Scala cœli Nineteen sermons concerning prayer. The first sixe guiding to the true doore: the residue teaching how so to knocke thereat that wee may enter. The former part containing a preparation to prayer, the latter an exposition vpon the seuerall petitions of the Lords prayer. Andrewes, Lancelot, 1555-1626. 1611 Approx. 429 KB of XML-encoded text transcribed from 259 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2003-01 (EEBO-TCP Phase 1). A19616 STC 605 ESTC S115859 99851076 99851076 16331 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A19616) Transcribed from: (Early English Books Online ; image set 16331) Images scanned from microfilm: (Early English books, 1475-1640 ; 867:01) Scala cœli Nineteen sermons concerning prayer. The first sixe guiding to the true doore: the residue teaching how so to knocke thereat that wee may enter. The former part containing a preparation to prayer, the latter an exposition vpon the seuerall petitions of the Lords prayer. Andrewes, Lancelot, 1555-1626. [14], 248, [1] p. Printed by N. O[kes] for Francis Burton, dwelling in Pauls Church-yard, at the signe of the Greene Dragon, London : 1611. By Lancelot Andrewes. Printer's name from STC. Errata on A8r. Reproduction of the original in the Bodleian Library. Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. 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Nineteene Sermons Concerning Prayer . The first sixe guiding to the true Doore : The residue teaching how so to knocke thereat that wee may enter . The former part containing a preparation to prayer , the latter an Exposition vpon the seuerall petitions of the Lords Prayer . Iames. 4.3 . Yee aske and receiue not , because yee aske amisse : that yee may spend it vpon your lustes . LONDON Printed by N. O. for Francis Burton , dwelling in Pauls Church-yard , at the signe of the Greene Dragon , 1611. TO THE RIGHT WORSHIPFVLL SIR GEORGE MANVVARING of EITHFIELD in the County of SALOP Knight , and to the vertuous Lady Madame ANNE his beloued wife : As also to the right worshipfull and well qualified Gentleman Sir ARTHVR MANWARING Kinght , their sonne and Heire , Caruer to Prince HENRY his Grace , Prince of Wales , All happinesse Internall , Externall , Eternall , heartily wished . RIght Worshipfull , if Christs owne Disciples , though feruent in Spirit , yet in acknowledgement of their ignorance , were desirous that he should teach them ( as Iohn also had taught his Disciples ) how to pray . How much more neede then haue we , in these our daies of frozen zeale , to desire instruction in this duty . If much babbling , & blind deuotion were acceptable before God , the Papist would get the Goale : If turning vp the eyes to heauē , with bended knees to publicke view , but hallow hearts ( deceiuing men ) were acceptable to God , the Hypocrite would out-strip al : If not praying at all , were acceptable before God , the Atheist would attaine heauen before all . But if all of these be so farre wide thereof as that the one 's not praying at all , and the others , praying amisse , bee both turned into sinne ; then well may wee say , Lord teach vs how to pray , that our prayers , or not praying at all , bee not turned into sinne also . Many of vs , though liuing in the bright sun-shine of the Gospell , yet know not How , For what , or To whom , to pray . How our hearts are vtterly vnprepared , our thoughts wandring , our cogitations musing vpon vanities : For what , when wee should pray for Spirituall things , wee craue earthly and carnall things , when afflictions are needfull to bee heaped vpon vs , wee are impatient vnder the least burthen , desiring all things that may keepe downe our proud flesh , and prepare vs better to Godward , to bee remoued : To whom , Some pray to Mary , some to Peter , some to Paul , creatures of God ; Some to Crucifixes , stocks , & stones , the works of mens hāds , forsaking the true God , and blaspheming his holy name by idolatry and Paganisme . These Sermōs following ( right Worshipfull ) in my weake vnderstanding , giue great light ( in this kind ) vnto the simple , profitable & sound directions to the learned , wholesome instructions vnto all : The Title of the Booke expresseth sufficiently the subiect therof ; The Sermons themselues , the Authours exact skill and acute iudgement in handling thereof ; whose name , though concealed , yet skilleth it not much , for not the workman the worke , but the worke must approue the workeman . Thus much for them both : now for my self ; I haue alwaies adiudged a principall part of true honour to consist , as in being vertuous ones selfe , so also in protecting and defending vertue and vertuous actions in others ; To the honour therefore of your names , and therein also to expresse my owne loue and duty to your Worship , I haue made bold to intitle you Patrons and Protectors hereof , that as the worke it selfe is vertuous , so also your names may heerein remaine vpon record vnto posterity , The Honourable Protectors of vertue . Your Worships much deuoted , F. B. A Table of the Texts of Scripture herein handled . Sermon 1 NOt that we are sufficient of our selues , to thinke any thing as of our selues , but our sufficiency is of God , 2. Cor. 3.5 . Pag. 1. Sermon 2. Euery good giuing , and euery perfect gift is from aboue , and commeth downe from the Father of lights , with whom is no variablenesse , nor shadow of turning , Iam. 1.17 . Pag. 15. Sermon 3. Aske , and it shall be giuen you ; seeke , and and yee shall finde : knocke , and it shall be opened vnto you , Math. 7.7 . Pag. 28. Sermon 4. Likewise the Spirit also helpeth our infirmities : for wee know not what to pray as we ought : but the Spirit it selfe , maketh request for vs with sighes which cannot be expressed , Ro. 8.26 . Pa. 44. Sermon 5. And so it was , that as he was praying in a certaine place , when he ceased , one of his Disciples said vnto him : Maister , teach vs to pray , as Iohn also taught his Disciples . Luk. 11.1 . Pag. 58. Sermon 6. And he said vnto them : When yee pray , say : Our Father which art in Heauen , Hallowed be thy name : Thy Kingdome come : Let thy will b●e done , euen in Earth as it is in Heauen , &c. Luke 11.2 . Pag. 71. Sermon 7. Our Father , Pag. 87. Sermon 8. Which art in Heauen , Pag. 101. Sermon 9. Hallowed be thy Name , Pag. 114. Sermon 10. Thy Kingdome come , Page . 127. Sermon 11. Thy will be done , Pag. 13● . Sermon 12. In Earth as it is in Heauen , Pag. 148. Sermon 13. Giue vs this day , our daily bread , Pa. 158. Sermon 14. And forgiue vs our debts , Pag. 174. Sermon 15. As wee forgiue them that trespasse against vs , Pag. 185. Sermon 16. And leade vs not into tentation , Pag. 198● Sermon 17. But deliuer vs from Euill . Pag. 217. Sermon 18. For thine is the Kingdome , Power and Glory for euer and euer . Pag. 222. Sermon 19. Amen , Pag. 235. ERRATA . Reader , I intreate thee for thine owne good , to amend these following faults ( committed in printing ) with thy pen , before thou enter vpon the body of the booke , thus : Page Line● Fault . Correctio● 17 2 Subiection Subiectum 73 20 discite Dicite . 99 2● to goe . 110 9 dr●d Kindred . 129 13 impotent impatient . 142 10 in sece insere . 121 12 mala malo . 156 1 mens meus . 180 5 words word . 204 8 Meribuh Meribah . 205 16 indicat inducat . 206 4 dicitur ducitur . Ibid. 22 ●s as . Pag. 244. line 19. for Secenter , read Scienter . A Preparation to Prayer . The first Sermon . 2. COR. 3.5 . Not that wee are sufficient of our selues , to thinke any thing as of our selues : but our sufficiency is of God. TOVCHING our hope which wee haue concerning the performance of Gods promises , the Apostle saith , Heb. 6. that vnto the full assurance of hope , there must be diligence shewed , and that we are to prepare our selues to receiue Christ , and also hauing receiued him , with all his benefits , to striue to hold him fast , and neuer suffer our hope to bee taken from vs. Vpon which points , the doctrine that is to be deliuered out of this Scripture doth follow by good consequence , for of these points of holding fast our faith in Christ , two questions may arise , which may bee answered by the Apostles words in this place , where it may be demanded , First whether wee bee able of our owne strength to shew foorth that dilligence that is required to assure vs of our hope . The Apostle resolueth vs of that doubt in saying , We are not able of our selues to thinke any good as of our selues . Secondly , because it may bee obiected , If wee be not able of our selues , from whence then may wee receiue ability ? he addeth , that our sufficiency is of God , from whose goodnesse it commeth , that wee are able to do any good thing whatsoeuer : to the end that when God stands without , Knocking at the dore of our hearts , Rom. 3. For the performance of such duties as please him , wee , in regard that of our selues wee cannot do the least thing that hee requireth , should knocke at the gate of his mercy , that he will minister to vs ability to do the same , according to his promise , Math. 7. Knocke and it shall be opened to you . That as by the preaching of the Law there was opened vnto vs the dore of faith , Acts 14. And as the Creed is vnto vs a dore of hope . Hos. 2.15 . So the consideration of our owne Insufficiency , might open vnto vs a dore vnto prayer , by which wee may sue vnto God for that ability which wee haue not of ourselues : So this Scripture hath two vses , first to preserue vs from error , that we seeke not for that in our selues , which cannot be found in vs : secondly , for our direction , that seeing all ability commeth from God , we should seeke for it , where it is to bee found . Both these things are matter very necessary to be knowne , the first serueth to exclude our boasting , Rom. 3.27 . Wee ought not to boast of our ability , because wee haue none . The second is a meanes to prouoke vs to call vpon God by prayer , that from him we may receiue that which is wanting in our selues . To speake first of the negatiue part , both heathen and holy writings do commend to vs this saysaying , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in a diuers sense , the heathen vse it as a meanes to puffe vp our nature , that in regard of the excellency which God hath vouchsafed vs , aboue other creatures , we should be proud thereof ; but Christian Religion laboureth by the knowledge of our selues , and of our misery , to cast downe euery high thing that exalteth it selfe against the knowledge of God , and to bring into captiuity all imaginations to the obedience of Christ , 2. Cor. 10.5 . Which as Heathen Philosophers wil vs to cōsider the excellent vertues wherewith mans nature is endued , the Scriptures all along put vs in minde of our insufficiency , & tell vs , ●hat if any man seeme to himselfe to be something , when he is nothing , he deceiueth himselfe in his own fancy , Gal. 6.3 . And if any man thinketh , that hee knoweth any thing , he knoweth nothing yet as he ought to know , 1. Cor. 8.2 . Amongst the places of Scripture , which the holy Ghost vseth to shew our insufficiency , none doth so much dissable our nature , as this place of the Apostle , which denyeth vnto vs all power euer to conceiue a good thought , so farre are we off from fulfilling that good which wee ought . In this negatiue , we are first to consider these words , whereby the holy Ghost doth disable vs , wee are not able to thinke any thing , Secondly the qualification , in these words , as of our selues . In denying our ability , he setteth downe three things , 1. Not able to thinke , 2. any thing , 3. this want of ability is imputed , not to the common sort of men onely , but euen to the Apostles themselues , who of all other seemed to be most able . The Apostle to shew our insufficiency , telleth vs , Wee are not able so much as to thinke any thing , therefore much lesse are we able fully to performe that good which is enioyned vs. For whereas there are seuen degrees to bee considered in the effecting of any thing , to thinke that which is good is the least , and lowest degree ; which being denyed vnto vs , doth plainely shew , what is our imperfection . The first thing to bee obserued in vndertaking any good , is the accomplishing of it : secondly the working or doing of the thing required● thirdly the beginning to do it : fourthly , to speake that which is good : fiftly , to will and desire it : sixtly , to vnderstand : seuenthly , to thinke . But the Scripture doth deny all these vnto vs. The perfiting or bringing to passe of that which is good , is not in our selues . To will is present with vs , Sed bonum perficere non inuenio , Rom. 7.18 . Deus est &c. It is God which enableth vs to performe , Phil. 2.7 . This we finde by experience to be true , in things that are euill , The brethren of Iospeh when they sold him to the Egyptians , had a purpose to worke their brothers hurt , but they had no power to performe , their wicked attempts ; For God turned their wicked purpose to good : Gen. 50.20 . When Paul was going to Damascus , with purpose to persecute the Church , it pleased God in the way to stay his purpose , so that he could not performe that euill which hee entended , Acts 9.9 . Thus much the wiseman sheweth , when by an example hee proueth , that the strongest doth not alwaies carry away the battell . Eccle. 9.13 . The heath●n themselues say , that heroyicall vertues are in the minde of man , but if any singular thing be done , it is the Gods that giue that power : and the Pelagian saith , though we be able to begin a good worke ; yet the accomplishment is of God. Secondly , we are not able , facere , no more then we were able to effect , for so saith Christ , Sine me nihil potestis facere , The Prophet saith : Scio quod viri , non est via eius . Ier. 10.23 . If it be not in mans power , to order his way , and to rule his owne steps , much lesse is he able to hold out to his iourneyes end , but it is God that ordereth and directeth mans steps , Prou. 16.9 . Therefore Paul saith , The good I would do I do not , Rom. 7.17 . And if we do any good , that it bee not effected ; yet it is the worke of God in vs , as the Prophet confesseth . Domine omnia opera nostra operatus es in nobis , Esay 26.12 . Thirdly , the inchoation or beginning of that which is good is denyed vs , though we purpose in our hearts to performe those duties of godlinesse that are required , yet we haue not the power to put them in practise , Filij venerunt ad partū , & non sunt vires pariendi , Esa. 37. The children are come vnto the birth , and there is no strength to bring forth . If we beginne to do any good thing , it is , Deus qui coepit in nobis bonum opus , Phil. 1.6 . In consideration of which place , Augustine saith of the Pelagians , Audiant qui dicunt , a nobis esse coeptum , a Deo esse euentum , Here let them learne of the Apostle , that it is the Lord that doth beginne and performe the good worke . Fourthly , the power to speake that which is good is not in vs , for as the Wiseman saith , A man may well purpose a thing in his heart , but the answere of the tongue commeth from the Lord , Prou. 16.1 . Whereof wee haue often experience . They that haue the office of teaching in the Church , albeit they doe before-hand prepare what to say , yet when it comes to the point , are not able to deliuer there minde in such sort , as they had purposed : as on the other side , when God doth assist them with his spirit , they are inabled on a suddaine to deliuer that which they had not intended to speake . Fiftly , as the ability of effecting was attributed to God , so is the will , Phil. 2.14 . Sixtly , for vnderstanding , the Apostle saith , The naturall man perceiueth not the things that are of the spirit of God , 1. Cor. 2. For the wisdome of the flesh is enmity with God. Rom. 8.7 . Seuenthly , the power of thinking the thing that is pleasing to God , is not in vs , so farre are we from vnderstanding or desiring it , as the Apostle in this place testifieth . And therefore where the Prophet speaketh generally , of all men . Psa. 94. The Lord knoweth the thoughts of men , that they are but vaine , The Apo●tle affirmeth that to be true , of the wisemen of the world , that are endued onely with the wisedome of the world , and the flesh , that their thoughts are vaine also , 1. Cor. 3.19.20 . Secondly , that we should not thinke , that the want of ability , standeth onely in matters of difficulty and weight , the Apostle saith not , we are vnable to thinke any weighty thing , but euen , that without the speciall grace of Gods spirit , wee canno● thinke any thing , So Augustine vnderstandeth Christs words , Ioh. 15. where hee saith not , Nihil magnum , & difficile ; but Sine me nihil potestis facere . This is true in naturall things , for wee are not able to prolong our owne life , one moment ; the actions of our life , are not of our selues , but from God , in whom we liue , moue , and haue our beeing , Acts 17. Therefore vpon those words of Christs : Ego a me ipso non possum facere quicquam , nisi quod video patrem . I of my selfe can do nothing , but what I see my father do , &c. Ioh. 5.19 . Augustine saith , Ei tribuit quicquid fecit , a quo est ipse qui facit . But the insufficiency of which the Apostle speaketh , is not in things naturall , but in the ministration of the spirit : So he saith , that God of his speciall grace , hath made them able Ministers of the new Testament , not of the letter , but of the spirit ; his meaning is , that no indeuour of men can endue vs with the grace of repentance , with faith , hope , and Christian charity , except the inward working of Gods spirit . As the Apostle speakes of the gift of tongues , of the vnderstanding of secrets , and of all knowledge , without charity . Nihil mihi prodest . Cor. 13. So all our endeuours , are vnprofitable to vs , vnlesse God by his spirit do co-operate with vs , for , He that abideth in me , and I in him , the same bringeth forth much fruit , Ioh. 15.5 . that is , the fruit of righteousnesse , the end whereof is eternall life . Rom. 6.22 . Thirdly , the persons whom he chargeth with this want of ability , are not the common sort of naturall men , that are not yet regenerate by Gods spirit , 1. Cor. 2. but he speakes of himselfe , and his fellow-apostles , So these words are an answere to that question , 2. Cor. 2.16 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Vnto these things who is sufficient ? he answereth himselfe , Not we , for we are not able of our selues to think a good thought , much lesse are wee fit of our selues to be meanes , by whom God should manifest the fauour of his knowledge in euery place ; so that which Christ spake , Ioh. 15. he spake it to his Disciples , who albeit they were more excellent persons then the rest of the people , yet he telleth them , Sine me nihil potestis fac●re . The negatiue being generall , we may make a very good vse of it , If the Apostles of Christ were vnable , how much more are we : If Iacob say , I am vnworthy of the least of thy blessings Gen. 32. If Iohn Baptist say , I am not worthy , Math. 3. If Saint Paul confesse , I am not worthy , to be called an Apostle , 1. Cor. 15. much more may we say , with the Prodigall sonne , that had spent all , I am not worthy to bee called thy sonne , Luk. 15. and with the Centurion , I am not worthy thou shouldest come vnder my roofe . Mat. 8. The reason of this want of ability is , for that the nature of men cannot performe that which the Apostle speakes of , neither as it is in an estate decayed , through the fall of Adam , and that generall corruption , that he hath brought into the whole race of mankind ; nor as it is restored to the highest degree of perfection , that the first man had , at the beginning . Adam himselfe when he was yet perfite , could not attaine to this , for hee was but a liuing soule ; the second Adam was a quickning Spirit , 1. Cor. 15. And it is not in the power of nature to eleuate , and lift it selfe vp , to conceiue hope of beeing partakers , of the blessednesse of the life to come , to hope to bee made partakers of the Diuine Nature . 2. Pet. 1. and of the heauenly substance : if men hope for any such thing , it is the spirit of God , that raiseth them vp to it . As the water can rise no higher then nature will giue it leaue , and as the fire giueth heat onely within a certaine compasse , so the Perfection , which Adam had , was in certaine compasse , the light of nature that he had , did not reach so high as to stirre him vp to the hope of the blessednesse to come ; that was without the compasse of nature , and comes by the supernaturall working of grace . As wee are corrupt , it neuer commeth into our mindes , to hope for the felicity of the life to come ; For all the thoughts of mans heart are onely euill , and that , all the day long . Gen. 6. That is true , which the Apostle witnesseth of the Gentiles , Rom. 2.13 . That they by nature doe the things of the Law. If wee vnderstand it of morall duties ( for the very light of nature doth guide vs to the doing of them . ) But as the Prophet saith , Psal. 16.2 . My goodnesse doth not extend to thee . So whatsoeuer good thing wee doe , by the direction of naturall reason , it is without all respect of God , except hee enlighten vs before . Therefore in our Regeneration , not onely the corruption of our will is healed , but a certaine diuine sparke of fire , and zeale of Gods Spirit is infused into vs , by which , we are holpen to do those duties of piety , which otherwise naturally wee haue no power to doe . Now followes the qualification of this generall negatiue sentēce . For where the Apostle hath said ; Wee are not able to thinke any thing of our selues , The Scripture recordeth diuers good purposes , that came into the hearts of Gods seruants . The Lord himselfe said of Dauid . Whereas it was in thine heart to build an house to my name , thou diddest well in thinking so to doe , 1. Reg. 8.18 . The Apostle saith of vnmaried folkes , that they care for the things that belong to the Lord , how they may please the Lord , 1. Cor. 7.32 . But the Apostle sheweth , that if we haue any such thoughts at any time , they do not proceed from vs By which words the Apostle , no doubt , maketh this distinction , that there are some things that come of vs , an● are of our selues : againe there are other things , that come from vs , and yet are not of vs , that is from , and of our selues , that groweth in vs naturally . That is said to be from our selues , but not of our selues , which is ingrafted in vs● It is the true Oliue , that from it selfe , and of it selfe yeeldeth fatnesse ; and the wilde Oliue being ingrafted in it , doth from it selfe yeeld fatnesse , but not of it selfe , but as it is by insition made partaker of that fatnesse , which naturally is in the true Oliue . Rom. 11. Figmenta cogitationis , are from , and of our selues ; but if any diuine , and spiritual thoughts come into our hearts , the Lord God is the Potter that frames them in vs , Ier. 18.6 . The Apostle saith , Scio quod in me , hoc est , in carne mea , non habitat bonum . Rom. 7.18 . But sinne dwels in mee , v. 17. therefore sinne , that dwels in vs , is from vs , and of vs , but the grace of Gods spirit , which dwels not in vs , but doth tarry guest-waies , is that , which is from vs , but not of vs. Our Sauiour saith , Luke . 24.38 . Why do thoughts arise in your hearts ? such thoughts are from vs , and of vs ; but those thoughts , that come from the Father of light , Iam. 1. are from our selues , but not of vs. All that we haue , by the strength of nature , is said to be of our selues , and from our selues , but the power , wherewith wee are endued from aboue , to the doing of heauenly , & spirituall things , is of our selues , but not from our selues , Perditio tua ex te Israel , Ho. 13. that is , from vs , and of vs , Tantummodo salus ex me ; that is , neither of vs , nor from vs. The Apostle saith , 1. Cor. 15. I persecuted the Church : that was from himselfe , and of himselfe ; but , when he saith , yet I laboured more then they all , he corrected that , and saith , yet not I , but the grace of God with me : Because that was of himselfe , but not from himselfe , but from the grace of God , which did co-operate with him . Sinnes are of our selues , & from our selues , but not good actions . Hoc piarum mentum est , vt nihil sibi tribuunt , this is the part of godly soules , that they attribute nothing to themselus . Aug. It is dangerous to ascribe too little to the grace of God , for then we robbe him of his Glory , but if we ascribe too little to our selues , their is no danger● for whatsoeuer wee take from our selues , it cannot hinder vs from being true Christians : but if wee ascribe that to the strength of our owne nature , which is the proper worke of grace , then do we blemish Gods glory . The affirmatiue part is , our sufficiency is of God. So that albeit , in regard of themselues he said , Who is sufficient to these things ? yet , hauing ability from God , he is bold to say , Omnia possum in eo qui me consort at . Phil. 4.13 . The Apostle willeth Titus to choose sufficient men , such as were able to exhort with wholsome doctrine . Tit. 1.9 . That is , such as God hath made able , so he speaks of all in generall , that God the Father hath made vs meete to be partakers of the inheritance of the Saints in light , Col. 1.12 . As none are meete , but such as are made meete , so there are none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , worthy , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , such as are made worthy , Luk. 20.21 . The Apostle saith , I was indeed to come to you , that ye might receiue a second grace , 2. Cor. 1.15 . Whereby he sheweth that to bee true , which Saint Peter affirmeth , That the grace of God is manifested 1. Pet. 4. And so much wee are to vnderstand , by the words of the Euangelist , when hee saith , That from the fulnesse of Christ , we receiued grace for grace . Ioh. 1. As Noah is reported to haue found grace in the sight of God , Gē . 