered abroad among the people, yet if they did turn unto him, and keep his Commandments, he would gather them from the uttermost parts of heaven, and bring them again unto their own Land. The Lord (I say) having promised them this, he entreateth him to keep Covenant with them, and to be as good as his word, and so carries it clear before him, and obtains his hearts desire. So likewise Daniel, when he had undertaken to show Nabucadnezzar his dream and the interpretation thereof, which was impossible for him or any man to do by human wit or skill, he goeth to his house, and entreateth his Companions, Hananiah, Mishael, and Azariah, that they would join in prayer with him, to beseech the God of heaven for grace in this secret. Wherein the Lord heard them, and granted them their request. The like is attributed unto God in the Psalms, where it is said, Our God is in heaven, not that he is more there then in any other place, but the meaning is expressed in the words immediately following (which are these) he doth whatsoever he will, that is, he is of such absolute power, so that no creature is able to resist him, in that which it pleaseth him to do, and as his power is, such is his wisdom: nothing is so secret but it is well known unto him, yea, he understandeth our thoughts long before our selves: He [ 4] knows the matter whence they will arise, he is so infinitely wise, that he can tell when to give and what to give, and how to deal with everyone of us, yea such is the unsearchableness of his wisdom, that he can draw light out of darkness, and make us great gainers by our infirmities and follies, and most dangerous falls. And that which hath been spoken of his power and wisdom, holds as true of all other his Attributes: for he is infinitely just, merciful, gracious, and in a word, an infinite God in every respect: for if we take away any part of his Attributes, we take away part of the Godhead it self.

Now the reasons why we must be thus persuaded of him, before we can faithfully pray unto him, are these:

First, because otherwise we cannot put confidence [Reason 1] in him, according to that of the Psalmist, They that know thy name will trust in thee, for thou never failest them that seek thee. Whence it may evidently be gathered, that till such time as men know that the Lord is infinitely strong, merciful and just &c. (which is the name of God ) they can never truly rest upon him, and till they rely upon him, they cannot possibly in faith make their prayers unto him, and so consequently not obtain anything in mercy from him.

Secondly, Till they be firmly persuaded hereof, [ 2] they cannot with reverence worship the Lord; as is clear by that argument that the wiseman useth when he saith, Be not rash with thy mouth, nor let thy heart be hasty to utter a thing before God. And why? For God is in the heavens, that is, of infinite majesty, and greatness, and thou art on earth, that is, full of baseness and vileness. Therefore (saith he) let thy words be few, to utter no more then thou canst well justify from the warrant of the Spirit of Grace and of prayer.

This serveth for the reproof of a great corruption [Use 1] even in the best of God's children, in that they do not believe that the Lord is All-sufficient, for if they did, why should they be fainthearted when they are in great straits and extremities. This corruption we may observe in Moses, (the most holy and worthy man that then lived upon the face of the earth) who when the Lord promised to feed the Israelites with flesh, and that for a whole month, being in a barren wilderness, not near any market, and the number of them being so great as it was, even six hundred thousand men, beside women and children, made doubt how it could possibly be: but what saith God unto him? Is the Lord's hand shortened (saith he) Thou shalt see now whether my word shall come to pass unto thee, or not. Indeed, if he had been an earthly King, it had been a matter impossible for him to effect; But seeing he was an heavenly King, it was all one for him to feed six hundred thousand, as six, yea, as one poor child: to feed them in a wilderness, as in a plentiful land: for a month together, as for one day. For howsoever with us one thing is easier, and another harder, yet with God all things are alike easy and possible.

And the like frailty did Moses and Aaron bewray in another place. Hear now ye Rebells (saith Moses) shall we bring you water out of this Rock? (why not) If God appoint it to be so, he can as easily bring it out of a rock as out of a River: but hereby they so dishonored God in the presence of the people, that he excluded them both from the land of Canaan. And yet is there not the same unbelief in many of the dear servants of God in these our days? yes surely, for if they have great yearly revenues, and a good stock lying by them, and plenty of all things about them, then they hope God will provide for them and others; but what if they be destitute of all these earthly things? do they not then imagine, that it will go hard with them and their children? what is this, but to make flesh our arm, and to with-draw our hearts from the living God, so to pull down his heavy plagues upon us? Let us therefore be ashamed of our ignorance and infidelity in this or any other respect, and hereafter cast our cares wholly upon him, who hath said, I will not leave thee nor forsake thee.

Secondly, Is it so, that the Lord is a Father, [Use 2] and an heavenly Father, of perfect ability and sufficiency to maintain, deliver, and save his children? Then, let us raise up our hearts against all discouragements, and in matters of great danger and difficulty, go unto the great God for comfort: and when we meet with impossibilities, in regard of any wisdom or strength that is in our selves, or any mortal man, then let us hasten unto the Lord, with whom all things are possible. But withal, take heed that we come in faith, and then, as all things are possible unto God, so shall they be also unto the believer, as our Savior witnesseth: Are our iniquities so many and so grievous, that we persuade our selves, if men had so provoked us, as we have provoked the Lord, we could never find in our hearts to be reconciled unto them?

Let us not be dismayed the reat, but sue unto [ 1] our heavenly Father for pardon: and then shall we find that His thoughts are not our thoughts, nor his ways as our ways, but that his mercy is infinitely greater then our offenses are or can be, and that he is ready to forgive the greatest sin as well as the smallest, and ten thousand sins, as well as one.

Again, are our temptations divers and strange [ 2] and exceeding violent, so as we do not know which way to turn our selves, nor how to be rid of them? let us make known our case unto Almighty God, who hath promised, shortly to tread Satan under our feet, and can quickly so arm us with the shield of Faith, that we shall be enabled to quench all the fiery darts of the devil. And (not to instance in many particulars) but briefly to shut up this Use;

Whatsoever our wants or distresses be, inward [ 3] or outward, spiritual or corporal, let us make them known unto our heavenly Father, who is both willing and able to relieve and support us.

But, we see no means nor likelihoodes how it can [Object. 1] be done.

What have we to do with the means, is the [Answ.] Lord All-sufficient or not? if he be, let him alone to find out means how to perform his gracious promises.

Oh, but the world is hard, and men are unmerciful, [Object. 2] &c.

What of that, are we at the worlds finding or [Answ.] at God's? Is not the gold and silver his; And the beasts upon thousand hills; nay, is not the earth the Lord's, and the fullness thereof? What need have we then to care how the world stands affected towards us: so long as we have a rich Father, and a good Father, our case cannot be miserable, unless our own unbelief do make it to be so: and yet that shall not hinder our happiness neither, if so be we see it and acknowledge it, and labor for strength against it.

Oh, but my afflictions have been very long and [Object.] very tedious.

Be patient notwithstanding, for they proceed [Answ.] from the hand of an heavenly Father, who knoweth best when to deliver his out of temptations. Earthly Fathers for want of discretion do many times deliver their children out of misery, before they be fitted for deliverance, [Simile.] because they fear least by holding them too long in suspense, they should be discouraged, and so grow to take some worse courses then they have done. But the Lord is an heavenly Father, and therefore infinite in wisdom, so that he cannot over-shoot himself in that regard. As he will not keep his children over-long under the rod, least they should turn unto foolishness; So neither will he exempt them from the same too speedily, least they should loose the fruit of their sufferings: hence it cometh to pass, that he holdeth them along while in suspense, to the intent that he may have the more prayers and tears from them, and in the end bestow greater blessings upon them, when they are made capable hereof. Let us therefore quietly submit our selves under his hand, resigning up our wills unto his most holy will, and subjecting our carnal reason unto his heavenly wisdom, assuring our selves that if present help were best for us, we should not be disappointed of our hope, and if it be not best, why should not we keep silence unto the Lord, and wait upon him, until he please to have mercy upon us, and to free us from all our troubles and distresses.

Thus much be said briefly of the Preface unto the Lord's Prayer, which showeth how we must be affected towards men, and persuaded of God if we will call upon him in a sanctified manner.

NOw it followeth that we consider of the Prayer it self, which consisteth of six several Petitions.

The three first of them concerning chiefly the Glory of God.

The three last, the benefit and comfort of his Children.

Touching the meaning of the first Petition, Hallowed be thy Name: we must understand that by the Name of God, is signified all those things whereby he is made known unto the sons of men, as namely, his properties, and Attributes, his wonderful works of creation, of redemption, and of preservation: as also his holy word and blessed Sacraments, which do carry a goodly stamp and print of the nature of God, and do lively express and manifest what manner of one he is unto mankind, and unto all his creatures.

As for the word Hallowed, We must know that to hallow, is to set a-part a thing from the common use to some proper end, and therefore, to sanctify and hallow the name of God, is to set it apart from all abuses to an holy and reverent use. So that when we pray Hallowed be thy Name, it is thus much in effect.

Lord let thy Attributes, thy works, and thine Ordinances be so known, esteemed, and embraced, both of me and of all thine elect people, that thou mayest have all due honor and glory: and let all the plots and practices of the devil, and his Instruments tending to the contrary, be utterly brought to naught, and made to serve for the greater magnifying of thy glorious Name.

Hallowed be thy Name.

In that this Petition is set in the fore-front of the Lord's Prayer, Hence we may learn.

That God's honor and glory ought to be most dear and precious in our eyes.

Of all the things that we are to desire and crave at the Lord's hands, this must be the first and the principal, that his Name may be sanctified by us and the rest of his servants. And for this end and purpose are all other things to be asked, namely, that by the enjoyment of them we may be the better enabled to honor and glorify the Lord our God in all things. And therefore is that argument used in the conclusion of this prayer, for thine is the kingdom, the power and the glory &c. Which is, as if we should say in more words These and these things have we requested of thee (O heavenly Father) and we beseech thee to grant them unto us, that so thou mayest have more praise and Glory from us.

And, As this is the chief thing which we are to ask in our prayers, so it is the principal matter which we are to aim at in our obedience, as it doth evidently appear by this, that the four first Commandments, which are backed with most forcible reasons, do especially concern God's glory, and require that homage and service from us, which maketh chiefly for his honor. And of this point had Moses well considered, when he had such great respect unto the glorious name of the Lord, that he was content to be blotted out of God's book, that God's people might be saved, and God himself by that means the more glorified.

And in like manner was Paul affected, for seeing his brethren the Israelites to grow still more hard and obstinate, as the Gospel was more clearly and powerfully preached unto them, and knowing withal, that the Lord might have more glory by their salvation, being many in number, then by his alone; he professeth, that he could wish himself (if it might have stood with God's good pleasure) to be separated from Christ, that they might be joined unto him, and to be accursed, that they might be blessed: which he did not so much in love unto them, as in desire of advancing the glory of God, in saving so many thousand souls.

And there is good reason why his honor should be so regarded of us. For, [Reason 1]

First, He deserved no less at our hands, seeing that he made us, preserveth us, and bestoweth upon us whatsoever good things we do enjoy for body or soul, and will at length make us partakers of the kingdom of his dear Son. [ 2]

Secondly, He will fully recompense us if we seek to magnify him: for he hath said, Them that honor me, I will honor. If then we would be kept from everlasting shame and reproach, and have the crown of never-fading honor set upon our heads: the readiest way to attain thereunto is, to desire and endeavor above all things that the Name of God may be glorified. For if we either prefer anything before it, or equal anything unto it, either we shall not obtain it, or [ 1] not in mercy enjoy it, because indeed we make an Idol of it: and besides that we shall be sure [ 2] to have infamy and contempt poured upon us, as a just reward of our impiety. Which serveth;

First, for reproof of a common and yet a [Use 1] great corruption that is in our wicked nature, which is, to be more affected in our prayers with the sense and feeling of our wants, then with the desire of God's glory. If we be poor and needy we can be well content that God should be our Treasurer, to serve our turns, and to supply [Simile.] our present wants and necessities. If we be sick and weak, we can be glad that he should be our Physician to cure our bodies, and to restore them unto perfect health, &c. But why do we [Quest.] desire these things, that we may live as our neighbors do, and hold up our heads with the [Answ.] best of them, that we may take our pleasure and delight, and lead a merry and contented life? Is this to aim at God's glory in our petitions? Nay, this is to seek our selves, and hence it cometh to pass, that the more God loveth us, the more he crosseth us in our desires, because we do not therein intend the setting forth of his praise, but merely the satisfying of our fleshly lusts.

Secondly, let us hence learn to try the soundness [Use 2] of our hearts, by examining how we are affected towards his Name: for if we can grieve when it is dishonored, and rejoice when it is glorified, we may assure our selves that our hearts are right with the Lord. As for the former of these, we have an example thereof in Moses: for nothing did so wound and kill his soul, as when he saw Idolatry committed among the people of God, whereby his glory was stained: he was never so much grieved when the children of Israel were mutinous against him, and ready to reject his government, as when they were rebellious against the Lord, and cast off the yoke of obedience due unto him. And that was it that pierced the heart of Elijah also, I have been very jealous for the Lord God of hoastes, (saith he unto God) because the children of Israel have forsaken thy Covenant, cast down thine Altars, and slain thy Prophets with the sword.

The like may be said of good King Hezekiah, who (when Rabshakeh railed on him and on the rest of the Jews ) was not much moved thereat: But when he heard of his horrible blasphemies against the Name of the Lord, He rents his clothes, and puts on sackcloth, and sent unto the Prophet Isajah, certifying him, how he had railed on the living God, and reproached him with words: earnestly entreating him to lift up his prayer unto heaven, and he himself doth the like; Beseeching the Lord to open his eyes to see, and his ears to hear all the words of Sennacherib, who had sent his servants to blaspheme the living God. Behold an excellent pattern of zeal for God's glory, when he cometh into God's presence, he standeth not to aggravate the matter against his enemies, for that they had spoken vilely and basely of him, (as indeed they had done) but this was it that filled him full of woe and perplexity, that they had uttered such blasphemous speeches against the Lord. For indeed, when they had so impiously struck at the Lord's Name, it was a far more heinous matter, then if they had smitten at the name and lives, yea, and the souls and salvation of Hezekiah and all his Subjects: And that is the true reason why the servants of God have been so exceedingly a •• ected in such cases. And that the Psalmist faith, The zeal of thine house hath eaten me up, and the rebukes of them that rebuked thee are fallen upon me: I wept, and my soul fasted, &c. And on the contrary part, for the matter of rejoicing when God's Name is any way honored.

We have the Prophet David's example, who saith, I was glad when they said to me, we will go into the house of the Lord. It did his very heart good to see that men were forward in matters of God's worship, and ready to frequent his Ordinances. And in another place it is said, that when the people offered willingly and cheerfully unto the Lord, towards the building of the Temple, David the King rejoiced with great joy, and blessed and praised the Lord, who had put ability into their hands and willingness into their hearts, to offer so bountifully for so good a purpose. Let all such therefore as would be esteemed faithful and sound hearted Christians, strive to bring their hearts to be thus affected unto the glory of God, that it may be their greatest grief to see or hear the Lord dishonored, and their greatest comfort to see or hear his Name to be glorified.

But oh! how far are the greatest sort of men from this holy zeal of God's glory? Let them be touched in their names, and disgraced and abused in any reproachful manner, and you shall see them forth-with as hot as fire: what? take away their name, that is more then their life unto them? they cannot put it up, nei • her will they. But you that stand thus for your own credit, that ye cannot endure to be slandered and traduced, what account do you make of God's honor? may not men blaspheme his glorious Name, and scoff at his word, and disgrace his Ordinances, and cavil against his sacred decree of Predestination, and against his wise Providence, and righteous government of the world, and yet for all this you show no grief nor dislike thereof: what blockishness and senselessness is this, can any imagine that the love of God dwelleth in his heart, who is so little touched with matters that tend so much to his dishonor? Indeed when they are so passionate, and so violent in the defense of themselves and for the upholding of their own reputation, they show that they are eaten with zeal, but it is the zeal of pride, the zeal of self-love, and the zeal of wrath, which will be so far from comforting them, that in the time of misery, of sickness and of death, it will lie full heavy upon their consciences.

Thirdly, Here is matter of singular consolation, [Use 3] for them that make the glory of God their chief joy, and his dishonor a cause of greater heartbreaking unto them, then any private injury whatsoever. Certain it is, that they shall never want joy nor glory, that are so joyful at the advancing of God's glory, neither need they to fear discredit, who are so grieved that the Lord's honor should be impeached. They that are glad to see the good behavior of the godly, and mourn to behold the lewd conversation of the ungodly, desiring God to turn their out-rage in sinning unto his praise, and waiting when he will effect so much, they have laid up a good foundation for themselves, and provided well for their own comfort and happiness. Thus much in general that we must have a principal respect in our Petitions unto the glory of God, now let us consider more particularly, What things are chiefly to be asked in this petition, to the intent the Lord may be glorified by us, and others.

The first thing that we are to pray for, is sound [ 1] knowledge, without which it is impossible to sanctify God's Name. Therefore it is said in the Psalm, They that know thy Name will trust in thee, implying thereby, that none can honor the Lord in resting and relying upon him, but such only as are acquainted with his power, justice, wisdom, and mercy, &c. And indeed, till such time as we have gotten good understanding, we are apt and ready to mislike and mis-conster the ways and works of God, as we see in David, who in his ignorance and in the pride of his carnal reason, was bold to control the providence of God, and to find fault with his government, for that he suffered the ungodly to prosper and flourish, and to live at hearts ease, when as his own best servants were continually afflicted, troubled, and pinched with manifold wants and miseries: He fretted and chaffed at this, and was ready to give over Religion, upon the consideration thereof, yet, for me, (saith the Prophet) my feet were almost gone, for I fretted at the foolish, when I saw the prosperity of the wicked, &c. And afterwards in that Psalm he saith, Certainly I have cleansed my heart in vain, and washed my hands in innocence. See how far wide he was carried for want of spiritual wisdom, as he himself in that very place acknowledgeth, so foolish was I and ignorant, I was a beast before thee. But when he left reasoning with flesh and blood, and went into the Sanctuary to consult with God's word, then he saw and confessed his error and folly, being fully resolved that wicked men were exceeding miserable in the height of their worldly felicity, because they were in slippery places, and must suddenly and fearfully be cast down into desolation. And that God's children were exceeding happy, even in the depth of their adversity, because the Lord is their portion, and will guide them by his counsel while they live, and receive them unto glory when they die.

Thus we see, how God's name was dishonored by him in his ignorance, and sanctified by him when he had knowledge. And the like may be said concerning God's eternal Decree of Predestination: A great many not having their minds informed with sound understanding do fret, repine, and cavil against the Lord's dealing in that behalf, as if it could not stand with his justice to elect some, and to reject others, to appoint some unto eternal joy and happiness, and other some unto everlasting woe and misery. But the holy Apostle Paul being thoroughly instructed in heavenly mysteries, doth greatly magnify the Lord for the same, having that in high admiration, which he could not bring within the compass of his comprehension. Oh! the deepness of the riches both of the wisdom and knowledge of God (saith he) how unsearchable are his judgments, and his ways past finding out? Neither are ignorant persons any whit more fit to glorify God, in making use of his word, then they are in taking benefit by his works. For, to them all holy instructions are as parables, which they cannot understand, and do no more affect them, then excellent pictures or colors do affect a blindman, or sweet and pleasant [Simile.] music a dead man.

But when once wisdom enters into the soul and knowledge delighteth the heart, then are they fitted to sanctify the name of the Lord in every respect, in his word, works, judgments, mercies, both in themselves, and others, in this life, or in the life to come. Here then we are to pray, that we our selves and all God's people, may attain unto sound understanding: and so far as we labor for this, and stir up others to do the like, so far men do conscionably use this Petition, Hallowed be thy name; Otherwise, though the words be never so frequent in our mouths, we do but dissemble, and do not indeed from our hearts desire that God's name may be sanctified. And therefore he may answer everyone of us that pray in that sort, thou hypocrite, doest thou entreat that my Name may be hallowed, and yet never takest any course whereby it may be effected? What is this, but to take my name in vain, and to abuse my holy presence? If thou wouldest have thy requests to be accepted of me, labor for that in action, which thou hast in petition, get that holy knowledge, whereby thou mayest be fitted to glorify my name, and thereby thou shalt make it manifest unto thine own soul, that thou usest this petition in a conscionable manner.

Now further, as we are to pray for knowledge, [ 2] so are we also to desire that it may be effectual, and have its due operation: For otherwise, the Lord cannot be glorified thereby, but his name shall by that means rather be dishonored. For the Devil himself, and his instruments have knowledge (as wicked Judas had, with many moe of whom the Scripture maketh mention) but they used it to very ill purposes, and to the utter dishonor of God's name, as far as in them lay. Therefore we must pray, not for a bare and naked knowledge only, but for a powerful and working knowledge; whereby,

• 1. The heart may be rightly affected.
• 2. The tongue well seasoned.
• 3. The conversation religiously ordered.

First, concerning the heart, it must be inwardly touched, and wrought upon by the knowledge we have: As for instance. Do we know that God is true in the performance of all his promises; then are we bound to sanctify his name in our hearts by believing them, and by depending and waiting upon him for the fulfilling of them, whatsoever difficulties there be, which may any way hinder the same.

Thus did Abraham glorify God, as the Apostle witnesseth of him, Romans 4. there were two impossibilities, the one in nature concerning Abraham and his wife, that he being almost an hundred years old, should beget a son, and she being ninety years of age should bear a son. The other was concerning the Lord, who if he did not effect this, must needs show himself to be untrue of his word, and unfaithful in keeping his promise, as for this latter, it was simply an impossibility, and therefore Abraham concluded with himself, that God could not be a liar, therefore whatsoever impossibility there was in nature, yet he resolved that he would glorify God, in believing that he would be as good as his word. He considered not his own body (saith the Apostle) which was now dead, neither the deadness of Sarah's womb, neither did he doubt of the promise of God through unbelief, but was strengthened in faith, and gave glory to God, being fully assured that he that had promised was also able to do it. And that this is an honoring of God's name, will hence evidently appear, that men do account it a great credit unto them to be believed, and to be esteemed men of their word: and do think the contrary a great disgrace. Are men so jealous of their names in that behalf, and shall we imagine that the Lord is not much more jealous of his? Yes surely, he makes reckoning of those that give him the glory of his truth, do much magnify him: and that they who do in thought, word, or deed detract therefrom, do greatly dishonor him. Yet such is the sinfulness of our wretched natures, that notwithstanding all the blessed promises that are made unto us concerning spiritual things, and our eternal salvation, as also concerning the things of this life, and our outward preservation, yet we are ready to doubt still, and to make question whether they shall be performed or not: What is this, but to imagine that the Lord is like us, much in words, and little in deeds?

But, will some say, I am not troubled with doubts [Object.] touching the salvation of my soul, but am well resolved of that point: but all my fear is, how I shall be provided of food and raiment, and such like necessaries for me and mine.

What vile hypocrisy is this? will you persuade [Answ.] men, that you believe that God will do the greatest things for you; when you will not trust him in less matters? Nay certainly, whosoever is thoroughly persuaded that the Lord will bestow his kingdom upon him, he will in the like measure assure himself that he will not fail him for outward blessings: And in truth, all our doubtings for earthly things, proceed from want of resolution for heavenly things.

Again, The name of God is sanctified by us, when we ascribe unto his Majesty the praise of his power: as may be seen partly in the example of Abraham before alleged, who is said to give glory to God in this respect, that he was fully assured, that he that had promised, was able to do it. And likewise in the former Epistle of Peter, where he thus exhorteth, and encourageth those that were in persecution, Blessed are ye if ye suffer for righteousness sake: yea, fear not their fear neither be troubled, but sanctify the Lord in your hearts. And (as it is in Isajah, out of which these words are taken) Let him be your fear and your dread, in which place, the holy Ghost meeteth with a common corruption that God's own children do find in themselves: for if at any time, they see the arm of flesh not to be with them, but that indeed the great ones of the world do oppose against them for keeping a good conscience, they presently begin to be troubled and perplexed with many doubts and fears; Oh (think they) if such mighty men as these band themselves against us, there is no way but one: they will certainly crush, and utterly overthrow us, but what is God's advice in this case: fear not their fear, (saith he) that is, be not afraid of crosses and losses, of dangers and disgraces, and such like, whereof carnal men are afraid themselves, and therefore imagine and go about to fright you with the same. Fear them not (I say) nor anything that they can do against you.

But, Is there not cause (might some say) when [Object. 1] they are strong, and we are weak, they wealthy and we poor, they many, and we few, &c. What would you have us do in this case?