6. So many doe finde grace with God : first hee worketh grace in men , by the meanes of his word , when before they were void of grace , The grace of God hath appeared to all , teaching them , Tit. 2.12 . Also by the meanes of the crosse , Iob 33. Psal. 119. and by that hee worketh a second grace that is inherent , whereby they are inabl●d , to do the duties of holinesse . In which respect , as hee is said to giue grace . Prou 3. Humilibus dat gratiam : so we receiue grace , 2. Cor. 6.1 . After God by his spirit , hath thus enabled vs , wee are said to be able , and meete , to doe those things , which wee are commanded ; so that , though our righteousnesse be but menstrualis iustitia , Isay. 64. hee will not reiect it : though our zeale in godlines , be but as smoking flax , or the broken reed , hee will not quensh , nor break it . Isa. 42. & though the measure of our charity , exceed not the cup of cold water , yet we shal not loose our reward . Math. 10. And though the afflictions of this life , which we suffer for Christs sake , bee not worthy of the glory that is to bee reuealed , Yet , as the Euangelist speakes , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luk. 21. For , if we suffer together with Christ , wee shall bee glorified with him . Rom. 8.17 . So then , the summe of all commeth to this , where th'Apostle exhorteth , Let vs haue grace , Heb. 12. The question is , from whence we may haue it ? It is certaine wee haue it not of our selues , ( for it is a diuine thing ) therefore we must haue it from him , that is the Well of grace . Ioh. 1.14 . If we come to him , out of his fulnesse we shall receiue grace for grace . Hee is not a Well locked vp , but such an one as standeth open , that al may draw out of it , Therefore the Apostle saith , that the grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 1.13 . And as Salomon saith , bonus vir , haurit gratiam● Prou. 12.2 . The meanes to obtaine this grace at the hands of God , is by prayer ; who hath promi●ed to giue his holy Spirit to them that aske it . Luk. 11. And hauing receiued grace from God , wee shall likewise haue , bonam spem per gratiam . 2. Thess. 2. Hee hath promised that those that seeke , shall finde . Math. 7. If in humility wee seeke for grace from God , knowing that we haue it not , of our selues , wee shall receiue it from God , for hee giueth grace to the humble , 1. Pet. 5. Seeing then , that , in vs there is no ability , so much as to thinke any thing , and all ability commeth from God , we are to learne from hence , that if God say , turne to mee and I will turne to you , wee must pray . Conuert thou vs O Lord , and we shall be conuerted . Lam. 4. If he say to vs , make you cleane hearts , Exech . 18. Because that is not in vs ; wee must pray : Create in me a cleane heart , & renew a right spirt in me . Psa. 51.10 . When Christ saith , Beleeuest thou this ? Ioh. 11 : for as much as faith is the gift of God , Ephes. 2. we are to pray with the Disciples , Domine , adde nobis fidem , Lu. 17.5 . when the Apostle exhorteth , perfecte sperate . 1. Pet. 1.13 . we should say with the Prophet . Lord my hope is euen in thee . Psal. 39. And where our duty is to loue , with all our hearts , because wee cannot performe this , without the assistance of Gods Spirit , we are to pray , that the loue of God may bee shed in our hearts , by the holy Ghost . Rom. 5.5 . The second Sermon . IAMES 1.16.17 . Erre not my deere brethren . Euery good giuing , and euery perfect gift , is from aboue , and commeth downe from the Father of lights ; with whom is no variablenesse , neither shadow of turning . AS Saint Paul 2. Cor. 3.5 . tels vs , that we are not sufficient to thinke a good thought , but our sufficiency is of God. So the Apostle saith , It is God onely , from whom euery good giuing , and euery perfect gift commeth : And that wee shall erre , if wee either thinke , that any good thing , which wee enioy , commeth from any other but from God , or that any thing else but Good proceedeth fròm him ; so that as well the ability which man had by nature , as our enabling in the state of grace , is from God. He is the fountaine , out of whom ( as the Wiseman saith ) wee must draw grace by prayer , which is , Situla gratiae , the coūduit or bucket of grace . Therfore hee promiseth , in the old Testament , To power vpon his Church , both the Spirit of grace and of prayer , that as they sue for grace , by the one , so they may receiue it in , by the other , Zach. 12.10 . Vnto this doctrine of the Apostle , in this place , euen those , that otherwise haue no care of grace , doe subscribe , when they confesse themselues to be destitute of the good things of this life , and therefore cry . Quis ostendit nobis bona ? Psa. 4. As before the Apostle shewed that God is not the cause of any euill ; so in this verse he teacheth , there no good thing , but God is the author of it ; If he be the fountaine of euery good thing , then he cannot be the cause of euill ; for no one fountaine doth out of the same hole , yeeld sweete and bitter water . Iam. 3.11 . Secondly , if euery good thing be of God onely , then haue wee need to sue to him by prayer , that from him wee may receiue that , which we haue not of our selues . Wherefore as this Scripture serues to kindle in vs the loue of God , for as much as he containes all good things that we can desire ; so it is a speciall meanes to prouoke vs to the duty of prayer . This proposition hath two parts : first , an Vniuersall affirmatiue in these words , Euery good giuing : secondly a preuention , for where it may bee obiected , that howsoeuer some good things come of God , yet euill things also may successiuely come from him ; euen as the heathens say , that Iupiter hath diuers boxes , out of which hee doth powre both good and euill . The Apostle preuenteth that obiection , and saith , that with God there is no variablenes , nor shadow of changing : So that as the meaning of these words in the Prophet Hosea 13.9 , Salus tua tant ummo do ex me , is both , that saluation is onely of God , and that nothing else but saluation commeth from him ; so the Apostles meaning in these words is , both , that God is onely the cause of good , and that hee is the cause of nothing else but good , least when wee are tempted vnto euill , wee should make God the Author of all such temptations . The former part of the proposition called subiection , is , Euery good giuing , &c. The latter part , called praedicatum , is , descendeth from aboue . Where the heathen call all vertues and good qualities which they haue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of hauing , the Apostle calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , of giuing , to teach vs that whatsoeuer good qualities is in any man , hee hath it not as a quality within himselfe , but he receiueth it from without , as it is a gift . Esau , speaking of the blessings bestowed vpon him saith , I haue enough , Gen. 33. And the rich man Luk. 12. ( anima ) soule thou hast much good , as though they had not receiued them from God ; but the Saints of God speake otherwise , Iacob saith , these are the children which God hath giuen me , Gen. 33.5 . Againe , when Pilate without all respect of God , of whom the Apostle saith , There is no power but of God , Rom. 13. said , Knowest thou not , that I haue power to crucifie and to loose thee ? our Sauiour said againe , Thou shouldest not haue any power ouer mee , except it were giuen thee from aboue . Ioh. 19.10 . The consideration hereof serueth to exclude our boasting , Rom. 3. That , the Wiseman boast not of his wisedome , Ier. 9. seeing wisedome , strength , and whatsoeuer good things we haue , it is the good gift of God , as the Apostle tels vs , Quid habes , quod non accepisti ? 1. Cor. 4. Secondly , this diuision is to be marked , that of the good things which come from God , some are called Donationes , others Dona : & to these two substantiues , are added two adiectiues , whereof one doth answere to the giuings of Gods goodnesse , the other to the gifts of God ascribeth perfection . The first errour the Apostle willeth them to beware , is , that they thinke not that God is the cause of any euill , because euery good thing commeth from him : the second errour is ; that they should not conceiue this opiniō , that the maine benefites are from God , and the lesser benefites are from our selues ; not so , for the Apostle tels vs , that as well , euery good giuing , as euery perfect gift , is from aboue . That which the Apostle cals Donatio , is a transitory thing : but by gift , he meaneth that which is permanent and lasting . Ioseph is recorded to haue giuen to his brethren , not onely corne , but victuals to spend by the way , Gen. 45.21 . So by giuing , the Apostle here vnderstandeth such things as wee neede in this life , while we trauell towards our heauenly country , but that which he calleth gifts , are the treasures which are laid vp for vs in the life to come ; and thus the words are vsed in these seuerall senses . Of things transitory the Apostle saith , No Church delt with me in the matter of giuing . Phil. 4.15 . there the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but speaking of the good thinges that comes to vs by Christ , hee saith : The gift is not as the fault . Rom. 5.16 . where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By Giuings hee vnderstandeth , beauty , strength , riches , and euery transitory thing whereof wee stand in need , while we are yet in our iourney towards our heauenly country , such as Iob speakes of , Dominus dedit , Dominus abstulit . Iob. 1.21 . By gift he meaneth the felicity that is reserued for vs after this life , the kingdome of heauen , that whereof our Sauiour saith , to Martha : Luk. 10. Mary hath chosen the better part , which shal not be taken from her . That which is a stay to vs in this life , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the things which neither eye hath seene , nor eare heard , all which are reserued for them that loue God , 1. Cor. 2. these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and as well the one , as the other , come from God. So much wee are taught by the adiectiues that are ioyned to these words . Giuings are called good , and the Gifts of God are called perfit , In which words the Apostles purpose is to teach vs , that not onely the great benefites of the life to come , such as are perfite , are of him ; but that euen that good which wee haue in this life , though it bee yet imperfite , and may bee made better , is receiued from him , and not else where , Who doth despise little things ? saith the Prophet . Zach. 4●10 . God is the Author both of perfite and good things : as the Image of the Prince is to be seene as wel in a small peece of coine , as in a peece of greater value ; so we are to consider the goodnes of God as well in the things of this life , as in the graces that concerne the life to come , yea euen in this ; To thinke that which is good , 2. Cor. 3. Of him are the small things , as well as the great . Therefore our Sauiour teacheth vs to pray , not onely for that perfite gift : vt adueniat Regnum , but euen for these lesser good things , which are but his giuings , namely , that he would giue vs our daily bread . Vnder Good , is contained all gifts , both naturall , or temporall . Those giuings which are naturall , as to liue , to moue , and haue vnderstanding , are good , for of thē it is said , God saw all that hee made , and lo all was good . Gen. 1. Of gifts temporall , the heathen haue doubted , whether they were good , to wit , riches , honour , &c. but the Christians are resolued that they are good , 1. Ioh. 3. So our Sauiour teacheth vs to esteeme them , when speaking of fish , and bread , hee saith . If you , which are euill , can giue your children good things , Luk. 1 1. And the Apostle saith . Hee that hath this worlds good .. 1. Ioh. 3. For as Augustine saith , That is not onely good , quod facit bonum , sed de quo fit bonum , that is not onely good that makes good , but whereof is made good , so albeit riches doe not make a man good alwaies ; yet because hee may do good with them , they are good . The gift which the Apostle cals perfite , is grace and glory , whereof there is in this life the beginning of perfection , the other in the life to come , is the end and constancy of our perfection , whereof the Prophet speakes , Psa. 84.12 . The Lord will giue grace and glory . The Apostle saith , Nihil perfectum adduxit Lex . The Law brought nothing to perfection . Heb. 7. that is by reason of the imperfection of our nature , and ●he weaknes of our flesh . Rom. 8.3 . To supply the defect that is in nature , grace is added , that grace might make that perfite which is imperfite . The person that giu●th vs this grace is Iesus Christ , by whom grace and truth came . Ioh. 1. And therefore he saith , Estote perfecti sicut Pater vester coelestis perfectus est . Math. 5. and by this grace not onely our sinnes are taken away , but our soules are endued with inherent vertues , & receiue grace and ability from God , to proceed from one degree of perfection to an other , all our life time , euen till the time of our death , which is the beginning and accomplishment of our perfection , as our Sauiour speakes of his death . Luk , 13.32 . In the latter part of the proposition we are to consider the place , from whence , & the person from whom we receiue these gifts , the one is supernè the other , a Patr● luminum , Now hee instructeth vs to beware of a third errour , that we looke not either on the right hand , or on the left hand , that we regard not the persons of great men , which are but instruments of God , if wee haue any good from them , all the good wee haue it is de sursum , the thoughts of our hearts that arise in them , if they tend to good , are not of our selues , but infused into vs by the diuine power of Gods spirit , and so is whatsoeuer good thought , word , or worke , proceeding from vs. This is one of the first parts of diuinity , Iohn Baptist taught ; a man can receiue nothing , except it bee giuen him from aboue , Ioh. 3.27 . This was the cause of Christs ascending into heauen , Psal. 68. Hee went vp on high , and , dedit dona hominibus . and the Euangelist saith , the holy Ghost ( which is the most perfit gift that can come to men ) was not yet giuen , because Christ was not yet ascended . Ioh. 7.39 . Therefore if wee possesse any blessing , or receiue any benefite , wee must not looke to earthly meanes , but to heauen . The thing , which is here mentioned excludeth the fourth errour : we thinke that things come to vs by fortune , or customably : he saies not , that good things fall downe from aboue , but they descend , & qui descendit , proposito descendit . Our instruction from hence is , that they descend from a cause intelligent , euen from God himselfe , who in his counsell and prouision bestoweth his blessings as seemeth best to himselfe : for as the heathen man speakes , God hath , sinum facilem , but not pensoratum , that is a lappe , easy to receiue and yeeld , but not bored through , to let things fal through without discretion . When the Prophet saith , Tu aperis manum . Psal. 145.15 . He doth not say that God lets his blessings droppe out of his fingers . Christ when hee promised to his Disciples to send the Comforter , saith Ego mittam eum ad vos . Ioh. 16.7 . Whereby hee giueth them to vnderstand that it is not by casualty , or chance , that the holy Ghost shall come vpon them , but by the deliberate counsell of God ; so the Apostle speakes , of his owne will begat hee vs , by the word of truth . The person from whom , is the father of lights . The heathens found this to bee true , that all good things come from aboue , but they thought that the lights in heauen are the causes of all good things , therefore is it that they worship the Sunne , Moone , and Starres . Iames saith . Be not deceiued , all good things come not from the lights , but from the Father of lights . The naturall lights were made , in ministerium cunctis gentibus , Deut. 4. and the Angels , that are the intellectuall lights , are appointed to do seruice vnto the Elect . Heb. 1.13 . It is the Father of lights , that giueth vs all good things ; therefore he onely is to be worshipped , and not the lights , which he hath made to our vse . God is called the Father of lights , first in opposition to the lights themselues , to teach vs , that the lights are not the causes of good things , but hee that said , fiat lux , Gen. 1. Secondly in regard of the emanation , whether we respect the Sunne beames called radij , shining in at a little hole , or the great beame of the Sunne , called Iubar , he is author of both , and so is the cause of all the light of vnderstanding , whether it bee in small , or great measure : Thirdly , to shew the nature of God : nothing hath so great aliance with God , as light , The light maketh all things manifest . Ephe. 5. and the wicked hate the light , because there workes are euill . Ioh. 3. But God is the Father of lights , because as out of light commeth nothing but light , so God is the cause of that which is good . Prou. 13. Againe , light is the cause of goodnesse , to those things that are good of themselues ; It is a pleasant thing to behold the light . Eccle. 11. On the other side ; howsoeuer good things are in themselues , yet they affoord small pleasure , or delight , to him that is shut vp in a darke dungeon , where he is depriued of the benefite of light . So God is the Father of lights , for that not only all things haue there goodnesse from him , but because he makes them good also . Light is the first good thing that God created for man , fiat lux , Gen. 1. But God is the Father of lights , to shew that he is the first cause of any good thing , that can come to vs. Againe , because he is that onely cause of the visible light , which at the first hee created , and also of that spirituall light , whereby he shineth into our hearts , by the light of the Gospell . 2. Cor. 4. The Apostle saith of the whole Trinity , Deus lux est . 1. Ioh. 1.5 . More particularly Christ saith of himselfe , Ego sum lux mundi . Ioh. 8. The holy Ghost is called light , where he is represented by the fiery tongues , Act. 2.3 . The Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Heb. 1.7 . Dauid also , as a ciuill Magistrate , was called , the light of Israel 2. Sam. 21.17 . Ecclesiasticall Ministers are called light . Vos estis lux mundi . Mat. 5. and not onely they , but the people that are of good conuersation are said to shine , tanquam luminaria in mundo . Phil. 2. All these lights haue there beeing from God , and for this cause he is worthily called , lux mundi , and the father of lights ; againe , this name is opposed vnto darknesse , God is light , & in him there is no darknes , 1. Ioh. 5.5 . Therefore the ignorance of our mindes is not to be imputed vnto him . He is the light that lightneth euery one . Ioh. 1.9 . and cannot bee comprehended of darknesse : Therefore it is not long of him , that wee , through ignorance , are said to sit in darknesse , and in the shadow of death , this comes of the diuell , the Prince of darknesse , who blindeth mens eyes . 2. Cor. 4. God is the Father of lights . Secondly , he is so called to distinguish him from heate . The lights which we make for these priuate vses , doe not onely giue light , but heat also ; but God giueth light without heat , wherefore such as are of a fiery spirit , as the Disciples that said , Shall wee command that fire come downe from heauen , and consumne them ? are not like God. Christ is called the day-starre , not the dog-starre . 2. Pet. 1. God is said to haue walked in the coole of the day , not in the heat of the day , Gen. 3.8 . When God would speake to Eliah , he shewed himselfe neither in the strong wind , nor in earth-quake , nor in fire , but in a small still voyce . 1. Reg. 19.12 . To teach men , that , if they will bee like God , they must bee of a meeke and quiet spirit . Hee is said to dwell in the light . 1. Tim. 6. not that he is of a hot fiery nature , as our lights are , but because hee giueth vs the light of knowledge . In respect of the number , he is not called the Father of one light , but Pater luminum . It was an imperfection in Iacob , that hee had but one blessing , Gen. 27. God is not the cause of some one good thing , but as ther● are diuers starres , and one starre differeth from another in glory . 1. Cor. 15. so as wee receiue many good things , and of them some are greater then others , so they all come from God , who is the Author and fountaine of them all . Our manifold imprefections are noted by the word tenebrae , which is a word of the plurall number , and in regard therof it is needfull , that God , in whom wee haue perfection , shall not bee pater luminis , but pater luminum . Our miseries are many , therefore that hee may deliuer vs quite out of miseries , there is with the Lord Copiosa redemptio . Psal. 130. The sinnes which wee commit against God are many ; therfore he is the Father , not of one mercy , but pater miserecordiarum , 2. Cor. 1. The Apostle Peter tels vs , that the mercy of God is multiformis gratia . 1. Pet. 4. So that whether we commit small sinnes or great , we may be bold to call vpon God for mercy , According to the multitude of thy mercies , haue mercy vpon mee , Psal. 51. For as our sinnes do abound , so the mercy of God , whereby hee pardoneth and is inclined to pardon vs , is exuberans gratia , Rom. 5. The darkenesse that wee are subiect to is manifold , there is darkenesse inward , not onely in the vnderstanding , Ephe. 4. where the Gentiles are said to haue their cogitations darkned , but in the heart , whereof the Apostle speaketh , Hee that hateth his brother , is in darknesse . 1. Ioh. 2. There is the darknesse of tribulation and affliction , whereof the Prophet speaketh . Thou shalt make my darknesse to be light . Psal. 18. and the misery which the wicked suffer in the world to come , which our Sauiour calleth , vtter darknesse , Math. 22. God doth helpe vs , and giue vs light in all these darknesses , and therefore is called the Father of lights . As the Sunne giueth light to the body , so God hath prouided light for the soule , and that is first the light of nature , which teacheth vs , that this is a iust thing , ne alij facias quod tibi fieri non vis ● from this light wee haue this knowledge , that we are not of our selues , but of another , and of this light the Wiseman saith . The soule of man is the candle of the Lord. Prou. 20.27 . They that resist this light of nature are called , rebelles Lumini . Iob. 24. with this light euery one that commeth into this world is inlightned . Iohn 1.9 . Howbeit this light hath caught a fall , as Mephibosheth did , and thereupon it halteth , notwithstanding , because it is of the bloud royall , it is worthy to bee made of . Next , God kindleth a light of grace by his word , which is , lux pedibus , Psal. 119. and lux oculis , Psal. 19. and that wee may bee capable of this outward light , hee lightneth vs with his spirit , because the light of the law shined but darkely ; therefore hee hath called vs into the light of his Gospell , which is his meruailous light , 1. Pet. 2. Hee lighteth the outward darknesse of affliction , by ministring comfort , there springeth vp light for the righteous , and ioyfull gladnes for such as are true of heart . Psal. 97.11 . In the multitude of my sorrowes , thy comforts haue refreshed my soule . Psal. 94. Hee giueth vs euerlasting consolation , and good hope through grace . 2. Thess● 2. And that wee should not bee cast into vtter darkenesse , he hath made vs , meete to bee partakers of the inheritance of the Saints in light , yea he hath deliuered vs from the power of darknesse , and hath translated vs into the kingdome of his beeloued son . Col. 1.12 . Of these things it followeth : first , if all good things be gifts , we may not boast of them ; if they come from God , wee may not forget him , from whom wee receiue them . Secondly , because Gifts are rather Commendata , quam data , because there is , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phillip . 4. Seeing God will come , and take account of the Talents . Math. 25. Wee must neither wast-ful●y mispend them , Luk. 16. nor haue them without profite . Math. 25. Vt crescit donū sic crescat ratio donati . Thirdly , seeing they come from aboue , wee must not bee like blind moles , nor as swyne grouelling vpon the earth , which eate the accornes that fall from the tree , and neuer looke vp , but it may teach vs to looke vp ; Sursum cor , qui habes sursum caput . Fourthly , seeing God is Pater Luminum , wee must walke as Children of light . 1. Thess. 4. For we are not darkenesse , but light . Ephe. 5. Fiftly , seeing God hath diuers good things in his hand to giue , wee must desire to receiue them from him by prayer . The third Sermon . MATH . 