To sanctify God in your hearts, (saith the Apostle) [Answ.] that is, give him the honor of his power, of his providence, whereby he overruleth and over-swaieth all the men in the world, and through which he is as well able to protect and defend you from the mightiest adversaries, as from the weakest: from the wealthiest, as from the meanest: and from ten thousand, as well as from one person. For, he is of infinite strength, and therefore all things are alike easy unto him. And this the Lord would have to be settled and grounded in our hearts, which will be as a strong bulwark to fence and fortify us against all unnecessary and mistrustful fears. This persuasion was it, that caused Shadrach, Meshach, and Abednego, to be so bold and courageous, when Nabucadnezar threatened to cast them into the hot fiery furnace, if they would not fall down to worship his golden Image that he had set up: O Nabucadnezar, (said they) We are not careful to answer thee in this matter, as if they should have said, It is not the fiery furnace that can daunt us, and drive us to yield unto this Idolatrous worship: no we are resolute in the point, and will never put it to further consultation. Behold our God whom we serve (even in refusing to yield unto this thy commandment) is able to deliver us out of the hot fiery furnace; and he will deliver us out of thine hand, O King. Nabucadnezar had blasphemously insulted overthem, saying, Who is that God that can deliver you out of my hand. Now these holy servants of the Lord, being full of heavenly zeal, gave unto their God the honor of his power, and told him to his face, that he was able to deliver them out of his hands, and to set them free, if it stood with his good pleasure so to do: but that they referred it wholly to his wisdom, resolving with themselves, that they would rather fry in the scorching flames, then so far dishonor the Lord, as by the smallest gesture to make show of offering divine worship unto that abominable Idol. This tended wonderfully to the glorifying of God's name, before that heathen King and all his Princes and people that were present, and therefore, here those are greatly to be condemned, who in such times of danger will shrink, and pull in their horns, and rather lie, dissemble, and yield to any corruptions, then they will expose themselves to imminent perils, albeit they have never so many comfortable promises of assistance, and deliverance from them, if they would sanctify the Lord in their hearts, & persevere in a Christian course keeping faith and a good conscience unto the end.

Lastly, we may glorify God in our hearts, by [ 3] yielding unto him the honor of his wisdom, and of his justice, as in believing other things that depend thereupon, so also in giving credence unto this, that he seeth the most secret offenses, as well as those that are most obvious unto the view of men. Wherein they do exceedingly fail, that dare do such things in secret corners, and in the dark, as they would not for their lives adventure to commit before any honest man: nay, not before a child, for fear it should be discovered and brought to light. What is this, but to imagine that either the Lord doth not see such hidden things, or else is not able or willing to punish men for the same? either of which is an horrible blasphemy for any to conceive.

Thus we have in part heard, how our knowledge of God's name must be effectual in our hearts. This point might be amplified by sundry other particulars, as namely, how by the word and works of the Lord our souls should be affected with joy or grief, fear or admiration, or the like, according to the nature and quality of the word which we hear, or the works which we behold; But my purpose was, but briefly to touch these things.

In the next place, we pray here that our knowledge [ 2] of God's name may be effectual in our speeches, so that by our tongues we may bring glory and honor unto his blessed Majesty: and that by speaking of his holy word with all due reverence, for our own and others edification: by yielding unto him the praise of all his works whatsoever. And more particularly, we must desire strength from heaven to glorify our God, not only in prosperity, but even in our deepest distress and misery; acknowledging that, It is God's mercy that we are not consumed: That righteousness belongs unto him, and to us open shame: That the Lord giveth, and the Lord taketh, and therefore that his name is evermore to be blessed and magnified. And if it be our bounden duty to offer praises unto God, when his afflicting hand lies heavy upon us, much more is it required of us, when any special blessings and benefits are bestowed upon us. The neglect hereof is sharply taxed by our Savior Christ in the nine Lepers that being cleansed of their leprofie, did not return to give God praise therefore. There were ten of them in all, that were healed, one of which came unto Christ and fell down at his feet to give him thanks: but all the rest meerelie seeking themselves and their own ease, were all-together unthankful for that mercy which they had received, and so robbed him of that glory which was due unto him. This is a fault too too ordinary in the world, there is scarce one among ten, that do with thankfulness acknowledge the loving kindness of the Lord towards them, but the commonness of the fault, doth nothing diminish the greatness thereof; And better it were an hundred times, that men should want help in their misery, then that God should want the praise of his mercy. This be spoken concerning our sanctifying of God's Name in our communication.

Now in the third and last place, we are to entreat treat the Lord, that he will enable us according to our knowledge, to glorify him in our lives and conversations. Which we may the more confidently ask, because our Savior commandeth it saying, Let your light so shine before men, that they seeing your good works, may glorify your Father which is in heaven. Which is propounded by the Apostle Paul as the end of all our actions, whether natural, civil, or spiritual. Whether ye eat or drink (saith he) or whatsoever ye do, do all to the glory of God.

Now the special thing whereby every Christian must glorify him, is in performing the duties of his own calling, according to that saying of our Savior, Father I have glorified thee upon earth, how proves he that? I have finished the work which thou gavest me to do. The Minister must do his duty, which is, to teach his people faithfully, to walk before them conscionably, to watch over their souls continually, and never to cease praying for them, that the Lord may please to convert, and still further to confirm all such as are his chosen ones, appointed to eternal life, in his unchangeable decree and purpose,

The people on the other side must be as careful of their duty, which is, to get knowledge and conscience, and evermore to press forward unto greater perfection of obedience, that those that are without the means of salvation, may see what a benefit it is to live under an holy Ministry, (and so may become desirous of it, and painful in seeking for it) when they behold and consider what innocence and sincerity there is in the tongues of Christians, what simplicity and faithfulness in their dealings, what uprightness and holiness in their behavior; how loath they are to defraud and over-reach any one: how circumspect, that they do not give any offense to those that are without, and in a word, how wary they are in the whole course of their carriage, that they may do nothing tending to the disgracing and blemishing of their holy profession.

This might be further pressed upon parents and children, masters and servants, Husbands and wives that everyone should be careful to glorify God in doing the works of his own place: which if we could heedfully look unto, we should be able to stop the mouths of all the Papists and Brownists in the world though they sharpen their wits, and whet their tongues, and pens to speak and write against us, in the most despiteful, & disgraceful manner that may be. Whereas on the contrary part, if we prove slack and negligent in this behalf, the name of God and the Religion of God, will be ill spoken of for our sakes, when wicked Infidels do defile themselves with any foul and scandalous offenses, they bear all the blame on their own shoulders, and God is by a consequent glorified thereby; In that they being the servants of the devil, do continually perform the work of the devil, and bear the shame of their sinful ways, because they have refused to walk in God's ways. But the case stands otherwise with Christians: for whatsoever gross evils are committed by them, do not only tend to their own reproach, but also redound unto the dishonor of their master. And therefore we should beseech the Lord to give us grace in our hearts, that we may behave our selves as men of another world: as men that are redeemed from the earth, to serve the Lord in holiness and righteousness all the days of our life, and to be an holy nation and a peculiar people zealous and forward in every good word and work: so that all who hear our conference, and are acquainted with our conversation, may be driven to confess in their hearts at least if not with their lips, that we are the only blessed people in the world. And that all such among them as pertain unto the Lord, may glorify God in the day of their visitation.

And thus much concerning the particular things, which we are to ask under this petition.

Now as touching the things to be prayed against, they shall be but only named, and conferred to these two heads, viz.

• 1. Ignorance of the former things.
• 2. The ill effects that follow thereupon, in the hearts, speeches, and conversation, of those that take upon them the profession of the Gospel.

Thus much concerning the first Petition; The second followeth;

Thy Kingdom come.

WEE heard out of the former petition what the first and principal thing is which every Christian ought to be careful of, namely, that all due honor and glory may be yielded unto the holy name of God. Now in the two next petitions, to wit, the second and the third, are declared two special means whereby that may be effected. Which are;

• 1. The coming of his Kingdom.
• 2. The doing of his will.

For where God's Kingdom is most advanced, and his will best performed, there is his Name most glorified.

But for the better understanding of this petition, we must know that the kingdom of God is taken two ways, viz.

First general, for his government over all the whole world: In which sense it is said in the Psalm, The Lord reigneth, and is clothed with majesty, the Lord is clothed and girded with power. And in another Psalm; The Lord reigneth, let the people tremble. And again, The Lord is a great God, and a great King above all God's. From which places, it is evident that he ruleth, governeth, and exerciseth his power over all the earth and over all the creatures in the same. As for this Kingdom, we pray not for it in this place, for it hath been, is, and ever shall be alike: so that to pray for the coming of this Kingdom, were not a prayer of faith.

Secondly, It is taken for that more special government [ 2] of God, which he exerciseth in the hearts and consciences of his people, by the scepter of his word, and the powerful operation of his holy spirit, through the which he pulls us out of the kingdom of Satan, (who is the Prince of darkness, and ruleth in all the children of disobedience) and receiveth us unto himself, to be guided and governed according to his divine statutes and heavenly laws. For this Kingdom we pray in this petition: which is indeed properly the Kingdom of Christ, because he is the King of Saints, (as the Scripture termeth him) but it is here attributed to the Father, because he governeth by his Son.

In this Petition therefore, we pray that all God's Elect may be converted, that they may attain to knowledge and conscience: And that such as have this good work of grace begun in them already, may have it daily increased, and continually perfected more and more: and that at length, after they have spent their days in the kingdom of Grace, they may come to the fruition of the kingdom of Glory. Which is also intimated in this Petition.

Thus much briefly concerning the general drift and meaning of the words.

Now more particularly, concerning such instructions as are therein contained for our learning, in these words.

Thy Kingdom come.

Whence we may observe, That;

The faithful ought earnestly to long for, and heartily to pray for the Kingdom of Christ.

Everyone that professeth himself to be a subject unto the King of heaven, must ardently desire that Satan's kingdom may be demolished, and overthrown, and that the Lord may bear sway in his soul, and the souls of all that belong unto him. This did Paul desire for himself thinking all things but loss, and judging them no better then dung for the excellent knowledge sake of Christ Jesus, that he might be found in him, not having his own righteousness, which was by the Law, but that which is through the faith of Christ, that he might know him, and the virtue of his resurrection, and the fellowship of his afflictions, and might be made conformable unto his death. No man knows the excellency of grace, but he that hath it, which when any hath in some good measure, he is so ravished with the love and liking of it, that he prefers it before all the treasures in the world. And so did Paul, as we see in this place, having once tasted how good the Lord was, he could not be satisfied with that measure of mortification, and vivification which he had received, though it were very large, but he still longeth and laboreth for more, and striveth hard toward the mark, that he might attain to an experimental knowledge of the virtue of Christ his death, for the crucifying of his flesh and of his resurrection, for the quickening of his soul unto every good work.

Neither doth he desire this for himself alone, but for his brethren the Jews, being content (as was before noted) himself to be utterly cast off (if it had been possible) separated from Christ, so that they might be converted and sanctified, and saved: and, for the increase of Grace where it was begun, we may observe throughout his Epistles, how earnest he is for the obtaining thereof. I will only quote two places of many, for the manifestation of his zeal in this behalf.

One out of the Ephesians, where he saith, For this cause I bow my knees to the Father of our Lord Jesus Christ, that he would grant you, according to the riches of his glory, that you may be strengthened by his spirit in the inner man, that Christ may dwell in your hearts by faith, that ye being rooted and grounded in love, may be able to comprehend with all Saints, what is the breadth, and length, and depth and height &c.

And again, for the Philippians, he prayeth that their love might abound more and more in knowledge, and in all judgment, that they might discern things that differ, and that they might be pure and without offense until the day of Christ, &c.

Thus we see it plainly proved, out of Paul's example, that it is a duty for us evermore to desire that the graces of God's spirit may be wrought and continued and still increased both in our selves and others: which is all one with this petition, where Christ biddeth us to pray, Thy kingdom come: for wheresoever the sanctifying gifts of the holy Ghost are, there doth Christ Jesus rule and reign. [Reasons.]

But let us yet further consider of some reasons for the confirmation of this point, that it stands us upon to pray for the erecting of his kingdom in our hearts.

First of all; This may be one forcible reason [ 1] to induce us thereunto, that till such time as this holy government is established in our hearts, we can never sanctify nor glorify the name of God, as in the former petition we are taught to do. For no unregenerate man, can in thought, word or deed, conceive, utter, or perform anything that may tend to the Lord's honor, until he be a subject and servant unto Christ Jesus, and until he by his scepter have beaten down the sins of his soul, he is but a lump of flesh: He savoreth the things of the flesh, and is led by the wisdom of the flesh, which is not subject to the law of God, neither indeed can be: and being wholly in the flesh (as the Apostle speaketh) it is impossible that he should please God, and consequently impossible that he should any way glorify God. And therefore, as often as he cometh before the throne of Grace with that Petition, Hallowed be thy Name; he prays without faith, as having no warrant to take that Petition within his lips, being utterly unfit for that great work of hallowing the Lord's most glorious Name. [Reas. 2]

A second reason, to move us to desire the coming of the Kingdom of Grace, may be taken from the miserable estate that we are in before, and the happy condition that we are brought unto after we have Christ to bear rule in us.

As for our misery before such time as we have [ 1] taken up the sweet and pleasant yoke of Christ, it is very great: for we are in bondage unto Satan, and unto every vile and base lust, and so are subject to the eternal curse and malediction of God, & liable to all manner of judgments both corporal and spiritual, both in this life and in that which is to come. This doth partly appear in that place of the Acts, where the Lord showeth the use and end of Paul's ministry, for that he was sent unto the Gentiles, To open their eyes, that they might turn from darkness to light, and from the power of Satan unto God, that they might receive forgiveness of their sins, and inheritance among them which are sanctified by faith in Christ. In which words, is lively described and set forth the estate of all those that are without the precincts and limits of Christ his kingdom; to wit, that they are altogether blind in spiritual matters, the eyes of their minds are quite shut up, so that they can see no more concerning heaven or hell, concerning holy duties to be performed, or sinful courses to be eschewed, then one that is utterly void of sight, is able to discern of those objects that lie directly before his eyes. There is nothing in their minds but a confused heap of ignorance errors and false opinions, and consequently nothing in their hearts but (as it were) a Sea of ungodly lusts, and wretched affections: whence it cometh to pass, that living wholly in darkness, they are enthralled unto the devil himself, who is the Prince of darkness, and (as this text speaketh) under the power of Satan that is, not only subject to be tempted, and assaulted, by him (for that is incident to the most godly) but wholly given up to be ruled, guided and ordered by him, and that in their thoughts words and works. This is the natural condition of all the Sons of Adam, to be vassals unto all manner of impiety and iniquity, and consequently slaves unto him that ruleth in the children of disobedience, so that they must be at his command and be subject to his laws, even the lusts of the flesh, the lusts of the eyes, and the Pride of life. And withal (which is the worst of all) they must stand to his reward, which is very bad in this world, but far worse in that which is to come: For they that have given them selves to the service of the devil in their lifetime, shall afterwards be tormented with the devil and his Angels in hellish torments. and that for evermore: and therefore if it be ill serving off such a master, as can requite us with no better wages, let us cast of his yoke with all speed, and pray as we are commanded, Thy kingdom come.

But oh! This is it that addeth much unto the misery of unregenerate persons, that the more sinfully they carry themselves, the more they please themselves: and when they run full many in the broad way toward hell, they think themselves the happiest men that live; and condemn them for foolish and mad people, that walk in the ways of life and happiness: and decline from such dangerous courses as they in their folly go forward in, to their everlasting ruin and perdition. Thus much briefly of the misery that we are in, till such time as we be subjects of Christ his [ 2] kingdom. Now in the next place, let us consider, of the benefits which we shall reap by living under that heavenly government, and that in respect of our king, of his laws and of his rewards, present and future, temporal and eternal

As for our King (in the first place) he is All-sufficient, both able and willing to make all his subjects perfectly happy in all respects: which that we may more fully and clearly perceive, let us take a brief view of some places of scripture, which do most lively describe him unto us.

And for this purpose, Psalm 93. is very worthy our consideration, where it is said, The Lord reigneth, and is clothed with majesty. Other Kings are adorn • d with gorgeous and royal apparel, as was Solomon, to make them appear more glorious unto the beholders, which argueth an imperfection in themselves, in that they are driven to seek a kind of excellency out of themselves: but the King of Heaven needs no such matter: his own Majesty serves instead of royal robes, and therein doth he infinitely surpass all the glory of earthly Monarkes. Then further it is said in that Psalm, The Lord is clothed and girded with power: earthly Kings have their guard about them, and do protect their persons by men and munition; by sword and shield and the like, because indeed they are weak in themselves, and need these external helps for their safeguard: As for the Lord, he cares not for any of these; his own power is sufficient both to save himself and his subjects, and to overthrow his foes with all their malicious attempts. Again, in that Psalm is shown, that as God hath power, so he doth exercise the same. The world is established by him, that it cannot be moved. Earthly Princes do not always use that power which they have, for sometimes they are so idle that they will not, and at other times so crossed that they cannot, but the King of Kings doth always put his power in practice, in the government of the world and of everything therein. And among other things, herein doth his wonderful power appear, that he makes the whole earth to hang immovable even in the midst of the air, without any prop or stay at all.

Thus we see in part out of that Psalm, what a glorious and mighty King the Lord is: but his excellency will be yet more perspicuous, if we consider of some more of his Attributes, as we find them set down in the Scriptures.

First then to speak somewhat of his Omniscience, and infinite knowledge, it is such, that he understands all things, and therefore knows everyone of his subjects by name, which Solomon himself, though the wisest King that ever was, could not do. The Lord himself professeth by the Prophet Isaiah, complaining of his people's unbelief, Zion hath said, the Lord hath forsaken me and my God hath forgotten me: Can a woman (saith he) forget her child, and not have compassion on the son of her womb? though they should forget, yet will not I forget thee, &c. And he yieldeth a very forcible reason, Behold I have graven thee upon the palm of mine hands, and thy walls are ever in my sight. This much was very lively signified in the time of the Levitical Law, for then it was commanded that the high Priest (who was a type of Christ ) should carry the names of the twelve Tribes of the children of Israel on both his shoulders: being graven on the Ephod, and on his heart, and on his shoulders, so that he loves them dearly, and supports them mightily, and that at all times, for he is ever busied in the execution of his office: whence it must necessarily follow, that he takes special notice of all of them, and of everyone of them: yea, not only of their persons, but also of their wants: he sees all their distresses, and foresees all their perils.

Touching their necessities, our Savior testifieth saying, Your heavenly Father knoweth that you have need of all these things, to wit, of food and raiment, and such like, whereof mention was made before in that Chapter.

And concerning his foreseeing of perils, it is evident in this, that knowing of the samine that should be in the Land of Canaan. he sent Joseph before hand into the Land of Egypt, to provide for his Father Jacob and his family. And indeed how can it be, but he must needs fore-see such things, since he doth fore-appoint the same? And herein also he goeth beyond all worldly government: For they are not acquainted with the wants of all their subjects that are presently upon them, much less can they have understanding of dangers before they befall them, and least of all, prevent every imminent evil whereby their Subjects may be annoyed.

Again, as God in wisdom doth infinitely excel all earthly Potentates, so doth he also in goodness, there is never a subject nor servant of his, but he loves him with an unmeasurable and with an everlasting love; as the Lord himself protesteth unto his Church, saying, For a little while have I forsaken thee, but with great compassion will I gather thee: For a moment in mine anger I hid my face from thee, for a little season, but with everlasting mercy have I had compassion on thee, saith the Lord thy Redeemer. It is not so with any earthly Prince: For, their affection is but in measure, and that which is, may soon fail by the ill desert of the party himself, or by the ill report of others: at the least wise, it must end with the life of the Prince: for, when their breath departeth all their thoughts perish. Now as concerning the Lord's favor, there can be nothing to diminish that, he will not be misinformed by ill willers concerning any of his children, for, He searcheth their hearts and their reins, and is acquainted with all their ways, and will deal with everyone as he knoweth their hearts and their works. And whereas the best of his subjects are tainted with innumerable faults, which do indeed deserve his displeasure: yet shall they not be cast out of favor: for if they do but confess their sins, and crave pardon for them, (as they will do who are led by the Spirit of Grace) he will forgive all their iniquities, and pass by all their transgressions, yea, he will not only have compassion upon them, but will also subdue their iniquities, and cast all their sins into the bottom of the Sea. And whereas the death of other Kings cuts off their love, this heavenly King loves forever: and therefore as there is no end of his days, so shall there be no end of his mercies.

Again, in regard of his Truth, the Lord is [ 3] greatly to be magnified, for we may build upon his word: whatsoever he saith he will assuredly do it, not one jot or title of his word shall perish, till all be fulfilled. It is otherwise with earthly Rulers, they many times say and do not, bebause they are fickle and changeable, and mind one thing today, and another tomorrow: and because they ofttimes say, that which they are utterly unable to perform, or they are cut off before they have time to go thorough with it. But with the King of Kings there is no variableness, he is the same still, and changeth not: his power is as large as his will, and his kingdom is from generation to generation, and therefore he must needs be as good as his word.

Furthermore, this King is just in all his ways, [ 4] whereas David and Solomon, though otherwise good and godly Kings, dealt unjustly in divers things, as David in the matter of Uriah, and of Mephibosheth: and Solomon, in laying too heavy burdens upon the people, in so much that being weary of them, they fell to mutiny and rebellion. But the Lord never wrongs any of his subjects: but guides and governs them with all equity and justice. He is set upon the throne, and judgeth right, as the Psalmist speaketh. Now then (to lay all these together) if it be a singular prerogative to live under such a King as is full of majesty, and glory, power and sufficiency, full of wisdom and understanding, full of justice and tender compassion, full of truth and of equity; Under such a King as knows and considers all his subjects wants and distresses, as pities their case: as is able to help and save them, and because he hath promised so to do, cannot in his justice deny the performance thereof.

If (I say) it be a special privilege, to live under such a ones government, then may it strongly be concluded hence, that his kingdom ought earnestly to be desired, which is the point that we have now in hand. And thus much concerning our King.

In the next place, let us consider of his laws, which will likewise induce us to long for erecting and establishing of his kingdom in our souls and consciences: for such as our King is, such are his statutes, even holy, just, and equal, and such as are made for the good and comfort of all his subjects. Other Princes do now and then make laws and constitutions, to serve their own turns, though in the mean time those that are under their jurisdiction, pay for it, and find themselves much oppressed and over-burdened: but there is not the meanest Christian, that hath any cause at all to complain. For, God's commandments are not grievous, but Christ his yoke is easy, and his burden light. Everyone of his laws are given to bring all manner of blessings on us, and to keep off all manner of judgments from us, as is at large specified in Deuteronomy 28.

Then thirdly, concerning the rewards and promotions that he bestoweth upon his subjects, they are marvelous large, and very excellent, whether we regard;

• 1. Those that are present: or
• 2. Those that are to come.

Touching those that are present, they are [ 1] either spiritual or corporal. The spiritual are righteousness, and peace, and joy in the holy Ghost.

First; they have the righteousness of Christ imputed [ 1] unto them, whereby they are made perfectly righteous in God's account, even as the holy Angels in heaven are. Hereupon follows peace, for being justified by faith; we have peace with God, (as saith the Apostle) and so consequently with our own consciences. Christ, who is the Prince of peace makes a reconciliation betwixt God and us, by taking away the guiltiness of our sins, which formerly made difference and disagreement, bestowing upon us the merit of his own absolute obedience, which maketh us to stand perfectly justified before the throne of God's justice. Till men do attain unto this they have no quietness at all: for, there is no peace to the wicked, who are like the raging waves of the Sea, that are still tossing and tumbling from one side to another, and casting up mire and dirt. But as soon as ever they betake themselves to live under the regiment of the King of heaven, their hearts do grow to sound tranquility, and to a settled peace. [ 3]

From whence ariseth a third grace, which is, Joy in the holy Ghost; That is, such joy as is wrought by God's holy spirit, which is unspeakable and glorious, whereof when men have once tasted, they give over their vain and foolish sports, with their fleshly and mad delights, with such a detestation of them, that it makes them even sick to think upon them.

These are the privileges of Christ his kingdom, the like graces whereof he doth communicate to everyone of his Subjects; whereby indeed they are made spiritual Kings, according to that in the Revelation, where it is said, that Christ hath loved us, and (for the manifesting of his love) hath washed us from our sins in his blood, what followeth upon this? He hath made us Kings and Priests unto God, even the Father. &c. No earthly King can thus prefer any of his Subjects, much less all of them. One Kingdom can admit but of one King: but in the Kingdom of Grace, there is never a subject but it may truly be said of him, that he is a King, yea a more excellent King, then any that this world can afford.

And thus much for the spiritual rewards, [ 2] that this King giveth in this world. As for the corporal and temporal commodities which he bestows, they are likewise very great: For, when Christ is ours, all things are ours; for, he is heir of all things: therefore, if God give his own Son, how should not he with him give us all things? Whosoever therefore hath the Lord to rule in him and over him, he shall be sure to want nothing that is good for him. If we be Goats, or Swine, Wolves, or Bears, or the like, not submitting our selves to the government of Christ, to be ordered and ruled according to his word, we can expect nothing at God's hand but judgments and plagues, but if we be sheep of his pasture, he hath undertaken to provide for us: that when we are well, he will keep us well, and when we are in any distress, he will recover us; as is at large shown in that Psalm. These things shall we be sure of while we are in our pilgrimage, but the largest recompense of all shall be when we come into the heavens, to enjoy that Kingdom which hath been of old prepared for us. Whosoever will let Christ reign in his heart while he lives, shall undoubtedly reign with him when he dies. And whosoever is a subject in the Kingdom of Grace, shall be a King everlastingly in the Kingdom of Glory, where he shall have more comfort and happiness in one minute of an hour, then he had here in all his life time. And herein, (as in all other things) God's rewards and promotions do surpass any earthly Kings; for theirs are momentary and vanishing, but his durable and eternal. But of these we shall have occasion to speak more fully in handling the next point.

Now that we may draw to some use of the [Use 1] point, is it so, that the coming of Christ his kingdom, is so desirable? Then first of all, here are those to be reproved, that in words pray, Thy kingdom come; But in truth, they wish it not from their hearts, as their practice doth evidently declare: for, they hate the scepter of this heavenly King, viz. his holy word, and the instructions that are given them by his servants, and if God would grant the desire of their souls (as many times in his justice he doth,) they would much rather live where the scepter of the devil rules, then where Christ swaies by the rod of his power, as the word is termed. Psalm. 110. 2. For if a man should appeal to many men's consciences, would they not choose rather to be in such families, and congregations, where there is swearing, and Sabbath-breaking, and rioting, and swilling, dancing, gaming, and such like, then where there is praying, preaching, catechizing, and singing of Psalms, and other the like holy and religious exercises: If it be so (as they cannot deny) what should they speak of their desiring of the coming of Christ his kingdom? they do but play the hypocrites in so doing, for they refuse the government of this heavenly King, and show themselves to be professed enemies unto him, whatsoever pretences they make to the contrary. This Job proveth evidently, to the faces of all hypocrites, of whom he avoucheth, that They say unto God, depart from us, not that any will be so blasphemous, as in plain terms to utter so much, but in effect they manifest that their desire is such, that they would willingly have nothing to do with God: and how doth he prove this? by two arguments: one is this That they [ 1] do not desire the knowledge of his ways, for they are utterly destitute of heavenly understanding, affecting their gross ignorance more then saving knowledge, which appeareth in that they will not take pains for it: nay, they will not entertain it, when it is brought home unto them.

An other argument is, that they imagine, [ 2] there comes no profit, nor benefit by serving such a master. Who is the Allmightie, that we should serve him (say they) and what profit should we have, if we should pray unto him? As if they should say, there is much a do about serving of God, and many fair promises are made to such as seek unto him: but we cannot see that men speed so well by their hearing and praying and such like: others that take not such courses carry away the wealth and promotions of the world from them; And therefore I will never trouble myself with such matters, these are the thoughts and resolutions of carnal men: who hope to get more by the service of Satan, and of their own lusts then by the service of the King of heaven. And therefore they wholly apply themselves to rooting and winding in the earth (like moles,) utterly rejecting the knowledge and practice of holy duties. Such were they of whom mention is made in the Parable that would not have the king to reign over them. And as they love not the King, nor his laws, so can they not away with his servants and subjects: but when they see them come from other places with their bibles, to be instructed in the laws of their heavenly King, they malign them, and snarl at them, and will not suffer them by their good will, to sit quiet at sermon by them.

Neither do they esteem of those rewards, which are conferred upon Christians, but like profane Esau, do make more account of a mess of pottage, then of the birth-right, of a few sinful pleasures and base commodities, then of the righteousness of Christ, and of that peace of conscience, that passeth all understanding: with the joy of the holy Ghost, which is unspeakable and glorious, or of that happiness, which is treasured up for the Saints in the life to come. They make more reckoning of the Devils false proffers, All these will I give thee, if thou wilt fall down and worship me, then of Christ his true offers, seek first the kingdom of God, and his righteousness, and all other things shall be cast upon you. But whosoever they be, that are of this disposition, let them have their doom, as it is set down by our Savior, Those mine enemies that would not that I should reign over them, bring them hither and slay them before me.

Secondly, This serveth for Instruction; that [Use 2] whosoever would have assurance that he is of the number of Christ his subjects, should fervently desire, and heartily long for, and labor for the setting up of his kingdom, both in his own soul, and likewise in the souls of all his people: and though God's children be sheep and lambes in other things, yet herein they should show an holy kind of violence, according to that of our Savior, From the time of John the Baptist, the kingdom of heaven suffereth violence, and the violent take it by force. That is, as soon as ever their hearts were truly and thoroughly touched by the word and spirit of God, they saw their misery that they were in, in being vassals unto sin and Satan; and what then? they presently betake themselves to live under the government of Christ: And whereas they found many lets and impediments, many hindrances and pull-backs to keep them from Christ, they violently break through them all, and rather then they would loose their hope, and be frustrate of their expectation, they would run through fire and water, the like eagerness must we labor for: though there be in us naturally a great deal of backwardness, and sin do hang very fast on us, and press us down in such sort, that we cannot do as we would, yet must we not be dismayed, but strive against our corruptions. And though we be very unapt to conceive of holy things, yet must we as it were break open the doors of our minds, that they may understand heavenly mysteries, and though our memories be very untrustie and unfaithful servants unto God and unto us, & very ready to give way unto Satan, to rob us of the true treasure which is laid up in them. We must even contstrain and compel them to hold fast the holy word of God, and never cease praying and laboring, till the Lord have strengthened them in some good measure, and made them fit to entertain and to retain the best things. And albeit our hearts be very rebellious and stubborn, and all our affections exceeding head-strong and untamed, yet must we by an holy kind of coaction and compulsion draw them unto sanctified obedience, and to an orderly subjection unto their chief Sovereign the King of glory. And because all our endeavors without God's special blessing are nothing worth, therefore it is our part, to be instant with the Lord, that he would please to assist us, and help us, to crucify our flesh, and to mortify our sinful members, and to make his sacred word powerful and effectual in us: that it may not only be brought unto our ears, but also written in our hearts by the finger of God's holy spirit. For it is as easy for God to reach it unto our souls, as to draw it from the Ministers mouth, to cause it to take root in our hearts. Thus if we can do, we may be assured that we make this Petition in truth, Thy Kingdom come. And we shall find that it will come, and that God will dwell in our hearts, and daily increase his graces it us, till at length we be thoroughly fitted for his kingdom of glory.

And thus much generally for this Petition: But that we may make yet some better use thereof, let us briefly see;

• 1. What things particularly we pray for.
• 2. What things we pray against.

Concerning the former, our main and great request must be, that it would please the Lord to send forth laborers into his harvest, and to furnish all Congregations with learned, able, and faithful Ministers. For they are the Lord's Captains to fight his battles, against the flesh, the world, and the devil: and to draw men from under Satan's tyranny; to live under the Prince of peace. This is clear in the Prophesy of Isaiah, where when the holy Ghost showeth, how poor and sinful men & women come to be a crown of glory, and a royal diademe in the hand of the Lord, how they become a delightful Spouse unto him, and he a most glorious and comfortable Husband unto them. The Instruments of effecting this wonderful work, are said to be Watchmen, sent unto them by the Lord himself, Who all the day and all the night continually never cease, but either call upon the people, or cry unto the Lord for them, giving him no rest, till he repair and set up Jerusalem in her beauty. These are the instruments of the conversion of God's chosen, and whereby they become the praise of the whole earth, as there it is said. They are a chosen generation, a royalt Priest-hood, an holy nation, a peculiar people, as Peter termeth them. The preaching of the Gospel is the ordinary means that God useth for the calling, sanctifying, and saving of them, as it is yet more evident in that place of the Acts before cited, where the holy Ghost declareth, that, first he opened their eyes, and illuminated their understanding, and maketh them able to put a difference betwixt good and bad, truth and error, light and darkness. And is that all, nay, as it showeth them what is to be eschewed, and what to be embraced, so it enableth them to shun the one, and to lay hold of the other. And (as there it is said) to turn from darkness unto light. But what benefit cometh unto them thereby, They are by that means set free from the power of Satan, and are brought under the power of God, being translated into his glorious kingdom, they receive remission of sins, and have right unto, and in due time shall have the fruition of an eternal inheritance among them that are sanctified. To this very purpose tendeth that saying of the Apostle, The weapons of our warfare are not carnal, but mighty thorough God, to cast down holds: casting down the imaginations, and every high thing that is exalted against the knowledge of God, and bringing into captivity every thought unto the obedience of Christ. In which place, the Apostle Paul together with his fellow-workmen in the Ministry of the Gospel, are compared unto Champions, that are to go forth in the name of the Lord, for the recovering of his chosen out of Satan's hand, who doth tyrannously usurp authority over them.

Now, what weapons do they use in this warfare?

Not such as are carnal, that is, weak and of little or no force against the Adversarie, but spiritual weapons, taken out of the Lord's own Armorie, which are mighty and powerful, where it pleaseth the Lord to work by them, to overthrow all the strong holds, and fortresses that Satan hath set up in men's souls, and to bring into subjection not only the outward man, (which is as much as any earthly Prince can require) but the inward man also, framing and inclining the very secret thoughts and imaginations of the heart, unto that whole obedience which the Lord requireth. And yet further the same Apostle, writing to the Galatians, putteth them in mind, how they received the spirit by the hearing of faith, that is, of the doctrine of faith, which is so called, because (as he saith else where) by the preaching thereof we come to believe, and so to have Christ his throne set up within us, for he dwelleth in our hearts by faith.

If then the Ministry of the word be that which dispossesseth Satan the Prince of darkness, which maketh a riddance of all manner of sins and corruptions, and which is as it were a Chariot to convey the holy Ghost into men's hearts, which worketh in them faith, and all other graces necessary to salvation, and maketh them fit and ready for every holy duty and service. These things considered, it must needs be concluded to be a special means to erect the kingdom of Christ in the souls of his chosen, and therefore we are by this second Petition directed to pray, that where there is sincere and powerful preaching, the Lord would continue it, and give his Servants grace and wisdom to use their gifts aright, otherwise, they may do more hurt then good.

And withal, that he would vouchsafe, to bless all Schools of learning, that they may be Seminaries of good and holy zealous teachers, that so where an holy Ministry is wanting, it may be supplied. And light may shine to them that sit in darkness, and in the shadow of death. Thus the Apostle exhorteth the Thessalonians; Furthermore Brethren pray for us (saith he) that the word of the Lord may have free passage, and be glorified even as it is with you: Where he willeth them, to ask these two things, first that they might have liberty in their ministry, to preach the Gospel without interruption: And then also, that it might be glorified, that is, that it might so enter into the minds and hearts of their hearers, that they might practice it in their lives, and so bring credit to the Gospel. And then indeed is Christ his throne established in men's hearts, and his scepter bears sway, among the sons of men.

Now on the other side, The things principally to be prayed against, are two.

First, The bondage of sin, especially of original sin, which sticks so fast unto us, and is the greatest hinderer of the work of grace in us; for the devil, though he be a busy, and a malicious adversary, yet he is sometimes quiet (through God's restraining hand) and departs for a season (as Luke speaketh:) But this natural corruption is always with us, in the day and in the night: it goes to bed with us in the evening and hinders us of that sanctified rest that otherwise we might enjoy. It riseth with us in the morning, and accompanies us in all our actions, egging us forward unto that which is evil, and pulling us back from that which is good, or at the least inter-mingling it self in our best actions, and causing them to taste of the cask from whence they proceed, and to savor of that defiled Chanell through which they flow. And therefore we should with Paul cry out against it, for though he were a regenerate man, and had been an Instrument of converting many souls, unto God, yet he found flesh remaining in him still: so that the good that he would do, he could not, and the evil that he would not do, that he did.

What doth he in this case. he takes up a lamentable complaint, O wretched man that I am, Who shall deliver me from the body of this death. He calleth original sin a body, because it hath many wretched members, and, a body of death, because besides many other miseries, it draws both the natural and spiritual death upon the parties in whom it is, and here with many of God's dearest servants are so troubled and distempered, that they many times make question whether they be Christ's subjects or Satan's, the children of light, or the children of darkness: but this may be a comfort unto them, and a clear testimony that they belong. unto Christ, if with the Apostle, they grieve for it, groan under it, complain against it, and desire to be freed from it, for, as for those that are unregenerate, when the corruption of their nature breaketh out in speeches or sinful actions, they are merry, jocund, and not one whit troubled thereat, but like better of themselves at such times, then God's children do when they are most full of grace, for, they feel their infirmities when they are at best, and fear future falls, when they stand in most uprightness, whereas carnal men are bold and venturous, and are not touched with any fear or shame of sin at all.

Let this therefore be our comfort, that though we be tempted and assaulted, and many times dangerously plunged, yet herein we go beyond all unregenerate people, in that we labor against our corruptions with might and main, as one in a mighty River would do to keep his head above water. This is the first thing to be prayed against even the slavery of sin.

In the second place, we are to pray against all lets and stumbling blocks, that do hinder the proceedings of the Gospel, and the conversion of the elect: we are to entreat the Lord, that he would cross and curse all the plots and practices of Antichrist and his Adherents, and of all the limbs of the devil whatsoever, and withal, that he would in his good time, purge his Church from all idle and Idol Ministers, and from blind, deceitful, and unfaithful guides; that he would root out every plant that he himself hath not planted, and abandon all things that do offend, even all the remnants and relics of superstition, and such ceremonies as do but ensnare the consciences of men, and draw a great many into persecution and trouble. And when we see the people of God to be pestered and burdened with such things, and to live as sheep without shepherds, we should with our Savior have compassion upon them, and beseech the Lord to open their eyes, that they may see what a lamentable case they are in, that so they may seek to come out of the snares of the devil, by whom they are kept in miserable thralldom. And thus much touching the Kingdom of Grace.

Now concerning the Kingdom of Glory, that is also to be comprehended in this Petition, and therefore to be desired of us, so that from these words,

Thy Kingdom come

Thus understood ariseth this observation. That;

Every child of God ought from his heart to pray for the end of the world, and for consummation of the kingdom of Christ, at his last coming.

This is proved in the Revelation, where John testifieth, that the Spirit and the Bride say come. The spirit of regeneration, that knows the joys of heaven, being shed abroad in the hearts of the faithful, stirs them up to say, come, and the Bride, that is, the Church (being inspired by the holy Ghost ) says, come. It is as possible for one that is betrothed to such an excellent husband, as will never fall out with her, but bestow every good thing on her, not to desire the day of marriage, as for the people of God not to long for the coming of Christ. Indeed, as the spirit saith come, so the flesh saith go: If Adam after his fall might have obtained his desire, he would by no means have come into God's presence: and so it is with fleshly men still, they cannot endure that Christ should come unto them in his gracious presence by his Ordinances, much less in his glorious presence; but it is quite contrary with the godly.

Now the reasons why all loyal Subjects should desire the coming of their King, are these.

First, In regard of God, who hath not the full [Reason 1] glory of his mercy and justice till then; for, in the militant Church the Devil and his members are still up in rebellion, whereby the best of God's subjects that live upon the earth, do pass no day nor night without some offense or other against their sovereign Lord: and for those whose souls are glorified in the heavens, their bodies for the most part do lie in the dust: but at the last day all enemies shall be utterly put down and vanquished, and the elect of God shall be freed from all sin, whereby God is dishonored, and be clothed both bodies and souls with glory and immortality: so that if we love the honor of our King, we should desire his coming. Seeing then, that his foes shall tastefully of his justice, and his servants of his mercy, (both which doth make for the setting forth of his glory) the Lord's name shall be magnified, and the execution of judgment upon the wicked, and upon unbelievers shall be shown, as well as he shall be glorified in his Saints, and be made marvelous in all them that believe in him.

Secondly, In regard of our selves we must desire [ 2] his coming: for if we do not, we cannot be assured of any happiness that we shall enjoy after his coming. This is evident in Timothy, where Paul speaketh thus; Henceforth is laid up for me the crown of righteousness, which the Lord the righteous Judge shall give me at that day, and not to me only, but (to whom else?) to all them also that love his appearing. So long as we find not this affection in some measure in our hearts, we want an excellent argument of the certainty of our salvation: we may be saved indeed though for the present we do not feel this, but we can have no settled comfort in the consideration thereof, till in our very souls we love the glorious appearance of our blessed Savior. It is the note of an harlot to say, my husband is not at home, he is gone a journey far off, &c. and so to rejoice at her husbands absence: as for those that would have comfort that they are the chaste Spouse of Christ, they must with the bride say come, as was before noted.

Another benefit that we shall reap by this affection [ 3] unto the coming of Christ, is, that it will marvelously estrange our minds from the world, and make us account all but dross and dung in comparison of that blessedness which we shall then attain unto: The meditation hereof caused Abraham, Isaac, and Jacob to live as pilgrims and strangers upon earth, because (as the Apostle saith) They looked for a City having a foundation, whose builder and maker is God. They had a desire of a better Country then the land of Canaan, even of a heavenly Country, which caused them so little to regard the things of this life. The like may be said of Moses, who when by the eye of faith he had seen the promotions of the Court of Heaven, did easily contemn and forsake whatsoever honors and preferments were to be obtained in the Court of Pharaoh. He that hath a kingdom to sway in his own Country, will never be over-much enamored on some small farm, or cottage in another.

Again, This earnest longing for the kingdom [ 4] of Glory, will very much quicken and help us forward in the performance of our duty both unto God and men; when we consider, That our work will not be in vain in the Lord, but that, he that shall come will come, and will not tarry, and his reward is with him. This will cause us to be abundant in all good works, that so our crown may be more glorious, and our recompense more plentiful in the day of the Lord.

Lastly, This holy desire and expectation will [ 5] make us patiently to under go all manner of sufferings of what kind soever. Which is implied in that exhortation of the Apostle, Be ye patient Brethren, and settle your hearts for the coming of the Lord draweth near. Grudge not one against another, Brethren, least ye be condemned, behold the Judge standeth at the door. Paul had a very heavy burden of affliction lying upon him, enough (one would think) to make him sink under it; yet he professeth, that he did not faint nor grew to be dismayed thereat: but what was it that did support him? even the expectation of that glorious estate, which he should come unto at the last. Therefore (saith he) we faint not, knowing that he which hath raised up the Lord Jesus, shall raise us up also by Jesus. And again, verse. 17. Our light afflictions which are but for a moment, causeth unto us a far more excellent and eternal weight of glory.

Seeing then in all these respects it appears to [Use 1] be a duty very needful and necessary for us, to pray for the Kingdom of glory; This serveth first of all, for the just reproof of such as say this petition every day, Thy Kingdom come: But would they be willing that Christ should come unto them? Oh no, They will none of that, they love him well, if you will believe them, but they care not for his company, what vile hypocrisy is this? If a woman should say, [Simile.] I love my husband, as well as any wife living: but if one tell her of his coming home, she cannot abide to hear of that: might not a man boldly say, surely her heart is not right towards her husband, all is not well with that woman: Or if a subject should brag that he were as loyal and true hearted to his King, as any man in the Realm, and yet could not endure to hear that his Sovereign had wholly subdued such and [Simile.] such Rebels as did mutiny against him, and now was to exercise his full authority over all his subjects: would we not suspect such an one to be of a treacherous and disloyal affection, notwithstanding all his great words, and boasting speeches? Such is the case of all those that would fain persuade men, that Christ is their husband and their king, and that they love him and his honor with all their hearts: and yet are marvelous unwilling either to have him to come unto them in that glorious manner, as at length he shall, putting all his enemies under his feet, and triumphing over sin, the world, and the devil, or that they themselves should go unto him, before that great day of assizes do appear, it is greatly to be feared, that they are Adulterers and Adulteresses (as James calleth them) and that they run a whooring after the world, having combined themselves with God's mortal enemy, the devil: whatsoever pretences they have to the contrary. And hence it comes to pass, that they are so immoderately afraid of the pestilence, of any of the arrows of death, whereby they are likely to be deadly wounded, and so to be dispatched out of this world: Why? what is the pestilence to a Saint of God? Is it not a messenger to call him from a base and miserable estate here, to reign with Christ Jesus in the kingdom of heaven? If then they were the Spouse of Christ, and could say with the Bride, come Lord Jesus, they would not much care what the messenger is that doth call them to sit upon a throne in heaven.

If one should come unto any of us, and tell [Simile.] us, you must repair unto the Court in all the hast you can possible, the Prince will bestow this or that great office upon you, you need not doubt it, I will show you my commission I have thus to warn you: albeit the messenger had ragged apparel on him, and dealt somewhat rudely and roughly with us, we would not much stand on that, so long as he did invite us to such promotion. Now what is the Plague unto the servants of God, but a messenger to fetch them from earth to heaven, where they shall be advanced to far greater dignity then any the world affords?

Oh! But it is a terrible kind of death to die of [Object.] the pestilence.

Grant for the time it be so (though indeed it [Answ.] be not so terrible as men do imagine) what is that in effect, but that it is a messenger not so gaylie appareled, or not so courteous altogether [Simile.] as an Ague, or some like disease: so long as it calleth us to so happy a place, we should bid it welcome. And so we would do, if we were fully persuaded of the happiness of our change. Blessed (saith the holy Ghost) are those that die in the Lord, &c. So that now, if you would be assured you die blessedly, the question is not, whether we die in this place or that, of this sickness or that, by Sea or by Land, in bed, or in the field, but all the matter is, whether we die in the Lord? That is, in God's favor, yea or no, which if we can be assured of, we are blessed in our end, whatsoever, and wheresoever it be: for, death comes with a sting to none, but to wicked and impenitent persons.

Secondly, here is a Use of Instruction for [Use 2] us, That we strive with our own hearts, to make them willing and desirous, not only that the kingdom of grace may be stablished, but that the kingdom of glory may be hastened. Now because a number do fail of this willingness (though some there be indeed, that herein if in anything may be said to be sick of love,) longing, to be dissolved, and to be with Christ, and desiring and sighing to be clothed with their house which is from heaven: because (I say,) many and those of God's dear children do come short of this holy affection, It will not be amis, to show by what means, we may attain to this, that if we might have our hearts desire granted, we should above all things wish, that there might be an end of these days of sin unto all the elect, or at least unto us in particular, that we might lay down this our earthly tabernacle, and go unto our graves in peace:

The way to attain to this is, First to labor to deny the world with all the lusts thereof, and not to set our minds upon profit, pleasure, or credit: to be users of the world as if we used it not; but at no hand lovers of the same. for then, the love of God is not in us, and if that be not in us, how can we desire his coming unto us: Let us then strive to keep ourselves as a chaste Spouse unspoted of the world. and then we shall not be ashamed to look our Bridegroom in the face. but shall lift up our heads with joy when the day of his appearance cometh, one that hath played the good child or servant, in his fathers, or masters absence, will [Simile.] be full glad, to be called to a reckoning, concerning his carriage and behavior, where as guiltiness causeth fearfulness, and cowardliness.

Secondly, we must strive to get some certainty, that when Christ doth come to judgment, we shall speed the better for it, that heaven is our inheritance, and that then, we shall enter into the full possession and fruition thereof: till such time as men have gotten this assurance, there cannot be a greater torture unto them, to hear either of their particular, or of the general day of judgment. [Simile.] It is no joyful news, for a prisoner, that knows not whether he shall be spared or executed, to hear that the Assizes are near at hand, and that the Judge is shortly to pass sentence upon him. If then we would attain to a longing desire after the coming of Christ, let us labor to be resolved of this point, that when we leave this world we shall change for the better, which assurance we shall have if our conversation be truly religious, and our profession beautified with the works of piety, mercy, and of upright and Christian dealing in the whole course of our lives.