7.7 . Aske , and it shall be giuen you ; seeke , and yee shall finde : knocke and it shall be opened vnto you . AFter the consideration of our owne vnability , mentioned by Saint Paul● 2. Cor. 3. And the examination of the manifold goodnesse of God , from whom , as Saint Iames saith , euery good giuing , and euery perfite gift commeth : Because we see that of our selues we cannot so much as thinke any good , and yet that from the Father of lights we may receiue that grace which shall inable vs to do all things ; Now it followeth by good order , that we repaire to God for that power , which wee haue not of our selues . Christ will not haue holy things giuen to dogges , nor pearles cast to swyne , that is to such as make no account of them , and therefore if we esteeme of the grace of Christ , or make any reckoning of it , wee must come to him for it ; now we cannot come to God , but by prayer , as Augustine saith , Non passibus , sed precibus , itur ad Deum : & nuncius noster oratio est , quae ibi mandatum nostrum peragit , quo caro nostra peruenire nequit : It is not with pases but with prayers we go to God ; and our messenger is prayer , which there doth our errand where our flesh cannot come . Therefore Christ saith : do not waite as swyne , till the grace of God bee cast vnto you , but if you will haue it , aske , & it shal be giuen to you . The tenor of this Scripture hath this coherence , first , knowing our owne insufficiency , & the gooodnesse of God , from whom euery good thing commeth , presently wee wish with our selues that hee would admit vs to bee suiters vnto him . Therfore Christ in the word Aske , tels vs , that God hath his Courts of requests , that we may be bold to put vp our supplications . Secondly , whereas earthly Princes may perhaps affoord a good countenance , but will not grant the thing that is sought for at their hands ; Christ saith , that , the Father of lights , is not onely affable , but liberall ; so that albeit we be not onely dust and ashes , and therefore vnworthy to pray to God , Gen. 18. But also wretched sinners vnworthy to bee heard , because as the blind man saith , peccatores non exaudit Deus . Ioh. 9. Yet hee will not cast out our prayers , nor turne his mercy from vs. Psal. 66.18 . But if wee aske , it shall bee giuen . Thirdly , that wee should not thinke , that as in the world there are many suiters but few obtainers ; so howsoeuer all do pray vnto God , yet wee are not in the number of those that speed ; therfore Christ addeth , Whosoeuer asketh , receiueth : whoseuer seeketh findeth : and to him that knocketh , it shall be opened : No vnworthines of our owne can exclude vs from the mercy of God , for hee receiueth the prayer , not onely of the publican , Luk. 18. but of the prodigall sonne , Luk. 15. and promiseth mercy to the theefe hanging on the crosse , Luk. 23 , if at the last houre he seeke it by prayer . Of these two verses there are three parts , first a precept , petite , quaerite , pulsate : aske , seeke , knocke : secondly , a promise , it shall bee giuen , yee shall finde , and it shall be opened : thirdly , an enlargement of the promise , which is made not only to such as are of iust and holy conuersation , but to sinners ; For whosoeuer asketh receiueth . As on Gods behalfe wee see first his affability : secondly his liberality : thirdly , the largenesse of his liberality : so on our owne parts we are taught , first , that wee may boldly powre out our desires before God : secondly , wee may conceiue hope to be heard in the thing wee craue : thirdly , not an vncertaine hope , confounded through our owne vnworthines ; For whosoeuer asketh receiueth , and as Christ speaketh : Him that commeth to me , I will in no wise cast out . Ioh. 6.37 . In the precept foure things are to be considered : first , the necessity : secondly , the vehemency , signified by a three-fold petition , which implieth an instancie , as Salomon speakes : haue I not written three times to thee ? Prou. 22.20 . thirdly , the cohaerence of these three termes , asking , seeking , and knocking : fourthly , the distinguishing of them . Touching the first , the example of our Sauiour might bee a sufficient motiue to stirre vs vp to prayer , who in the morning very earely before day went into a solitary place , and there prayed , Mark. 1.35 . and in the euening , prayed himselfe alone in the mountaine , Mat. 14.23 . Secondly , whereras he setteth downe a forme of prayer , Math. 6. Hee sheweth that prayer is necessary , but when vnto both hee ad●deth a precept , wee may not thinke any longer it is a matter indifferent , but of necessity , a commandement is a thing obligatory . So when Christ commands vs to pray , hee doth not leaue it as a thing in our owne choyce ; but binds vs to the performance of it , for prayer is not onely required as a thing supplying our neede , ( for when wee feele want we need not bee prouoked to prayer ; ) the bruit beasts themselues beeing pinched with hunger , do seeke their meate at God , Psal. 107. and the rauens call vpon him for food Psal. 147. but it is required as a part of Gods seruice . Anna beeing in the Temple , serued God by prayer , Luk. 2.37 . By prayer the Apostles performed that seruice to the Lord , which the Apostle cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 13.1 . Therefore so oft as wee resort to the house of God , to put vp our petitions to God , then we doe him seruice properly , and not onely when we are present at a Sermon , for then God rather serueth vs , and attends vs , and entreats vs by his Ministers to bee re●onciled to him . 2● Cor. 5. As prayer is a part of Gods worship : so the neglect of prayer is a sinne , as one saith , peccatum non orandi . Therefore the Prophet among other sinnes wherewith he chargeth the wicked , reckoneth this to be one , that they cal not on the Lord , Psal. 14.9 . The neglect of this duty was the beginning of Sauls fall , as all the fathers interprete that place . 1. Sam. 14.19 . where it is said , that , Saul commanded the Priest to with-draw his hand from the Arke . For this hath bene commanded euer from the beginning , that wee should pray vnto God ; not onely in the law of nature , Iob. 8.5 . But also in the law of Moses , Deut. 10.12 . In the time of the law a speciall part of the seruice , which the people performed to God , was the offering vp of incense , and therefore the Prophet compareth prayer to incense , Psal. 14.1 . And it is most fitly resembled to incense , for the vse of incense was to sweeten those places which are vnsauory : Euen so the wicked imaginations , and vnchast thoughts of our heartes , which yeeld a stinking smell in the nostrils of God , are sweetned by no other meanes then by prayer : and therfore to shew how the one is resēbled by the other , it is said , that while the incense was a burning , the people were without vpon their knees in prayer , Luk. 1.10 . neither was it a thing vsuall in the law only , but also in the Prophets . Call vpon mee . Psal. 50. & aperi os tuum , & implebo . Psal. 81. Touching the effect and fruit whereof it is said , Whosoeuer calleth on the name of the Lord , shall be saued , Ioel. 2. Secondly , albeit God haue litle commandements , as Christ speakes Math. 5. Hee that breakes one of these little commandements : Yet this , touching the duty of prayer is not a slight commandement , but of great instance , and so much wee are to gather from hence , that Christ is not content once to say , Aske ; but repeates it in three seuerall termes : aske , seeke , knocke ; which as Augustine saith , sheweth instantissimam necessitatem . From the vehemency of this commandement we are to consider these three things : first , it lets vs see our want and need , in that wee are willed to aske : secondly , by seeking , Christ doth intimate thus much to vs ; that we haue lost our selues : thirdly , in that hee would haue vs to knocke , hee would haue vs to learne that we are as men shut out of the presence of God , and his kingdome , where is the fulnesse of ioy , and pleasure for euer . The first sheweth man what is the misery of his estate , in regard whereof hee is called Enoch : secondly , his blindnesse , which is so great , that when he doth pray , he asketh he knowes not what , Mat. 20. If hee would pray , he knowes not how to pray ; for which cause the Disciples desire Christ to teach them . Luk. 11. Their blindnesse is such as they know not the way to come to the Father , as Thomas confesseth . Ioh. 14.5 . Thirdly , it sheweth our slothfulnesse in seeking our owne good , which appeareth herein , that wee haue need to haue a commandemēt giuē vs to stir vs vp to pray to God. The third thing in the precept is the dependance of these three words , petite , quaerite , pulsate . For there is no idle word in Gods booke . Therefore as they that haue to do with Gold , will make no wast at all , but gather together the least parings : so wee must esteeme preciously of Gods word , which is more precious then gold . Wee must bee gone hence , and there is a place whether we desire all to come , which we cannot do , except we knocke : and because we know not at what dore to knocke , therefore wee must seeke the dore , But we haue no will nor desire to seeke , therefore Christ willeth in the first place that we aske it , and the thing that we must aske , is the spirit of grace , and of prayer : and if wee aske it , then shall wee haue ability and power , not onely to seeke the dore : but when wee haue found it , to knocke at it . Fourthly , as these words depend one vpō another , so they are to be distinguished one from another : they that are suitors for any earthly benefite , do occupie , not onely their tongue in speaking , but their legges in resorting to great persons● they that seeke do occupy not onely their legges , in going vp and downe , but their eyes to looke in euery place ; and they that knocke , as they vse other members , so especially they vse their hands , But when our Sauiour enioyneth vs the vse of prayer , he expresseth it not in one word , but in three seuerall termes to teach vs , that when wee come to pray to God ; the whole man must bee occupied , and all the members of the body imployed in the seruice of God ; for Christ will not haue pearles cast vnto swyne ; and wee may not looke to haue the gifts of God cast into our mouthes : but if wee will obtaine , we must first , open our mouthes to aske it . Psal. 81. secondly , they are not so easily found , as that wee shall stumble vpon them : but we must seeke diligently , with the lifting vp of our eyes . Psal. 1.20 . And to God that dwels in the heauens . Psal. 123. Thirdly , because the dore is shut and locked vp , therefore wee must knocke , for which end we are willed , To lift vp our hands with our hearts to God which is in heauen . Lam. 3. The lifting vp of our hands is that which the people call the Euening sacrifice , Psal. 141. As the body , so also the soule may not bee idle , but occupied with these three vertues : first , it must petere , which noteth confidence and trust , secondly , qu●rere , which signifies diligence : thirdly , pulsare which implyeth perseuerance : If wee ioyne these three vertues to our prayer , doubtlesse wee shall be heard . As the 2 cause of our life here is , sudor vultus : ( for we liue arando , ac serendo ) by plowing , and sowing , so the second cause of our liuing is another sudor vultus ; which consisteth in asking , seeking , knocking : As in the sweate of our browes we eate the bread that feedes our bodies , so by these spirituall paines and endeauours wee come to the bread of life , which feedeth our soules eternally . Now if wee aske that question that is made Iob. 21.15 . What profite shall we haue if we pray vnto him ? It is certaine that God hauing created vs , may iustly command vs : but hee doth not onely constraine vs to pray by his commandement , but allure vs thereunto by his promise : hee saith , if wee aske the life of grace , wee shall obtaine it , if wee seeke it , we shall finde it : thirdly , hauing found the way , we shall intrare in gaudium Domini , enter into our maisters ioy , Math. 25. If we aske , we shall haue grace , whereby it shall appeare , we haue not receiued our soule in vaine , Psal. 24. secondly , seeking we shall finde the helpe and assistance of Gods spirit , so that wee shall not receiue grace in vaine , 2. Cor. 6. thirdly by knocking , the way of entrance shall be opened vnto vs , so that our labour shall not bee in vaine in the Lord. 1. Cor. 15. as Aug. saith , non dicitur quid dabitur . Christ nameth not what shall bee giuen to you : to let vs know that that gift is a thing supra omne nomen , aboue all that can be named . It is as great a gift as an earthly Prince can giue to promise halfe his kingdome , Mar. 6.23 . but God hath promised not halfe his kingdome , but all his kingdome , we shall receiue of God , not onely whatsoeuer wee desire , ( For desiderare nostrum , as one saith , is not terminus bonitatis Dei , our desire is not the limit or bounds of Gods goodnesse ) but aboue all wee can aske or thinke . Ephe. 3. In the confidence of this promise the Saints of God in the time of their misery fly vnto God by prayer , as their onely ready helpe . In the dayes of Enoch , which were full of miseries and troubles , men beganne to call vpon the name of the Lord. Gen. 4.26 . and Abraham in euery place where hee came , beeing departed out of his owne country , and liuing in exile , built an Altar and called on the name of the Lord. Gen. 12.8 . Dauid saith that his onely remedy which hee vsed against the slaunder and iniuries of his enemies , stood herein , that hee gaue himselfe to prayer . Psal. 109. Iosaphat being besieged with enemies on euery side , vsed this as a bulwarke against them . Lord we haue no power to with-stand this great company that are come against vs , and wee know not what to do , but our eyes are towards thee . 2. Chron. 20. The like comfort did Ezechiah find in prayer , both when Senacherib threatned his destruction , and in his sickenesse : and it is indeed the citty of refuge , whether the godly in all times haue vsed to flie for safegard from their miseries . It is rete gratiarum , & situla gratiae , the net of graces , and bucket of grace . Prou. 12.2 . by which a good man draweth the grace of God. The speciall gift that wee can desire of God is Christ himselfe , who is Donum illud Dei. Ioh. 4. Now forasmuch as indeed nothing can bee a greater benefite , then to enioy the presence of God , as the Prophet saith , Whom doe I desire in heauen but thee ? Psal. 73. and Phillip saith . Ostende nobis patrem , & sufficit . Shew vs the Father and it is sufficient Ioh. 14. We are to consider how we may come to it . Christ saith , I am the way , Ioh. 14. & ego sum ostium . Ioh. 10. If he bee both the way and the dore then no doubt but if God bestow Christ on vs , wee shall both finde the way to God , and enter into his kingdome , by Christ , who is the dore : for the obtaining of this gift we must be instant with God in prayer , which if we do , hee will giue vs that we aske : therefore Augustine saith , Domine cupio te , da mihi solum te , aut non dimittam te . Lord I desire thee , giue mee thee alone , or else I will not let thee go . In the third place our Sauiour enlargeth the promise , least wee should doubt that God will not heare all manner of persons , that pray to him , or that hee will not grant all their suites , therefore in regard of the persons , Christ saith , Quisquis , whosoeuer asketh , receiueth , whosoeuer ioyne these three vertues in their prayer , Confidence , Diligence , Perseuerance , and occupy all the parts of their body in this seruice of God , they shall be sure to receiue the thing they aske , for the promise is made only to them that performe Gods commandement , petenti dabitur , we must aske and we shall haue it : for God vseth not to cast holy things vpon them that make no reckoning of them . Mat. 7. Touching the things themselues , Hee that is the truth hath said , Whatsoeuer you aske my Father , in my name he will giue it you . Ioh. 16. Therefore it is impossible hee should lye , especially when hee confirmeth it with an oath , as in that place , Verily , Verily , I say vnto you , whatsoeuer you aske the Father in my name he will giue it you . But wee must take heed what wee aske : we may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aske without a cause . If wee aske any thing according to his will hee heareth vs. 1. Ioh. 5. Therefore our prayers must bee grounded vpon some iust cause● wee may not aske any childish petition of God , for hee will reuert them . If wee like children aske we know not what , we cannot assure our selues to be heard , for vnto such prayers he answereth , Yee aske you know not what , Math. 20. Much lesse will he grant hurtfull petitions . As he is our Physition , he will not giue vs cold drinke when wee are sick of an ague , though we cry for it neuer so much . They that aske vengeance of God , & would haue him to be the executioner of their wrath , shall not bee heard , Prou. 26.13 . but their prayer is turned to sinne . Psal. 109. So farre is it from the seruice of God. If the child aske fish , the father will not giue him a Scorpion , no more will God heare vs in those things which we aske of him , if hee know they will be hurtfull . He onely is wise , and knoweth what is good for vs , and if we receiue not the thing which we aske , yet he ( as Ierome saith ) non accipiendo accepit , in not receiuing he hath receiued . Christ saith not , aske , and ye shal receiue the thing ye aske , but aske and it shall bee giuen vnto you , that is the thing that you desire . Wee all desire those things that be good , though outwardly we are not able to discerne what is good , but God our heauenly Father , as he knoweth best what is good for vs , so he wil giue vs good things , though we be not able alwaies to aske that which is good for our selues . Secondly , we must pray in such manner and forme , as hee requireth , God doth heare vs many times euen , quando petimus malum : in as much as he doth not giue vs the hurtfull things , which we ignorantly aske . But hee will not heare vs , cum petimus male , yee aske and receiue not , because yee aske amisse . Iam , 4. Therefore we must beware how we stand affected at the time of prayer : if wee pray coldly , without any great desire to attaine the thing we aske ; we aske like swine , that esteeme not of pearles , but trample them vnder their feet . If wee draw neere with our lippes , but our hearts be far from God. Esa. 29. then it is not like we shall be heard , If we pray as Peter and the other Disciples , who being heauy with sleepe , asked they knew not what . Luk. 9.32 . we cannot receiue the truth . But if as Moses speaks , we seek the Lord with all our heart . Deut. 4.29 . If we do with Paul , orare spiritu , & orare mente . 1. Cor. 14. then wee may conceiue hope to be heard , for the commandement to aske is giuen Cordi , non pulmoni , to the heart not to the lungs , Id quod cor non facit non fit , that which the heart doth not is not done . Secondly , touching the manner , as with feruency , so wee must pray with reuerence , not hauing our heads couered , as wee see many do : which behauiour how rude and vnbeseeming it is , we may eaeasily discerne , as the Prophet speakes , Offer this kind of behauiour to thy Lord or Maister , and see whether he will accept it ? Mal. 1. If thou , hauing a suite to an earthly Prince , darest not speake but vpon thy knees with all submission ; how much more ought we to reuerence the Lord God , in comparison of whom all the Princes in the earth are but Crickets and Grashoppers , Esa. 40. Therefore the manner of our prayer to God must bee in all reuerence . Salomon prayed vpon his knees . 2. Chron. 6. Daniel fell downe vpon his knees . Dan. 6. So did Saint Peter . Acts 9. So Paul. Ephe. 3.14 . And not onely men vpon earth , but the glorious spirits in heauen cast themselues and their crownes downe before him that sits vpon the throne , Apoc. 4. Yea Iesus Christ the Sonne of God fell downe vpon his knees and prayed to his Father . Luk. 22. & exauditus propter reuerentiā . Heb. 5. So did Paul serue God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Acts 20.19 . Secondly , if we would obtaine any thing at Gods hand , wee must not onely aske it , but seeke for it . Hee that hauing prayed , sits still without adding his endeauour , shall not receiue the thing he prayes , for hee must not onely orare , but laborare , pro quibus enim orandum , pro ijs laborandum est : to this end the Apostle would haue vs to pull vp our faint hands and weake knees , Heb. 12. And when wee haue asked grace , we must be carefull that we our selues bee not wanting vnto grace , as well as we were carefull that grace should not be wanting vnto vs. This diligence is noted in the word petite , which as it is vsed in the first place , so also it signifieth to go to , or to hit , and knocke : so that it containeth all the three vertues that are required vnto prayer , but for our instruction our Sauiour hath expressed them in three seuerall termes . Thirdly , hauing found the way , we may not rest there , there is a dore whereby wee must enter , and that shall not stand open for vs against we come , we must knocke at it . It pleaseth God to entreate vs. 2. Cor. 5. to seeke and finde vs , when we are lost , Luk. 15. He standes and knockes at our dore . Apoc. 3. Therfore as Moses speaks in Deut. Wee are to consider what he doth require at our hands . The seruice that we owe him , is likewise to entreate him , to seeke for grace of him , to knocke continually , till he open the gate of his mercy . If God heare vs not so soone as wee aske , wee may not cease to knocke , as Saul did , who because that God answered him not neither by dreames , nor by vrim , nor Prophet , asked counsell of a witch , 1. Sam. 28. Importunitie as our Sauiour speakes Luk. 11. is a meanes whereby often times men obtaine their ●uites . The vniust Iudge will be content to heare the widdowes cause at length , euen because hee would be rid of cumber : if she be earnest with him , shee shall at last obtaine her suit by importunity : So howsoeuer God bee not inclined to doe vs good , and haue his eares open to our prayers , yet hee is much delighted with our importunate suites . If the vniust Iudge that neither feared God , nor reuerenced man , may be ouercome with importunate suite , much more will God reuenge them which giue not ouer their suites , but cry to him night and day . Luk. 18. Let vs not bee weary of well doing ; for in due season we shall reape , if we faint not . These conditions being performed that we seeke in the desire of our heart and in humility : secondly that we be not wanting to grace , but worke with it : thirdly , if we do it with continuance , not giuing ouer , then wee shall finde it true , which Christ saith , omnis qui petit accipit . The summe is , as when God said , seeke yee my face , Dauid answered , thy face O Lord I will seeke , Psal. 27. So when Christ saith to vs aske ; our answere must be ; wee will , at least dispose our selues thereunto , especially seeing hee doth not onely praeire exemplo ; but dicere vt petas , seeing he doth not onely by his commandement , permittere , but praecipere vt petas . Lastly , seeing by his promise he doth not only allure thē , vt petāt , but doth minari si non petas , threaten if thou aske not : for if we aske of any but from him he is angry , as he was with the King of Israel , that required of Baal-zebub when he should recouer , 2. Reg. 1. Is there not a God in Israel ? And Christ was offended with his Disciples for the neglect of this duty . Hitherto yee haue asked nothing . Ioh. 16. And when wee come to aske of God , we must not cease our suite , if hee grant vs not our suite at the first ; but say with Iacob , non dimittam te , Gen. 32. We must be instant , as the Cananite was , Math. 15. We must be earnest , as he that came at midnight to borrow bread , Luk. 11. and importunate as the widdow with the Iudge . Luk. 18. and then wee may assure our selues of a comfortable effect of pra●ers . The fourth Sermon . ROM . 8.26 . Likewise the Spirit also helpeth our infirmities : for wee know not what to pray as wee ought : but the Spirit it selfe maketh request for vs with sighes , which cannot be expressed . OVT of Saint Paul , 2. Cor. 3. we may see , first , that of our selues wee are not sufficient at all to good : and that all good comes from the Father of lights . Iam. 1.17 . and that , in that regard , we must aske , and receiue at his hands from whom it comes . Math. 7.7 . Now the Apostle meeteth with another difficulty , which is , how we may pray ? for as wee cannot performe any good thing of our selues , vnlesse God minister power , so wee know not how to aske this grace at his hands . Therefore to answere that question of the Disciples , which desired that Christ should teach them how to pray . Luk. 11. The Apostle saith , that because we know not what to pray for , as wee ought , therefore the Spirit doth helpe our infirmites . The Apostle beginnes at our infirmities , which he layes downe in such sort , as wee may plainely see that our defects and wants are many : for as there are infirmities of the body , which the Scripture cals the infirmities of Egypt , Deut. 7.15 . Whereunto the Saints of God are subiect as well as other , as the Apostle speaks of Timothy , that he had Crebras infirmitates . 1. Tim. 5. So the soule also hath certaine infirmities ; and that is the infirmity whereof the Apostle speaketh ; for albeit our soule bee the stronger part , as our Sauiour speaketh when hee saith : The Spirit indeed is strong , Math. 26. yet it is subiect to many infirmities , and weaknesses , when it doubteth of Gods mercies , saying : Will the Lord absent himselfe for euer ? hath God forgotten to be gracious ? which the Prophet acknowledgeth to bee signes of his infirmities . Psal. 77.10 . and as the spirit is weake , so there is a weaknesse of conscience , 1. Cor. 8.7 . and no maruell if there be such infirmities in the bodies also ; for life it selfe is but weake , in regard whereof it is said of God , that hereby he is content to spare vs , for that he remembers that we are but dust , Psa. 103. & considereth that we are but euen as the wind that passeth away . Psa. 78. The difference is that , as Christ saith , haec infirmitas non est ad mortem Ioh. 11. and the dropsy , palsy , and such like diseases and infirmities of body are not mortall . The second thing which the Apostle teacheth is , that howsoeuer we be , as the Apostle speaketh , compassed with infirmities . Heb. 5.5 . yet they are not past cure , for the Spirit helpeth our infirmity : so that al-be-it wee are subiect to fall through weakenesse , yet there is hope concerning this thing , Esa. 10. 2. and our errour may bee healed , Dan. 4. for there is balme in Gilead . Ier. 8. which serueth to cure all our spirituall diseases . Now the cure of the infirmities of our soule is not performed by any strength of our owne , nor by our owne Spirit , but by the Spirit of God : for so long as our infirmities are but bodily , the spirit of man will sustaine them , and there is helpe to be found ; but when the spirit it selfe is wounded , then who can helpe it ? Prou. 18. The spirit of man , must haue help from a higher thing then it selfe , as from the Spirit of God , which onely is able to minister help . The Apostle ascribeth to the Spirit of God two benefites , first , in regard of the life to come : secondly , in respect of this present life : for the one as he is the Spirit of Adoption , assures vs of our estate in the life to come , namely that as God hath adopted vs to be his children , so we shall be fellow heires with his owne Sonne of his heauenly kingdome . Touching the other , because wee are subiect in this life , to fall through infirmitie , wee haue this benefite from him , that hee stayes and vpholdes vs , and therefore is called spiritus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As our infirmities are manifold , whether wee respect the body , or the soule , so the weaknesse and defects of our soules appeareth not onely in good things , which we cannot do , because the flesh euer lusteth against the Spirit , so that we cannot do the things that we would . Gal. 5. but in euill things which we should beare and are not able . The euill things that we should beare , are not only afflictions , and the crosses which wee are subiect to , which the Apostle proueth to be more tollerable , because they are not worthy of the glory to come : but dilatio boni , wherein we need the vertue of magnanimity , because it is a great crosse , as the Wiseman saith : Spes quae differtur affligit animam , Pro. 13. Touching which affliction and crosses , because in this life wee cannot obtaine that which the Prophet wisheth , namely , to fl●e away ( as it were ) with the wings of a doue , that so we might be at rest . Psal. 55. therfore we must betake our selues to the Mourning of the Doue . Es. 38. waiting patiently when God will giue vs time to escape . The meanes and waies whereby the Spirit doth helpe vs , are many ; but he onely meaneth prayer ; to teach vs , that howsoeuer it be not esteemed as it ought , yet it is the chiefe prop and principall pillar which the holy Ghost vseth to strenghten our weaknesse . Therefore when the Apostle willeth that first of all , prayers and supplications should bee made for Kings and all in authority . 