Thirdly, We must labor to know the excellency of that estate, which we shall come unto in the heavens. Otherwise, though a man have the certainty thereof, if he be not persuaded, that it is very well worth the having, he will never be much affected with the desire of it. Tell an unregenerate man (that imagineth he shall be saved as well as the best) of the happiness of the life to come, and it will seem an idle and frivolous tale unto him, because he cannot conceive of such matters: but tell him of some bootie that he may get, or of some legacy that is already bequeathed unto him, and he will bestir himself at the hearing of it, yea, though you wake him out of his first steep: he will be fresh and nimble, and not be able to sleep again for joy. Why then should he be so moved with earthly matters, and nothing at all with heavenly, because he hath a conceit of the excellency of the one, and not of the other: for heavenly things cannot be comprehended but by the help of the holy Spirit, which searcheth the deep things of God, and revealeth them only unto his children.

Now to the intent that we may attain to a more clear understanding of the excellency of the kingdom of heaven, let us a little consider wherein it consists. Not only;

• 1. In a perfect freedom from all evil. But also
• 2. In the enjoyment of all manner of good.

And that;

• 1. In regard of the place.
• 2. Of the company.
• 3. Of the estate of the elect then.

First, For the place whereunto they shall go. It is full of all manner of contentment, as far beyond that Paradise wherein Adam lived in the time of his innocence (though at were very excellent) as that was beyond the most loathsome dungeon that is; and this must needs be a very rare place, because it is a City of God's own building, and that for the entertaining of his best creatures, when they are in their most glorious estate. Therefore is it shadowed out for our capacity, by the things that with men are had in greatest estimation: that thereby, as it were by stairs, we might come to the view of this glorious place, I mean the new Jerusalem. The particulars whereof we may see in Revel. 21. 22. Chapters, some of which we will briefly touch.

It is there compared to a great City, which is said to be situated upon an high Hill, noting thereby, the excellent situation thereof, both in respect of the pleasantness, as also of the strength of it. Then further it is described.

• 1. By the essential parts thereof.
• 2. By the properties and qualities.
• 3. By the privileges and good things belonging unto it.

The essential parts of it are the walls, the Gates, the streets, the foundations of the City, and of the walls, which are set forth by the matter and form. The matter is said to be gold, precious stones, &c. to wit, the most precious things that can be. The form, that they are the most glittering, beautiful, shining, Crystal-like, and lastly, in most excellent order.

Having spoken of the City, and of the particular parts of it, he comes to speak of the privileges thereof, that they that dwell there shall need no Temple, that is no means of instruction, nor any Sun, nor Moon, because the glory of God doth lighten that City. Furthermore, it is said, that there is no night there, and that the Gates are not shut: to signify, that there should be no fear of danger, no, nor terror of enemies, but all peace. And lastly, that no unclean thing should enter into it.

Again Chap. 22. it is said to have a pure River of water of life, clear as Crystal running through it (which is an excellent commodity in a City,) and in the midst of the street thereof the tree of life, &c. By all these intimating unto us, that it is a most singular and excellent place, and this is to be noted, that nothing is said of the houses, nor the things within them, because nothing could serve fitly to illustrate the excellency thereof. Now, who would not desire to live in such a place? where there is nothing for annoyance, but all things that may be for comfort and contentment.

If it were proposed unto us, whether we would spend our days on the earth where now we are, or in Paradise where Adam was? If we were in our right wits, we should make choice of heaven before Paradise, (which was a place of all manner of delights) in the earth: which is a veil of misery, and an house of mourning, wherein all creatures do sigh and groan in regard of the miseries which sin hath brought upon them: much more then should we prefer the palace of heaven, before our prison here upon earth; seeing that (as was before said) it doth infinitely surmount the earthly Paradise. Thus much of the excellency of the place.

Secondly, as touching the company: It is every way suitable unto the place, for there we shall enjoyfull communion and fellowship with the holy Trinity, with our blessed Savior, and with all the holy Angels and Saints, even with the whole company of heaven, all which shall love us most dearly, and to the full express that love towards us. Here though we have some good friends, yet we have withal many foes, many bad neighbors, the flesh, and the devil the worst of all: as some do love us, so others do hate us, and those that love us best, have their imperfections, and do love us but in part: and in deed we do desire their love but only in part. Hence it cometh to pass, that there ariseth unkindnesses and breaches now and then betwixt the nearest friends, and most loving couples: But in heaven there shall be no such thing, but we shall love others, and they shall love us with a perfect and constant love, for their shall be in us nothing but cause of love, grace, goodness, virtue and holiness in all perfection,

All men will grant, that it is a very desirable thing, to live among company that one can thoroughly affect, and it is one special comfort that God's children do find in their pilgrimage: that sometimes they enjoy the sweet fellowship of such as are led by the same spirit that they are. O then how desirable a place is Heaven, where we shall have the fruition of such blessed company, where we shall both love, and be beloved beyond that which we can now imagine. If one should there meet with a delightful place only, and no company, or such as he could not like of; Heaven were nothing so desirable, but seeing both do accord and meet together, it should set an edge upon our affections, and breed in us a longing desire to be there, especially since that.

In the third place, our estate there shall be every way answerable to our place, and company.

For first, touching our Inheritance, it shall be very large, it is our fathers pleasure to give us a kingdom: And to make us Heirs, yea, fellowheires with his own Son. Upon the earth, God's dearest servants are many times scanted of possessions, and those that they have, are but earthly, soon fading and vanishing: but in heaven they shall have an everlasting Kingdom. An inheritance Immortal, and undefiled, that fadeth not. &c.

Then for our persons, they shall be most happy, and that both within, and without, they shall have perfect holiness, (whereof they have but as it were a sparkle in this life) No unclean thing shall enter into that City. But all sin shall be quite and clean purged away, and we shall be as free from corruption, as Adam before his fall. And as the elect Angels, that are ever in God's presence. All the means that here we use, can but weaken our original corruption; but death will make a final dispatch of it, and when we are rid of it, we shall be clothed with holiness instead of it, our minds shall be furnished with all manner of heavenly knowledge so that there we shall have no need of a Temple, (as was noted before) that is, of any means of our salvation, as reading, preaching, or the like: for the meanest Christian shall have more clear knowledge, as soon as ever he comes to heaven, then ever any prophet or Apostle had here upon the earth: for here, the best that are, see through a glass darkly, but then we shall see face to face: here we know in part, (as it is said) but there we shall know even as we are known, that is, as God knows us perfectly, so we shall know him, and all things that any way pertain to the filling up of our happiness.

And as our minds shall be fully informed, so shall our hearts be accordingly sanctified, and all our affections duly ordered. Hence will arise unspeakable and endless joy, for there shall be nothing to diminish it, much less to break it off. All tears shall be wiped away from our eyes. And all occasions of sorrow quite removed: for In God's presence is the fullness of joy, and at his right hand are pleasures for evermore. Now from this inward comfort, we shall be stirred up to praise and magnify the Lord, and that without weariness even as the Angels do. And if God's servants do in this world find unutterable consolations, now and then in singing of Psalms, and offering up their thankesgivings unto the Lord, much more, (yea infinitely more) shall be their joy in the kingdom of heaven, when they perform this service unto the Lord.

Add hereunto the glory which we shall be crowned with, which is the same wherewith Christ Jesus himself is invested: as appeareth, John the 17. 22. Now if the very sight of the glory of Christ, of Moses, and of Elias upon the Mount, did so affect Peter as that he could say, Master it is good for us to be here: much more will the seeing and enjoying of far greater glory in the heavens, cause us in the gladness of our hearts to say, It is good being here.

Now besides this glory which shall be inherent in us, We shall also have the glory of all our good thoughts, words, and works, as appears Math. 25. 35. We see how worldlings do hunt after praise here, though it be among mortal and sinful men, which know not (indeed) what true praise means, how much more should we be affected with that praise which God the righteous Judge shall give unto us, and that in the presence of men and Angels, who shall be everlasting witnesses of the same.

Thus we have in part seen what is the excellency of the kingdom of heaven, this let us often and seriously meditate upon, and bethink our selves of the place, of the company, and of the estate that there we shall enjoy; which if we can do, assuredly it will cause us from our very souls to say, Thy Kingdom come, Even so come Lord Jesus, come quickly. Thus much concerning the second Petition. The third followeth.

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

IN the former Petition, we have been taught to pray both for the gracious, and glorious kingdom of Jesus Christ. Now in this Petition is shown, how we may manifest our selves to be Subjects of this heavenly kingdom here, and how we may be fitted for his glorious presence hereafter viz. By doing his will, &c. And therefore are we commanded to pray, Thy will be done.

But for the better understanding of this Petition, we must know that the will of God is twofold: One absolute, and the other secret, which we pray not for; for that ever hath been, is, and shall be done: in which sense it is said, Who hath resisted his will? The Lord is in heaven, and doth whatsoever he will: so that it were an idle request to pray that that will of his might be done.

Another is his revealed will, which is also double, (as after shall be shown,) unto which we desire that obedience and submission may be yielded; Thy will be done: but where, and by whom? in earth, that is, of the Elect which live on earth. But what must be the manner of this obedience? as it is in heaven, that is, as the Angels and the spirits of good and perfect men do obey in heaven: so must we desire to do, not that we can attain to that perfection that is in them, which is impossible, (they being now without stain or blot) but we must aim at it, and obey in that sort as they do, as near as we can, as in handling of these words shall be more fully expressed.

Thus much briefly for the sense of the words. Now let us see what further instructions are there contained for our learning.

Thy will be done.

Hence this observation may briefly be noted.

That,

All men are naturally unwilling to do the will of God.

Otherwise, if there had been in us any ability and aptness thereunto, why should we pray for strength to do it? Whatsoever we are bid to ask of God, sure it is, we have it not in and of our selves, and therefore our Savior in willing us to entreat God to bow our hearts, and to incline our affections unto his will, doth teach us, that we are utterly destitute of all natural power whereby we might attain thereunto. Hence it is that Christ saith, None can come to me (either in faith or obedience) except the Father that sent me draw him, &c. The Lord must by his good spirit win our will and affections before there can be any sound conversion: yea after that the work of regeneration is begun, and men have attained to some competent measure of grace, yet the flesh, which is in part unsubdued, so long as their breath is in their bodies, will still be rebelling and drawing back, so that they shall have much ado to go through with these good duties that are enjoined them to perform, and to forbear those ill courses which they are forbidden to walk in. They cannot do the good that they would, but the evil that they would not, that do they. Hence it is that the Psalmist prayeth, Incline my heart unto thy testimonies, and not unto covetousness: implying thereby, that he had not the command of •• s own heart and affections, but that he stood in need of the Lord's help, both to with-draw him from evil, and to draw him unto that which was good. [Reason 1]

Now the reason why all the sons of Adam, are by nature unwilling and indeed unable to do as God would have him, is this, that in them there dwelleth no good thing, but all the imaginations of the thoughts of their hearts are evil, yea, only evil, and that not by passions and fits, but continually. Whence it is, that the Apostle speaking of natural reason, which is the most excellent part in man, saith thereof, That the wisdom of the flesh is enmity against God, why? because it is not subject to the will of God, but may it not by usage and ordering be brought to some better pass? no (saith he) It is not subject to the will of God, neither indeed can be: now reason, which is the best faculty of the soul, and hath (as a Captain general) the command of all the rest, if that (I say) be so corrupt, surely all the rest must needs be out of order. If that be objecting and mutining against the law of our heavenly King, and all the other powers of the soul, will be ready as ill soldiers, to stand up in rebellion against their Sovereign.

Which serveth first of all, for the overthrow [Use 1] of that wretched and ungodly opinion of the Papists who hold, that there is in men naturally some freedom of will, to repent for their sins, to serve God, and to do good and holy duties. •• t why then do they make this petition, Thy will be done? If they have ability in themselves what need they ask it of the Lord? But herein, (as in all other their erroneous opinions) they show themselves to be blind, foolish, and altogether destitute of the knowledge of God's law, and of the corruption of their own nature. Paul was of their mind, so long as he was a proud Pharisee, but when once the Lord had opened his eyes, and touched his heart with the sight and sense of his original corruptions, then he was of another mind, he found in himself no ability to do that which was good, but though he knew the will of God, and did consent unto it (through his grace) in the inner man, yet he saw another law in his members, rebelling against the law of his mind, and leading him captive unto the law of sin, which was in his members, which makes him cry out, O wretched man that I am, &c. And certainly, if they knew the violence of their nature, as thoroughly as he did, it would make them leave off their bragging and boasting, and fall to lamenting, and praying with the Church, Lord draw us, and we will run after thee, Lord turn us and we will turn unto thee. For otherwise, all the teaching and preaching, and good examples, blessings, crosses, and whatsoever good means else, the Lord hath appointed for the converting of men, all of them (I say) can do them no good in the world, but they will rather be made worse, then better thereby. It must be the Lord's own hand that must strike the stroke, otherwise all his ordinances will prove ineffectual.

Secondly, seeing there is such a contrariety [Use. 2] betwixt our will and God's will, We should labor to deny our carnal reason, and worldly lusts, which fight against our souls, and are our sorest enemies: For though the devil do much malign us, yet could he not do us any hurt at all, unless our own sinful will and affections do take part with him: but when we come to this, I must, and I will do such and such things, and why? It is my pleasure, it is my delight, then we run headlong to all manner of evil, even as our great grandmother Eve did, when she began to yield to her own sense and wisdom, in judging of the eating, or not eating of the forbidden fruit, when she came so far, the devil had as much as he desired. Would we then from our hearts pray, Thy will be done? Then let us cross and curb the motions and affections of flesh and blood, and not be over-mastered, nor over-swayed by the same, otherwise, we make this petition but only in hypocrisy.

Thirdly, This maketh for the consolation of God's [Use 3] own people, though they find in themselves a great unwillingness to keep the Sabbath, to pray, to sing psalms, to give admonition, &c. Albeit I (say) their flesh be very backward, and untoward, so that they come unto the services of God, as a Bear unto the stake: yet let them not be dismayed, as if their case were extraordinary: for this is an hereditary disease, that all God's elect are troubled with. Indeed when they come to heaven, to enjoy that blessed estate, before spoken of, they shall obey God's will absolutely, and perfectly, without any mixture of natural corruption: but while they remain upon the face of the earth, they shall find that they have great need to make this petition Thy will be done; That is, Lord incline my heart to obedience, and frame it in all things, to be subject to thy blessed will, let me not follow the wicked lusts of mine own flesh, but the good directions of thy holy word. Let us make full account, that while we carry about us these frail Tabernacles, we shall find in us, much unwillingness unto everything that is good, and great aptness and proneness unto everything that is evil. And if (with the Apostle Paul, ) we can see and acknowledge, and bewail this corruption in ourselves, and withal, strive to crucify the same, let us esteem it a great mercy of God; for no unregenerate man can go so far.

And furthermore let us be assured, that though we have in us many lusts and passions, yet that God, that hath enabled us, to see them and to hate them, will also enable us in the end, to subdue and overcome them. If we mortify the deeds of the flesh by the spirit, we shall live. In which regard, the Apostle Paul professeth, that he did beat down his body, (to wit) the body of sin that was in him, where the word that he useth, doth signify to beat down with a club: and is borrowed from those, that used then to try masteries, who laid load on one another, as hard as they could, knowing that if they did not strike, they should be stricken, and therefore they fastened their blows as sure as might be.

In the like sort, did the Apostle deal with his corruptions, he did his good will to work the death of them, knowing that if he did not kill them, they would slay him; And the refore he did not as cowardly fencers, that only beat the air, and dare not come nere one another: but he struck home, and did his good will, utterly to destroy sin, that so it might not destroy him. Whose example if we can follow though we feel much deadness, and backwardness in well doing, we need not be discouraged thereat: for if that should not have been in God's children, our Savior would never have bidden them make this petition. And as for those that say, they are always very willing unto God's service, to pray, to hear, to meditate, and the like, indeed they do not know their own hearts. For whosoever knows him self, shall be driven to confess, That when he would do good, evil is present with him, so that the good which he would do, that he cannot do.

Now more particularly; The revealed will of God is twofold.

• 1. That which he hath revealed in his word.
• 2. That which he hath revealed by his providence.

Touching the former of these it may afford us this observation. That,

All Christ his subjects must obey his will, as it is laid open in his word.

If we would not be esteemed hypocrites, and rebels against the Lord of heaven, we must yield up our selves to be advised and guided by him, and by his testimonies. We need not stand to prove the point, the whole Scripture and experience of all yield to it. Now the reasons to move us hereunto are these.

First, because every word of God is holy, just, [Reas. 1] and pure, even as gold that is tried in the fire. There is never a Commandment of God but it is holy: never a promise but it is faithful: never a threatening but it is true. And therefore we have reason to yield to them, rather then to the unholy, unjust laws of sin and Satan.

Secondly, In regard of our own good: If we [ 2] hear his word and keep it we shall be blessed: blessed in our bodies, blessed in our goods, blessed in our names, blessed in our seed, and in a word every way blessed, both at home, and abroad, Deut. 28. And when the word of God is a light unto our feet, and our steppes directed thereby, God's Angels shall minister unto us, and keep us in all our ways, so that no evil shall befall us And as for temporal commodities, so also for spiritual comforts: we shall enjoy them abundantly, for if we keep the word of God in our understandings, and in our memories, in our hearts, and in our practices, we shall be loved of the Father: Not, but that he loved us, even when we were his enemies, yea from eternity: But then, he will manifest his love unto us, and we shall find by evident experience and by sound effects in our souls, that he doth carry a fatherly affection towards us.

And further, it is added in that place by our Savior, And I will love him: but how will he manifest this love? I will show myself unto him (saith he) to wit, in his holy word, and in his blessed Sacraments, &c. We shall be better able to see what Christ hath done and suffered for us, and shall every day more and more find the comfort and benefit thereof. And again verse. 23. he saith, that his Father and he will come unto him, and dwell with him that keepeth his word. So that there shall be a blessed communion betwixt the Lord and all such persons: He will take up his abode in their hearts, and fill them full of all holiness and peace, and joy such as none can conceive but those that feel it, and at length when they have finished the days of their pilgrimage, he will save their souls, and receive them unto himself in glory.

Many other are the benefits of obeying God's sacred will, which we may read of Psalm 119. and in sundry other places of Scripture, which for brevity sake I do purposely pass over, that we may come unto the use of the point: Which maketh;

First, for the reproof of all ignorant persons, [Use 1] which are so far from doing the will of God, that they do not so much as know it; that are so far from obeying their master, that they are utterly unacquainted with his pleasure; especially, they are to be sharply rebuked, that do please themselves in their ignorance, and do despise the knowledge of holy things: and therefore when the will of God is delivered unto them, they are sleeping all the while, or minding other matters then those that are in hand: they can be nimble and lively enough about earthly things, but altogether sluggish and drowsy when they should attend and mark heavenly things. These men's cases are very lamentable and fearful, neither can they pray Thy will be done, in any truth of heart, because they neither do know it, not will know it. An earthly King would esteem such little better then rebels, that should deal so with his laws: And certainly, the Lord will not judge them to be good subjects unto his Majesty, that deal so contemptuously with his holy statutes and divine precepts.

Again, here come another sort to be reproved, [Use. 2] Who know their masters will, but do it not: that understand what is their duty, and can talk as well as the best but practice little or nothing: there is no alteration in their hearts, nor reformation in their lives: with which kind of men the Lord expostulateth the matter in this wise: What hast thou to do to declare mine ordinances, that thou shouldest take my Covenant within thy mouth, seeing thou hatest to be reformed, and hast cast my words behind thee? For when thou seest a Thief, thou runnest with him, and thou art partaker with the adulterers. The Lord cannot endure such as will pretend religion in words, but deny the same in their lives: and therefore will he not only rebuke them, but also set their sins in order before them, for their terror and amazement: If they do not repent, he will tear them in pieces, and there shall be none to deliver them: as it is in the Psalm above quoted: he will say to them at the last day, Depart from me you workers of iniquity, and then they shall be beaten with many stripes, because they knew their masters will and did it not.

Lastly, let this serve for an instruction unto [Use 3] us, that we every day get more understanding, and join practice with our knowledge, adding unto our faith, virtue, temperance, patience, Godliness, brotherly kindness, and love, as the Apostle Peter exhorteth, which if we do, these benefits will come unto us thereby.

First, that being faithful stewards in a little, the Lord will trust us with a great deal more: for, To him that hath, it shall be given, and he shall have abundance, he that makes a good and profitable use of small knowledge, he shall have the secrets of God more fully revealed unto him, he that will do his will shall know it, that it is his will by the work done.

Secondly, He that hears the word and doth [ 2] it shall be sure to hold out constantly, whatsoever storms and temptations do arise, he shall be like an house built upon a rock.

Thirdly and lastly, to conclude many things [ 3] in one, such shall be sure of all manner of happiness, according to that of our Savior, If ye know these things blessed are ye if ye do them. Many Papists and ignorant persons do good things, but they are never a whit the more happy, because they know not that they are good, and therefore do them not in obedience, others have great store of knowledge, but it puffs them up, and makes them more sinful, and so more miserable, only they that know and do, shall be happy while they live, and blessed when they die, as was in part shown before. Thus much concerning God's will revealed in his word.

Now there is another will of God, which is revealed by his providence, and that is concerning crosses and afflictions which either are upon us, or likely to befall us: Now,

As we must pray for obedience unto that which he saith, so must we also for patience in that which he doth.

That we may quietly and gently submit our selves under his strokes, corrections, and chastisements. This point may be confirmed by sundry reasons, and that both;

• 1. In regard of God himself.
• 2. Of the afflictions we suffer.
• 3. Of our selves that undergo them.

First, In regard of the Lord, that layeth his correcting [Reason 1] hand upon us, we ought with all humility to subject our selves, for he is a just God and doth us no wrong at all: a wise God, and seeth what crosses are fittest for us: a merciful God, that will not suffer us to be pressed down too low, but in judgment will remember mercy: and lastly, a mighty God, that can lay upon us as heavy burdens as he pleaseth: and therefore the longer we stand out with him, the worse is it likely to go with us: for when he sets in with us, he will never leave us till he hath either broken our hearts or broken our backs. And therefore when men come to this, that they cannot put up Satan's injury or indignity, that they will not undergo such a cross and such a misery, then they take the right way to cause the Lord to heap more afflictions upon them, till they be either converted or confounded.

Let us therefore in all kinds of distresses labor to come to this resolution: that there is no evil in the City but the Lord doth it. That not one hair of our heads can perish without him: that there is no loss can befall us in our estate, in sickness in our bodies; no affliction in our children, no blemish in our names, but our God hath a special hand therein; yea a just, a wise, a merciful, and a powerful hand, and that therefore there is good cause why we should with patience bow before him, and yield unto him, and conclude with the man of God, It is my affliction and I will bear it, yea, albeit our cross be very grievous and extraordinary, yet must we submit our wills unto God's hand, even as our Savior did, when he was to endure a most shameful and painful death, Not my will, but thine be done, (saith he) and when Peter laid about him with his sword, to have rescued him from them that came to apprehend him, he rebuked him saying, Put up thy sword into thy sheath, shall I not drink of the cup which my Father hath given me? This was a sufficient argument to arm him against all inward terrors, and outward sufferings, that whatsoever befell him, was nothing else but a cup of his Fathers own mixing. So when Eli heard of fearful judgments that should fall upon him and his house, he pacifieth his heart with this, It is the Lord, let him do what seemeth him good. And lastly, good King Hezekiah, hearing that his seed should be carried away captive, and all that he had be translated unto Babel, he frames his heart unto patience with this meditation, The word of the Lord is good. When God thought it best, Hezekiah thought it best likewise.

And it is a shameful thing, and a fearful sin, for any one to think otherwise, and for a creature to imagine his will to be better then his Creators; as every man doth that shows himself discontented at that which it pleaseth the Lord to inflict upon him. And thus much touching the first reason taken from God himself.

A second motive to induce us to patience, [Reas. 2] may be taken from the afflictions which do lie upon us, and that in divers respects, viz.

First, because If we be the elect of God we shall be corrected in measure and in moderation, not according to the desert of our sins, but according to the proportion of our strength. The Lord will deal with us in that case, as wise earthly Parents use to do with their children, who will not lay so weighty a burden upon those that are young and weak, as on those that are of riper years and of greater strength. God is faithful and will not suffer us to be tempted above that we are able, but will give his strength unto his servants, that we may be able to bear all whatsoever he imposeth upon us. And therefore we need not to be dismayed under afflictions, seeing that we have so sure a promise to be supported therein, and that the Lord will not inflict so much on us as our iniquities deserve, but as our need requires and as our strength can bear.

Secondly, our sufferings here, are but momentary, and therefore we should quietly submit ourselves under them, as the Apostle Paul did under his. Indeed, we do many times think them to be very long; but what is the reason thereof: because we consider of them in a carnal manner, not looking (as Paul did) on the things that are not seen, but on the things which are seen for if we did compare our temporary affliction with the eternal joys of the kingdom of heaven, they would seem to be of no continuance in comparison thereof.

Thirdly, we should patiently bear those corrections, that the Lord inflicteth upon us In regard of the benefit of them, viz. that they tend greatly to our profit, that our iniquity may be thoroughly purged, and that our holiness may be increased. Thus we see in regard of the nature quality, and profitableness of the crosses, that God exerciseth his children withal, that there is great reason that they should say, Thy will be done. Lastly, In regard of ourselves there is just cause, that we should meekly and quietly, submit under his hand: because when we think our case to be most distressed, we suffer nothing so much as we have deserved, or as many others of God's deer servants have endured, who have [ 1] yet done nothing so much hurt and mischief by their sins as we have. And in truth the reason why many are so impatient under crosses, is this, that they have not their full load as yet laid on them: that they have had so much affliction, as hath wakened their pride, but not so much as hath mastered the same: for if they were paid home, in any proportion, as they do deserve, they would be tame enough (through God's grace) and lay their hands upon their mouths, as Job did, judging those afflictions that now they undergo, to be matters of nothing, and acknowledging with the people of God, that, It is his mercy that they are not consumed.

Again, as in regard of our deserts, so in regard [ 2] of our need, we should be patient in all manner of afflictions, for having so corrupt a nature as we have, what should we do unless we had some means to curb us? we are naturally like wild asses coltes, (as it is said in Job, ) altogether intractable, unteachable and unseruiceable, till the Lord have broken our hearts, and taken down the pride and stubborness of our flesh, and framed us unto some dutifulness, and obedience. And even after this is done, if we duly look into our hearts, shall we not find that we stand in great need of continual taming? If one disdain us, or scoff and jest at us, shall we not quickly find a great deal of pride boiling within us? shall we not requite like for like, taunt for taunt, scoff for scoff? if it be thus with us, assuredly we need all the corrections that lie upon us: and when we feel this swelling about our hearts, it is high time that a vein should be opened, that our corrupt blood should be let out.

Seeing then that there is such great cause why [Use 1] we should submit ourselves to God's will, in all manner of tribulations; This serveth for the just reproof of such as are very unquiet under their crosses, and make far greater ado about their afflictions, then about the sin that bring their afflictions, whereas the readiest way to be freed from miseries, either already lying upon them or likely to come upon them, were this. First of all, to purge their hearts, and their hands from all manner of iniquities by sound and hearty repentance, and then to prepare and arm themselves with patience to take up their cross, and with contentedness to bear the same so long as it pleaseth God to continue it upon them. Not but men may use lawful and good means for the preventing and avoiding of needless and unnecessary dangers, or for the removing of such evils as have already befallen them: but the meaning is, that they should not vex and fret when they perceive by good effect that it is the will of the Lord, that they should be thus or thus exercised and tried.

A worthy example hereof we have in Abraham, the Lord commanded him to sacrifice his own Son for a burnt offering, to kill him, to cut him in pieces, to pull out his entralls (for this was the manner of the burnt offering) to burn all upon the Altar: and this he was to do with his own hands, unto him that was not his son alone, but his only son, his obedient and beloved son; the son of the promise, for whom he had so long waited and prayed: yea, that son of whom Christ Jesus should come: so that in killing him he might seem not only unnatural, but monstrously wicked, in that thereby he should deprive not himself alone, but all the elect of eternal salvation. Yet notwithstanding, as soon as ever he knew that it was God's will that he should do it, he consulted not with flesh and blood, but presently set upon the performance of it: Rose up early in the morning, made everything ready that might serve for such a business, went unto the place which the Lord appointed, not acquainting wife, or servants, or anybody else with his purpose, least they should have gone about to hinder him: and when he was come unto the place, He built an Altar, couched the wood, bound Isaac his son, laid him on the Altar upon the wood, and stretched out his hand, and took the knife to have killed him. Doubtless it went very near his heart, not to see only, but to be also the death of his own Son: Yet, he quietly submitted himself unto his good pleasure, as knowing that he should get nothing by wrangling with God, which willing and ready submission of his the Lord did so accept, that he swears by himself that he would greatly bless him, and exceedingly multiply his seed &c. And that therein all the Nations of the earth should be blessed.

The like we may observe in David when that Absalom rebelled against him, and with-drew most of his subjects from him, and caused him to flee for his life. He never chaffed at the matter as many a one would have done, nor useth any terms arguing discontentment, such as these; Who was ever so wronged, whoever so abused as I? What, to be deposed from my throne, and driven from my kingdom by mine own Son, by Absalom, whom I from a child so dearly respected whom having deserved to die, I freely pardoned, and greatly favored? This is a most intolerable injury, and such an indignity as I will never endure, &c. We hear no such words from David, but rather contrary, If the Lord say thus, I have no delight in thee, behold here I am, let him do as seemeth good in his eyes: and if he will not restore me the Kingdom again, His will be done, I am well contentto part with it. So should we conclude for all manner of crosses, and in particular for the pestilence, where with our Towns are now visited; If it be the Lord's will that I shall fall by that stroke, Blessed be his name. Though it be not an ordinary door, yet a door it is through which many of the Saints have gone to their rest, and through which I hope to come unto the like: If it be the Lord's good pleasure to call me that way: which cheerful resolution if we can attain, Then;

Secondly, here is matter of singular consolation [Use 2] for us, in that God hath given us an answer to this petition, which we have often made: Thy will be done, for it is not a matter of nature, or of wit, to be able to submit unto God's will, but indeed a work of supernatural, and special grace of the Holy Ghost, vouchsafed only unto the elect.

And indeed this argueth that there is much heavenly wisdom in us, according to that of the Apostle James, where exhorting men to patience, (he saith) If any want wisdom, let him ask it, &c. implying thereby, that when we grow impatient in any distress, it is not by reason of the greatness or multitude of our crosses, but by reason of our want of spiritual wisdom: for if we could consider (as was shown before) whence, and why our afflictions come, and what effects they shall have in us, we should be able to undergo any miseries, and be well content as dutiful children, to be wholly at the disposing of our most loving and merciful father.

As it is in heaven.

HItherto of that obedience which is to be yielded unto the revealed will of God: now it followeth out of these words to be considered, how and in what manner we ought to obey, viz. as the Angels and Saints do in heaven: not that any man living can attain unto that measure of obedience as they do, but the manner of their obedience is to be imitated and aimed at with all care and diligence. So that the point here to be learned, is this. That;

Those that would be found faithful and obedient unto the will of God, must not follow the examples of mortal men, but of the holy Angels and blessed Saints in heaven.

First, Because they are perfect patterns, and [Reason 1] without any exception, as for the best men that are, they may offend, and do offend as well as we: and therefore are no sure copies for us to follow.

And besides; this must needs be a special [ 2] means to humble us, when we see how far short we come of that holiness which is in them.

And it may be also a continual spur unto us, [ 3] to help us forward unto perfection, so that we shall always be at the growing hand, whereas if we imitate any men's example, we shall fail, both of humility, and of growth in grace, for within a while we shall either indeed (or in our conceit at least) be as good as those whom we propose as patterns to be followed. And then we shall swell with Pride, and begin to be high minded, and so not strive unto perfection but either stand at a stay, or go backward.

Now, that we may the better discern, how the Angels and Saints are to be imitated, we must consider more particularly, how they do obey, viz. willingly, faithfully, and humbly.

First, they obey readily, and faithfully, and humbly. In which regard, the Angels are said to have wings, to note their swiftness, in performing whatsoever is enjoined them, they find such joy and contentment in God's will, that they do with much delight undertake and go through with whatsoever service he calleth them unto, and such as is the obedience of the Angels, as also that of the Saints, for they are as free from all impediments and hindrances, and as full of all grace, and goodness, as the Angels themselves. Herein therefore let us labor to be like unto them, even to be joyful, and cheerful in the service of God, not as many who will not come unto prayer, or hearing of the word, or the like, but they must be hailed, and drawn thereunto by a kind of violence: but as for their lusts, and the pursuit of pleasures, and vanities, there they are winged, and very nimble and forward.

Let us be otherwise minded, and casting a way whatsoever clogs may hinder us, let us cheerfully run the race of christianity, that is set before us, till we be crowned with happiness and immortality in the heavens.

Secondly as the Angels of God obey readily, so do they also obey faithfully, not in some things at sometimes, but in all things at all times; If the Lord give them never so many commandments: they care as much for the performance of all of them, as of any one of them. When the Angel was sent to inflict the pestilence on Judea, he did not smite one or two villages and then desist: he did not pretend that it was against his nature, to proceed any further, no, that had been enough to have made him a devil in hell.

And shall any man then, who is but a worm prescribe unto God what he shall command him, and refuse in some things, to yield obedience unto his holy will, because it is against his nature, nay, his nature must stoop unto God's law otherwise it will bring him to destruction in the end. None are such gross sinners, but they will forbear one sin or other; and none almost are so sanctified, but they would fain be borne with, in one sin or other. Come to some that have been injurious to their brethren, and tell them that they must be reconciled, they will be content with that, but tell them withal that they must make restitution, and there they will leave you; Oh, they cannot like of that, but why should they not like as well of one commandment of God as of another: Is it not their duty to yield obedience unto all? certainly if they endeavor not so to do, they are not like the Angels in heaven, neither do they make this petition from a heart altogether sincere and faithful unto the Lord.

Thirdly, and lastly, they yield obedience in humility, casting down their crowns before the Lord's footstool: And being well content, that he shall have all the glory, to whom alone it doth appertain, how much more should we that are but dust and ashes, abase our selves, and humble our hearts in his presence, acknowledging that of him are all things, and that therefore, all praise belongeth unto his majesty.

Here then are those to be reproved, that [Use 1] though they take most lewd and wretched courses, yet imagine to carry out all their foul sins with this, that others are as bad or worse then they are. What need such a stir (say they) I hope I do but as my neighbors do, and many thousands are as great offenders as I? Like enough so: but have you learned the Lord's prayer no better? Have you babbled over this petition, Thy will be done in earth, as it is in heaven, so often, and not understood it? Or if you did understand it, and know that God requireth that we should obey him, as the Saints and Angels do, have you so little regard of his commandment, that you will rather follow the crooked rule of wicked men's example, then the perfect direction, which the examples of the Saints & Angels do give to you? This showeth that we are far from sincere obedience, and therefore we should learn be times to take better ways, least being altogether unlike the Saints of God here, we be utterly excluded from their company hereafter.

Secondly, This may serve for the humbling of [Use 2] the best that are, seeing that when they have done what they can, yet they come far short of Angelical obedience. The proud Pharisee thought himself in very good case, when he was not like the Publican: but who bad him to make comparison with the Publican? He should have compared his obedience with that that is performed in heaven, & then he should have found himself more like a devil in hell, than an Angel or Saint in heaven: and surely the most godly that are if they examine their actions by this touch-stone, shall see great cause to cry out with the Publican, Lord be merciful to me a sinner.

IN the three [Petition. 4] former Petitions are set down the things that concern the Glory of God, and the sanctifying of his Name, which is done, when his kingdom of Grace is advanced, and his kingdom of Glory doth come, and when his will is done in earth, as the Angels and Saints do it in heaven, that is cheerfully, faithfully, humbly, and without objecting, for so the Angels do it likewise. This being at length shown, followeth the three last petitions wherein we beg of God things necessary for our own good.

• 1. For our natural life, in the fourth petition.
• 2. For our spiritual life, in the two last petitions.

Not to stand on the curious division and scanning of the several words, because plainness and brevity is intended. In the first place we must know, that by bread we understand all the commodities and comforts of this life, which are needful for our health and safety, and for our comfort and delight. Its a figurative speech, the part for the whole. Now in that we are to pray Give us this day our daily bread, that is, food, apparel, &c. In that we must beg these things at God's hands, the observation is;

That all the commodities of this life are the gifts of God, and if we would have any comfort or profit by them, we must sue unto the Lord.

This, David (though a King, and such a one as came by that he had as lawfully as any man in the world) confesseth of him and his people when they had been so liberal, Who am I &c. It was a great matter that they had ability to offer so largely, and to do it willingly, in that he saith, Who am I? and who is my people, that we should be able to offer willingly? That was a double benefit, yet he saith, All things come of thee, &c. They had given great gifts, yet they had but paid God his own, nay, but a little part of his own; and therefore he saith, O Lord all this abundance is from thee, &c. And he dwells on this, that though God had put them into possession, yet he had not put himself out of possession. Yea, might some say, we received it from him at the first indeed, but now he hath lost his title to them. Nay, (saith he) verse. 19. they are his still, the gold, and silk, & the purple, &c. was God's, and that they could use them to so good a purpose, was from God: so David presseth this, and yields two reasons of it, to wit, why the earth is his; first, he made it: and secondly, he preserveth it. If we have made anything on the earth, or did preserve anything, we might claim some title to it, but God doth both, therefore, The earth is the Lord's, and all that therein is.

But, We need not ask divers things which we [Object.] have right and interest in, and which we have gotten by our labor and travel.

What is answered, Deut. 8. where is shown [Answ.] that the Lord giveth strength to get riches, and besides, he gives men a heart to use their strength, and good success in using of these, that we are so much more indebted to God.

But, I have purchased such and such things with [Object.] my money.

What saith God? The gold is mine, &c. And [Answ.] the beasts on a thousand hills are mine: and God gives them their meat in due season. We cannot provide for them, but it is God that makes the grass to grow and ripen, and he giveth it strength to nourish them. So that, turn which way we will, the Lord hath right to all things, he is the owner and possessor of them still.

So that the first reason that they are his, is because [ 1] of his right.

And secondly, that though we had them already [ 2] in our hands, yet if God do not maintain and continue them unto us, they can do us no good. As the Prince hearing of the Prophet what abundance there should be, said, that if the windows of heaven should be opened it could not be: Elisha said unto him, thou shalt see these things, but shalt not taste of them, & he did see them and yet could not eat one morsel, but was trodden underfoot. So Baltazer, he had prepared a sumptuous banquet, yet when the hand writing came against him, it did him no good, but his knees smote one against the other. So it is said of the Israelites, When the meat was in their mouths the wrath of God fell upon them.

But some may say, When we have it not in our [Object.] hands only, but in our mouths what need we ask it?

Yes, we have need, for if we do not, the Lord [Answ.] may destroy us, so that when we have our meat we cannot eat it, unless God permit us, or if we could, it could not profit us unless God bless it unto us. As it is said in Haggai, Ye have sown much, but bring in little: ye eat, but have not enough: ye drink, but are not filled with drink: ye clothe you, but there is no warmth: and he that earneth wages, earneth wages to put in a bag with holes. And therefore men had need come unto God be they never so wealthy, because else their wealth will be but poison unto them, rather a means to hurt them than to do them any good,

For Instruction, that therefore before we lay [Use 1] hand of any of the creatures, we pray unto God that he would bestow them on us, and sanctify them unto us; for every creature is sanctified by the word and prayer. So that we must pray that God that gives us the creatures, would sanctify them unto us, and us unto them, and then we must be thankful, which we shall be if we pray fervently for them, and that not only in word but in deed, which we show, when we use them to that end and purpose that God hath appointed. Contrary to this is the practice of those, that if they have apparel and food enough, they pray not for them, or if they do, it is so coldly, as who should say, this they have already, and therefore do not with fervency crave a blessing upon them from the hand of God. But such men mock God when they say this petition, and think whether God give it, or give it not, we care not, if God will not, our barns and store-houses will.

Secondly, this serves to reprove those, which [Use. 2] abuse their wealth to excess and riot, and pride &c. Who, howsoever in word they come unto God, yet they do not in deed: for as far as any one is proud, so far he trusts not on God, but would thrust him out of possession; and if they thought they were appointed to be God's stewards, and that all they have came by his mercy, and that to the end they might serve him, in them, and by them, they would be more careful to use them accordingly, as God hath ordained, but the great abuse of them to surfeit and riot, this doth prove, that howsoever they say they have these things of God, yet they come by their own labor, by their wit and industry.

For singular comfort to God's children, If all be [Use 3] from the bounty of our heavenly father, and by desert none hath more then others, and there be none of the elect but God doth love, therefore they should make reckoning, that they be provided for in their needs, as well as the greatest Prince in the world. But how is he provided for but by prayer, and calling on the name of God? Yea, but he hath wealth and friends which he leans upon. Hath he so? yea, cursed is he because he with-draweth his heart from God, and resteth on the arm of flesh, we must first wait on God, and pray unto God, and then assure our hearts he will not fail us: And though others have more, yet let us not envy them: shall our eye be evil, because God's eye is good? let him do what he will with his own, neither let us murmur nor repine, because others have greater plenty then we: for, what is that but to think the world bears some sway in the matter, and that God is put out of possession? But we must know, as promotion, so riches come neither from the East nor from the West, but from God alone. And therefore this should pacify our hearts, if we pray unto him and depend upon him, according to our faith it shall be unto us.

In that he bids us pray, Give us, not give me &c. we may observe:

That we should be careful of our brothers estate as well as of our own.

So that every faithful man must pray for all faithful men, because we are members one of another, and all members of Christ: therefore we must be careful for them as for our selves. For in the natural body, we will not be content [Simile.] to have one arm clothed, and the other naked, or to have both clothed, if the leg be naked: nor will not rest satisfied, till all be provided for: so we being the members of Christ, should pray that others should be provided for as well as our selves; that all God's people who are his inheritance be prayed for. This we see by the practice of Job, who was careful of others need as of his own: insomuch, that he was a Father to the poor and fatherless, and as an husband to the widow, &c. and did not spend that which God gave him in excess and riot.

To reprove those, who if their bellies be [Use 1] full, and their backs clothed, they care not whether others sink or swim: how can they lift their hands unto God, or take this prayer in their mouth, who though they can help others yet go not about it? they say but in hypocrisy Give us this day our daily bread. For the meaning of Christ in this petition is, to stir up men's hearts that they may give to those that have need; now when they have ability and will not give, what do they but dissemble? They must do this with the hand, as well as pray it with the mouth, else they do but take God's name in vain.

Secondly, for singular comfort to all poor people [Use 2] that are honest and godly, certainly it shall go well with them in this regard, that God's Saints do not only crave of God the things of eternal life for them, but also all things convenient for this life: now God will hear their prayers when they pray in faith, and will deny them no good thing. And therefore let them make this account, in their doubts and in their fears, (for then is their trial how they stand upon God's promises) when they have no comfort, let them remember that all the Church doth pray for them, and then what if their necessity increase, and their family increase, the Lord is able to maintain a great family, as well as a small family. And if one Elijah could prevail with God for a whole Country, for rain to make the Land fruitful: then may we doubt, when all Christians pray for us, we shall be unprovided for: But in truth the Lord doth oftentimes scant us, because we do not believe the Petition shall take effect, and according to our faith it is unto us. Let us labor therefore to believe that all worldly things are not the worlds gifts, but God's gifts, and that he is solicited day and night, when we are a-sleep, and our family is at rest, that then perchance, many thousand Christians are soliciting our case unto God, that he would send us relief. If we could believe this, it would quiet our hearts, and we should be provided for and our state maintained.

It followeth, Give us this day our daily bread. [This day ] That is for the present time to serve our turn, and that, that should content us, as our little children they depend and trust upon us, though indeed, as they grow bigger, they are more full of suspicion and of unbelief, they do not desire a days provision before hand: but if they have enough for the present, to serve their turn, they refer the rest to us, and live from hand to mouth. And so God would have us deal, not to ask for many ages, but for the present day. Whence we observe;

That Christians must be content though they have nothing before hand, so that they have to serve their present need.

Note the state of the Church in the wilderness forty years, in the mornings they had provision, but at night all was gone. So that if a man should have asked them where their break-fast was, they must have answered, in the heavens. But is not that far? No surely, when it is in God's hand: for a child if his Father carry [Simile.] his victuals, will think it as good as if he had it himself; and its as good to have blessings in the clouds, as here on earth. And that we might be thus contented Christ presseth this point: where he shows, that all carking and caring is bootless, and needless.

Its needless, because our heavenly Father knows that we have need of all these things, and therefore will supply us in the best time. If we could set down these two things firmly and strongly; first, God is our Father: and secondly, our heavenly Father: we need not care.

Oh, But my need is more then any man knows [Object.] of.

Yea, but he is an heavenly Father, and hath [Answ.] power and is able, and merciful and willing to help us, and is full of wisdom, and therefore will not suffer us to be pinched above our strength. Therefore our own children shall rise up in judgment against us, when they see that we know their wants, and they have tasted of our kindness heretofore, we see how cheerful and comfortable they are, yet we are earthly, and God is an heavenly father, that hath dealt mercifully with us many times nay, with dogs and swine, he clotheth the grass, and feedeth the beasts of the field, the young Ravens, &c. And why then should we not come unto him, and rest upon him? It were easy for God, to give us enough for twenty years at one time, but then we should be undone: we should be like the Prodigal Son, never come to our Father till all were spent. A father will not give his [Simile.] son all his goods at once, he loves his company better then so, because he would have him come to him often. So God deals with us, he is our Father that hath care for us, & yet would have us come unto him for all things we want.

Secondly, It is bootelesse: and therefore he saith, Care not for the morrow: we should not care for tomorrow, or for this time tweluemoneth, and he adds the reason: for, who by caring can add one cubit to his stature, &c. If one that is of a low stature should say, I will never rest till I am as tall as such a man, or one that is tall should say, I will bestow much in apparel, [Simile.] I will never rest till I become as little as such a man, neither of them would add to, or detract from their stature. And as it is for stature, so it is for state also; what condition God hath assigned unto us that we shall have, when we have done all our working, carking and caring.

This serves again exceedingly for reproof [Use 1] of those wretched unbelievers, that say, give us things for our present necessity, and yet all their mind is how they may get riches for many years. They will trust God no further then they must needs, though God say they shall want nothing; he is their shepherd, yet they will distrust, if the barns were full, and the purse full, and the debts paid, then they would be out of care: would you indeed? then you are a wretched Idolater, to stay upon the creature, more then upon the Creator: and in truth, that is in everyone of us, to say with the rich man in the Gospel, soul take thy rest, thou hast riches laid up for many years. But a Christian must think thus, that his soul can have no rest, till he depend upon God and be at his finding; For if he have riches for many years, he may not live one year, no, nor an hour, as that rich man did not, but God made his will, and he was executor too, he appointed whether his riches and himself should go.

Therefore if we have nothing before hand, [ 2] but live all our life as the Israelites did, that at evening we can make an even reckoning with all the world, and have nothing left but God's promise: yet we should be thankful, for have we not cause to be thankful, when we have as much as we pray for, and that we have: sometimes God doth try his children with want of apparel and of food, not but that he can give it them, but that he may see what use they will make of his promises, what faith they have in their hearts, as he did the Israelites to see how they would remember their late deliverance? They thought they had been full of faith, but when they wanted water, they shown that they were full of unbelief and of murmuring, and therefore they fell out with Moses: but he that will pray in faith must say, Lord give so much as is needful for the day, which God will never with-hold: he that hath given us his son, could give us all the wealth under heaven, but we must be content, if we have things needful for the day, and if he give us anything before hand, labor to be more thankful, and not wholly to rest upon it.

[ Our: ] Here should seem to be a contrariety, that we should beg it: yet it being our own, its God's gift, and yet Our: but the reason why it is termed Our: is,

Because, Every believer is in Christ Jesus, and having interest in him, all is ours, 1 Cor. 3. Though we have nothing, yet we possess all things, because we possess Christ: and therefore its called Our: for howsoever we lost our right by our fall, yet being converted, and believing in Christ all the creatures may be called Ours again.