1. Tim. 2. the reason is , as Augustine noteth , because both mans saluation , the honesty of life , knowledge of the truth , quietnesse of kingdomes , duties of Kinges , and whatsoeuer tendeth to the publique benefite commeth by and from prayer : So that not only the Church , and spirituall matters , but the common-wealth and temporall things are stayed vpon the piller of prayer . Wherefore as prayer is a speciall help : so wee are not onely exhorted by religion to vse it , but nature it selfe binds vs vnto it : for so long , as wee can ethier deuise any help of our selues , or receiue it from any other , so long wee leane vpon our owne staffe ; but when all help failes , then wee flie to prayer as our last refuge ; and therefore when God is said to feede the rauens that call vpon him . Psal. 147. That cry of theirs is the voyce of nature , so that albeit men for a time , leane to their stayes and help , yet there is a day when all flesh shall be made to come vnto him , who onely it is that hearreth prayer . Psal. 65. that is , when they lye howling vpon their beds . Hos. 7. then they shall be faine to call vpon God for help● so , howsoeuer Pharoah in the pride of his heart say , Who is the Lord , that I should heare his voyce ? Exod. 5. Yet hee made him come to him , when he plagued him with thundring , and raine , and haile , which made him send to Moses and Aaron , that they might pray vnto God for him . Exod. 9.28 . But here the Apostle meaneth the prayer of the Spirit , which alwaies reckons prayer to bee the first and chiefest helpe in all troubles , and not the last , as the prayer of the flesh doth . Therefore , as we must discern● simulacra virtutum , from vertues themselues , and that which is naturall , from that which is of grace ; so wee must distinguish the prayer of the Spirit , from the carnall prayer , and be sure that the vertues which wee haue , if they bee any , are not naturall , as those in many of the heathē , but that they proceed from grace , and the working of Gods Spirit . To the right framing of our prayers it is required , that we do not onely orare mente & spiritu , 1. Cor. 14. but as the Psalmist saith , of the praysing of God ; so wee pray to God with vnderstanding . Psa. 47. Both our heart , our vnderstanding , our affection must concurre in making intercession to God. For a second point , if prayer bee a stay to vs in our infirmities , then we must bee carefull that our prayers bee not faint and weake , but that they proceed from the feruency and vehemency of the Spirit , for as Christ saith . If the light that is in thee bee darkenesse , how great is that darkenesse ? Math. 6. If our prayer be nothing else but infirmity , as it is for the most part , how great is our infirmity ? But the Apostle sheweth our weaknesse in prayer , in that he denyeth men two things : first , that wee know not what to pray for , secondly , that we know not how to pray : for both these defects wee haue a double supply ; for Christ as he is the light of the world ● Ioh. 8. hath directed vs what to pray for , by that forme of prayer which he hath prescribed vnto vs ; and the holy Ghost , who is compared to the winde that bloweth where it will , instructeth vs how to pray , for that it stirreth vp our affections , so that wee pray with feruency of spirit , and vtter our desires vnto God with sighes that cannot be expressed , for as a man that trauelleth must haue a knowledge of his way : so hee cannot take a iourney in hand , except he haue a good wind to set him foreward : to this end wee are taught , not onely by the wisedome of God the Father , what to pray for , but from the power of his Spirit wee haue those motions kindled in vs , whereby our prayer is made feruent . Touching the persons , whom the Apostle chargeth with this two-fold ignorance , they are not the common sort of men , but euen the Apostles themselues , for he includes himselfe in the words , Wee know not , So Christ said not to heathen men , Nescitis quid petitis , Math. 20. but to his Disciples Iames and Iohn , so that this is generally true of all men , that they know not what to aske 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they ought , except Gods Spirit help them . It is true that we haue a diffused knowledge of good and euill , and a desire to be partakers of the one , and to bee deliuered from the other , for ignoti nulla cupido ; but we must haue a distinct knowledge , that is , whether the thing wee desire be good or no : There is an estate of life which is contemplatiue , and another Actiue , and our infirmity is such , as wee know not which of them to take our selues vnto , but oftentimes wee thinke that course of life to be good for vs , which albeit it bee good in it selfe , yet turnes to our ouerthrow , so that when wee desire of God to place vs in any such course of life , we speake after the manner of men . Rom. 6. taking it for a contented course for our selues , whereas it fals not out so . This will appeare more plainely , both in things temporall and spirituall . The sonnes of Zebedee in their suite to Christ , Math. 10. had a desire to obtaine some good thing at our Sauiours hands , and they could not bethinke themselues of any thing better then to be exalted to some place of honour , and therefore desired that one of them may sit at his right hand , and the other at his left hand : but Christ told them , they asked they knew not what , for honour is not fit for all men ; they were the Disciples of Christ , and were to drinke of the cup of affliction , and therefore willed them to bee mindfull of it , and not to affect that which was not for their good . Likewise in spirituall things we may errre , and hereof we haue example in Saint Paul , whom a man would thinke to haue had knowledge enough , so that hee would not aske the thing that was not good for him , hee had the messenger of Sathan sent to buffet him , and hee prayed that it might be remoued from him , which seemeth to haue bene a reasonable petition , but God answered him that hee asked hee knew not what ; it was more necessary for him to be exercised with the temptations then not : & whereas he desires to be so pure , as not once to be driuen to euill ; God told him , that his grace was sufficient for him , for it was his will to perfite his strength in his weaknesse , 2. Cor. 12. Therefore if wee haue any reuelation from flesh and bloud , Math. 6. that perswadeth vs , that this or that is good for vs , we must know that all such are false , and that we must suffer our selues to bee directed by Gods Spirit , who knoweth better what is good for vs , then we our selues . But to the end that we should not erre , the Spirit of God maketh intercession for vs , and therefore we may be sure that although wee know not how to pray , in such sort as may please God ; yet the Spirit of God , who knoweth the secrets of the counsell of God , will make that prayer for vs ; which shall bee both for our good and also according to Gods will. 1. Cor. 2. It cannot bee verified of the holy Ghost , which is God , that he either prayeth or groaneth , but the Apostles meaning is , that hee makes vs to make intercession , and hath that operation in our hearts that he makes vs to groane , So when the Apost Gal. 4.6 . sayes , that the Spirit cries Abba Father , his meaning is , that by it wee cry Abba Father . Rom. 8.15 . Againe , the Spirit is said to make intercession for vs , because it sheds abroad the loue of God in our hearts , Ro. 5. for from the loue of God proceeds this loue & affection in vs , that we desire him and all his blessings , & therfore make our prayer to him to that end , which is nothing else , but explicatio de●iderij : so that we do not so soone desire any good thing , but we are ready to pray for it , So saies the Prophet , Lord thou knowest my desire , and my groaning is not hid from thee , Psal. 36. Likewise when our desire is delaied , so that wee obtaine not the thing we would haue , then we are cast into sorrow , which is wrought in vs by the Spirit which is in vs , and by prayer ; for it is the Spirit of God which kindleth this feruency of desire in prayer , as Augustine saith , Tepida est omnis oratio , quam non preuenit inspiratio , euery prayer is luke-warme , which is not preuented with inspiration . The first thing that the Spirit of God workes in vs , is , that hee inclineth our hearts to pray to God for the good which we lack , which is a thing not in our owne power ; and therefore Dauid thankes God that hee found in his heart to pray , 2. Sam. 7. for when we would settle our selues to pray , Nihil tam longè abest a nobis , quàm orare vt decet . Now beeing thus vntoward in our selues , the Spirit of God comes and helpes our infirmity , and as the Psalmist saith , Hee opens our hearts to pray , By this meanes it comes to passe , that a man hauing his affection cold , shall on a suddaine feele in himselfe a desire to pray , and shall say , Domine , paratum est cor meum . Psal. 108. Secondly , whereas the Lord saith , open thy mouth , and I will fill it . Psal. 87. wee finde this infirmity in our selues , that when wee haue found an heart to pray , yet wee cannot open our mouthes ; and therefore Dauid saies , Open thou my lipp●s , Psal. 51. and so must we sue to Christ , that he will giue vs words to speake ; for God hath a key both to our tongue and will. Thirdly , hauing begunne to pray , that fals out many times which Dauid complaines of , cor meum dereliquit me , Psal. 40. So our heart will bee gone , and our minde will be wandring abroad , not regarding what our tongue speakes . It falls out often , that as Abraham had his sacrifice ready , he was no sooner gone from it , but the foul●s of the aire did light vpon it . Gen. 15. So while wee offer vp to God , the calues of our lippes , Hos. 14. and our course is past , Psal. 141. It comes to passe through our wantonnes many foule thoughts be got vpon our sacrifice and dispoile it , and the remedy that the Spirit of God affoords vs against this infirmity , is , that it cals vs home and tels vs , we are kneeling before the Maiesty of God and therfore ought to take heed what we speake in his presence . Therefore Bernard to keepe his minde in the meditatiō of God , when he would pray beganne thus , Let God arise , and let all his enemies be scattered , Psal. 68. and Augustine to the same purpose , beganne thus , Saue mee O God for the waters ouerflow . Psal. 64. Fourthly , ●hough we haue our meditation still on God , yet wee shall finde in our selues , that our spirites are dull and heauy , and haue no manner of vigour to help our infirmity , herein the Spirit helps and puts these meditations in our hearts , whereby it kindleth as the Prophet saith , a fire burning within vs : so that God shall bee faine to say to vs , as he did to Moses , Dimitte me : let mee alone . Exod. 32. Fiftly , albeit we pray but faintly , and haue not that supply of feruency that is required in prayer , yet wee haue comfort , that euer when we most faint in prayer , there are of Gods Saints that pray for vs with all instancy , by which it comes to passe , that being al but one body , their praiers tend to our good as well as their owne , for the faithfull , howsoeuer they bee many , and dispearsed into diuers corners of the world , yet they are but one dowe ; and as they are the members of one body , so they pray not priuately for themselues , but for the whole body of the Church : so that the weaknesse of one member is supplied by the feruent and earnest prayer of the other . Therfore when the Apostle saith . The Spirit maketh intercession for vs , gemitibus inenarrabilibus , Augustine asketh , what gronings are these ? are they thine , or mine ? no ; they are the gronings of the Church , sometime in Mee , sometime in Thee , and therefore Samuel ( to shew that the Ministers of God do the people no lesse good when they pray for them , then when they teach them ) said , God forbid I should cease to pray for you , and so sinne against God. 1. Sam. 12.23 . for hee was an helpe to them , not onely in preaching to them , but in offering burnt offerings for them . Therefore the people pray to Esay , lift thou vp thy prayer for vs , For as the offering of the Minister is to put the people in mind 2. Pet. 1. so they are Gods remembrancers : they are Angels , as well ascending vpwards by their prayer in the behalfe of the people , as descending to teach them the will of God. But if the Spirit that quailes in vs , do quaile also in the whole Church ; yet wee haue a supply from the teares , which our head Christ shedde on his Church , Luke 19.41 . and from the strong cries which hee vttered to God his Father , in the daies of his flesh . Heb. 5.7 . by which hee ceaseth not to make request to God still for vs , so that albeit the hardnesse of our heart bee such as we cannot pray for our selues , nor the Church for vs , yet we may say , Conquaeror tibi domine lachrimis Iesu Christi . Lastly , because we cannot pray , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , we haue two helpes also in that behalfe from the Spirit : first , that the Spirit teacheth vs to submit our will vnto Gods will , because as we are men , so we speake after the manner of men ● Rom. 6. This submission we learne from the example of Christ his prayer to God his Father , Transeat calix iste a me , Let this cup passe from mee , yet not my will , but thy will bee done . Math. 26. So Dauid qualified his desire , If I haue found fauour with the Lord , hee will bring mee againe , but if not , let him do what seemeth good to himselfe . 2. Sam. 15. Secondly , when we looke backe vpon our prayer , and see , that by reason of want of feruency and zeale , it is but smoaking flaxe , then the Spirit stirreth vs vp to desire God , that according to his promise . Esa. 42. Hee will not quench it , but that his grace may be sufficient for vs , and that hee will make perfite his strength in our weakenes . 2. Cor 12. The other thing wherein the Spirit helpeth our infirmities , is , that he worketh in our hearts , certaine groanes that cannot be expressed , which is a plaine opposition to drousy and sloathfull prayer : for a deuout prayer , plus constat gemittibus , quam sermonibus , it is not fine phrases and goodly sentences that commends our prayer , but the feruency of the Spirit from whom it proceeds . It is well , if wee do orare mente , & spiritu . 1. Cor. 14. but if our prayers doe draw out sighes and gronings from our hearts , it is the better , for then it appeares that our prayer is not a breath , comming from the lungs , but from the very depth of the heart , as the Psalmist saies of his prayer , De pro●undis , out of the deepes haue I cryed to thee O Lord. Psal. 130. What the Apostle meaneth by gronings which cannot bee expressed , is plaine , for when the griefe of the heart is greatest , then are we least able to vtter it , as appears by the Sunamite . 2. Reg. 4. Notwithstanding as it was God that wakened in vs the desire of good things ; so though we be not able to vtter them in words , yet hee doth heare , etiam vocem in silentio . There are mutae praeces , & tamen clamantes : such as are the silent prayers of Moses , which he made in his heart to God , though hee expressed it not in words ; to this God said , Cur ●lamas ad me ? Ex. 14. Now as Martha was loath to serue alone , & therfore wold haue Mary to helpe her , Luk. 10. So the spirit doth not pray alone , but doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , beares together or helps vs , whereby the Apostle giues vs to vnderstand , that man must haue a co-operation with Gods Spirit : So we see the Saints of God , albeit they acknowledge prayer to be the work of Gods Spirit in them ; for as much as we are not able to call Iesus Lord , but by the Spirit of God. 1. Cor. 12. Yet they are not themselues idle , but do adde indeuour , as Dauid , Lord open thou my lippes : So he affirmes of himselfe , I haue opened my lippes and drew in my breath . Psal. 119. But that wee may haue the helpe of Gods Spirit ( without which our endeauor is but vaine ) we must still thinke vpon our own weaknesse , and humble our selues in the sight of God , as the Publican did Luk. 18. so the Spirit of God will rest vpon vs , as the Lord promiseth . Esa. 66. For this end fasting is cōmended to the Church , for it hath bene as vse alwaies among the faithfull , to humble their soules with fasting , Psal. 35. Secondly , as wee must pray in faith , So we must also be charitably affected to our brethren , first , by forgiuing them , if we will haue forgiuenesse at the hands of our heauenly Father , Mar. 11.25 . Secondly , by giuing them that need , this commended Cornelius his prayer , that hee gaue almes , Act. 10. If our prayer be thus qualified , we shall haue Gods Spirit to assist vs in prayer , whose helpe if wee obtaine , and vnto our prayer adde a patient expectation , so that wee be not in hast to obtaine the thing we craue , but wee wait vpon Gods leasure , as the Prophet saith , Quî crediderit , non festinabit , Isa. 28. Hee that beleeueth makes not hast , thus we shall find that the Lord will not cast out our prayer . The fifth Sermon . LVKE . 11.1 . And so it was , that as hee was praying in a certaine place , when hee ceased , one of his Disciples said vnto him , Maister teach vs to pray , as Iohn also taught his Disciples . WHich words doe bring vs to that forme of inuocation , to which by degrees wee haue bene approching ; for first out of Saint Paul , 2. Cor. 3. we learned that of our selues , wee are not able so much as to thinke a good thought , much more vnable to do that which is good : Secondly , from S. Iames , that albeit wee haue no power in our selues , yet our want may bee supplyed by the Father of lights : Thirdly , that therefore to the end wee may obtaine this ability , wee are to seeke for it by prayer , as Christ councelleth : Petite , & dabitur vobis . But then we meet with another difficulty , and that is as Paul confesseth , Rom. 8. that al-be-it grace may bee obtained at the hands of God by prayer ; yet wee know not how or what to aske , except the Spirit of God supply our infirmities ; and therefore as then it was said , that as the Spirit of God maketh intercession for vs , so here the same Spirit doth moue the Disciples to seeke for a forme of prayer of Christ , whereby we are taught , that if we know not how or what to pray for , our duty is to repaire to Christ , with the Disciples , that he would direct vs. This Text hath two parts , first , the petition of the Apostles , : secondly , Christs answere thereunto , Vers. 2. In the first part we are to consider , first the occasion of the petition : secondly , the petition it selfe , Domine doce nos . Touching the first point , the Disciples tooke occasion of this petition from Christs praying , for seeing him not onely pray now , but at sundry other times , presently they conceiued thus within themselues , that doubtlesse prayer was a matter of great importance , and a meanes of no small benefit , otherwaies Christ would neuer haue prayed so often . Before we considered two speciall motiues to prayer : The first was Christs commandement : the second Christs promise , Math. 7.7 . aske and it shall be giuen you ; and here againe wee haue other two motiues : first , the prouocation of Christs example , whom the Disciples found praying in a certaine place : secondly , the mould and set forme of prayer , which he hath giuen vs , for our better direction in this duty , say Our Father , &c. Concerning the first of these , no doubt the examples of holy men ought to moue vs to pray , much more when Iesus Christ himselfe , who is the Holy of holies , Dan. 9.24 . doth by his owne example stirre vs vp hereunto . King Dauid , when hee had his crowne pulled off his head , by his owne sonne , and was driuen out of his kingdom , said to the Priest , If it please God , hee can bring mee againe , and shew me both the Arke , and the Tabernacle , 2. Sam. 15.25 . Declaring hereby , that hee was more carefull to haue the liberty to come into the house of prayer , to powre out his supplication before the Lord , as hee was wont , then to be restored to his crowne , so great account did hee make of prayer . The like account did the holy Prophet Daniel make , for when by the commandement of the King it was proclaimed , that whosoeuer made any petition to God or men , saue onely to the King , should bee throwne into the Lyons Denne ; hee chose rather to aduenture his life , then not to pray , Dan. 6. Whereby wee may gather , both how acceptable to God , and also how necessary for vs , this duty of prayer and inuocation is : So that these examples of these holy men , ought to bee of no small efficacy to perswade vs hereunto ; and especially if wee consider the example of our Sauiour Iesus Christ , who is greater then either Dauid or Daniel . Of whom it is reported , that he went into a solitary place alone , not onely in the morning , Mark. 1. but also in the euening , Ioh. 6. not for an houre , but to spend the whole night in prayer . Luk. 6.12 . he prayed not only , in deserto , which was a place of distresse , but in horto . Ioh. 18.2 . which was a place of pleasure , as hee prayed when hee was in his agony , Luk. 22.46 . so also when he was to be made King , Ioh. 6. to teach vs , that as well in prosperity as in aduersity , wee haue need to pray , for hereunto our Sauiour doth exhort vs in plaine words , not onely by precept , Mat. 7. Luk. 21.40 . pray that ye enter not into temptation , because prayer is a meane to keepe vs from euill , both a malo culpae , & a malo poenae , as wel from sin , as from all manner of plagues , which are the effects of sinne ; as one saith , there would none aduersity come vpon vs , vnlesse there were peruersity in vs● but secondly , by promise of reward , pray vnto your Father in secret , and he will reward you openly , Mat , 6.6 . We thinke it sufficient , if earthly Princes will vouchsafe to hearken to our prayer ; but God promiseth vs more , he will reward vs for the same . Therefore seeing God both commands vs to pray , and promiseth to grant vs that we pray for : seeing he doth not onely by his example teach vs that Prayer is requisite , but prescribes vs also a Forme of Prayer , we ought not to bee negligent in this duty . Besides , out of this occasion , wee are to consider this : That Christ prayed , though he needed nothing , as hee was the onely begotten Sonne of God , hee was full of grace & truth , Ioh. 1.16 . He had receiued the Spirit without measure , Ioh. 3. Yet for all that , he prayed . There are three vses of prayer : First , there is an Vse of Necessity : for God hath left prayer to be our Citie of refuge , to the end , that when all meanes faile , we should flye vnto God by praier . In which regard the wise man saith , Pro. 18. Turris altissima est nomen Domini . But Christians should haue a further vse of this duty : for vnreasonable creatures , as Lyons , and Rauens , are prouoked ( in regard of their necessity ) to call vpon God. Secondly , the Vse of Duety : for prayer is an offering : The Prophet compareth it to Incense , Psa. 41. a Reasonable seruice , Rom. 12. Our Spirituall sacrifice , 1. Pet. 2. It is compared to Incense , which giueth a sweete smell to all our works , words , & thoughts , which otherwaies would stinke , and be offensiue to the Maiesty of God. This vse of praier we haue not only for the supply of our wants in the time of aduersity , but at all times , as Iob saith , Chap. 27. Thirdly , there is the Vse of Dignity , when a man doth abstract himselfe from the earth , and by often prayer doth grow into acquaintance , and familiarity with God : for this is a great Dignity , that flesh and bloud shall be exalted so much , as to haue continuall conference with God. Now as Christ was the Sonne of God , he had no cause to pray in any of these thre● respects , but as he was Principium omnis creaturae , Col. 1. as he was the head of the Church , Eph. 1. he had vse of praier in these three respects : as hee was a creature , hee stood in need of those things , which other creatures of God were wont to desire . Againe , as hee was a creature , though the chiefe of al creatures , hee ought this duty of Inuocation vnto God his Creator : and as he called on God in these two respects , so he was heard , as Christ speakes ; I know thou hearest me alwaies , Ioh. 11.41 . But as he was in the state of a Creature , the last vse doth most of al concerne him ; for which cause , hauing told Martha , that one thing was needfull , Luk. 10. because the obtaining of the same is not in our power , hee presently with-draweth himselfe vnto prayer in the beginning of this Chapter , teaching vs to doe the like . Before we come to the Petition , these words , vt cessauit , are to bee considered : for there are some with Saul , will call for the Arke , and will presently cry , Away with it , 1. Sam. 14. that is , will begin their prayers , and will breake them off in the midst vpon any occasion : but the Spirit of God doth teach vs to be of another mind , when he willeth vs to auoyd whatsoeuer may bee a meanes to interrupt our prayers , 1. Pet. 3. The Disciples forbare to make their petitions to Christ , till hee had done praying : and therefore from their example wee are to learne , so to settle our selues to prayer , as that nothing shall cause vs to breake off , and so to regard others that are occupyed in this duty , as by no means to interrupt them . In the Petition we are to consider , first , the thing that they desire : secondly , the reason why they make this Petition . First , whereas they make request that Christ would teach them how to pray , they do by implication acknowledge as much as Saint Paul speakes of , Rom. 8. that they know not what to aske : not that they were without that general institution which we haue from nature , that is , to desire that which is good , but because they know not how to limit their desire : as in temporal things , they know not whether it were good for them to be the Chiefe men in a Kingdome , that was the ig●orance of the sons of Zebedee , Matth. 