Secondly, because we come by them by such a [ 2] means as God hath ordained, viz. by labor and diligence in our calling, which is God's decree, Thou shalt eat thy bread in the sweat of thy face. Though Adam were reconciled unto God, yet he must labor and travel, and if he did so, then he might eat his own bread comfortably: So he exhorts in another place men to labor and to eat their own bread. As David saith in this case, Blessed shalt thou be when thou eatest the labors of thy hands: because then we walk as God bids us. And therefore we do as children: who when their parents bid them do such and such a thing, to the utmost of their strength, [Simile.] and then promise them somewhat for their pains: when they have done it, they may comfortably and boldly crave that as their own.

For the terror of those that are not in Christ, if [Use. 1] if they ask their own, they can look for nothing but damnation; As Judas, when he went to hell, its said, He went to his own place, he was never in his own place till he came to hell, that was his inheritance: And therefore those that have not remission of sins, nor the spirit of God to sanctify the creatures unto them, they can never pray, Give us our bread, for if Christ be not ours, nothing is ours, but we are intruders and usurpers: we be borne to such a living, or have purchased it; yet we have no right to it, because we have no right in Christ.

Secondly, it serves for the overthrow of those [Use 2] that live idly and unprofitably, they can never say in faith, Give us our bread: for it is God's decree that whosoever would eat his own bread, should eat it in labor: and therefore they living in no labor, either of mind or body, whereby they might be profitable to the Church or Common-wealth, they can never have comfort that they eat their own bread, but are intruders, shifters, and scandalous persons. And therefore Job saith of such they shall be thrust out as the moth; what reason is there for that? because they have no more right in that they possess, then the moth hath in our coat, which [Simile.] we brush out, and tread under our feet and bring to nothing: thus is every unregenerate man, be he never so great in the world.

It is for singular comfort, to those that are the [Use 3] members of Christ, and live in a calling, they may boldly say, give me my bread. We would think it strange, that he that hath nothing, should say as boldly, as they that have many thousands: but if we consider, what makes it ours, viz. our being in Christ, our living in a calling: why may not we have as good, nay better interest in the things of the world, then those that have most and are not in Christ &c. In truth many times, the poorest servant in the family, may better say, give me my bread &c. then the master of the family, that hath goods and lands and all, if thou be in Christ, and the other not.

[ Daily ] In the original it is, bread unto my substance, for my good, and profit: for many times riches are to the hurt of the owners, apparel doth not warm them, nor food strengthen them, nay they abuse these to pride, and surfeiting, and drunknesse: the strength of quarrelling: so that sumptuous houses cannot delight them, because of the gripings of their consciences: and therefore Christ doth teach us to pray for that, by which we may be bettered, under which we crave two things.

First, that God that knows our estate would [ 1] give us a portion fit for us, this is notably expounded where Agur saith, give me not poverty, nor riches, &c. feed me with food convenient, that is, bread fit for us, viz. that God would give us such a portion, & proportion, and such a moderation, as may neither be to little nor to much: [Simile.] As a patient having a good careful physician, will not say let me so much blood, or give me such a purgation as my flesh would desire: but you know the state of my body, and what is fit for me; give me that purgation which will free me from noisome humors, and prescribe me that diet which is most convenient for me. If men should have as much wealth as they would, it would make them proud, and if they should have so little as their enemies would, it would make them fret and murmur: so that we should pray for so much as is fit for our charge, and as that doth increase, that God would enlarge our maintenance.

But here a number fail, who think they would have still more and more, yet nothing can serve their turn. God knows they are woeful prodigals, or unjustly miserable stewards of that they have already, which appeareth by that they are unwilling to go out of the world, and more proud and idle, in hope of that which they shall have. What then would they do if they had more? they pray that God would give them that which is fit, and yet they are never content with that which God gives: he that is poor would be rich, and he that is rich would be as rich as the wealthiest, and their reason is, because they hope they can dispose of it as well as others: but that is not the question, what we think we could dispose of, but what God sees fit for us: everyone would have so much honor as would make him proud, and so much wealth as he might make a God of it, and so desire one thing and pray for another, but we must crave that which is fit for us.

We pray that God would give us a blessed use of [ 2] that which we have: for the softest bed cannot give us sleep, nor the finest food fill our hearts with joy and gladness without God's blessing, but we may eat with much bitterness and discontentment: a man may labor and heap up riches, and yet leave them to others. If a man have bread, God may break his staff of bread, and then it can bring him no comfort. Therefore we should pray, that God would give us that portion which he knows to be fit for us, and such use of it, as may be for our comfort: Thus much of the fourth Petition: The next is.

And forgive us our debts, as we also forgive our debtors.

AS in the three former petitions we were taught by our Savior to beg such things as belong to the glory of God: so in the three latter our Savior is so merciful and bountiful to his poor servants, that he teacheth them how to pray for their own good; for things necessary for body and soul. Wherein are contained all those things which concern our comfort: partly for this natural life, (of which you heard before:) partly, for the life of grace, in these two last petitions, wherein we pray;

• 1. For justification, in this Petition.
• 2. For sanctification, in the last.

By debts here is meant the forgiveness of our sins, and the imputation of Christ's righteousness: a part for the whole. In which respect, our sins are called debts, because they make us miserable debtors, and liable to all the punishments of God. [As we forgive our debtors ] not, that we can forgive sin, but as we pass by injuries, that men offer us; so men pray God to pass by our sins: so that herein, we pray for justification. Wherein is shown;

• 1. What we are, viz. all debtors.
• 2. How we may be freed? by forgiving others.

Now in the first place, where we are taught to pray for forgiveness, we may observe that;

None are so good in this life, but they have daily [Observation] need of remission of sins.

For this petition did belong to all the Prophets and Apostles and holy men of God, as well as unto us, for in many things we offend all; he puts in himself among this number. And Paul an holy man, and one that was thoroughly converted unto God, saith, When I would do good, evil is present with me, &c. And Daniel, O Lord, enter not into judgment, &c. Further this proves that we stand in need of forgiveness, viz. that manifold afflictions and crosses which are appurtenances of sin do ever follow us, for if we did not sin on our part, God would not lay on affliction on his part, so that all have need to crave mercy at God's hand in the forgiveness of sins.

For confutation of popery, which teacheth and [Use 1] bears men in hand, that they can fulfill the whole law: and that they are without sin, nay that they can go beyond the law, and deserve somewhat for others likewise. Surely then they need not this prayer, nor to be beholding to God. As likewise to overthrow the practice of the frailer sort, (as they term them) that go unto the Priest to forgive them, and pray unto Angels and Saints: when as Christ teacheth us, to go directly to our heavenly Father for remission, it being his Name, and his Covenant only to forgive sin.

Then also, It serves against corrupt nature, that [Use 2] whereas we stand in greatest need of remission of sins, yet when we want meat, and drink, &c. we can be earnest for them, but are not half so eager for the remission of our sins, whereas we should hunger and thirst after righteousness, that is the pardon of our sins, and Christ's righteousness; this indeed shows that a number do not believe that they stand so much in need of remission of sins.

For Instruction; that therefore we should more [Use 3] desire the pardon of our sins, then any other benefit, because its better to want bread for our bodies, then Christ's righteousness for our souls; to want meat, the which we may do without any great hurt, then to want remission of our sins, which hardens the heart, and procures many judgments. We may as boldly come for that as for our daily bread; and therefore the Lord hath put the petition for daily bread before this, because men will say, they hope God will give them food and raiment, &c. because he promised it. Why so, he hath promised remission of sins likewise, and doth offer it as willingly, and give it as easily, as our daily bread. Therefore if we come unto God, we should make God a liar, if we think he will not pardon our sins, as well as give us our daily bread: nay rather too, because he hath made us more promises for that: and its certain, Whosoever hath his meat and drink in mercy, he hath remission of his sins likewise. Otherwise if they be out of God's favor, let men fare as well as they can, the curse of God shall be upon their meat: he will vex their souls, and pursue them by his plagues, that they shall have no comfort in their meat. Therefore this should strengthen our consolation, that howsoever our sins have been horrible, yet upon our repentance we may ask forgiveness of them, as boldly as we may ask our daily bread.

Now in that we are taught by our Savior to take in others with our selves, saying, Forgive us, &c. hence also we may observe;

That it is not enough, when we ask remission of our sins, to crave it only for our selves, but we must ask it for others also.

As James speaketh, Confess your sins one to another, and pray one for another. So Samuel counted it an horrible sin against God, to cease to pray for the people, and durst not cease praying for them. So Moses, when the people had cast off God and him also, and worshipped Idols, he was not content to speak unto them only by rebukes, but spake unto God for pardon for their sin by prayer. As it is not sufficient to say unto our friend lying sick of an Ague, what [Simile.] meant you to use such means as brought you to this case; but we must go unto the Physician for him: so Moses did not only chide them, but goes unto God to heal them. So Stephen, when they were ready to dash out his brains, yet he sought not revenge, but that little time he had, he spent it in prayer for them: for in truth they had done him no hurt, but drew him from misery to happiness: so though the Jews did persecute Paul miserably, yet he was content for their sakes to be cast out as an alien, so they might be saved.

To reprove those that are content to see and [Use 1] to speak of the fault of others, and to pass sharp censures against them, but never pour forth a prayer unto God to help and comfort them. Jeremiah took another course, when he could not mend them by speaking unto them: yet he would never leave speaking unto the Lord for them: his soul wept for them in secret. Much more are they here to be reproved, that are glad in their hearts to see men fall into sin, that are so sold unto the devil, and receive pay from him: that as he can never hear more joyful news, then that a professor is fallen into some sin, (nay, if it be but a false and slanderous report, he will greatly rejoice at it) so will they likewise: oh they are far from saying this petition from an upright heart, nay, they rather wish, oh, that men might fall into sin, and that which they wish to others, might befall themselves: as they stand affected, so they prosper.

It is for comfort to the members of Christ, in [Use 2] that not they alone, do pray for the remission of their sins, but even all the elect do recommend their cause to God, that he would pardon their sins, and give them the righteousness of Christ, which should cheare our hearts when we feel deadness and faintnes in our prayers: namely, that Christ hath commanded all the elect to pray for us.

[ Our debts] our sins; which are called debts the more to terrify us, for that is in our nature, to loath to be in debt: and men will say, oh! if I were out of debt I were well; it troubleth much to be in that case, that a man cannot go up and down the Town, but he must look over his shoulder, fearing least someone or other should have him by the back to arrest him: now the debt of sin is far more dangerous; So that hence we observe.

That sin is the most miserable debt in all the world. [Observation]

First, because other debts make us liable to [Reas. 1] be arrested in our bodies only, but sin endangers both body, soul and all.

Secondly, other debts when the debtors are dead, do not hurt him, but the debt of sin lies heavier then, than before; as soon as the soul departs from the body it goes to the prison of hell, and the body follows soon after to be tormented together with it.

Thirdly, other debts, though they be great [ 3] may be recovered, & the creditor be recompensed, but this debt all men and Angels and all the creatures in the world, are not able to keep us out of it. No man can satisfy for our sin but only the blood of Christ: and therefore if men do so fear those arrearages, which their friends and themselves may help them out of: oh, then how should they fear that woeful debt, which none can satisfy but the blood of Christ: which if it be not discharged that way, makes them liable to eternal damnation!

Again, for other debts, a man may go out [ 4] of the Country beyond Sea, and so escape his creditor: but for this debt, whither can we go? if to the Sea God can drown us, if to any place on the earth, he can cause the earth and hell it self to open their mouths to swallow us.

Lastly, now and then we may meet with our [ 5] creditor, when he hath no process nor writ for us; but wheresoever God meets us, he hath process for us, and a prison for us also: therefore this is the greatest debt, and the cause of all other debts.

To reprove those that are loath to forfeite a [Use. 1] bond, and to run into debt more then they are worth; what say they? debt it is a trouble and toil of all other: oh! there are a number that have worse debts, whereby they are in danger every day to be cast into hell, and yet they care not. It were a strange matter if a number of writs and attachments should come out against [Simile.] a man to lay hold of him, that by and by he must be committed to prison, if he then should fall to sporting and gaming, we would think him more fit for his fransie to be carried to Bedlam, then for debt to be cast into prison. Yet here are many writs gone out from God against wicked persons, for taking his name in vain, for receiving the Sacrament unworthily, &c. and for breach of all the ten Commandments, those ten bonds, and yet they eat and drink, as if debt to God were no debt. As if a man should say, oh, it is a fearful and dangerous [Simile.] thing to owe money to a poor man, but to owe to the King, its nothing. Is it nothing? yes, the law is stronger with the King, and so it is with God; he will search out the matter according to the right of the law, and if they come not to conversion, he will bring them to confusion, and if they get not their acquittance sealed with the blood of Christ, he will damn them everlastingly.

This is first for Instruction, that seeing sin is [Use 2] the debt of all debts, and makes us liable to unsupportable pains; therefore we should beware of this debt, that we do not forfeit our bonds: or if we do, to follow that counsel: If thou hast entered into bond, and given thine hand, having nothing to pay, go and humble thy self, and give no sleep to thine eyes, nor slumber till thou be safe gotten out of it. [Object.]

But I trust, (might one say) the danger is not so great. [Answ.]

Yes, (saith he) for if the Do be in chase before a kennel of hounds, we would think it hath cause to shift: And if the Bird be taken in the snare of the Fowler, it is in great danger; so [Simile.] are they who are snared by their own sins, and culpable of wickedness against the living God. If a man were indebted three or four hundred [Simile.] pounds more then he is worth, we would think he had cause to humble himself, then much more have they that have forfeited their salvation, and are in danger of God's eternal malediction every hour. And why should not they humble themselves, and labor to be delivered even as the Do? If we thought sin were the greatest debt, and that it would never be redeemed by anything in the world, then would we not be as careful to redeem our bonds with God, as with men? but because men do not believe this, therefore they forfeit bond upon bond, and heap up wrath against the day of wrath: and therefore this is a just judgment of God upon many, that because they care not how they run into debt with God, he lets them fall into debt with men; that they always borrow and never lend, as its threatened, Deut. 28. but if once they could get out of the debt of sin, get a pardon and be reconciled to God: then its certain they should be freed from debt unto men, or if they did die in debt, the Lord would provide means, as he did for the poor Prophet to content and satisfy the creditors.

As we forgive them that trespass against us.

Now the condition is annexed in the next clause. As we forgive &c. Not that we can forgive sins, because no man can satisfy for sin which is directly against God, and a breach of his righteous law: therefore we can never satisfy God's infinite justice. The meaning therefore is; That we put away malice and revenge against that man that hath wronged us. [As] is a speech of quality, and not of quantity: for we may not look to forgive in that measure that God doth, but the meaning is, that we must forgive truly, as God forgives perfectly: and though the flesh will have about oftener then we would, yet we must labor and pray that we may be forgiven, as we desire forgiveness. Whence we learn for our instruction this observation.

That they only can be assured of the remission of their sins, and come to God for pardon of them, [Observa.] that can from their hearts forgive others.

Math. 6. 14. He there sets down both: if we forgive others their wrongs, God will forgive us our sins; and he that cannot bring his heart to this, cannot be assured that he shall be forgiven; as he shows, that it is not sufficient to give good words, but except we forgive from our hearts, we must look for our portion with hypocrites: but if we forgive, we may be assured we shall be forgiven.

Because, then its certain there is a work of [Reason 1] grace in us, for our flesh is froward and if God had not wrought upon us, we should give place to wrath and to the devil: therefore if we can forgive, its an evident sign, that we have arraigned our sins, judged our selves, and taken down our pride.

Secondly, Its a sure fruit of faith, for faith worketh by love, and a greater token of love there cannot be, then to forgive and pray for our enemies, and desire their good.

Further, This is a sign we have the holy Ghost, because love is a fruit of it, to love men as they are the creatures of God, though otherwise sinful.

To reprove those woeful miserable persons, [Use 1] that would have God forgive them, and yet they will not forgive others: How can these be fit for the Sacrament in this case I pray you? or fit to say the Lord's prayer? They would be ashamed not to pray in a quarter of a year, and yet in truth if they say it till they have forgiven, they do but call for vengeance upon themselves: and when they pray in wrath, they do but call for wrath.

Oh, but the injury is great. [Object.]

Nay your heart is great, for Paul and Christ [Answ.] suffered more wrong then you have done, and yet they prayed for their enemies: and so did Steven, though they ran upon him without any judicial proceeding: and in truth the more mad men are, the more need had we to pray for them and pity them, as we will men that in a frenzy utter foolish speeches: and desire the Lord that he would convert them, which if he do not, we need not care to pay them home, for they shall be paid home enough in hell.

For singular comfort, seeing this petition is [ 2] tied with such a bond, therefore whosoever can say, with a true heart, I forgive, this may be his comfort, the God of heaven hath said, that he will forgive him: And therefor, in Luke, it is said, for even we forgive our debtors. An argument from the less to the greater. As if he should say, if we that have but a little mercy, and have made no promise, can yet forgive, then do thou, which art the God of mercy, and hast given us thy Promise, thy Covenant, and thy Oath to forgive, do thou forgive me much more, and if I forgive, (though I have no satisfaction) then do thou forgive much more, which art fully satisfied in Jesus Christ: and this should marvelously strengthen our souls, when we can forgive wrongs, we may urge God with his justice, and it stands him upon it to forgive us. Its not a good argument, Lord forgive me, for I have given to the poor: or I have walked in my calling: for a man may do that and yet go to hell: but this is a good argument, Lord I have forgiven others, so forgive me: But if we find any stubbornness in our flesh, this may, as indeed it is a thing, that goes marvelous sore against our nature, yet let us not be discouraged, but use these medicines.

First remember all that thou hast done against God, if any one owe us, an hundredth pence we owe God ten thousand talents: if then we have committed great sins against the great God, and would have pardon, and find compassion at his hands to wash us from all our transgressions; why should not we remit small injuries offered us by earthen vessels, such as ourselves are; that is our reason why we cannot forgive as we should, because we consider not of this, which if we did, would much tame us.

Our ill dealings against men, which is expressed in Ecclesiastes, where he saith that men should not regard everything which is told them of their servants.

But, whoever had such injuries offered them? [Object.]

Why, thine own heart tells thee, that thou [Answ.] hast done much ill to others by crafty bargaining, and cosening &c. But here is a purgation to bring you to repentance for your passions; to consider how injurious you have been to others.

But many will say, I do not remember it. [Object.]

But choose whether you will or not, if you do [Answ.] not you shall feel the smart of it at length.

To meditate that no wrongs come but by God's just appointment, which made David to endure Shimei with such mildness: he was a King, and the other a base fellow, he reviled him, and would cast dust in his face, but, who can tell whether God bad Shimei curse me? (saith David: ) and that also made Job to endure all quietly; his servants were killed, his goods spoiled, and that not a little, seven thousand sheep, and three thousand Camels, and five hundred yoke of oxen, &c. would not this bring a man into a passion and distemper? Not a whit (if he be wise) Job knew that it was the just decree of God, he would have it so: and if he should buckle with God, he was sure to have the worst: And therefore he sits down quietly and saith, The Lord hath given and the Lord hath taken, blessed be the name of the Lord. This also made Christ so patient, when he suffered most unworthy wrongs, to be betrayed of his own Apostle, and condemned by the high Priest, (who pretended to be pillars of the Church) to be delivered to the heathen, and hanged on a tree, &c. between two thieves as a Traitor, yet he puts up all with this, Shall I not drink of the cup which my Father hath provided for me? He did not look to Judas, nor to the false Jews, but unto God: so that when men storm and fret it is for want of consideration of these things, for that they are purblind, and cannot look to God a far off, but to men that are near. Which shall suffice for the handling of this fifth Petition.

We heard before what we were to ask in the former Petition, namely that God would forgive us our sins, and impute unto us the righteousness of Jesus Christ. Now in the next Petition, we pray for sanctification, wherein we are taught.

First, What to pray against, viz. That God would not lead us into temptation: that he would not suffer us to be overcome by sin and Satan, nor punish our inward corruptions by giving us to fall into gross crimes, but either keep us from temptation, or give us victory in temptation.

Secondly, To pray for the means whereby we may be kept from falling into temptation, viz. the Lord would deliver us from the evil of temptation; and preserve us so, that sin and Satan may not have dominion over us.

And lead us not into temptation, but deliver us from evil.

FIrst for the Coherence, in that our Savior having taught us to pray for remission of sins, now teacheth us to pray for sanctification, and for grace and virtue to be kept from the power of sin and Satan. The point is. That,

It is not enough to have pardon of sin past, but [Observat.] we must pray for power and grace to resist sin and Satan in time to come.

For else we shall be as bad as ever we were before: Therefore David when he was as sure that his sin was forgiven, as that God was true; yet that would not satisfy him, but he laments his original sin and his rebellion, and prays for a new heart, and a right spirit, and that God would stablish him with his free spirit; that he might not be under the bondage of sin: so that having apprehended the remission of his sins, he labors to be delivered from the corruptions of his heart, that he might not fall into the like mischief again. For in truth there can be no comfort in the remission of sins, as long as strong passions and unrulie lusts do remain: And, where sin and lust is strong, faith and hope are feeble: therefore if we would believe the remission of our sins, and have joy in the same, we must pray for preservation against sin, as well as for remission of sin. And hereunto we should be stirred up, yea the rather, because when we have remission of our sins, then the Devil hath the greatest quarrel against us: before that when we carry the Devils image, he can accord with us very well; but when we are converted, and carry the image of God, (which the Devil doth hate) then he knows us to be such as will tread on his head; and therefore he is the more [ 1] violent against us with horrible temptations, to overthrow us. And then likewise our flesh begins [ 2] to stir more, to be more unrulie and strong, and to show what it is when God begins to work.

And therefore this should teach us to join these two Petitions together, and to be instant with the Lord to purge our nature, as well as to take away the guilt of our sins: for, to desire pardon for that which is past with tears and sorrow, is but to make God an earthly Father, as our children will say, forgive me and I will do so no more: and yet in truth, if God give them not grace, they will do so again, for we cannot amend our nature, but we must come unto the Lord for pardon for that which is past, and for grace against the time to come: for el • e we shall be as bad as ever we were, and worse too, if God do not help us in continuance.

To reprove those, that having sin in their [Use 1] hearts, and their consciences being terrified, can and will be very earnest with God to forgive them, and then they think all is well: as who should say, their corruptions would meddle no more with them, the devil would tempt them no more, and so when they fall into a miserable relapse, then they will tell us, it is their nature, and their custom to be froward and distempered. But if they would as earnestly pray for sanctification, as for justification, God would as well help them against the corruption of their nature, as against the guilt of their consciences.

Oh, But say they, they have asked pardon often. [Object.]

But why have you not entreated the Lord to [Answ.] heal you also? for he is not a Physician, that can heal the outside only, but he can heal the inside likewise: and therefore come unto God, and confess your special sin, covetousness, or pride, or whatsoever it be, and beseech the Lord to pluck out this, to take away your proud and froward heart, and then when the heart is healed, it will be an evident demonstration that your sin is forgiven.

It is for consolation unto God's Children, that [Use 2] find by good effects, that they are not contented to have pardon for their sins, but with tears and cries crave sanctification, as well as justification. When with feeling they can pray against the strength of their temptations, and their corruptions, they may be sure that they have remission of their sins, since they have the effect thereof, viz. to be instant for sanctification, as Paul saith, before the law came he was alive, but when Ananias was sent unto him to wash away his sins by baptism, and the Lord had assured his conscience of the remission of them, then all his woe was for want of sanctification &c. The evil that I would not, that do I, &c. O miserable man that I am, who shall deliver me from this body of death? Say not then, I doubt I shall not overcome these infirmities, hath not God bid you pray for sanctification, as well as for justification? and hath not he promised that he will write his laws in your hearts as well as to wash you from all your filthiness? therefore be instant in time, for he would never have bid you ask it, nor given you his Covenant to perform it, except he had been able and ready to bestow it.

And lead us not &c. Christ would have us to use those terms, and not as some do, Let us not be led, &c. but [ lead us not ] or carry us not, &c. Whence observe. That,

Satan, the flesh, and the world, can do nothing, [Observat.] further then God will have them.

And therefore we need not say, permit us not to be led, but lead us not, for except God do lead us, the devil cannot, for he is chained, that though the devil might seem to be able to do great matters, yet God doth reserve him in chains.

Oh! But is not the devil full of windings and [Object.] turnings, and will he not at length get out?