20. In spiritual matters they will be like Saint Paul , 2. Cor. 12. who thought it good for him to be saued from the temptation , whereas God told him , that his grace was sufficient for him ; and yet that the temptation should continue still . As Iames and Iohn made a request ignorantly for themselues , Math. 20. So they make another in the behalfe of Christ , Luke . 9. Lord , wilt thou that wee command that fire come downe from Heauen ? and therefore were reproued by Christ for it : and as wee see both by examples of Christs owne Disciples , that we may pray amisse , Iam. 4. So in the old Testament Dauid saith , Wee may pray so , as prayer ( which is a part of Gods seruice ) shall be turned into sinne , Psal. 109. For prayer is nothing else but an interpreter of our desire , as on● saith : Ea petimus quae appetimus : and as our desires are many times not onely vaine and vnprofitable , but dangerous and hurtfull : so it falles out likewise that our praiers are vaine , and so are turned into sinne . The Disciples therefore being priuy to their owne infirmities in this case , are stirred vp by Gods Spirit , to seeke for a perfect forme of prayer of Christ , in whom all the treasures of wisdome and knowledge are hid , Col. 2. And this they doe to the end they might not faile , either in the matter , or manner of their praiers , and that , hauing receiued a platforme of prayer from Christ , they might vse it as a patterne and complement of all their petitions . The Pharisies were great prayers , Mat. 6. but they , vnder a pretence of long prayers did deuour Widdows houses , Math. 23. and therefore their prayers turned into sin . The Heathen vsed also to make long prayers , Matth. 6.7 . but they erred , for they thought that they should be heard for their long babling . Therefore the Disciples , that they might not pray amisse , doe make their request to our Sauiour : Lord teach vs to pray : which petition was therfore acceptable to Christ , because profitable for thems●lues : for thus he professeth of himselfe : Ego Dominus Deus tuus , docens te vtilia . Isa. 48.17 . Not subtilia , ( ●aith August . ) So Saint Paul confirmeth , that he with-held nothing from the Church , that was profitable for them to know , Act. 20. The world is full of curious questions : The Pharisies moue questions touching matrimony . The Sadduces asked , what should come to passe after the end of the world , whether wee shall know one another , Math , 22. These were vnprofitable and curious , the inuentions of flesh and bloud , not those that proceeded from the holy Ghost , The Disciples questiō is here , how they may serue God , and how they may performe that duty for which they came into the world , Curious things are those abscondita , which belong to God , with which wee may not meddle , Deut , 29. wee must enquire of things which concerne vs , Of the sonnes of Caine and Abell , who were inuentors of tents , some deuised to worke in brasse and copper , others found out Musicke , as they thought it most profitable for the publique-weale . The trade that the sonnes of Seth vsed and professed at the same time that they thought to bee most profitable , was the calling vpon the name of the Lord. Gen. 4. and they were occupied therein , as an Arte no lesse profitable then the building of houses , or making of armour , and euer since howsoeuer the world doe addict themselues to other things , that serue to make most for their priuate profite : yet the Church and Citty of God , are busy in studying how they may by prayer receiue mercy and obtaine grace , to helpe them in time of neede , Heb. 4. The reason whereby they vrge their suite is , as Iohn taught his Disciples ; which reason , in the iudgement of flesh and bloud , might seeme of small efficacy ; for whereas Iohn confessed himselfe vnworthy to vnloose Christs shooe , Math. 3. he might haue tooke it in scorne that the Disciples of Iohn should teach him his duty after the example of Iohn : But Christ to commend his humility , is content both in his preaching and praying to follow Iohn . Iohn said , Euery tree that brings not forth good fruit , Math. 3. And Christ though hee were the wisedome of God , and furnished with all manner of doctrine , yet was content to borrow that sentence from Iohn Baptist , as appeareth in his Sermon , Math. 7. So hee was content to follow him in prayer ; So that the example of Iohns diligence in teaching his Disciples that duty , was a motiue to him to do the like vnto him . Whereas the Disciples of Christ tell him , that Iohn was wont to teach his Disciples to pray , they speake by experience , for diuers of them were before time Disciples vnto Iohn , as appeares Ioh. 1.37 . The ordinary prayer that was vsed in the Synagogue among the Iewes was ; that prayer , which is intituled , the prayer of Moses , Psal. 90. and as Christ saith , The law & the Prophets were vntill Iohn , Luke 16. So that prayer of Moses continued in the Church of the Iewes , vntill Iohns time ; when hee was come , hee vsed another forme of prayer which indured to the comming of Christ , who hauing taught his Disciples a third forme of prayer , Iohns prayer ceased , the reason was , because as the Apostle speaketh of Moses , Heb. 3. Albeit both Moses , the Prophets and Iohn , were faithfull in the house of God , yet they were but seruants , but Christ was that Sunne of righteousnesse , & the day starre , that was long before promised , and therefore seeing hee being come , hath taught a more perfect forme of prayer , hee being onely wise , all other formes ought to giue place to his , Secondly , according to the rule of Iohn Baptist , a man can receiue nothing except it be giuen him from aboue , Ioh. 3.2 . Then , if we will obtain any thing we must put vp our supplications to God for it , but in making our prayers wee may offend : for hee that is of the earth is earthly , and speakes earthly things , Therefore Iohn , according to his own confession , may mingle some corruption with his prayer : But Christ that is from heauen is aboue all , Ioh. 3. and therefore if he teach vs to pray , it shall bee in such sort as God shall accept it : and for this cause Christs prayer doth excell the prayers both of Moses and Iohn , and all the Prophets . Touching which forme of prayer , as before he had giuen them an abridgement , of that obedience , which the law requireth , Luk. 16. So here he doth briefly set downe a forme of prayer . As it is said of him , that , grace and truth is by Iesus Christ , Ioh. 1. so when in the other Chapter , he had shewed them the truth of the Law● so now hee tels them that grace must be sought for of God by prayer , whereby we may be able to obey that Law. The suite of the Disciples , beeing both profitable to themselues , and no subtill question , Christ is content presently to grant their request , and therefore his answere is , when ye pray say , &c. Wherein we are to obserue two things : first , whereas there are certaine practicke spirits , that crosse that saying of our Sauiour , and tels vs , we may not vse this prayer which Christ gaue , saying , Our Father : but that wee are to frame our prayers of our owne , as our state shall require , these words are a contradiction to there ne dicite . Christ himselfe hath commanded vs to vse this forme of prayer ; and therefore , we may be bold to say : Our Father ; whatsoeuer prayers wee make of our selues , they haue some earth , because wee our selues are of the earth ; but the praier instituted by Christ is free from all imperfection : because it was penned from him that was from aboue , Ioh. 3. In this prayer there is not one word wanting , that should be put in , nor any word more then ought to be . Therefore both in regard of the Author of it , and the Matter , wee may safely vse this forme of Prayer . Secondly , these words are an opposition betwixt Cogitate and Dicite . It is not enough to thinke in our mindes this prayer , but our prayers must be Vocal ; so that , as in this Christ casteth out the dumbe Diuell ; so here hee casteth out the dumbe prayer . It is true , that the life of prayer and thankesgiuing standeth herein : That we sing praises with vnderstanding , Psalm , 47. that we do orare mente & Spiritu , 1. Cor. 14. Herein stands the soule of prayer ; but as wee our selues haue not onely a soule , but a body also : so our praier must haue a body : Our tongue must be the pen of a ready writer , Psal. 45. We must at the time of prayer , bow our knees , as our Sauiour Christ did , Luke . 22.41 . Wee must lift vp our hearts with our hands , Lam. 3. Our eyes must be lift vp to God , that dwelleth in the heauen , Psa. 123. And as Dauid sayes , Psal. 135. All our bones must be exercised in prayer . The reason why we must vse this forme of prayer , is taken from the skill of him that hath penned it , and from his fauour with God. Wee are not acquainted with the phrases of the Court , and we know no● what sute to make vnto God. But Christ , who is our Aduocate , in whom all treasures of wisedome and knowledge are hid , Col. 2. He can forme vs a bill , and make such a petitiō for vs , as shall be acceptable at the hands of God. None knowes the things of God , but the Spirit of God , 1. Cor. 2. So none knowes what pleaseth God , but Christ , who hath receiued the Spirit from God : and in this regard , as he knowes Gods wil best , so he is best able to frame a forme of prayer , so as it may be agreeable to Gods will. Secondly , touching the Authority which Christ hath with God his Father ; it was such as God proclaimed from Heauen : This is my beloued Sonne : and Christ saith : Thou hearest me alwayes , Iohn . 11. So greatly was he respected with God. In both these respects wee may be bold to say : Our Father . &c. Wee haue the promise , that if wee aske any thing in the name of Christ , he giues it vs , Iohn . 16.17 . Much more may wee haue confidence to be heard : Si non modò in nomine eius , sed verbis eius . The Apostle saith : If I had the tongue of Men and Angels , 1. Cor. 13. His meaning is , that the tongues of Angels were more glorious then the tongues of men ; and therefore that song of the Angels , Holy , Holy , Holy , Ecles . 6. is magnified in the Church : But this prayer was formed by the tongue of Christ , who is the Lord of Angels . The Cherubins hid their faces before the Lord of Hosts , Esay . 6. And he that made this prayer was the Lord of Hosts , of whom it is said : Os Domini exercituum locutum est . This prayer as one said is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Ingaging of our charity and loue : for we desire to haue remission of sinne no otherwise then as wee forgiue our brethren , whereby the loue of our brother is continually increased : And this prayer is breuiarium fidei , it teacheth vs to beleeue those things which we pray for . Lastly , our perfection in obeying the Law , and in beleeuing those things which we ought to intrea● , with such a hope by prayer : Legem implendi , & legem credendi , lex statuit supplicandi . The sixth Sermon . LVKE . 11.2 . And he said vnto them : When yee pray , say : Our Father which art in heauen , hallowed be thy name : Thy kingdome come : Let thy will bee done , euen in ●arth as it is in Heauen , &c. IT is the answer of our Sa●iour Christ , to that Disciple of his , which in the name of the rest desired to bee taught a forme of prayer . Concerning prayer , among other things already noted , wee are to know , that it is the doctrine of the Fathers ; that God not prayed vnto on our parts , & his holy Spirit not yet possessing our soules , hath notwithstanding promised , that hee will powre his Spirit vpon all flesh , Ioel. 2. as it was powred vpon the Apostles after Christs Ascension , Act. 2. Namely , that Spirit which he calles the Spirit of Grace and Prayer , Zach. 12.10 . When hee thus vouchsafeth to send the Spirit of Grace into our soules , then from thence there doe run two streames into the two seuerall faculties of our soule , that is , the Spirit of Grace hath a working on our Vnderstanding by the light of Faith : and secondly , in our Will , by inspiring vs with holy desires : of which holy desires , the interpreter betwixt vs and God , is Prayer : For that as the Apostle speakes : Our r●quests are made knowne to God by prayer and supplication , Phil. 4.6 . Now as prayer is properly the effect of Grace ; so whatsoeuer wee obtaine of God by prayer , it is the gift of Grace ; which prayer is therefore our reasonable seruice of God , because we do therein acknowledge , not onely our owne wants and vnworthinesse , but also that as God hath in his hands all manner of blessings to bestow vpon vs ; so if wee sue to him for them , hee will with-hold no good thing from vs , Psal. 84.12 . Before wee can pray for good things , it is required , that we do cōceiue a loue of them ; which if it be in vs , then we shall not only be inflamed with a desire of them , which is an effect of loue , but shal be stirred vp to pray for them : But it is the peculiar worke of the Holy Ghost , to shed in our hearts the loue , not onely of God , Rom. 5. but of all other good things , which worke hee performeth , not in all indifferently ; for hee is compared to the Winde , that bloweth where it will , Ioh. 3. But those whom it pleaseth the Holy Ghost to inspire with a loue and affection towards good things , they doe not onely desire them , but withall do pray earnestly for them vnto God ; for as it is the worke of Iesus Christ , the eternall word , to enlighten euery one that commeth into the world , so it is the office of the eternall Spirit , to inspire our hearts with holy desires . In this answere of our Sauiour , wee are to consider three points : first , a time limited for prayer : secondly , the contents of the word , Oratio : thirdly , what is to be noted out of the word , discite . Touching the time limited for prayer , we haue heard already , that there are three vses of prayer , one was the vse of dignity and perfection , when men do conuerse and enter into familiarity with God , by abstracting their minds from humane affaires , and subleuating them into heauen by a continuall meditation of God , and things pertaining to the life to come , which because it is peculiar to them that haue already attained to some perfection , we must say of it , as Christ did of another matter : Qui potest capere capiat , Matth. 19. Our weakenesse is such , as cannot by any meanes come to this vse ; yea the infirmity of the Disciples themselues was so great , that allbeit Christ had so many other things to tell them of , yet they were not able as yet to beare them , Ioh. 14. Therefore wee are to consider the two other vses , which do more neerely concerne vs ; whereof the one is , the Vse of necessity , which standeth either vpon feare , or vpon want ; and when necessity lyeth vpon vs , in either of these respects , they are so forceable , that they make all flesh to come vnto him that heareth prayer , Psalm . 65. Of feare the Prophet saith : Lord in trouble they visited thee , they powred out a prayer when thy chastening was vpon them , Isa. 26.16 . And the want of outward things is so vehement a motiue , as when nothing else can moue men to prayer , yet they will assemble themselues before the Lord for corne and oyle , , Hos. 7.14 . These two , the one being as Salomon termeth it , Plaga cordis , 1. Reg. 5 , the other , Desiderium cordis , Psalm . 5. doe point to vs two times of prayer ; namely , when either we are oppressed with misery , as the effect of sinne , or disquiered with our selues with the conscience , and guilt of sinne it selfe , which is the cause of all our miseries . Touching sinne , the Prophet saith : While I held my tongue , my bones consumed away ; but after hee had confessed his sins vnto the Lord , and craued pardon , hee forgaue his wickednesse : And because it is not his case onely , forasmuch as wee haue all sinned , his counsell is in this behalfe ; pro hoc orabit omnis pius , Psal. 32. Which being done , as the Prophet speaketh , the weakest of them , that is , euery sinner , shall bee as Dauid ● Neither are we of necessity to pray , that God will forgiue the guilt of our sins past , but that hee will preuent vs with his grace against temptations of sinnes to come ; for in this regard , our Sauiour Christ would haue his Disciples occupy themselues in this holy duety , Orate , Pray yee that ye enter not into temptation , Luke . 22. For the effect of sinne , which is aduersity . Then is prayer necessary in the time of affliction , when outwardly through the malice of our enemies we are in misery : In which case the Prophet saith : when the vngodly , for the loue hee bare to them , required him with hatred : Then hee gaue himselfe to prayer , Psal. 109.3 . Or else inwardly , by reason of crosses , which it pleaseth God to bring vpon vs , against which , the onely remedy is to vse Prayer , as the Apostle exhorts , Iames , 5. Is any afflicted ? let him pray . A timore tuo concepimus spiritum salutis , Es. 26.8 . That is , For feare . And when wee consider our owne wants , the troubles that are vpon vs , though for a time wee hold our tongues and speake nothing , yet a fire will kindle in vs , we cannot long bee silent , but the desire of our heart must haue a vent by prayer , as the Prophet had experience in himselfe , Psalm . 39. So that as well the feare of danger to come , as present want and affliction , will leade vs to prayer . But when wee are rid of all aduersitie , yet there is another vse of prayer , which is the Vse of Duty . Wee are to pray , not in regard of our selues , but in obedience to God , who commandeth prayer to be made by vs , as a part of his seruice and duty , which wee owe to him . Prayer made of duty is of two sorts , both in regard of time , and place . Iob in the law of nature tels vs , that it is our duty : Inuocare Deum omni tēpore . Iob. 27.10 . & our Sauiours charge vnto his Disciples is , that they should semper orare . Luk. 18. which the Apostle interpreteth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. Thes. 5. But this cannot be performed of vs by reason of our infirmity , therefore we must expound this otherwise , & as Saint Paul speakes , we must speake after the manner of men , propter infirmitatem . Rom. 6. and so vve are cōmanded to pray alwaies ; the meaning is , that it is our duty to appoint certaine hovvres for prayer ; for as Augustine saith , Semper orat , qui per certa interualla temporum orat , the reason of this exposi●ion is , for that our seruice to God , must bee a reasonable seruice , Rom. 12. and the preaching of the vvord must not be done negligently ; for it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. Peter 2. vvhich cannot continually be performed of man vvithout some respect . Touching the set times appointed to the seruice of God in the Lavv , it is appointed and required , that there should be both morning and euening sacrifice day by day , and that vpon the Saboth there should be twise so long seruice as vpon other dayes . Numb . 2.8 . This publicke seruice vvas performed by the Ievves , among vvhom the booke of the Law was read foure times a day , Nehem. 9.3 . For priuate deuotion the Prophet saith , In the euening , in the morning , and at noone day , will I cal vpon thee . Psal. 55. and Daniel vvas for praying three times a day , cast into the Lyons Denne . Dan. 6. In the nevv Testament this duty of prayer vvas by the practise of Saint Peter limitted to the third houre , Act. 2.15 . to the sixt houre , Act. 10.9 . to the ninth houre , at vvhich time Peter and Iohn went vp to the Temple together to pray , Act. 3. vvhose diligence and care ought to stirre vs vp to the like . Further the Disciples desire to be taught a right forme of prayer : not onely as here , as a Christian , but as an Apostle and Minister sent forth to preach the Gospell● vvhereby vvee learne that prayer belongeth not onely in generall to euery Christian , but more particularly and specially to those that haue any Ecclesiasticall authority ouer others . So that is an opinion very erronious , that wee haue no other vse of the Apostles of Christ , and their Successours , but onely for preaching : whereas , as it is a thing no lesse hard to pray well , then to preach well : so the people reape as great benefite by the intercession of their pastors , which they continually make to God , both priuately and publickly , as they doe by their preaching . It is the part of the Ministers of God , and those that haue the charge of the soules of others , not onely to instruct the flock , but to pray for them . The office of Leui and his posterity , as Moses sheweth , was not onely to teach the people the Lawes and Iudgements of the Lord , and to instruct Israel in the law , but also to offer Incense vnto the Lord , Deut. 33. Which Incense was nothing else but a type of prayer , made by the faithfull . Psalm . 145. Therefore Samuell confesseth , that hee should sinne no lesse in ceasing to pray for the people , then if he were slacke to shewe them the good and right way , 1. Sam. 12.23 . This duty the Ministers of God may learne from the example of Christs owne practise , who went out earely in the morning to pray . Mark. 1.35 . So he prayed for Peter that his faith should not faile , Luk. 22. also from the example of the Apostles , who al-be-it they did put from them the ministration of the Sacraments , yet gaue themselues continually to prayer , and the Ministery of the word , Act. 6.4 . In which regard Paul saith , hee was sēt not to baptize , but to preach the Gospel . 1. Cor. 1.17 . which they did refuse to do , not as a thing impertinent to their office , but that they might with more attention of minde and feruency of Spirit apply themselues to make intercession for Gods people . Thus much they are to learne from hence , that the Priests are Angeli Domini exercituum . Mal. 2.7 . If Angels , then they must not onely descend to the people to teach them the will of God , but ascend to the presence of God to make intercession for the people● and this they do more cheerefully , for that God is more respectiue to the prayers which they make for the people , then the people are heedfull to the law of God taught by them . For this cause the Priests are called the Lords remembrancers , Es. 62.6 . because they put God in minde of his people , desiring him continually to helpe and blesse them with things needfull ; for God hath a greater respect to the prayers of those that haue a spirituall charge , then to those that are of the common sort . Thus the Lord would haue Abimelech deale wel with Abraham , & deliuer him his wife , because hee is a Prophet , and should pray for him that he may liue , Gen. 20. So to the friends of Iob the Lord said : My seruant Iob shall pray for you , and I will accept him . Iob. 42. This office was appointed to the Priestes in the Law , Leuit. 5.6 . orabit pro ijs sacerdos , Thus Ezechi● sent for Esay : so saies he , Lift thou vp thy prayer , Esa. 37.4 . Men as they are Christians ought to pray , three times a day , as Dauid Psal. 55. but as they are Prophets and haue a speciall charge , they must pray to God seuen times a day , as the same Dauid . Psal. 119. This day of prayer , made by the Priests in the behalfe of th● people , was so highly esteemed , that they tooke order that prayer should be made continually , and because the same Priests are not to doe all one thing , but to pray ; therefore some were appointed for the first watches , others for the second , and others for the third watches , that so while one rested , the other might pray , whereof Dauid speaketh , when he saith , Mine eyes preuent the night watches , Psal. 119. So Christ speaketh of the first and second watches . Luk. 22. Touching Dauids dilligence in performing of this duty for the good of the people , he saith , At midnight I will rise vp , to giue thankes to thee . Psal. 119. So did Paul and Silas , rise at midnight to sing praise to God. Act. 16. And it were to bee wished that the like order were taken in the Church that the sacrifice of prayer were continually offered among Christians as it was in the Synagogues of the Iewes . Secondly , in regard of the place , wee are euery where to lift vp pure hands 1. Tim. 2 and so the Psalmist extendeth this part of Gods seruice to all places generally of his dominion . Psal. 103. Howbeit though it be not to bee neglected in no place ; yet especially we must offer this sacrifice of prayer and prayse , in the assembly among the faithfull in the congregation , Psal. 111. and so wee must learne to distinguish the lyturgy and the publicke seruice of God in the Church , from that priuate deuotion , which our Sauiour would haue vs to performe daily ; when he saith , When thou prayest enter into thy chamber , Math. 6. For God hath promised to accept that worship which we tender vnto him in the place consecrate for that purpose : In euery place where I put my name , thither will I come and blesse thee ; Exo. 20.24 . Non solum quod oratis , sed quod ibi oratis , that is , the publicke place whether the Saints of God from time to time assemble themselues to call vpon God together . In his Temple doth euery man speake of his prayse , Psal. 29. Our Sauiour Christ did therefore tell them that it was domus orationis , Isa. 56. to teach vs , that the chiefe end of our meeting there , should be , not to make it a publicke schoole of Diuinity , and instruction , but to powre out our prayers to God ; for priuate prayers was not ●nough , vnlesse at times appointed wee meete together to pray publickely . So the Apostle Saint Peter doth teach vs by his example , who not onely when he was at home went vp to the top of his house to pray Acts 10. but to the Temple also . Act. 3. Saint Paul did not content himselfe to bow his knees to God when he was at Rome , and Ephesus , and other places ; but hee went to Ierusalem , and prayed in the Temple Act. 22.11 . which thing as hee did for himselfe ; so no doubt , hee did it in the behalfe of the Church of God , to which he was sent to preach ; and it were to bee wished that in the Church there were minus oratorum , & plus orantium . The second generall point is , touching the contents of the word , Oratis . Our necessities are manifold , and the grace of God , which wee sue for to God , is , multiformis gratia , 1. Pet. 4. Besides , the Apostle saith , pray with al manner of prayer , Ephe. 6. therefore it is meete that wee should take notice how many kinds of prayers there are , wherein the Apostle guides vs , when hee saith , Let supplicatio●● , prayers , thanks-giuing , and intercessions bee made , 1. Tim. 2. These foure containe all those sorts of prayer , which are contained in the body of this word , Orate . Prayer , or inuocation consists of confession and petition , confession is diuided into confessionem fraudis , which the Greekes call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is the confession of sinnes , whereunto they adde supplication to God for pardon , like that of the Publican , Luk. 18. God be mercifull to mee a sinner , The other kind of confession is , Confessio laudis , that is , thanksgiuing to God for his goodnesse in pardoning our sinnes , and bestowing his benefites vpon vs , which kind of confession is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This also is a part of prayer , and ought to go with it , as appeares , Phil. 1.3 Col. 1.3 . where the Apostle doth thanke God alwaies for the Churches in his prayer . Both these the Iewes gather from the words Iudah and Israel ; for Iudah is confession ; and Israel is the name of preuailing in wrastling with the Angel , as the faithfull do striue with God in prayer . Rom. 13. The one they call Tehillah , the other Tephillah . They had both these , Hosanna , and Halleluiah . Petition stands vpon Comprecation and Deprecation . Deprecation is , when wee desire that euill may be remoued , which kind of prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Techinah . Comprecation is , when we would haue our want supplyed with good things , which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tephillah . Intercession is an other kind of prayer proceeding from charity , as the other came from faith , when wee do not onely confesse our owne sinnes , but the sinnes , of others , when we pray not only for our selues , but for others ; when we praise God not onely for his goodnesse on our selues , but for others . So it was the charge which God gaue by his Prophet to them in captiuity , not onely to pray for themselues , but to pray for the prosperity of the Cittie where they were prisoners . Ier. 29 , 7. As they we●e to haue a care of the common-wealth , so the like is to bee had of the Church . Therefore when Peter was in prison , there was prayer made continually of the Church to God for him , Act. 12.5 . pray for all Saints saith the Apostle , Ephe. 6. and for mee especially , that vtterance may be giuen to mee , &c. and as for them that haue any speciall place in the Church or common-wealth , so wee are bidden to pray for all such as are in misery , as Dauid teacheth vs by his example ; who when his enemies were sicke , ceased not to pray for them , no lesse then for himselfe , but put on sackcloth and humbled his soule with fasting . Psal. 35. Vnto these kinds of prayer some adde two more ; the first is , when vpon condition that God will grant vs our desire , wee vow that we wil faithfully serue him afterwards , as Iacob prayed , Gen. 28. The other is a simple prayer or petition vttered in short words , as Lord haue mercy on me , and such like , which are nothing else , but sparkes of that fire , which kindeleth within vs , whereof Dauid spake , Psal. 39. Heare me Lord and that right soone for my Spirit faileth . Psal. 143. In regard of this our weakenesse , our Sauiour hath in a short prayer comprehended whatsoeuer is needfull for vs , which breuity he vsed , least if he had set a large forme of prayer , our spirit should be dead , and our deuotion key-cold before wee could come to the end ; and for the same purpose the Church hath prescribed collects , prayers answerable to that short petition of our Sauiour Christ. All these kinds of prayers were vsed by our Sauiour Christ in the dayes of his flesh , as he tooke our nature , and was the head of a body Factus pro nobis peccatum , 2. Cor. 5 , and so did not onely confesse himselfe a sinner , but suffered the wrath of God for it ; which made him cry , Deus mi , Deus mi , My God , my God , why hast thou forsaken me ? Math. 26. The rebuke of them that rebuked thee fel on mee . Rom. 15. Psal , 69. Also he was an example to vs of thanks-giuing , I thank thee ô Father , &c. Luk. 10.21 . I thanke thee that thou hast heard me , Ioh. 11. For Deprecation , as hee was a man. Let this cup passe from meee . Math. 26. The good he prayed for at the hands of his Father was , Pater , glorifica me ea gloria , quam habui apud te , &c , Ioh. 17. Touching Intercession , he prayeth , Pater ignosce eis , Luk. 23. I pray not for them onely , but for all them that shall beleeue by their preaching Ioh. 17. As hee vsed all these kinds of prayer , so he set them all downe in this forme of prayer . The Confession of sinne , and the supplication for remission , is in the fiue petitiōs , The thanks-giuing is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thine is the kingdome , power , and glory ; and the good which he desireth is , the sanctification of Gods name , the accomplishment of his kingdome and fulfilling of his will , as also a continuall supply of all things needfull for this present life . The euill from which he prayes to be deliuered , is first , from sinne it selfe : secondly , from the temptations of sinne : thirdly , from euils , which are the effects of sinne . The third and last point in this Text is , that wee obserue something in this word Dicite ; whereof the first is , that here Christ doth not say , Say thus , as Math. 6. wherof some gather , that wee may frame prayers , after the forme of the Lords prayer , but not vse the words themselues : But he saith to his Disciples , Dicite Pater noster &c. that is , we may boldly vse the very words of this prayer , and albeit , to set forth the desire of our heartes , wee vse other formes of prayer , and that in more words , yet we must conclude our prayers with this prayer of Christ. Secondly , when he saies Dicite , he doth not say cogitate or recitate , or murmurate , but , intus dicite & cum orè , for there is a mouth in prayer , & non est oratio sine ore , therefore he alloweth vocall prayer ; and as hee will haue vs expresse the desire of our hearts in words , so the chiefe thing is , that our prayers be from the heart ; for inuocation is a spirituall sacrifice , 1. Pet. 2. A reasonable seruice , Rom. 12. So both the vnderstanding and reason must be occupied , and also the spirit or inward affection of the heart : Our Sauiour requireth both in expresse words , worship him in spirit and truth . Ioh. 4. Sing with vnderstanding , Psal. 47. I will pray with the Spirit , and I will pray with the vnderstanding also . 1. Cor. 1● . Wee must not onely haue a spirituall feruency and zeale , but also must know what wee pray for , which is belonging to the vnderstanding : So that if both doe not concurre , our seruice is not reasonable , nor our sacrifice of praise , spirituall . As for that prayer that comes onely from the lippes , it may bee said of it , as God spake of hypocrites , Is that the fast that I required ? Isa. 58. So , assembling to heare the word , as people vse to do , Ezech. 33. Is this that which God requireth ? Is this to eate the Lords Supper ? 1. Cor. 11. It is not enough to make long prayers , and vse many words , there is a spirituall prayer which God will haue with our vocall petitions , and therefore , that we may pray with vnderstanding , we haue neede to be instructed in the sense of the Lords prayer . The excellency of this prayer is in regard of him that made it , who is come from aboue , who hath mixed nothing with this petition that sauoreth of the earth ; for they are all heauenly , as hee himselfe is heauenly : Secondly , in respect of the forme , which is a most perfect forme , it was compiled by him who is the wisedome of God , and therefore cannot bee but perfect , quia perfecta sunt opera Iehouae , Deut. 33. Thirdly , in regard of the excellent benefites that are procured to vs by it , which are so many as can bee desired at the hands of God. Fourthly , for the order which Christ keepeth . If man did make a prayer , hee would beginne at daily bread ; but Christ in this prayer teacheth vs first to seeke the kingdome of God , Math. 6. Our first Petition must be for the glory of God , & then for our own welfare , chiefly in the world to come ; & also in this life , for as we may not pray at all for things that are euil , so in things that are good and lawful , we must take heed that we aske not amisse . The petitions , being seuen , are deuided thus : The first , concernes God himselfe , the other sixe concernes vs. They concerne vs in a threefold estate , first , of Glory : secondly of Grace : thirdly , of Nature . In these petitions that concerne vs , the euill that we would haue remoued from vs , is● first , sinne : secondly , temptation : thirdly , euill . The good we desire to be granted vs , is first , that Gods kingdome may bee in our hearts : secondly , that his will may be performed of vs : thirdly , that he will giue vs things necessary for this present life . The seuenth Sermon . LVKE 11.2 . Our Father . THis Prayer , penned by our Sauiour Christ in the behalfe of his Disciples & his Church vnto the end of the world , standeth first vpon an Inuocation , then vpon certaine Petitions . The inuocation is the stile or word of salutation , wherein wee call vpon the Maiesty of God. The Petitions containe the sum of those things wee seeke for at the hands of God. That which we haue generally to note out of this preface is , that this is one benefite which God vouchsafeth vs , that we may pray vnto him and be heard ; whereby we are to conceiue of him that he is not like the great Monarches , to whom no man might presume to speake , except he hold out his golden Scepter to him , as it is in Est. 4. The heauenly Maiesty vouchsafeth euery man this honour to speake to him , and the Golden Scepter of his word doth allure vs thereunto . Secondly , it is a greater benefite to pray to God on this manner , that is by the name of Father ; and therefore by that which hee promiseth the faithfull , Isa. 65 , Before they call I will he●re them . wee are taught that we are so assured of Gods goodwill and fauour toward vs , euen before we open our mouthes to aske any thing of him that we doubt not to call him Father , from whence we may reason as the Apostle doth , Rom. 8. Seeing be hath giuen vs his Sonne , how shal he not with him giue vs all things ? So seeing God taketh vs for his children , how shall hee deny vs any thing , whereby hee may shew himselfe a Father ? In the first we consider the perfection o● Gods goodnes , in these words , Our Father : In the second , the excellency of his power , expressed thus : Which art in heauen . Both these are attributed vnto God , not onely of the Christians , but euen by the Heathen , that are strangers to the Church ; for they attribute this vnto God , that he is optimus , maximus , and therefore where these two doubts arise in our hearts , Domine si vis , Lord , if thou wilt , Math. 8. and Domine si quid potes , Mark. 9. they are both taken away by these two attributes . By that terme which setteth out the perfection of Gods goodnesse , he assureth vs that hee is willing , and by that which expresseth the excellency of his power , wee are taught that he is able to performe our requests . His goodnesse giueth vs fiduciam , that in regard of it wee may boldly come to the throne of grace , Heb. 4. The consideration of Gods power breedeth in vs deuotion and reuerence , ( for both must bee ioyned together ) neither feare without the consideration of his goodnesse , nor bold confidence that is not tempered with a dutifull regard of his power , is acceptable to him . So that which we learned in lege credendi , that God is the Father almighty , is here taught againe in lege supplicandi ; where we are instructed in our prayers to ascribe both these vnto God : first , that he is our Father ; secondly , our heauen●● Father . T●e consideration of these tw● , are the pillars of our faith , and there is no petition wherein wee do not desire , that God will either shew vs his goodnes , or assist vs with his power , & no Psalm or Hymne , that is not occupied in setting forth one of these . The titles which expresse Gods goodnes haue two words , the one a word of faith , the other a word of hope and charirity . Of both these words of Pater , and noster , Basil saith , that here Lex supplicandi , non modo credendi , sed operandi Legem statuit , The law of prayer , doth not onely establish & confirme the law of beleefe , but of working also , For where in the word Father , is expressed the loue of God to vs , it comprehendeth withall the loue we beare to him . Where we call God our Father , and not my Father , therein is contained our loue to our neighbour , whom wee are to loue no lesse then our selues , Vpon these two hang the Law and the Prophets . Math. 22. Againe , the word Father , is a word of faith , and our a word of charity ; and the thing required of vs in the new Testament is , Fides per charitatem operans , Faith , which worketh by charity . Gal. 5. So that in these words Our Father , we haue a summe both of the Law and the Gospell . Christ might haue deuised many more magnificent and excellent termes for God ; but none were apt and fit for vs to assure vs of Gods fauour . Our Sauiour saith , Luk. 11.13 . That earthly fathers , which many times are euill men , haue notwithstanding this care for their children , that if they aske them bread , they will not giue them a stone : much more shall our heauenly Father giue vs the holy Spirit , if we aske it . Wherefore Christ teaching vs to call God by the name of Father , hath made choyce of that word , which might serue most to stirre vs vp vnto hope , for it is Magnum nomen sub quo nemini desperandum , a great name vnder which no man can despaire . There may seeme an opposition to be betwixt these words , Father and Our , if we consider first , the Maiesty of God , before whom the hils do tremble , and the Angels in heauen couer their faces . Secondly , our owne vncleanenes and basenesse , both in respect of the mould whereof we be made , which made Abraham confesse himselfe vnworthy to speake vnto God beeing but dust and ashes , Gen. 18. And also in regard of our pollution of sinne , in which regard we are called , The slaues of sinne , and children of the Diuell . Ioh. 8. Herein we finde a great distance betweene God and vs , and so are we farre from challenging this honour to be the sonnes of God in regard of our selues . Who durst ( saith Cyprian ) pray to God by the name of Father , if Christ our Aduocate did not put these words in our mouthes ? Hee knoweth how God standeth affected towards vs , for all our vnworthinesse ; and therefore seeing he hath framed this petitiō for vs , we may boldly as he commandeth say thus , Our Father . Therfore albeit of our selues we cannot conceiue hope , that God is our Father , yet we may call him Father by the authority of Christ , and say with Augustine , Agnos●e Domine stilum aduocati filij tui , Lord take notice of the stile of our Aduocate thy Sonne . We know not Gods affection towards vs , but by Christ we take notice of him , for he hath declared him vnto vs , Ioh. 1.18 . and being taught that God in Christ , vouchsafeth to admit vs for his children , We do with boldnesse come to the throne of grace , Heb. 4. Therefore we haue thankfully to consider vnto what dignity we that liue vnder the Gospell are exalted , not onely aboue the Patriarches in the time of the Law , but aboue the heauenly Spirits . Before the Law was giuen , Abraham saith , Shall I speak to the Lord ? Gen. 18 , In the law Christ saith , Ego sum Dominus Deus tuus , Exod. 20. then he was not called Father . But if we aske that question which the Apostle makes , To which of the Angels said he , thou art my Son ? Heb. 1.5 . It will appeare that God hath honoured vs in a degree aboue Angels , for that he giueth vs leaue to call him Father . Thus wee see what preheminence wee haue from God , aboue , as well the Saints on earth in time of the Law , as the heauenly Angels ; that wee may not onepray , but pray thus , Our Father . In the word Father , we are further to note , not onely that God is the cause of all things , for that he bringeth forth all things , but also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or naturall affection , to those things that are produced . Gods Paternity is first generally to be considered in al creatures , which for that they haue their being from God , he is said to be their Father , So Iob called God Pater Pluuiae , The Father of the raine , Iob. 38. Also he is called Pater Luminū , Iam. 1.17 . and this is a motiue sufficient to moue God to be fauourable to our prayer , if there were no more , that we are his creatures : so Dauid spake , Despise not the worke of thine owne hands , Psal. 138. But men haue another vse of Gods paternity , for whereas of other things God said Producat terra , Gen. 1. When man was to be created , he said , Let vs make man , giuing vs to vnderstand that howsoeuer other creatures had their being from God immediately , God himselfe would be his Father , and frame him immediately with his owne hand . Secondly , when God created man according to his owne image hee breathed into him life immortall , hee gaue him the sparkes of knowledge , and indued his soule with reason and vnderstanding , in which regard it is called the candle of the Lord. Prou. 21. Thirdly , when man was fallen from his first estate , God opened to him a dore of repentance , which fauour he hath not vouchsafed to the Angels that fell , and so we may craue Gods fauour , not onely as we are the workes of Gods hands , but as we are his owne image . Fourthly , God is our Father , as we are Christians : that which Moses saith ; Is hee not thy father , Deut. 33. and doubtlesse thou art our Father , Isa. 63. is to be vnderstood of our generation , but we haue a second birth , called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or Regeneration , which setteth vs in a degree aboue mankind , and makes vs not onely men , but Christians , which if we be , then we are the sonnes of God , not as the raine , or lights , or they that are created to the image of God , but for that wee are borne of God , Ioh , 1.18 . that is , borne againe of the water and of the Spirit , without which Regeneration , no entrance is into the kingdome of God. And our dignity in being the sons of God , in these three sorts is to be cōsidered : First , in that we are the price of Christs bloud , 1. Cor. 6. Secondly , we haue Characterem , that is , the stampe of the sons of God , when we are called Christians . Act. 11. Thirdly , we are the Temples of the Holy Ghost . 1. Cor. 3. By meanes whereof he giueth vs holy desires , and maketh vs sorry that we haue offended his Maiesty ; the assurance of this , is that which the Apostle cals , the Spirit of Adoption , which he sends into the hearts of Christians , to certify them both that they are the sonnes of God , and may call him Father , Rom , 8. in a double sense , both in respect of nature and grace , not onely by generation , but by Regeneration . In the naturall affection that God beareth vs , wee haue two things , 1. the immutability of it , 2. the excellency . God doth teach vs , that his loue to vs is vnchangeable , in this that he expresseth it by the name of Father , Nam pater etiamsi offensus , est pater ; & filius etiamsi nequam , tamen filius . A father though offended , is a father ; and a sonne though naught , yet is a sonne . The Maister may cease to be a Maister , so may a seruant . The husband may cease to be a husband , so may the wife by meanes of diuorce ; but God can neuer cease to be our Father , though he be neuer so much offended , and we cannot cease to be his sonnes , how wicked soeuer we bee ; and therefore God doth by an immutable terme , signifie vnto vs the immutability of his affection . Heb. 6. And in deed whether he do bestow good things on vs , or hee chasten vs , his loue is still vncheangeable , for both are to be performed of a father toward his children , and therefore whether hee afflicts vs , or bestow his blessings on vs , we are both to acknowledge his fatherly care , howsoeuer To flesh & bloud no affliction seemeth good for the present . Heb. 12. This immutability of his loue , as it ministreth comfort in time of affliction , so doth it comfort and raise vs vp in sinne and transgression , so that notwithstanding the greatnesse of our sinnes , wee may be bold to seeke to God for fauor , and say , Etsi amisi ingenuitatem filij , tamen tu non amisisti pietatem patris : Although Lord , I haue lost the duty of a sonne , yet thou hast not lost the affection of a father . The excellency of Gods loue appeareth herein , that hee is not described to be God vnder the name of a king , or great Lord , as Math. 18. There we haue an example of great goodnesse in pardoning ten thousand Talents ; but yet a doubt will arise in our minds except we know him to be good otherwise then as he is a king : for so looke what mercy he sheweth to vs , the like he will haue vs shew to others , but we come short of this . But this is it that contents vs , that he describes his goodnesse vnder the terme of Father : in which regard how wickedly soeuer we deale , yet still we may say with the euill child , I will go to my Father , Luk. 15. He had cast off his father , he had spent all his patrimony ; yet for all that hee resolueth to go backe , and his father is glad to receiue him , hee went , and met , and entertained him ioyfully ; such affection doth God beare to his children . The benefites that we haue by the fatherly loue of God is of two sorts : First , Fructus indulgentiae paternae : Secondly , Fructus liberalitatis pat●rnae , that is , the fruit of fath●r●y compassion , and the fruit of fat●●rl● bounty . Fathers stand ●hus affected towards there children , that they are hardly brought to chasten them , and if there be no remedy , yet they are ready to forgiue , or soone cease punishing : Pro peccato magno paululum supplicij satis est Patri , for a great offence , a small punishment is enough to a father . And for their bountifulnesse , the Apostle saith , That there is naturally planted in fathers a care to lay vp for their children . 2. Cor. 12. they are both in God ; for facillity ad veniam , to pardon , and readinesse to forgiue , makes him Patrem miserecordiarum , 2. Cor. 3. not of one , for he hath a multitude of mercies , great mercy and little mercy , Psal. 51. The affection of Dauid toward Absolon , a wicked sonne , was such , that hee forgaue him , though he sought to depriue his father of his kingdome . 2. Sam. 12. and though we offend the Maiesty of God , yet he assureth vs , that he will bee no lesse gracious to our offences , then Dauid was , For Dauid was a mā after Gods own heart . 1. Sam. 13. Touching the care which God hath to prouide for vs , the Prophet saith , and also the Apostle , Cast your care vpon the Lord for hee ●areth for you , 1. Pet. 5. He careth for vs , not as he hath care of Oxen , 1. Cor. 9. but such a tender care as he hath for the Apple of his eye , Zach. 2. He prouideth for vs , not lands and goods , as earthly fathers ; but , an inheritance immortall , incorruptible , and that fadeth not , reserued in heauen for vs , 1. Pet. 1. and hath prepared for vs , an heauenly kingdome , whereof we are made co-heires with his Sonne Christ , Rom. 8.17 . and this is the fruit of his fatherly bountifulnes towards vs. Out of these two , the immutability , and excellency of Gods loue , shewed both in forgiuing sinnes , and prouiding good things , aryseth a duty to be performed on our parts , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in all comfort : & nomen patris , vt explicat , sic excitat charitatem : the name of a father as it sheweth , so it stirreth vp loue : as it sheweth quid sperandum , sic quid sit prestandum , what is to be performed of vs : the name of a father doth promise vnto vs forgiuenesse of sinnes , and the blessings not of this life onely , but especially of that that is to come , and this duty lyeth vpon vs , that we so liue as becommeth children : wee may not continue in sinne , but at the least must haue virtutem redeundi , the vertue of returning , Isa. 63● why hast thou caused vs to go out of the way . A child though he haue wandred neuer so farre , yet at length will come to that resolution : I wil returne to my father , Luk. 15. But if we consider the dignity whereunto we are exalted , wee shall see on earth , Si filij Dei , quodammodo Dij simus : If wee bee sonnes , we are after a sort Gods : & Diuinae participes naturae , 2. Pet. 1. partakers of the diuine nature , as the sonnes of men are men . But the Apostle sets downe this plainely ; behold what great loue he hath shewed vs , That wee should be called the sonnes of God. 1. Ioh. 3. This dignity requireth this duty at our hands , that wee reuerence our Father , Mal. 1.6 . If I be your Father , where is my loue ? If yee call him Father , without respect of persons , &c. Then passe the time of your dwelling here in feare . 