No, he is kept in everlasting chains, viz. of [Answ.] the power, and providence, and eternal decree of God, and under darkness likewise, so that he is full of terrors and horrors, by reason of the wrath of God already. And yet there is a worse matter behind, namely, the judgment of the great day, when he shall be paid home in full measure: the sentence of the Judge is past, and he is kept in prison till the day of execution, and no Judge hath a prisoner so safe, as God hath the devil chained by the hook of his providence: so that what can he do, but that which God appoints him? So we see, there were a Legion of devils in a poor man, which Christ cast out, who be sought him, that he would send them into the heard of swine, &c. Though they were but swine, and the swine of wicked men, that could not abide Christ, yet a whole Legion of devils could not touch one swine, till Christ sent them. If Christ should have said unto them, if you have any power in yourselves go; they could not have gone, and therefore they pray Christ to send them, and if they cannot touch one swine, much less any servant of God, man or woman whosoever. So God tells the Church of Smyrna, that the Devil should cast some of them into prison for ten days, before the Devil dealt with them, God set him down what he should do, and how long he should afflict them, not so little time as they would, nor so long time as he would afflict them; and then he shows what should be the effect of the temptation, namely, that they might be tried and refined: the Devils end was, that they might be discouraged, but God's end, that they might be polished and reformed, so Luk. 4. it is said, when the Devil had finished all his temptation, he departed from Christ; if he should have gone as far as he would, he would have tempted him all his life, for he is never weary of doing mischief, and he is of such impudency, that he is never ashamed and therefore its said, when he had finished all his temptations, &c. that is, when he had done his task that God had appointed him, when he had gone through with his message, he had no more to say, and then he departed: so when he sets upon any, the Lord appoints how long, and how much he shall tempt them, and when he hath done his work, to give over.

This is first, for consolation unto God's Children [Use. 1] that are at peace with God, they shall be sure that no temptation shall befall them for their hurt: if that the wolf could never touch the sheep, but when the shepherd would, the sheep [Simile.] should have no hurt; and if a malefactor could not touch the child, further then his father would appoint him, surely the child should be in little danger. So all Christians are God's sheep, bought with the blood of his son, and we are God's children, and he loves us, even as he loves Christ himself: and we shall be led into temptations, no further then our Father and our shepherd will, therefore it cannot go amiss with us.

But, What if witches and sorcerers should come [Object.] near us?

What if they should, they can never hurt us, [Answ.] except God will lead us into temptation: and God will not lead us so far as shall be any way for our hurt.

Secondly, It is for Instruction, if we would not [Use 2] have the Lord lead us into temptation, then let us labor for peace with God, and not provoke him by our pride, for then we are in danger to be led into temptation; as Peter and David were: if we nourish such corruption within, the Lord will bring us to humiliation that way, yet not for our hurt, for we are always in the bosom of our shepherd Jesus Christ: but the Lord may punish sin with sin, and bring shame and anguish upon us, and in trials, that is the sorest temptation, when the devil is set to whip us. As if a Father should say to his child, truly, [Simile.] I will whip you no more, but I will send for the notablest malefactor and hangman in a Country to do it, that were a sore punishment: especially, if he could not only whip the body, but the soul of the child. And so it is when the Lord lets the devil loose to scourg us; now therefore consider the means which might keep us from this: which are;

First, to bear a fervent love to the word of God, and never to be led from it, though great temptations come, yet if the knowledge of the word delight our souls, it will so sweeten our hearts with good affections, that we shall not be overcome, but, if our affection to the word do decay, and dullness creep upon us, then are we near to be led into temptation. It is said of the Jews, as when they would not hearken unto God's voice, then he gave them up unto their own hearts lust, that is to be led into temptation So when we have no word of God to check us, nor work of the spirit to tame us, no friend to admonish us, nor any help from heaven to reform us, but run on in sin boldly & carelessly, as it is 2 Thes. 2. 10. so tis with us, Seeing they did not receive the truth in the love of the truth, therefore the Lord gave them up to strong delusions, to believe lies &c. They had no pleasure in the word, and could they live without pleasure? nay surely, but then, they take pleasure in unrighteousness, and so the word was but a vexation unto them: then God gives them up to strong delusions to believe lies, that Satan should delude them, and they should be strongly persuaded to evil, for, delusion is a strong persuasion of that which is false, as faith is a strong persuasion of that which is true: and as faith depends upon the word of God, and is wrought by the spirit of God; so delusion depends on the opinion of men, and is wrought by the spirit of Satan: So when men delight too much in their child, and set their hearts upon [Simile.] their commodities, they are in danger to be deluded: and when they will not be God's scholars, God will see what Satan can do with them, which is one cause why God gives men up to Satan for a time, because they love the things of this life, more then the things of eternal life.

Secondly, we are taught hereby, to take heed [Use 2] of security and confidence in earthly things, for if we trust in anything in this world, we shall grow secure and carelesie, and then we shall not walk in fear and trembling, but in a fleshly boldness, after which the next neives is, that our inward sins are punished with outward sins: that was the beginning of all David's trouble, when in his prosperity he said he should never he cast down: why? because his mountain was so strong; if he had said because God is strong, then he might have stood, but he staid upon fleshly reason, because he had many men and good store of money, and strong walls &c. Therefore he thought he should never be cast down, but so soon as he came to pride and boasting, he was cast down, God turned away his face, and withdrew his grace, and set Bathsheba before him: and then he fell to adultery, murder, and cloaking of his sin, and that at length wakened him. So Peter, Christ foretold him, that he was weak and would deny him, he thought himself strong enough: if all the world should forsake Christ, he will fight for him, and stick to him, and never forsake him. If he had said, Lord thou hast seen more in me then I see in myself, indeed it is in my nature to deny thee, strengthen me that I may not, &c. then he had been safe, but standing on his own strength, he quickly denies Christ, swears and curses, and falls into many evils, but after the resurrection, Christ comes unto him, and asks him, Peter lovest thou me more then these? as though he should say, Peter you made your brags that you had more love to me, then all the world besides, what say you now, do you love me more then these? Oh no, he would not boast of his valor anymore, but he says meekly, Lord thou knowest that I love thee, he had left his comparison now: if a man should have asked Peter before he had fallen, you say you will never forsake your master, where I pray you have you this strength? from yourself, or from Christ, he would not have said from Christ, because he prayed not for it, and Christ told him, that it was not in him; but he thought it to be in his own nature, that he had had more valor and worthiness in him, then a thousand of them. But when men come to this bragging and boasting, then the next news, and the best news for them is, that they fall into some gross sin to waken them: as we see in [Simile.] a Lethargy, which is a kind of falling sickness, that brings men into a great slumber, the best way that Physicians can take, is to give them receipts that may cast them into a pestilent burning fever, because their senses are benumbed and dead, to waken them, and dry up the humors that benumb and besot them: so it is with God's children, when they grow carelesle God casts them into a burning fever, and lets Satan and their own corruptions loose; that so they may fall into some gross sin, and consequently into shame and sorrow, into anguish and fear, that everybody may rebuke them, which is their best medicine, as it was for David and Peter: but if we would love the word of God unfeignedly, and walk in humility and fear, and not trust on riches, nor strength, nor any earthly thing, those would be the best preservatiues to keep us from temptation.

But here may arise a question, how this can [Quest.] go currant, that God should lead us into temptatition, since its said, that God tempteth no man, and a reason is added, because he himself cannot be tempted? one wicked man tempts another, because he himself is tempted first. The adulterer corrupts a woman, because he himself is corrupted first, and so the devil being naught himself, he would have nobody good, and therefore tempted our first parents.

Therefore its said, that God can tempt no man, [Answ.] because he himself is not tempted: the meaning whereof is, that God soliciteth no man to evil, nor puts ill into any man's nature, he being the fountain of all goodness, yet he may be said, to lead into temptation.

First, by with-drawing his grace and holy spirit, [ 1] when we wax proud, and will not be ruled.

And then, by setting occasions before us, which [ 2] are very forcible to draw us to evil, when God's grace is taken from us. As we see in David, when the bait was laid before him, he was quickly gone: and so Peter he would fight, and do such wonders at first, &c. but God sets him in such a place, where a poor silly maid might examine him, and presently he faintly denies his Master, lies and swears, and had no valor in the world. For, when occasions are offered, all the strength of the flesh consumes as wax before the fire. If a man would say, I have a body that the fire will not heat, the best way to convince sin, is to put a coal to sin: So Achan confesseth that he saw a little wedge of gold, and two Babylonish garments, that he coveted them and took them when nobody was by: he saw the coast was clear, there was a good bootie, and there was enough for the Tabernacle beside; the Lord did not put this into him, but this occasion discovered [Simile.] what was in him: that occasion made not Achan naught, no more then the fruit makes the tree naught, but that manifested what he was.

By letting Satan and their own corruption [ 3] loose: as its not much, that when the sheep will [Simile.] not be guided by the shepherd, they should be exposed to the wolf. So when original sin is let loose, the devil sets it forward, and yet neither is this against men's wills, but they run violently into sin, and good it may be for them in conclusion: for since they have not been thankful, that God hath heretofore restrained the rage of Satan and sin, so that all the fault is in our selves, for having opportunity, they sin willingly and readily.

Then the end is good. First, in the wicked, to discover their hypocrisy, and that God may have the more glory thereby. Judas, and Achitophel had they not been discovered, they should have been reputed as good men as any in the world. David had not a friend which he could trust more then Achitopel, what my familiar friend (saith he) we who took sweet counsel together, and went to the house of God, &c. but when a bait was laid before him, then he shows his traitorous heart, and none could have given more beastly and pernicious counsel against David then he did, whereby he purchased to himself shame and destruction.

Secondly, in the godly, when they are secure and proud, to humble them, waken them, and to make them sit surer all their life after, as it did David and Peter; David would brag no more neither would Peter boast of his love, but (saith he) Lord thou knowest that I love thee, truly and unfeignedly, though weakly. The second branch of the Petition is.

But deliver us from evil.

As if he should say, but pluck us from evil: for its a word of violence, so that we desire to be plucked out of our sins and corruptions, as a beast out of the mire; for we are sunk so deep and are so heavy, that except the Lord pull with both hands as it were, we shall stick in them still. Whence we learn;

That there is a wonderful aptness and proneness [Observat.] in our nature to sin.

Our reason is enmity against God, our affections are unruly, the flesh lusteth against the spirit, and the spirit against the flesh, so that there is continual wars betwixt them, then the devil and the world are ready also to allure us unto evil, our experience tells us thus much.

Seeing then it is so, let us not venture on sin, [Use 1] upon confidence in our own strength or wit, or good affection, as many, they can be present at idolatrous and false worship, and hold out in anything. O no, If they knew how weak they are, they would never be so venturous, David when he gave liberty to his eyes, what became of it? did he not sin woefully? so Achan and Eve when they gave liberty to their eyes, and carnal reason, they were gone, and therefore we should take heed by their examples least we also be overtaken.

It is for comfort, though we find a great proneness [Use 2] unto sin, yet not to be discouraged: for the godly commonly think themselves worse then everybody, as hypocrites think themselves better then everybody.

Was ever anybody so tempted, and so full of unruly [Object.] passions (say they?)

Yea surely, everyone naturally, for else they [Answ.] need not pray, Pull us out of evil, neither must they say this for good manners sake, but in truth: everyone that is acquainted with his own heart, shall find it, that do what he can, he cannot gather sufficient strength to eschew evil, except the Lord draw him out of evil.

[ Evil ] Not from temptation, nor from Satan simply, but from the hurt and evil that might come thereby: so that hence also we may observe; That,

Christians may not pray not to be tempted, but [Observat.] that they may not be overcome in temptation.

For Jesus Christ, Paul, and others were tempted, whereof God gives two reasons why Paul was tempted; First, to work humility in him, and to keep him from pride. And secondly, that God's strength may appear in Paul's weakness, for when we are most out of liking with our selves, then are we in best acceptance with God, who brings light from darkness, perfection from weakness, and life from death. Which serves first;

To reprove those, that in afflictions and troubles [Use 1] are more weary of the affliction, then of the sin, and will commit sin to get out of their affliction: they pray to be delivered from evil, and yet willingly and wittingly run into evil. It is Satan's drift, when we are in danger to drive us to fall to shifting and lying, that is it which he would have. If one had come to Peter, and told him, if he be one of Christ's Disciples, he must suffer with him, and Peter had said, the will of the Lord be done, then he had been delivered from evil, but when he denied his Master, then he rushed into the evil of temptation.

Secondly, It is for comfort, that we be not [Use 2] dismayed though we have many bitter assaults: for thus Christ and Paul were mightily and sorely tempted and therefore (as James saith) We should count it exceeding joy when we fall into divers temptations, because they try our faith, and work patience; they make us to have a strong, and pure, and sound faith, and abundance of patience, therefore, though we may not pray not to be tempted, yet we may pray, not to be hurt by temptation: And then, the more bitter our temptation is, the sweeter and stronger our consolation shall be, for when the flesh is most abased by temptations, then men are raised up to most comfort in Christ Jesus, and to such peace as passeth all understanding. Sin is the greatest evil, under which all other evils may be comprehended, this once removed, the loving countenance of God shineth full of mercy and consolation: and plenty of all rich mercies expedient for us do follow; Therefore we are taught to pray here, Lead us not into temptation, but deliver us from evil.

Now followeth the Conclusion of this heavenly Prayer: In these words.

For thine is the Kingdom, the power, and the glory, forever, Amen.

WEE heard out of the former words, what is the first part of perfect prayer, viz. Petition. In these words follows the second part to be spoken of, which is Thankesgiving, containing, a reason why the former petitions should be granted. Wherein we are to observe.

First, An acknowledgment of God's All-sufficiency, (thine is the Kingdom, the power, and glory: ) All which is set out by the perpetuity thereof, forever: which words shall be more fully interpreted in the handling of them severally.

Secondly, A confession of the certainty of faith, for the obtaining of the things asked, which is implied in the word Amen: which is as much as to say, So it is, I have entreated such things of the Lord, as concern his glory and my good, and now I rest confident for the obtaining of them at his hands. Thus much briefly for the order of the words.

First, In that our Savior doth annex this reason in the conclusion of this Prayer, for thine is the Kingdom, that is, thou hast sovereign authority over all; the power, that is, as thou hast right to rule, so thou hast withal sufficient ability to manage thy Kingdom: and the glory, that is, and seeing the praise and honor of whatsoever is done belongs wholly unto thee: & therefore (for so much is implied) grant us our requests. Hence let us briefly note; That,

Whosoever would pray aright, must use forcible [Observat.] arguments in his prayers.

The Scriptures abound with examples for the confirmation of this point. Jacob, when he prayed for protection and deliverance from his brother. Moses, when he made suite for the Israelites. Nehemiah and Daniel, when they humbled themselves for their own and others offenses, did use many and unanswerable arguments, unto the which the Lord could not but yield.

Now, the end why we should deal thus, is [Reas. 1] not, that thereby we may persuade the Lord, for he hath fully determined before hand, even from eternity what to do; but indeed, to persuade our own unbelieving hearts to rest upon the faithful promises of God, and not to give over praying, albeit the Lord make us wait for a time.

The use of which might have been, for the [Use. 1] humbling and confounding of all ignorant persons, whose prayers are grounded upon no reasons at all, especially such as do not understand what they say, when they come with lip-labor before the Lord.

And furthermore, It might instruct the servants [Use 2] of God, to strive so to be acquainted with the word and works of God, and with the name of God, that they may be able in their prayers to wrestle with the Lord, or rather with their own unbelief, by bringing undeniable arguments why their suites and supplications must needs be granted. But because brevity is intended, we will not insist upon this point.

For, thine is the Kingdom, &c.

In the next place from this, that Christ Jesus prescribing a perfect form of prayer, doth direct us unto thanksgiving, as well as unto petition, we may learn;

That it is not enough for us to pray unto the Lord [Observa.] for a supply of our wants, but we must also offer unto him the excellent sacrifice of praises and thanks.

We must not only seek unto him for that which we need, but render unto him that which he deserves. And indeed, of the two, better it were that we should want his help, then that he should be deprived of his glory. To this purpose, is that exhortation of the Apostle. Let us offer the sacrifice of praise always to God: and again, in all things give thanks. Where the holy Ghost meeteth with our corruption, and aptness to omit this duty, by binding us constantly unto the performance thereof at all times, and in all things: for otherwise we should find so many hindrances, that we would either altogether, or for the most part, omit this holy service of his: this was practiced by David for besides that many of his Psalms do consist wholly of thanksgiving, we may observe in sundry others, that albeit he beginneth with complaints, and cries, yet before he makes an end, he breaketh forth into the praises of the Lord. So did Paul and Silas, even when they had been greevously whipt being in the dungeon, and in the stocks: And so did our Savior with his Apostles after the passover, when he was forth-with to encounter with his most deadly enemies, and with the wrath of his father which was to seize upon him for the sins of his elect. The scripture is plentiful in examples of this kind, therefore I will not heap together anymore, the point being very clear and perspicuous, only, let us consider of some reasons that may induce us to the practice of this holy duty.

First, therefore, let this be a motive unto us, [Reason 1] to offer unto the Lord continual praises, because this is both the most excellent, and most acceptable service that we can perform. The excllencie thereof, doth appear in this, that the holy Angels of God, and the souls of just and perfect men in heaven, are continually exercised herein and therefore by the performance thereof we shall be made most like unto them. Then for [ 2] the acceptableness of it, let us hearken what the Lord himself saith, he that offereth praise glorifieth me, a man may offer requests unto the Lord and not honor him, but serve himself, in seeking to have his necessities supplied: but he that offereth the sacrifice of praise must needs glorify God, because that proceedeth from a free and loving heart, which is touched with a lively sense and feeling of God's loving kindness and merciful goodness. All the ten lepers prayed unto Christ to be healed, but only the poor Samaritan glorified God, because he alone returned to give thanks.

Secondly, it stands us upon, evermore to [Reason 2] magnify the Name of the Lord, because we have always cause of thanksgiving. For even, in the midst of our crosses, we enjoy innumerable blessings, corporal, and spiritual, the Lord in judgment remembers mercy. And those very afflictions which come nearest us, are sent in mercy, he never lays more upon us then we need, nor ever so much as we deserve: And in our greatest extremities he is with us, to strengthen us, to uphold us, to direct us, to sanctify our troubles unto us, to give us patience under them, a good use of them, and in the end, a blessed issue out of them: In all which regards, he is greatly to be praised.

Thirdly, Thanksgiving is a singular means [Reas. 3] to keep us from discouragement: if a man do only take a view of his infirmities, he cannot but be much dismayed, and will at length think that God cares not for him. But if he do withal, take notice, of the Lord's loving kindness in everything and praise him for the same, that cannot but work in him, an assurance of his favor, and consequently much joy of heart, and cheerfulness of spirit.

Fourthly, the practice hereof will marvelously [Reas. 4] fit us for prayer, in which regard they are so often joined together, as Col. 4. 2. Phil. 4. 6. and in sundry other places: for when we can remember, that in such and such things the Lord hath been merciful and gracious unto us, and that we did magnify his holy name therefore: It must needs add strength unto our faith, and life unto our prayers, as being assured, that he that hath once loved us, will ever love us, and deal graciously with us: Whereas he that hath not acknowledged the mercy of his God, will be very dull and heavy in his petitions, and glad to make an end before he hath begun.

Is it so that thanksgiving is a special part of [Use 1] prayer? Then hence are they to be condemned, as carnal persons, whose prayers do consist altogether of petitions. But as for praises, they either medle not at all there-with, or at least but very slightly: under which condemnation do the Papists come, as by their prayer-books may evidently appear. [Use 2]

Again, This maketh for the just reproof of them [Use 2] that are so far from thankfulness in all estates, that they are always whining, and murmuring under their crosses: what doth their continual complaining imply, but that the Lord is an ill governor, and that he affords them not matter and occasion of praising his name, and what a blasphemy were that for any to imagine? we would take it ill at our children's hands if they should deal so with us; and certainly the Lord will not take it well at out hands. What though we have sundry afflictions lying upon us and pressing us down very low? have we not fewer then some of God's children have had, or now have? at least have we not fewer then our iniquities do deserve? And whereas we can find nothing to speak of, but crosses, crosses, do we not enjoy manifold benefits together with our crosses? and if the Lord strip us of outward things, do the inward consolations of God seem small unto us? Is it not worth thanks that we are of the number of those that are elected, that are called, that are justified, that are sanctified, and shall within a while be crowned, and that, with an eternal crown of Glory? Oh! unthankful creatures we, if we be not affected with these things, and if we be not ashamed that ever there entered into our hearts so much as one thought of discontentment, against our bountiful, and gracious, and most merciful Father. [Use 3]

Thirdly, Let this be an Instruction unto us, that we be as fervent and frequent in offering unto God due praises, as in making for our selves needful requests. But how may I attain unto this, may some say?

First, we must get assurance of the pardon of all our sins: for no man can joyfully thank God for anything till then; for, certainty of the remission of our offenses, is the very ground of true and hearty thanksgiving: and therefore when the Prophet David stirreth up his soul to praise the Lord for all his benefits, he placeth this in the fore-front, Which forgiveth all thine iniquities: that therefore must be labored for in the first place.

Secondly, Whosoever would have a thankful heart, must get an humble heart: and then when a man sees that he is worthy of nothing, he will be thankful for everything.

Thirdly, he that would be able to praise God with a joyful heart and cheerful lips, must often and earnestly meditate on his promises, both for temporal and spiritual good things: in the meditation whereof, we must labor to have our hearts so affected, that we may rejoice in the Lord because of his word, as the Prophet did, that so having a joyful heart, we may also have a thankful heart, which two indeed do always go together. [Quest.]

But how can words make a man glad (will some man say?) [Answ.]

What, not God's words? If we should have [Simile.] but the royal word of the King, promising us in our distresses that he would discharge our debts, relieve our wants, and provide plentifully for us and ours, would we not see matter of rejoicing therein? How much more then (if we had the eyes of our minds truly enlightened) should we see cause of rejoicing in the royal promises of the King of heaven, whose words are all pure words, who is not as man, that he should lie, or as the sons of men, that he should alter and change, but will certainly fulfill indeed whatsoever good things he hath promised in his word, whose promises are as good in winter as in summer: when all the world doth malign us, as when we have all men to stand for us.

And as we must often exercise our thoughts upon the promises of God, so must we also upon his mercies past, present, and to come, we must consider what great favor and love he hath borne towards us before we were borne, again since we were borne, especially since we were borne again. Neither must we stay here, but must raise our hearts above the earth, and seriously ponder upon that blessed estate, which we shall at length come unto: when we have put off the image of the first Adam, and have put on the image of the second Adam; when we shall lay down these our earthly Tabernacles, that we may be made like unto the Son of God in glory, which being duly thought of, will so affect our hearts with joy, that though we should live in all manner of miseries, and that from the day of our birth, unto the hour of our death, they would all seem very light in comparison of our future happiness and blessedness: so that we should be able with much cheerfulness to praise the Lord, even in the midst of them all.

Thus much of these words in general: now more particularly of them as they lie in order.

For, thine is the Kingdom, &c.

Hence ariseth this observation for our instruction. That;

God is the only absolute and Sovereign King over [Observa.] all the whole world.

This David acknowledgeth using the very words that our Savior useth in this place, thine is the Kingdom O Lord, and thou excellest as head over all. And the like doth Nebuchadnezzar, after that Daniel had told him his dream and the interpretation thereof, Your God (saith he) is the God of God's, and the Lord of Kings: and it stands with good reason that the absolute sovereignty over all the Potentates on the earth should be ascribed unto him.

First, because he is the author of their being, [Reas. 1] and of the being of their subjects, as also of all the means whereby they and their Kingdoms are upheld and maintained; For, he made of one blood all mankind to dwell on the face of the earth, and in him they live and move and have their being: and as he bestowed life upon them, so doth he still owe unto them breath, and all things whereby life must be continued. No earthly Monarch can give a being unto any one of his subjects, nor keep the breath in his nostrils when the Lord calleth for it: nay it is not the most mighty and puissant Prince in the world, that can (by his only command) make one hair white that was before black, or black that was before white, the most that they can do, is to perform the office of nursing Fathers to bring up such as are committed to their charge: as for life and breath, means and maintenance, and such like, they are all the proper and peculiar gifts of God.