1. Pet. 1.13 . Our , is a word of hope , as Father is a word of faith , for hee that saies noster , our , includes himselfe , and by hope applyeth Gods fauour in particular to himselfe , which by faith he apprehends to be common to all , neither doth appropriate it to himselfe , saying , My Father , but includes them with himselfe ; and so the word our is also Vox charitatis , the voyce of Charity . As the first word did teach vs , the Father-hood of God , so the word our , implyeth the fraternity wee haue one with another : for God , to shew what great regard he hath of the loue of our neighbour , hath so framed and indyted this prayer , that there is neither , Ego nor mi , nor meum , nor mea , neither I , nor myne , nor my , but stil the tenor of it is , Our Father , our bread , our trespasses , vs from euill . Therefore one saith , that prayer is not onely breuiarum fidei , an abridgement of our faith , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a mutuall pledge of our loue towards our brethren which is then especially testified , when wee pray to God for them : For this prayer which our Sauiour sets down for vs , and all Christians prayers , are not the prayers of nature , pro se orat necessitas , necessity stirreth vp men to pray for themselues : but the prayers of charity , when we are to commend the state of our brethren to God as well as our owne , quia pro alijs charitas : for charity prayeth for others ; for in this prayer there is matter not onely of supplication for ●he auoyding of euill , and comprecation for the obtaining of good in our owne behalfe ; but of Intercession also , to teach vs , that whether we desire that euill be remoued , or good be bestowed vpon vs ; wee should desire it for others , as well as for our selues . The vse of this doctrine is of two sorts : first , against Pride , for if God be not the Father of one man more then another , but all in common do call him Our Father , why then doth one man exalt himselfe aboue another ? Haue we not all one Father ? Mal. 2. and the Apostle saith , Yee are all the sonnes of God by faith in Christ Iesus , Gal. 3. and our Sauiour saith , Vos omnes fratres estis , Yee are all brethren . Mal. 2.3.8 . Therefore we are not onely to loue one another as brethren , but to honour one another , because we are the sons of God ; for this end the Apostle exhorteth , In giuing honour to one before another . Rom. 12. So farre ought wee to bee from despising one another , Cur enim non pudeat aspernari fratrem quem Deus non aspernatur filium ? Why are wee not ashamed to scorne him to be our brother , whom God scorneth not be this sonne ? Secondly , it serueth against malice , we were all in the loynes of Adam when he fell , and all one in the body of Christ ; so that whatsoeuer he , as our Head , hath done or suffered , the same all men do , and suffer in him . And lastly we are all included in this word , to teach vs , that we ought to wish the same good to others , which we do to our selues , for this is that which Christ commendeth in our Christian practise in the duty of prayer , Vt singuli orent pro omnibus , & omnes pro singulis , that each should pray for all , and all for each other . He hath taken order , that no man can pray this prayer , but hee must pray for others , as well as for himselfe , and so do good to all , and the mends that is made him is , that they also for whom hee prayed , doe likewise at another time pray for him ; and though we cannot alwaies pray in such feruency , of Spirit as is required in prayer , yet the holy Ghost doth supply our infirmity , by stirring vp others to pray , and make intercession in our behalfe , cum gemittibus , inenarrabilibus , with vnspeakeable grones , Rom. 8. euen then when we cannot do for our selues , and this is a speciall benefite , which the faithful haue in the Communion of Saints . The Apostle saith , that God to assure vs that he takes vs for his sons , hath sent his Spirit into our hearts , whereby we cry Abba Father , Gal. 4. the one of these words hath respect to the Iewes , the other to the Gentiles , teaching that it is our duty to pray both for Iewes and Gentiles , and so for all though they be strangers to vs. Secondly , wee are to pray for sinners , bee their sinnes neuer so great , in hope that God will giue them the Grace to repent , and to come out of the snare of the Diuell . 2. Tim. 2. and that he will translate them out of the state of sinne into the estate of grace , for this life as long as it lasteth is , tempus praestitutum poenitentiae : a time ordained for repentance . Thirdly , as for our brethern , so for our enimies , as our Sauiour willeth . Math. 5.44 . for they also are comprehended vnder the word noster ; For God hath shut vp all in vnbeleefe : that he may haue mercy on all . Neither are wee to pray in generall for all , but for some in particular as neede requireth . Not in generall for all good things , but for some speciall blessings . As wee are to pray generally , that Gods will may bee done , so , for that this is Gods will our sanctification , 1. Tess. 4. wee may pray in particular for those things that we haue need , as to be deliuered from all temptations generally , so specially from those sinnes , whereunto the corruption of our nature is most inclined . The eighth Sermon . Which art in heauen . WHICH words containe the second part of this inuocation ; for as in the word Father wee call vpon the bowells of Gods mercy , so by these words ; Which art in heauen ; we do inuocate the arme of his power , ( for so it is termed by the Prophet in the old Testament , ) Stirre vp thy strength and helpe vs , Psal. 80.2 . Rise vp thou arme of the Lord , Isa. 51.9 . So that as the Lepers doubt , Math , 8. is taken away by the consideration of Gods fatherly goodnesse : so when wee know that this our Father hath his being in heauen , it takes away that doubt which we vse to make of his power , Domine si quid potes : Lord if thou canst do vs any good ? Mark. 9. for the stile of God in respect of our necessities , consists of his goodnesse and greatnesse , which as they are both expressed by the Heathen in the title optimus , maximus : so the power of God in these words which they vse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Dwelling in ●eauenly habitations . Christ , willing to expresse the greatnesse of Gods power , doth it by that place where his glory & power are most manifest , and that is heauen , whereof the Prophet saith . The heauens declare the glory of God , and the firmament sheweth his handy workes , Psal. 19.7 . For when we see a poore cottage , wee presently gesse , that the dweller is no great person ; but if wee meete with some great house , we coniecture that some person of account dwels there , and therefore Iob saith , that the basenesse of mā , in respect of the Angels , is great , for that he dwels in the houses of clay , whose foundation is of the dust . Iob. 4.19 . But here our Sauiour tels vs , that God our Father , hath his dwelling in the stately Tabernacle of heauen ; whereby we may gather what is the greatnesse of his power . But before wee come to these things which are particularly to bee considered in these words : First , we are to take heed that we runne not into their errour , which so confine and compasse God in heauen , as if hee had nothing to do in earth , such as they who say : How should God know ? can hee iudge through the darke cloude ? the cloudes couer him that he cannot see ? Iob. 22.14 . For when he is said to haue his being in heauen , the Holy Ghost thereby doth not expresse his presence , but his power , therefore we are to know that God is not so in heauen , that he is not in earth also ; for so doth the old Testament witnesse of him , coelum & terram ego impleo , Ier. 23. Behold the heauen , and heauens , and the heauen of all heauens , are not able to comprehend thee . 1. Reg. 8.27 . and the Prophet Dauid saith , If I go vp to heauen , thou art there : if I go downe to hell , thou art there also , Psal. 139. Whereby it appeareth that we may not limite Gods power and presence to any one place , who is euery where present , for when God is said to be in heauen , we learne thereby what his excellency is , which doth especially shew it selfe ; for as the glory and Maiesty of earthly Princes , doth chiefly appeare in there thrones ; so the glory and Maiesty of God , doth especially shew it selfe in heauen , which is his throne , Esa. 66. Math. 5.34 . Hee hath not his denomination from earth , a place of wormes and corruption , but from heauen , a place of eternall glory and happinesse . Secondly , the vse of this is , to temper our confidence in God ; for albeit we loue him as he is our Father ; yet withall we must feare him , for as much as he dwelleth in heauen ; as we may in regard of his goodnesse , pray vnto him with confidence , so withall , considering his power , we must pray with due deuotion and reuerence vnto his Maiesty , for he is not as an earthly father that dwelleth in houses of clay ; but his dwelling is in heauen , and therefore as he is a Father , and consequently will be honoured , so because hee is our Lord , he requires feare at our hands , Mal. 1.6 . With thee is mercy that thou maist be feared , Psal. 130.4 . Whereby the Prophet would haue vs so to esteeme of Gods mercy , that withall we bee bound to feare him ; and that we bee not like those that contemne the riches of Gods mercy , the more that he laboureth with his bountifulnesse and goodnesse to bring vs to repentance , Rom. 2. for as sweet things haue an obstructiue power to stoppe the passages which are in our bodies , and on the other side sowre and bitter things do fret and consume , and so open the veines : So it fareth with the soule , for it is stopped when wee consider nothing but the mercy of God , and contrarywise , when wee cast our eyes too much vpon the Maiesty and power of God , the force thereof casts vs into an astonishment , and brings to desperation , and therefore , that we neither haue Nimiam trepidationem , nor Nimiam ostentationē , too much terrour , not too much security ; we must know that God is so in heauen , as that yet he is a Father , and as he is a Father , so not an earthly but an heauenly father ; and wee cannot but feare and reuerence God , if wee in humility consider our basenesse in respect of him , for though hee be our Father , yet so long as wee bee on earth , we are strangers and exiles from him , and howsoeuer it please him to account vs sons ; yet as it fared with Absalon , wee cannot see our Fathers face , 2. Sam. 14. vntill hee take vs hence , that we may be at home with him in his kingdome of Glory . Thirdly , these vvords leade vs also to a confidence in God , and serue to raise vp our faith : There is Paternitas both in heauen and earth , Ephes. 3.16 . There are Fathers of the flesh , and Fathers of the Spirit , Heb. 12. But when the holy Ghost saith , that God our Father hath his being in heauen , wee are thereby to distinguish him from other fathers . If he be an heauenly father , hee is of a more excellent nature , then other fathers that are earthly and carnall , for they are mortall , as they liue on earth , so by death they shal be brought sub terris , and do forsake vs : but our heauenly Father is immortall , his yeares change not . Psal , 102. and though our fathers and mothers forsake vs , yet the Lord will take vs vp and succour vs , Psal. 27. Secondly , though earthly fathers were immortall , yet they are not able & their affectiōs are turned away , either by meanes of some leude parts in the children , or for that they beare not that naturall affection towards their children which they ought . But God is immutable in his loue : so that although Iacob will not acknowledge vs , and Abraham will not know vs ; yet God will be our father . Isa. 63.16 . The Apostle saith , There are wicked parents that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all naturall affection , Rom. 1. And it falleth out that sometime a woman will deale cruelly with her own child ; but though she forget it , yet God our heauenly Father , will not forget his children , nor turne his fatherly affection from them . Isa. 49. and therefore Tertullian saith : Nullus pater tam pater : no father so fatherly . Thirdly , though they wish vs neuer so wel ; yet many times they cannot do vs that good they would , for want of ability , yea though they be neuer so able ; yet they cannot deliuer from sicknesse and death , for the sonnes of Princes dye daily , they can giue vs bread and fish . Luk. 11. they haue a care to prouide and lay vp for their children . 2. Cor. 12.14 but it is such treasure , as the moth , and rust will corrupt , Mat. 6.19 . But God our heauenly Father can deliuer vs from all euill , he can giue vs , not onely bread and fish , and other things necessary for this life , but his holy Spirit if wee aske it , Luk. 11. The treasure that God layeth vp for vs , is not earthly , but an inheritance incorruptible and vndefiled . 1. Pet. 1. such things as neither eye hath seene , nor ●are hath heard , Isa. 64. 1. Cor. 1. For God is not onely carefull in this life for our well doing ; the knowledge of that is spes mortua : but his care extendeth to the life to come , and therefore the holy Ghost saith not Pater in coelo , sed in coelis , in the heauens , whereby hee hath begotten vs vnto a liuely hope , 1. Pet. 1.4 . Quaecunque optant vel timent homines : Whatsoeuer things men either wish for , or are affrayed off , all things come from heauen , whether it be raine , drought , or contagion , or plague , and from the first heauen , Vbi vultures coeli . Mat. 6. From this heauen Saint Paul tels the heathen that God sends vs raine , aud fruitfull seasons , Act. 14. And when Iob saith that God sends raine , and frosts , and snow ; and thundreth and worketh maruailous things , &c. Iob. 37. That is done in Primo coelo , But in the second heauen are the Eclipses of the Sunne and Moone , there hee works in the signes of heauen , He binds the seuen starres together , Iob. 38.31 . whatsoeuer wonders are wrought there , it is God that worketh them , and therefore hee saith to his sonnes , Nolite timere a signis coeli . Ier. 10. hee is in the second heauen , and will not suffer any thing to hurt them . The third heauen is that whereunto the Saints of God shall bee receiued in the life to come , where Saint Paul heard things that were not lawfull to be vttered . 2. Cor. 12. So that as God will not suffer the first or second heauen to do vs hurt , so hee will bring vs to the happinesse of the third heauen : for he is Pater noster in coelis , Whereby we haue hope and comfort not in this life onely , which is but a dead hope , but a liuely hope touching the life to come . For Christ doth not expresse Gods power by an action , saying , Our Father which madest heauen & earth , Psal. 121. nor , which ridest vpon the heauens , Psal. 68. But by a locall word , to shew , that as God is in heauen , so we haue an interest in the same place , and that he will at the length bring vs to the same place where he is , . Fourthly , this word heauenly serueth to prepare vs to prayer , to the end that we should lift vp our hearts and affections , from earth to heauen , seeing wee speake not ●o an earthly father , but to one that is in heauen , and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sursum corda . Touching which thing one saith , Aquilarum est hoc negotium : this businesse belongs to Eagles , which as they flye highest , so they looke most stedfastly vpon the Sunne ; non Talparum , not belonging to moules , nor of such as are blind and will not open their eyes , Ne● Miluorum , neither of Kites , which albeit they flye aloft , yet cast their eyes still downeward to the dunghill , we must wish with the Prophet ; O that I had the wings of a Doue . Psal. 55. and labour more & more to flye vp with the Eagle into heauen , into the presence of God the Father , and his Sonne , who sitteth at the right hand bodily , for , vbi cadauer , ibi congregantur aquilae . Luk. 17. As the consideration of Gods Maiesty , who is in heauen , doth bring vs downe and make vs bow our knees before God our Father , Ephe. 3. So it must cause vs leuare manus & corda , Lam. 3. & to lift vp our eyes to the hilles . Psal. 121. and to haue such a continuall meditation of his power , that wee may say with Dauid , Prouidebam , Dominum in conspectu meo semper , I haue set the Lord alwaies before me . Fiftly , this word doth admonish vs , what things wee should sue vnto God for , he is a heauenly Father , therefore we must aske of him heauenly things ; his answer to the sonnes of Zebedeus was , Math. 20. Yee aske you know not what , honour and wealth are not things proportionable to him that is in heauen , & an earthly Prince will count it a disgrace , if a man aske at his hands meane things , such as may bee had of euery man. The gifts we are to aske of our heauenly Father , are the eternall saluation of our soules , this gift of the holy Ghost which hee hath promised to them that aske it , Luk. 11. and all spirituall blessings in heauenly places , Ephe. 1.3 . God is a Father as Abraham was , and as he had mooueable goods , which hee gaue to the sonnes of Keturah ; so he bestowed the inheritance , which was immoueable , vpon his sonne Isaac . Gen. 25. So we that are the children of the promise , as Isaac was , Gal. 4. must seek for the inheritance of Isaac , and not content our selues with that portion which was giuen to the sonnes of Keturah . Salomon saith not amisse , Two things haue I desired of the Lord , Prou. 30. But Dauid saith better , Vnam petij a Domino , I haue sought one thing of the Lord , Psal. 27. That I may dwell in the house of the Lord , that I may be partaker of Grace in this life , and may bee receiued into glory in the life to come . Vnto Martha that was troubled about many things , our Sauiour said , Vnum est necessarium . Luk. 10. and this is the reason why it is not said qui es interris , For God sheweth himselfe a Father , rather in heauen then in earth , Deus pater est in coelis , he is in heauen by assuring vs of Gods heauenly blessings : for they are the signes of Gods fatherly bounty to such as are his heires by promise ; as for earthly things hee sheweth himselfe in them rather to the sonnes of Keturah then to Isaac , and in respect of this world Martha is said to haue chosen the better part . Luk. 10. Sixtly , as it teacheth vs , what we must pray for , so also we learne hereby what wee are to iudge of our selues , and how we are to dispose of our minds , when we come to pray ; if God our Father be in heauen , then because wee are yet on earth , we must esteeme of our selues as strangers and pilgrimes . This did all the fathers acknowledge , I am a stranger , and soiourner vpon earth , as all my fathers were . Psal. 39. & therefore hauing a longing to be in our Citty , Wo is me that I am constrained to dwell in Meshech , Psal. 120. The Apostles Peter and Paul confessed the same , the one writing to the Church of God calleth them Pilgrimes and strangers , 1. Pet. 2. the other reporteth of the Fathers that they confessed themselues strangers & pilgrimes vpon earth , and in saying these things they shew that they sought a country , not the land of Canaan from whence they came , for they had time to return thither if they had bene mindful of it ; but they sought a better , that is , an heauenly Citty . Heb. 11.13 . and wee haue no abiding Citty here , but doe looke for one to come . Heb. 12.13 . These shew vs that al-be-it wee haue our dwelling in earth , and be subiect to many calamities , yet for this our exile , we do , genus de coelo ducere , wee take our pedigree from heauen , when therefore as the Poet saith , os hominum sublime dedit ; it is a shame for vs to haue our hearts downeward ; wee must remember , that we are of a more excellent nature then other creatures , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for we are his dred , Act. 14. wee haue receiued from God a soule and spirit indued with many heauenly qualities , which beeing dissolued from the body , returneth to God that gaue it . Eccles. 12. During this our exile and pilgrimage , we are not onely to consider , that we looke vpwards with our faces , ( which moued the Heathen to meditate of heauen ) but chiefly , that in our soule wee haue the image of God imprinted , ought to moue the people to thinke of God , and to set our minds on things aboue , Col. 3. Al-be-it wee bee heere in a far country , far frō our fathers dwelling ; yet wee must not forget our fathers dwelling house , Luk. 15. The portion is in heauen which our father will giue vs , and that wee seeke to bee acquainted with the lawes of that country , where our inheritance lyeth , that wee may guide our liues according to the same , least beeing rebellious , we depriue our selues of our right and be disinherited . Secondly , seeing wee know that wee are not in our owne country , wee must say as Absolon did : Why am I come hither , if I may not see the Kings face ? 2. Sam. 14. He being an vngracious sonne , was desirous to see his father : then it shall be a shame for vs , that are all the Sons of God , by faith in Christ Iesus , Gal. 3. if we haue not a longing desire to come before the presence of God our Father , Psal. 42 , and except we haue a desire to enter into the courts of the Lord , Psal , 84. Except that with the Apostle , wee desire to bee dissolued , and to be with Christ , Phil. 1. the first begotten of many brethren ; and if with our Father God , we lay vp our treasvre in heauen , and count it our chiefe felicity to be there , then would wee thinke vpon heauen more then we do : For where our treasure is , there must our harts be also , Mat. 6. But because we altogether set our hearts on earthly things , therfore it falles out that our heart is as a heauy clodde of earth , and vnable to lift it selfe vp to Heauenly meditatiō . Thirdly , as wee desire to bee in heauen in our Fathers house : so our conuersation must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Phil. 3. we must not liue by the lawes of earthly Princes , and acts of Parliaments , but by an heauenly law : though we be strangers on earth , yet we are Citizens of heauen , and must carry our selues according to the lawes of our countrey , being alwayes desirous to do that which pleaseth our heauenly Father , though there were no human law to compell vs thereunto ; and whereas naturall men haue for the end of their ciuil actions , bonum commune , a common vtility , we that are spirituall , must make bonum coeleste , the heauenly good , our end : wee must doe well , because God wil behold our well-doing fauourably , and the Angels of heauen will be glad of it , Luke . 15. Christ who is the Lord from heauen , did subiect himselfe to the wil of God his Father : Not my will , but thy will be done , and as hee that is heauenly : so must they that will be heauenly : as wee now beare the Image of the earthly , so shall we portare Imaginem coelestis , 1. Cor. 15. He while he liued on earth , did guide himselfe by an heauenly law , and we that remaine on earth must expresse his image by the imitation of his obedience . It is true which both our Sauiour Christ , and Iohn Baptist said , That that is borne of the flesh , is flesh , and so , that that is of the earth is earthly , and speaketh of the earth , Ioh. 3. But there must bee an imitation , and wee must set our selues forward towards our heauenly country , But because it is not in our power to do this of our selues ; for that , as Christ sayes : No man can come to me , except the Father draw him , Iohn . 6. Therefore wee must pray with the Church in the Canticles , Cant. 1.4 . Trahe me , and to this end doth the holy exercise of fasting and mortification serue greatly , that wee may , as it were , with Doues wings , flye vp into heauen . As the word Father doth shew vs not onely our dignity , but our duty also ; so the word Heauenly , doth not onely giue vs a hope of heauen , but also teacheth vs , that seeing our Father is heauenly , we must liue by the lawes of Heauen . As we are carefull to be made partakers of the inheritance which God hath prepared for vs ; so wee must bee as carefull to please him , and to doe those things which are agreeable to his will. Wee must not onely know , Quid sperandum , what is to be hoped for , but Quid praestandum , what is to be performed of vs. If we pray not onely with confidence , because GOD doth take vs for his sonnes , but also with inuocation , with deuotion and reuerence , knowing th●● our Father hath his dwelling i● heauen , and wee are pilgrimes in earth . Thus shall we bee veri adoratores , Iohn . 4. true worshippers . As wee know wee shall haue our part in heauen , so we must begin our heauen here on earth : and this shall be done , if wee adde our endeuour to those things which wee pray for at the hands of God , as August . prayeth : Da Domine , vt pro quibus oramus , pro ijs laboremus . Grant Lord , that the things we pray for , and craue of thee , for them we may also labour . The ninth Sermon . Hallowed be thy name . HAVING ended the first part of this prayer , which we called Inuocation , cōsisting vpon the power and goodnesse of God , we come to the petitions themselues , which are seuen , of which the first concerneth God , the other concerne our selues : or they may be diuided as the dayes of the weeke , whereof , as one falleth out to Gods portion , the other to bee imployed in our owne affaires : So , of these petitions , the first doth immediately concerne the glory of God , the other sixe the supply of our owne necessities : in the beginning wee heard that it is expedient to know not onely what we are to aske , but in what order ; what first , and what second ; touching which point we are taught by this forme of prayer , that that petitiō which cōcerneth the sanctification of Gods name , is Caput votorum ; and that all other things that wee either desire , or pray for in our owne behalfe , ought to stand after it ; and that we must both desire and pray for the sanctification of Gods name , before any thing that we desire , either for our selues , or for our brethren ; vvhether it bee for the remouing of euill , or for the obtaining of good : for as before vvee learned vvhat his loue is to vs , in that he vouchsafeth to be our Father ; so hereby vve shall expresse our loue againe to him , if vvhen vve come to pray to him for our necessities , vvee be carried avvay vvith such a desire of the glory of our heauenly father , that vvee forget our ovvne selues , and desire onely that his name may be sanctified , vvhich duty Christ doth by his ovvne example commend vnto vs. In this forme of prayer , vve are put in minde of that which before vvas required in the lavv of works ; for as there vve learned , that God is not honoured aright , except he be loued aboue all things , because he created all things : and for his wils sake they all were created , Reu. 4.11 . So vvee cannot pray to him aright , except aboue all things , and in the first place vve seeke for the sanctification of his name . In respect of God himselfe there is no cause vvhy vve should make this petition on his behalfe ; for as the prophet saith : Thou hast no need of any goods , Psalm . 