Secondly, as he is the author of all these, so [Reas. 2] he is the owner of them: and therefore hath good right to bestow them at his pleasure. The earth is the Lord's (saith the Prophet) and the fullness thereof: no earthly King hath anything of his own, but his very soul and body are the Lord's, and therefore all other things must needs be his, they are but his Under-officers and Uicegerents, even tenants at will, he pulleth down one and setteth up another.

Thirdly, he is the disposer of all things that [Reas. 3] are intended or effected by them: Their hearts are in his hands, and he frameth them as he thinks best: all their actions are ordered by him, though the sinfulness of them be from themselves. And lastly, the success of their action is disposed of by his providence, The horse is prepared against the day of battle, (saith Solomon ) but salvation cometh of the Lord.

Fourthly, he will call all the Kings of the earth to a reckoning, for that which they do in their bodies whether good or evil For they are more strictly tied to be accountable unto the Lord, for all their thoughts, words, and works, then the meanest subject in the dominion is bound to be answerable unto them for anything that is committed unto his charge: Tophet is prepared for great men, as well as for the basest vassal that is, if they be impious and profane: In all these respects may the Lord be justly termed the absolute King of the whole world, which point may be useful sundry ways. As,

First of all, to teach us to make him our fear and [Use 1] dread, and to stand in greater awe of him, then of any earthly governor whatsoever he be, as he saith. Fear not them that can kill the body, (saith our Savior) but fear him that is able to cast both body and soul into hell fire forever, And show forth this your fear, by eschewing all manner of sins, whereby the eyes of his glory may be provoked. Good subjects will be afraid to commit such evils as will procure the displeasure of their Sovereign, because the Kings anger is a messenger of death: how much more fearful should we be of offending the Majesty of the King of Kings, whose anger is a consuming fire, that burneth to the very bottom of hell: whose hand can reach us whithersoever we flee: and whose glory it is, to be the Lord of Hosts, and to have the command of all the creatures, to pursue us unto our utter confusion, and eternal destruction, if we persist in our rebellion against him. [Use 2]

Secondly, is God the King of Kings? then if we mean to be great men indeed, and to ascend unto the highest promotion, Let us prefer his service before any other; For here the common proverb holdeth most true; There is no service to the service of this King: for he knoweth all his servants by name, and taketh special notice of everyone of them, and of every good service that they perform (be it never so secret and hidden from the eyes of men) and he doth no sooner see it, but he is ready to reward them in due season: neither will he bestow upon them those promotions only, nor chiefly, which concern their bodies, but those especially, that concern their souls. And that not only in this life, but principally in that which is to come. Neither shall one of his subjects forestall another, but though many hundred thousands have sped exceeding well before us, we shall fare never the worse, but according to our works shall our reward be: nay, there is not the meanest of his subjects, but he shall be made a King, yea a far better King then any worldly Potentat that is a mere natural man, that ever hath been, is, or shall be, to the end of the world; For the poorest Christian that is, doth reign and bear rule over the flesh, the world and the devil in this present life, and is heir apparent unto the crown of glory prepared for him in the heavens. Would we then fain get true honor and promotion? oh, then let us seek his favor and his face evermore, who is the King of Kings and Lord of Lord's, and can make us in all respects truly honorable both in his own sight and in the eyes of men and Angels.

Thirdly, since God is the absolute Governor [Use 3] of all the whole world, and all other Princes are but his substitutes; If we would have good things effected by any that are in authority, let us beseech the Lord, to persuade and incline the hearts of his officers thereunto, to stir them up to the performance of those services, which may make most for the glory of his Name, and for the comfort and benefit of his afflicted people, and then if such Magistrates belong unto the Lord, he will with draw them from evil, and incline them unto good by his holy Spirit: If they be not his, he will do it by his providence, for their comfort and refreshing that call upon him, and wait for his Mercy.

Fourthly; sithence all Authority is in God's [Use 4] hand, let us obey them that are set over us, be they never so mean, as far as they command things that are lawful and warrantable: otherwise, be they never so great in excellency, let us do as the three Children did, rather submit ourselves to any punishment, then yield unto the lusts of our commanders: for in so doing we shall not obey their commission, but their corruption.

Lastly, here is an use for Governors, that seeing [Use 5] they hold their places, from and for the Lord, therefore they should use their Authority well, even to those very ends, for which the Lord hath appointed them, for the Lord will call them to a reckoning for their Steward-ship, as well as the most abject person that are under their Dominion; The consideration hereof was it, that made Job so good a Ruler, that he would not wrong the basest that was under him, for he knew that he had a master in heaven, to whom he must yield up his accounts, and before whom he must answer for all his dealings; If I did contemn the judgment of my servant (saith he) and of my maid, when they did contend with me, what then shall I do when God standeth up, and when he shall visit me? what shall I answer? he that made me in the womb, hath he not made him, hath not he alone fashioned us in the womb? Hereby did Job show, that he believed that all his preeminence, and superiority was from the Lord: in that he carried himself equally and moderately towards those that were under his government, whereas those that use their authority to tyranny and oppress their inferiors, howsoever in word they say, Thine is the Kingdom yet they show in deed, that it is but from the teeth outwardly, that they acknowledge so much: for if they did steadfastly believe it, they would use their athoritie so, as God might have most glory and men most comfort.

The Power.

Herein doth the Lord differ from earthly Kings: who have sometimes authority, but want power, so that they cannot bring their subjects to do that which they would have them, as the case stood with David: but God as he hath all authority in his hand, so hath he all power likewise. Whence we learn. That;

There is no power but in God, and for [Observat.] God.

Whatsoever strength is found in any creature in heaven or in earth, it is derived from him, and limited by him, in this respect it is said by the Prophet David, That power belongeth unto God. Angels are called Powers, but all the power that they have, they received from the Lord, and must use it not for themselves, but for him, and for the performance of those works which he enjoineth them: so in another place the same Prophet magnifieth the Name of God, saying Thine O Lord is greatness and power, &c. This will evidently appear if we consider these reasons.

First, the wonderful works of the Creation, in [Reason 1] that God by his word alone could make the heavens and the earth, and all the creatures in them both: which must needs argue an infinite power in him.

Secondly, the work of preservation will testify [ 2] as much: for unless there were an unspeakable and inconceivable power of God to uphold the world, and to feed and relieve the creatures that live on the earth, and in the waters all things would quickly be dissolved, and fall to an utter decay and ruin, and therefore he is said, to uphold all things by his mighty word.

Thirdly, this is evident, in that he restraineth [ 3] the strongest creatures, viz the Devil and his Angels, so that albeit they be full of malice and outrage, yet he curbeth them in such sort, that they can do nothing but that which maketh for his glory. And the like may be said of all Satan's instruments, howsoever they be mighty and with all very boisterous, yet doth he so order and sway both them and their actions, that all their rage doth turn to his praise, and to the benefit and comfort of his people. Which serveth;

First, for the reproof of those, that when they [Use 1] have great means and helps, think they have great stability and firmness: Even as the rich man in the Gospel, who seeing that riches did plentifully flow in upon him, said unto his soul, Soul, thou hast much goods laid up for many years, and what of that? therefore, live at ease, eat, drink, and take thy pastime: having abundance of wealth, he imagined that there was such power therein, that he might well promise unto himself safety, and security from all manner of evils: but that was his folly, for in truth, all power belongs unto God, and from him alone it is that we live, and that we live comfortably and happily. Yet was this David's error also, (albeit otherwise an holy and faithful servant of God ) who in his prosperity said, I shall never be cast down: but the Lord made him know, that all power is his, for when he turned away his face and favor from him, he was sore troubled.

Secondly, for the just reprehension of such, [Use 2] as if they want the outward means of help and relief, are presently dismayed, and conclude with themselves, that in this case the world must needs go very hard with them. Herein they marvelously dishonor the Lord, in that they do not give unto him the praise of his power. For this was Moses justly rebuked, who hearing the Lord promise that he would feed six hundred thousand men, besides women and children, with flesh, even in the wilderness, and that for a whole month together, would not believe that it should come to pass: as if the Lord had forgotten himself when he made such a promise. But what saith God unto him? Is the Lord's hand shortened? thou shalt see now whether my word will come to pass unto thee or not. The like corruption is reproved and punished in the Prince of Samaria, who when Elisha the Prophet foretold from the mouth of the Lord, that notwithstanding the extreme famine that was now among them, by tomorrow that time, there should be great plenty and abundance of corn and all needful provision: he answered the man of God and said, Though the Lord should make windows in the heaven (as he did in the days of Noah) could this thing come to pass? But what saith the Prophet? Thou shalt see it with thine eyes, but shalt not eat thereof: as indeed, the next day it came to pass, for the people trode upon him in the gate and he died.

Here also are those to be condemned, that [ 2] when the times are hard, and worldly powers are against them, begin to be out of heart, as if there were no comfort any longer to be expected. But what unbelief is this, to be more afraid of the creature, then of the Creator? What if all the Potentates in the earth should oppose themselves against us? are we any whit the less safe? no surely, for all that might which they have is ordered by the Lord, and although wicked men will do us what mischief they can, yet can they not do what they would: though their malice be great, yet their power is none at all.

Therefore it is that the Lord saith unto his people, I, even I am he that comfort you, who art thou that thou shouldest fear a mortal man, and the son of man, which shall be made as grass: and forgettest the Lord thy maker, that hath spread out the heavens and laid the foundations of the earth. In which place the Lord findeth fault with them and sharply checketh them, for that notwithstanding all his comfortable promises made unto them, they were still heavy hearted, dull, and discouraged, because they saw the arm of flesh against them: the cause of which fear and distrust is noted to be twofold, viz. because they neither knew what men were, nor what God was: for if they had rightly understood, and wisely considered, that men are mortal and fading, even as the grass, and that the Lord is infinite in power and majesty (which appeareth as in other things, so especially in the wonderful work of Creation) they would never have been afraid of the frowning looks, and big words of oppressors and persecutors, as knowing that the Lord was sufficiently able to protect and defend them, from all their outrages, and to fulfil his gracious promises unto them though their enemies should seek never so much to hinder the performance of the same. Here then is this immoderate fear of men to be condemned, especially, when it causeth men to fail of their duty, either wholly or in part, that dare not be so forward in Religion as they would be, for fear of the displeasure of such and such great ones: that is a grievous sin, and it causeth them in whom it reigneth, to be rancked in the very fore-front of that hellish rabble mentioned Revelation 21. 8. where the holy Ghost speaketh thus; The fearful and unbelievers, and abominable, and murderers, and whoremongers. shall have their part in the Lake that burns with fire and brimstone, which is the second death.

And as they are to be blamed, that are to much afraid of men, so are they also that are too fearful of Satan, for though he be a power, and principality, yet is he limited, and restrained by the Lord's hand, and is as it were a strong lyon in a mighty chain, so that he can go no further then God will permit him. He could not touch Job, nor anything of his, until he had received his commission from heaven: nay, he could not enter into the heard of swine, until Christ had granted him liberty so to do: And therefore there is no cause why God's children should be immoderately afraid of him. And thus much of the uses of reproof.

In the second place, this maketh for our instruction. [Use 2] Is it so that all power is the Lord's? [ 1] Then if we receive help and comfort from any creature, let us acknowledge the Lord's hand therein: for without his special providence, our meat and drink could not nourish us. Our apparel could not afford us warmth, our friends could have no ability to do us good; And therefore in all these, and the like things, let us with thankfulness, take knowledge of his love, that doth so many and sundry ways convey his power and uertue unto us.

Again, since all power is from the Lord, therefore [ 2] if we would get ability to serve God in our callings, and especially, to perform the works of Religion, let us beg the same at his hands. For as touching ordinary labor in the works of our Vocation, the holy Ghost speaketh thus, unto the Israelites. It is the Lord which giveth thee power to get substance. And concerning duties of Religion, we have no power to repent, to believe, to pray, or to do any other service, but God must draw us before we can run after him. And he it is that must work in us, both to will and to perform, of his own good pleasure; For in us, that is, in our flesh, there dwelleth no good thing, the consideration, and experience whereof, should be a forcible motive, to draw us nearer unto the Lord, and to make us frame our hearts to acknowledge that power is his, and therefore earnestly to sue unto him for the obtaining of greater Grace, and strength, both to do those duties which he enjoineth us, and to bear those crosses which he inflicteth upon us.

Again, this should teach us, not to despair of [ 3] any one though his case be very hard, for God is almighty, and the things that are impossible unto men are very easy unto him. Therefore was it, that the Apostle Paul did not despair of the conversion of the Jews, notwithstanding their exceeding great obstinacy, and unbelief: For God (saith he) Is able to graft them in again. And from this ground he dissuadeth men from despising those that are weaker then themselves, as if they should always be so: nay (saith he) think not so, such shall be established: For God is able to make them stand: he can establish the weakest, as well as the strongest: and the most inconstant, as well as the most resolute: And therefore there is no just cause why the most feeble and impotent Christian that is, should be contemned and set at naught,

Lastly, Here is a use of singular consolation unto [Use 3] God's servants: since that all power is the Lord's, therefore it cannot be that any one of them should perish, no, nor mere with anything that shall prove hurtful unto them, for God is perfectly able to deliver them, and to save them from all their sins, and enemies; and from all hurtful crosses and miseries whatsoever. He is a father unto them, not in name alone, (as many stepfathers are) but in nature also, being full of all tender comparsion towards them, and he knows everyone of their wants, and is bound by Promise and Covenant, and Oath, to do that which he seeth to be for their greatest good and comfort. I know my sheep, (saith our Savior) and I give unto them eternal life, and they shall never perish, neither shall any pluck them them out of my hand.

Oh but there are many, and mighty enemies [Object.] (will some say) that oppose themselves against the sheep of Christ, and seek by all means to make a pray of them.

What of that? My Father which gave them [Answ.] me (saith Christ, is greater then all, and none is able to take them out of my Fathers hand. So that, albeit, Satan the Prince of darkness, with all his malicious instruments, do band themselves against the Saints, and seek their utter overthrow, yet the Lord will tread them all underfoot: And by his almighty power, preserve those that are his Elect, unto everlasting glory and happiness in the heavens. So much for this point. It followeth.

And the glory.

This is the effect of both the former, for if the Lord be the only Sovereign King, and hath dominion overall, if he have all power in himself, and no creature any at all, further then it is derived from him, and limited by him: then in all equity and right, all glory must be ascribed unto him. Whence we may observe;

That all honor and glory doth of right belong [Observa.] unto the Lord.

This both men and Angels do give unto him as his due, as might be proved by many testimonies of Scripture, as Luke 2. 14. Revel. 5. 13. but we will briefly come unto the reasons of the point; Whereof,

One is Rom. 11. 36. where it is said, For of [Reas. 1] him, and thorough him, and for him are all things, to him be glory forever: The sense of which place is, that he made all creatures, they are of him; Then again, he upholds all the whole world, and all things consists through him, no creature helps him to keep the world in reparation: but as he created all, so he sustains and maintains all things being created. If a man build a goodly house, others do commonly repair [Simile:] the same, and so they have the praise of the reparation, the builder only of the making thereof: but it is otherwise in this goodly building of the world: for, as the Lord made all by his powerful word, so he upholds all by his mighty hand. And, the reason why he useth Magistrates and Ministers, and other officers under him is not because he needs them, but because he delights to do them good in employing them in his service. And that good which they do, they do it by his strength, not by their own. In which regard, all the glory remaineth still due unto him: and therefore the Apostle in the place last alleged, doth conclude thus, Of him, and through him are all things, (and withal) for him, that is, for his honor, and therefore he inferreth, to him be glory forever, Amen.

A second reason is, because there is in God the [Reas. 2] perfection of good things, He is holy in all his ways, yea holiness it self, good unto all his creatures, yea goodness it self, &c. and whatsoever goodness or holiness is in men, or Angels proceedeth from him: therefore in regard of the infinite excellency of his nature, all glory belongeth unto him.

Which serveth, first, for the reproof of such [Use 1] as are proud of any privilege or gift, that they are endued with all: they do not believe that all power, dominion, and excellency is of God, and that therefore all glory pertaineth unto him. For if they did, they would never take vain-glory to themselves, yet that is the folly of many, especially such as have Sycophants at their elbows, to magnify them in all that they speak, or do. Which was Herod's madness, when he heard a company of fools to flatter and extol him, as if he had spoken like a God, and not like a man; he was content to take their commendation: but if he had had the grace to consider, that though he were more eloquent then his neighbors, it was not from himself, but from the Lord: then would not he have set up himself above God in pride, above God in glory; and so might he have escaped the fearful judgment that fell upon him.

Secondly, For Instruction, that we should [Use 2] use all God's gifts and benefits for the greatest advantage of his glory and honor, which should be the end of all our life, of all our thoughts, words, and works, that we might procure praise unto our Creator and Preserver, according to that, 1 Cor. 10. 31. Whatsoever ye do, do all to the glory of God.

This is for the comfort of all God's servants, [Use 3] doth all glory belong unto God, then surely the godliest men shall have most honor, for God will honor them that honor him. Indeed, if wicked men, or devils had the disposing of glory, then sinners should carry it away, but seeing that none have interest therein, but they on whom the Lord bestoweth it, assuredly, they that are the godliest men, shall be the honorablest men, and that even in this life: for the spirit: of glory resteth upon them, and they are still translated from glory to glory, 2 Cor. 3. 18. And as for the life to come, they shall be then crowned with everlasting glory. Therefore let us not be afraid of the disgraces of the world, that which they give us, they may take from us, but that which God gives they cannot; God bestows it where he sees fit, and where it shall abide. The wise shall inherit glory, though they be abased; and sinners shame, though they be exalted.

For ever and ever.

The meaning hereof is, that whatsoever in the words before is attributed unto God, doth always belong unto him, his Kingdom is an everlasting Kingdom, Dan. 3. 33. Then for his power, he was full of power before the world was, and hath shown it in making and preserving of the same, and will show it at the last day in the dissolution thereof, and in raising up the dead out of their graves, in bringing his elect to perfect happiness, and the reprobate to endless and unspeakable torments. So also for his Glory, he had it from all eternity, he made and preserveth all things for his own glory, and he shall have all honor for evermore. In that all these are everlasting, hence we may observe; That,

All things in God are [Observat.] eternal.

This is proved, Deut. 33. 27. The eternal God is thy refuge from above, and underneath are the everlasting arms, &c. Whence it is plain, that God is eternal in himself, and an eternal Protector of his Church: either he will cast out their enemies himself, or else (as it is in the same place) he will say, destroy them. That is; will give them strength to do it, for this very bidding of them is enough. More particularly, his mercy is everlasting, so saith the Prophet, For a moment in mine anger I hide my face from thee, for a little season, but with everlasting mercy have I had compassion on thee, saith the Lord thy Redeemer. The like may be said of his election, that he hath chosen us before the foundation of the world, which election is a fruit of his love which is eternal. In a word, the same holds true in all his Attributes, his goodness, wisdom, justice, &c. they are all eternal. And this must needs he;

Because, the Attributes of God be not qualities [Reas. 1] in him, but his nature; Life, is not in him, but he is Life it self, Power it self, Wisdom it self. These are his very essence. When we love, we love with a quallitie, but God loves with his nature, and therefore it is said, that God is Love. [Reason. 2]

All things in him are unchangeable, With him is no variableness, nor shadow by turning.

Thirdly, his rewards are everlasting, both to the wicked and godly. For to the wicked it shall be said, Go from me ye cursed into everlasting fire, &c. If then God do always punish reprobates, and show the fruits of his Power, and Justice, and Truth eternally; It must needs necessarily follow, that his Power, Justice, and Truth are eternal. The like may be said of the riches of his mercy towards his Elect, who shall at the last day enjoy an inheritance immortal and undefiled, that fadeth not, reserved for them in the heavens, which is else-where termed eternal life. Which serveth,

First, For the confutation, of that foolish opinion [Use 1] of wicked persons, that imagine, though they have sped ill in their sinful practices heretofore, yet they shall have better success hereafter. As for instance, some have been bitter and violent against Christians, and have gone by the worst, yet do they hope to have a day against them at last, if not at one time, yet at another. But let such know that God's power, and justice, against them, and his love and kindness towards his servants, are always the same; And he hath said, That they that hate Zion shall perish. So it is for his glory, to bring down all wicked enemies, to take the crafty in their craftiness, and to cause them to fall into the same pit, which they have digged for others. Therefore have they no cause to look for a better day, but rather for a worse, even for the manifestation of his fiery wrath against them to the utmost.

Others there are, that will filch and steal [Use 2] do deal falsely, and injurously with those that put them in trust, and being taken with the manner; they are not much troubled, nor discouraged from their lewd courses: but go on still in hope, that they shall speed better then others; but how can they think so? Oh, they have learned more wit now, they will carry their matters more closely and secretly, and keep their plots from being discovered: but is not God eternal: doth not he see their sin as much as before? And is not he as able to bring them to shame and punishment, as he did before? yes certainly, and therefore they that have sped so ill heretofore, may look to speed worse hereafter. Because they have made no better use of God's former punishments.

Secondly, Here is an horrible terror for wicked [Use 2] men? Is God eternal in his justice, and in the effects thereof, oh! then, where shall they appear that are sinful, and ungodly: and that live and die in their wicked courses, never bewailing them nor truly repenting for them? They shall come before such a Judge as lives forever, to power out the vials of his wrath upon them and to torment, them in fire and brimstone for evermore. As his love, is everlasting towards those that fear him: so is his displeasure against those, that provoke him, and his indignation being kindled, will be like a river of Brimstone, which shall burn forever, through the breath of his nostrils.

Thirdly, is it so, that God is eternal in his [Use. 3] love; then here is matter of singular consolation for the Elect of God: for nothing shall hinder their salvation, seeing that the Lord loveth them with an unchangeable love, it is said of our love towards him, that much water cannot quench it, neither can the floods drown it. What shall we think then of his love towards us, can anything quench that? No, saith the Apostle. I am persuaded that neither death, nor life, Angels, nor Principalities, nor Powers, nor things present, nor things to come, nor height, nor depth, nor any other creature, shall be able to separate us from the love of God which is in Christ Jesus our Lord. Neither is this a comfort only in regard of eternal life, but also in regard of the troubles of this life, that, God is the same; Yesterday, and today, and forever. The same when we are without the means, as when we have them: the same in War, as in Peace. In Sickness as in Health, in Want as in wealth. And then shall we taste most plentifully of the rivers of his kindness, when afflictions lie upon us in the greatest measure. Let us be sure that we be his servants now, and we shall ever be comforted, perfected, and delivered. For if God should cease to love his Elect, he should cease to be himself. Now briefly to speak of the last word;

Amen.

Which is as much, as So it is. Where we observe. That;

When we have prayed, and cast our burden upon the Lord, we must make reckoning that we shall [Observa.] be heard.

And therefore must say unto our souls, it is so, or it shall be so I shall obtain what I have asked, so far as God sees good for me. So saith the Apostle John; This is the assurance that we have in him, that if we ask anything according to his will, he heareth us, & if we know that he heareth us, whatsoever we ask, we know that we have the petitions that we have desired of him. This persuasion must be settled in us, if we be God's children, and that whatsoever we ask in faith, God will grant it; And if we do not believe, so much we do dishonor the Lord. Our Savior also presseth this point, whatsoever ye desire when ye pray believe that you shall have it, and it shall be done unto you; So also James biddeth us, Ask in faith, and not waver, for such a one shall receive nothing of the Lord.

There is good reason for this: for if we have [Reas. 1] not a warrant to ask how dare we be so bold, as to come into the chamber of presence to put up our suites? If we have a warrant, it is vile wickedness for us, to doubt of obtaining, for that is to call the truth of God in question. [Use 1]

Here then, are such to be reproved, as go away from prayer as uncertain as they came to it.

And secondly, Here are we to be instructed, not [Use 2] only to begin our prayers earnestly, but also to end them confidently, giving God the glory of his Power, Truth, Mercy, and assuring our selves that we shall obtain whatsoever in faith we have asked, in that manner, and measure, and time, which God seeth most fit for us. Thus when Hannah had put up her suite, she rested confidently upon the Lord for the granting of it, and so obtained according to her hearts desire. And so shall we, if we depend upon his gracious promises, for the pardoning of our sins, the healing of our natures, the supply of our wants, both inward and outward; the Lord will give us above that which we can ask or think. And whatsoever is wanting in corporal things, shall be supplied in spiritual, and the longer we wait knocking at the gate of his Mercy, the more plentifully shall we be recompensed in the end, when he comes to fulfill all our desires.