16.1 . So he stands not in need of any thing that can come to him by our meanes : if vvee vvould vvish him any profite , the earth is his , and all that is therein , Psa. 24. If pleasure , there is vvith him torrēs voluptatis , a Riuer of pleasure , Psalm . 16.11 . Wherefore all-be-it that in his ovvne essence and nature hee be● perfect , yet extra secus essem sit tibi nomen , he tooke himsele a name from vvithout , hee calles himselfe the Lord Almighty : not that any terme can sufficiently expresse him and his essence , but to the end , that vvhile vvee haue a reuerend regard of his name , he might receiue some seruice at our hands . The account that men do make of their name , is such as Salomon saith : A good name is more to be desired then great treasure ; it is more worth then precious oyntment , Eccl. 7.1.5 . God accounts , that vve doe not onely greatly profite him , but do procure great delight & pleasure to him , vvhen vve reuerence his holy name ; vvhich hovv pretiious it is , it doth appeare hereby , that hee setteth the hallowing of his name before his kingdome . Many of the Kings subiects that are in the furthest parts of the land , neuer see his face all their life time , and yet in reuerence to his name are ready to make long iournies , to appeare when they are commanded in his name ; and so it fareth with vs that liue on earth : For Deum nemo vidit vnquam , Iohn . 18. Nay , very few are admitted to see his backe-partes , Exod. 33. But though we cannot see his face , yet as those are counted dutifull subiects that doe not onely reuerence the Princes person , but obey such commandements as come in his name : so looke what duety we do to Gods name here on earth , hee reckons it to bee as good seruice , as that which is performed by the Angels in Heauen , that alwaies behold his face , Math. 18. And reason it is that we should esteeme of Gods name , for as in time of trouble , Turris altissima nomen Domini , the Name of the Lord is a strong Tower , Prou. 18.10 . So beeing deliuered once of danger , yet wee are sure of the saluation of our soules , and sanctified in the name of the Lord Iesus 1. Cor. 6. Besides , there is no other name giuen vnder Heauen , by which men can bee saued , Acts. 4. And therefore ought by good right to receiue sanctification of vs. Howbeit we may not hereupon ground that errour , which some gather vpon these words , Ephe. 1. where it is said , That God hath chosen vs in Christ to the praise of the glory of his grace : not that God is desirous of vaine-glory , he is not to receiue any thing from vs ; but contrary-wise as hee is good , so hee is desirous to communicate his goodnesse to vs , But the care that hee hath for the sanctifying of his name , aryseth from the duty which man oweth vnto him : In which regard such as haue beene most religious in all times , haue reared vp Altars , and set vp Temples in honour of Gods name . The account of this Petition is that which maketh the difference betwixt the Papists and religious people , betweene Heretickes and the true worshippers of God , that , the one esteemeth highly of the name of God , the other doth not . Wee vsually account of mens names , according to the worth of their persons : but God himselfe is holy , therefore hee tels vs , that his name also is holy : as the Prophet saith , Holy and reuerent is his name , Psal. 111.9 . & Psal. 9.9 . and it is not onely holy in it selfe , but it giues holinesse vnto all things that are holy . The word of God is holy , because it is published in nomine Dei , wherefore the name of God being holy in it selfe , needs not be hallowed by vs , that can neither adde holinesse to it , nor take any from it ; but when God willeth vs to hallow his name , it is to proue vs , that by glorifying his name we may shew how wee glorify God himselfe , and what reckoning wee make of him , that God may haue proofe how we do with the Virgine , magnifie God our Sauiour . Luk. 2. and how wee doe glorify God in our bodies and in our spirits , 1. Cor. 6. The name of God must be considered in two sorts , either as it is expressed by the terme of Lord , Father , Lord almighty , or else as it is expressed in such things as beare his name , as he speaketh of Moses , Exod. 23. Behold I will send my Angell before thee , beware of him , and heare his voyce . &c , quia , nomen meum est in eo . Touching the expressed name of God , whether it bee Father , which importeth his goodnesse , or Lord , which implyeth his power , as wee may not account basely of them , so we must not vse them lightly and negligently , but vpon iust occasion . The things that haue the name of God impressed and imprinted in them , are either those persons which haue their denomination of God , either iointly as the Church , which is called sancta Ecclesia Dei , or seuerally , as the Priest of whom Moses saith , Let thy Vrim and thy Thummin bee with thy holy one , Deut. 33. The Priests are called holy , because they are consecrated to the Lord● In which respect , as in the old Testament they are called viri Dei ; So in the new they are vasae nominis Dei , vessels of the name of God , as the Lord speaks in a vision touching Saul to Annanias . That he was a chosen vessell to beare the name of God among the Gentils . Act. 9.15 . Secondly , those places are said to be Gods , which are consecrated to holy vses , as the sanctuary , which is domus Dei , and all those places where hee puts the remembrance of his name , and whither he promiseth that hee will come to blesse his people that are assembled there , for his worship . Exod. 20. Thirdly , those times which are kept holy to the Lord , as the Sabboth , which is Dies Domini , Reu. 1. Fourthly , the Word of God preached in Gods name . Fiftly , the Element consecrated in the Sacrament for a holy vse , called therefore , panis Dei. Ioh. 6. In all those , there is an impression of Gods name , and therefore wee must not lightly account of them , but shew great reuerence to them , that thereby wee may testify the high and reuerent regard and estimation we haue of God himselfe , for sanctification is when God is said to magnify or glorify . It signifies to make great and glorious : so when sanctification is giuen to him , it betokeneth to make holy , but when we are said to sanctify , that is to account holy ; when we magnify God , that is magnifacere Deum , to esteeme greatly of God ; and our glorifying of God is to account him glorious : so that when we pray , hallowed be thy name , our desire is , that Gods name , which is holy of it selfe , may bee so accounted of vs ; and bee holily vsed by vs. And whereas he saith not glorificetur , or magnificetur nomen tutum , glorified or magnified be thy name , but sanctificetur , hallowed or sanctified be thy name , it is to the end , that we receiuing the sanctification of Gods spirit , might haue a holy regard of his name : for things may be accounted great and glorious by those which are neither great nor glorious ; but sanctificetur cannot come from any persons that are profane , but onely from such persons as are holy , Therefore the Angels in heauen cry not , Glorious , glorious , but Holy , Holy , Holy , Esa. 6. The tittle that Aaron ware vpon his breast , was not Glory , but Holinesse vnto the Lord , Exod. 28. And the four beasts ceased not to cry day and night , Holy , holy , holy , Lord God Almightie , Reu. 4.8 . The duties which pertaine to the sanctifying of Gods name , are two : First , that against which we do Deprecari , or pray to bee remoued : secondly , that for which we doe pray , or desire to bee granted . First , wee are to pray , that wee we may not vse the name of God , which is Wonderfull and Holy , either Contemptuously to Magicke , or cursing , or negligently abuse it vpon any slight occasion ; because that holy things are to bee separated from a common vse , and are not to be vsed but when necessity requireth . Wee see by experience that the holy name of God hath not that reuerence which it ought to haue , and therefore the persons which do take it vaine , do often times pull vpon themselues the plagues & vengeance of God by that sin : for God doth in iustice punish such offēders , not because the name of God can receiue any pollution by mens default ; but because we do , quantum in nobis est , as farre as in vs lyeth , pollute the holy name of God , euen as he that looketh after a woman to lust after her , hath already comitted the sin of vncleannes , although she be no● a whit the lesse chaste for his lust , Math. 5. The Heathen faile in this duty , because they do appropriate the name of God to foure-footed beasts . Rom. 1.23 . And change the glory of God , who is incorruptible into the similitude of mortall man. The Iew sinneth , because hee cōtemnes the name of IESVS , which is a name aboue all names . Phil. 2. and despiseth the name of CHRST , the preciousnesse whereof appeareth herein , by that that it is Oleum effusū , an ointment powred out . Cant. 1. But as we are to pray against the contemptuous abuse of Gods name , so we are to pray , that we do no● negligently , or carelesly vse it , without that reuerent estimation , and regard , that is due to it ; that wee tread not vnder feete the Sonne of God , nor account of the bloud of the Testament , whereby we are sanctifyed , as a common thing , Heb. 10.29 . Secondly , Moses and Aaron were debarred from entring into the land of Canaan , not because they polluted Gods name ; but for that they did not sanctifie the Lord among the children of Israel at the waters of strife . Deut. 32.51 . Therefore as wee pray against the contempt and negligent vse of Gods name ; so we must pray , that we may haue a due regard of it , First , that we sanctify Gods name in our hearts , 1. Pet. 3. Secondly , we must not vse the name of God with our tongues , but seriously , and therefore we are forbidden to take it in vaine in the third cōmandemen● : Thirdly , in all our actiōs , we must not begin any thing that is extraordinary , but in the Name of the Lord that made heauen and earth . Psal. 124. and men must refer the end of them to the Glory of his Name . 1. Cor. 10. God , whose name is called vpon by vs , is holy , and Christ , of whom wee are called Christians , Act. 11. is holy ; therefore , we must sanctify God in our actions . Neither do we pray , that wee our selues onely may sanctify Gods name , but that others also may do the same , for Christ saith not , Sanctificemus : let vs sanctify , but Sanctificetur , let thy name bee sanctified . This is it whereunto the Prophet exhorteth , Laudate Dominum omnes Gentes , Laudate Dominū omnes populi , Psal. 100. and Psal. 117. Praise the Lord all yee Nations , praise him all yee people , that is for persons . For places , The Lords name bee praysed from the rising of the Sunne to the going downe of the same . Psal. 113. Thirdly , for the time , Blessed bee the name of the Lord , from this time forth for euermore , Psal. 113. But because it cannot generally bee sanctified , except it bee knowne , wee must desire that all may know God , and pray with the Prophet , Let thy way bee knowne vpon earth , and thy sauing health among all Nations . Psal. 67. Secondly , not to know it onely but cheerefully to go forward in the profession of Gods truth , and in the worship of his name : Thou hast mutiplied the people , but not increased their ioy , Isa. 9.2 . But wee are to pray that as all Nations know his name , so , that they may so cary it & professe it , as that the Heathen may not haue occasion to say scoffingly , populus Dei est iste , Ezech. 36.20 . Wee must desire of God that all that professe his name may so carry themselues , that for their sakes , the name of God may not bee euill spoken of among the Gentiles , Rom. 2. But contrary-wise , that they may shine as lightes in the world , among a froward and croked generation . Phil. 2. That they may by their good workes stirre vp all men to glorifie our heauenly Father . Math. 5. and by their good conuersation , without the word , winne those that obey not the word . 1. Pet. 3.1 . Wee are to desire that such as haue not yet cared to performe this duty , may now beginne , that such as haue begunne to sanctify Gods name , may go forwards , and that such as are fallen away from God , and pollute that holy name , which sometimes they did highly esteeme , may Resipiscere , that beeing renewed by repentance , they may recouer themselues out of Relapses , that they may bee of the society of Angels , that cry continually , holy , holy , holy , Isa. 6. Reu. 4. Wee must be carefull not for our selues onely , but for those ouer whom we haue power , that they may sanctify Gods name and account it holy ; that the Heathen may not take occasion to pollute the holy name of the Lord , saying , are these the people of the Lord ? but that while they behold our good conuersation , they may haue occasion to say . Verily God is in you , 1. Cor. 14. 1. Cor. 14.25 . Thirdly , Tuum nomen , thy name , men are giuen generally to giue a kind of honour to God , but in the meane time they will haue themselues honoured ; but heere they are taught otherwaies , It is our duty to ascribe all glory to God ; Non nobis , sed nomini tuo da gloriam , Not vnto vs O Lord not vnto vs , but to thy name giue the glory , Psal , 115. So that all men are no lesse desirous of their owne honour and glory , then the builders that built Babell , that said , Let vs get vs a name , Gen. 11. But such as are thus affected , and carried with the loue of themselues , are not fit to sanctify the name of God , as our Sauiour speakes , How can yee beleeue , seeing yee receiue glory one of another , and seeke not the glory which is of God ? Ioh. 5.44 . As we may not vsurpe Gods honour for our selues , so we may not defie Princes : for we see how ill that voyce was taken , Vox Dei & non hominis , the voyce of God & not of men , Act. 12. neither may wee giue Diuine honour to the Apostles and Prophets of God , The Heathen people said of Paul and Barnabas , Gods are come downe to vs in the shape of men , and they would haue sacrificed vnto them , but the Apostles , not willing to admit this sacriledge , rent their clothes and cryed , we are men subiect to the same passions that you your selues be . Act. 14. for wee are desirous to giue honour , if not to our selues , yet to others ; but here Christ tels vs , that no other name is to be sanctified but the name of God ; whereof we should bee so carefull , that wee ought to pray , that Gods name may be sanctified by others , if not by our selues , though we in our owne persons cannot hallow it , yet sanctificetur nomen tuum , Let thy name ô Lord be sanctified . Hereby , as we pray for the gift of the feare of God , which is one of the seuen vertues which are set downe . Isa. 11. because we do truly sanctifie GOD , when wee make him our Feare and Dread , Isa. 8.13 . So we pray against the vice of Pride , which is the contrary to the vertue of Feare , so shall wee obtaine the blessings Math. 5.23 . Blessed are the poore in spirit , &c. And vpon this petition is grounded , not onely whatsoeuer Hymne or Psalme is sung of the Congregation , but euen the end of all Assemblies is to ascribe Holinesse to God , and to sanctifie his Name for his benefites bestowed vpon vs. And in this they acknowledge , first , their owne vnworthinesse : secondly , they blesse him for his goodnes extended toward them : thirdly , they do not acknowledge it in themselues , but do tell it forth as the Psalmist speaketh : O come hither & hearken , all ye that do feare God , and I will tell you what he hath done for my soule , Psal. 66. Fourthly to this end they lift vp their voyces in singing , to the end they may make the voyce of his praise to bee heard , Psal. 66. And among other benefits , we are to praise and blesse his name for the benefite of Sanctification , which we haue in the name of the Lord IESVS : secondly , for the Meanes whereby this Sanctification is offered and wrought in vs , which is the Word , as Christ saith : O Father sanctifie them in thy truth , Ioh. 17.13 . For the perfection of sanctification that wee shall haue after this life , when wee shall bee Partakers of the inheritance of the Saints in light , Col. 1.12 . when we shall continually sing with the heauenly Angels , Holy , Holy , Holy , Lord God of Hosts , Is. 6. And howsoeuer , when wee desire of God that his name may be sanctified , wee seeme like naturall children to forget our owne necessities , in respect of the care we haue to Gods glory ; yet euen thē , wee pray no lesse for our selues then for God , for the Lord hath promised : Them that honour me , I will honor , 1. Sam. 2.30 . and Christ saith : That if the name of the Lord Iesus be glorified in vs , we also shall be glorified in him , 2. Thes. 1.12 . Et sanctificando nomen , adueniet Regnum : In sanctifying his name , his kingdome shall come , as the next petition is . If while wee remaine on earth , our whole desire bee to sanctifie Gods name , wee shall at length come to the place where we shall day and night sing as the Cherubins do , Isa. 6. And with the heauenly Host of Angels , sing Glory to God on high , Luk. 2. we shall fall downe before his throne , saying alwaies : Thou art worthy O Lord , to receiue glory , and honour , and praise for euer . Reu. 4.11 The tenth Sermon . Thy Kingdome come . AAVING intreated of the first petition , touching the holy estimation of Gods name , we are consequētly to speake of those sixe that concerne our selues , whereof the first three , are spent in praying for that which is good , in the other three wee pray for the remouing of euill ; The first two petitions , or the summe of them , is excellently expressed by the Prophet , Psal. 84.11 and by our Sauiour , Math. 6.33 . for agreeable to the words of Dauid , & of Christ our Sauiour , in the first Petitiō we aske for glory , and seeke for the kingdome of God ; in the second , for grace and righteousnesse : in the third , for the good things of this life , which shall not be with-held from them that leade a godly life , but shall be ministred vnto them that vpon earth doe seeke Gods kingdome , and the righteousnesse thereof . Wherefore as of things which concerne our good , the first , both in order and nature , is the kingdome of God ; for the first thing in our desire ought to be the kingdome of God , according to the commandement of our Sauiour , and we are to account all things but dung in respect of it , Phi. 3.9 . Hereunto is required the spirit of Wisedome and Vnderstanding , Isa. 11.2 . that may teach vs to contemne all earthly pleasures , in respect of the heauenly kingdome . Here our Sauiour condemneth that capitall vice that reignes in those men which in the world liue of their owne , and take no further care but to establish for themselues a kingdome vpon earth . But if ( according to his direction ) we fix our desire vpon the kingdome of Heauen , and by despising the world , do labour for the vertue , which consists in the purity of the heart , then shall we haue the blessing that is promised to the pure in heart , Math. 5.8 . that is , they shal be exalted to see God. Now when he saith : None shall see my face and liue , Exod. 33. they that truely make this prayer shall behold his face in the kingdome of glory . These two first petitions haue relation to the Inuocation ; for as God by the word Father doth expresse his loue to vs , and for that he is in heauen , doth giue vs hope for an heauenly estate ; so we in these petitions do first desire that whereby our loue towards him may appeare , while wee preferre the sanctifying of his name before the regard of our owne good : secondly , wee declare our heauenly Hope that may come of being partakers of his heauenly kingdome . Howsoeuer God will not haue any mans name Hallowed , or Glorified but his owne , as hee speakes of himselfe , Isa. 42. My glory wil I not giue to another : yet hee will communicate his Kingdome to vs : and therfore in our owne behalfe we are taught to pray : Thy Kingdome come . In the petition wee are to consider two things : First , the Kingdome it selfe : secondly , the Comming of his kingdome . Touching the first point it may be obiected , how it is that Christ teacheth vs to make this petition : for Gods Kingdome is an euerlasting Kingdome , and his Dominion endureth throughout all ages , Psal. 145.13 . How then is it said to come ? For the answere of this doubt , the Kingdome of God must be distinguished . First , God hath an Vniuersal Kingdome , such a kingdome as euer was , and for euer shall be ; of which it is said : The Lord is King be the people neuer so impotent : he ruleth as King , bee the people neuer so vnquiet , Psal. 99. Secondly , there is a Kingdome of Glory , that whereof our Sauiour speaketh , Mat. 25.34 . Come ye blessed of my Father , inherite the kingdome prepared for you , &c. And the thiefe vpon the Crosse said : Lord remember mee when thou commest into thy Kingdome , Luke 13. and this is the kingdome which in the first place Christ teacheth vs to pray for : we pray for this Kingdome , that it may come : we pray for our owne good , for it is a Kingdome of power , and therefore able to defend vs : and therefore our Sauiour in the conclusion of his prayer , addeth this , For thine is the Kingdome , Math. 6. According to which the Prophet Dauid saith : Thy Saints giue thankes to thee , they shew the glory of thy kingdome , and talke of thy power , Psa. 145.11 . The gouernment of his Kingdome is committed to Christ , of whom it was said by God : I haue set my King vpon my holy Hill of Syon , Psalm . 2. In which regard hee doubteth not to affirme of himselfe , Math , 28. Data est mihi omnis potestas , &c. All power is giuen me in Heauen and in Earth . And notwithstanding God reigneth as king ; yet that is verified , which the Prophet complaineth of , Isa. 26. 13. O Lord God , other Gods besides thee haue ruled ouer vs : for Sathan taketh vpon him to bee king , and hath played the tyrant , and hath preuailed so farre , as that the greatest part of the world are subdued vnto him , in which regard our Sauiour calleth him the prince of the world , Ioh. 14.30 . And by the Apostle hee is termed the God of this world , for that hee blindeth mens eyes , and makes them subiect to the Kingdome of darknesse , 2. Cor. 4. Secondly , there is a Kingdome of sinne , against which the Apostle exhorteth : Let not sinne reigne in your mortall bodies , Rom. 6.12 . which he meaneth when he saith : That sinne hath reigned vnto death . Rom. 5.21 . Thirdly , the Apostle sheweth , that Death hath a Kingdome , when he saith , that by meanes of sinne death raigned from Adam to Moses . Rom. 5.14 . These are enemies to the kingdome of God ; for while the diuell raigneth by meanes of sinne , as he doth so long as he worketh in the children of disobedience Ephe , 2. he taketh away the glory of Gods kingdome , and death takes away the power of it . And in regard of Sathans kingdome , he is said to be a king ouer all the children of pride . Iob. 41.34 . For he makes the whole world rebell against God , so that they are not ashamed to deny him to his face , and that is true not onely of the common sort of the world , but euen of a great many of the Church , of which number are those that sticke not to say , We wil not haue Christ to rule ouer vs. Luk. 19.14 . Againe , there are many stumbling blockes for the hinderance of Gods kingdome Math. 13.41 . that the kingdome of God cannot come ; and therefore wee doe worthily pray as well that the kingdome of Sathan and sin may be ouerthrowne , as for the remouing of those offences . God hauing exalted his Sonne into the highest heauen , saith vnto him . Sit thou at my right hand , till I make thyne enimies thy footestooll . Psal. 110. The last enemy that is to bee destroyed is death , 1. Cor. 15.16 . Wherfore our desire is , that there may be such a kingdome , as wherin the law of God may be exactly kept , and that it would please God in this kingdome to tread downe Sathan vnder our feet . Rom. 16. that not onely death it selfe , but he that hath the power of death being destroyed , Heb. 2.14 . God may be all in all . 1. Cor. 15.28 . When wee behold the state of the world , and see that good men are troden vnder feete , and the vessels of wrath and sinne are exalted and prosper , then wee may know that that is not the true kingdome , and therefore we pray that God will set vp his kingdome in our hearts , and gouerne vs by his Spirit . And therefore this point doth not onely concerne our selues , but also God , for vnlesse his kingdome come , his name cannot be sanctified of vs. As there are temporall kingdomes so there is a spirituall kingdome , called the kingdome of Grace , whereof our Sauiour speaketh , The kingdome of God is within you . Luk. 17.21 . As before we prayed for the Kingdome of Glory , so now for this kingdome of Grace ; for without this we shall neuer be partakers of that other kingdome . The glory of other kingdomes is the reformation of things that were before amisse ; but the glory of the kingdome of Grace is , that , as during the tyranny of Sathan , Sinne raigned vnto death , so now vnder this kingdome , Grace may raigne through righteousnesse by Iesus Christ. Rom. 5.21 . That wee may haue interest in both these kingdomes , wee must hearken to that which Christ proclaimeth , Math. 4.27 . Repent for the kingdome of God draweth neere : as it draweth neere to vs , so wee must draw neere to it , else we shall neuer enter into it , for , except a man bee borne againe , hee cannot enter into the kingdome of God. Ioh. 3.2 . And that we may beginne to draw neere to it , there is an outward regiment to be vsed , which is a token of the grace of God bearing rule in our heartes ; wee must by the kingdome of God within vs , cast out diuels . Math. 8. Wee must intreate God by the power of his Spirit to plant in our hearts that which is good , and to roote out , and remoue out of them that which is bad , Math. 13.48 . Wee must displace Sathan and sinne , that they set not vp their thrones in our hearts , and in steed of it wee must set vp Gods kingdome , ruling in vs by his Spirit , for the kingdome of God stands in righteousnesse , and peace , and ioy in the holy Ghost . Rom , 14.17 . If we finde these vertues in vs , they are sure pledges of the kingdome of Grace , and we may assure our selues , that after this life is ended , we shall be receiued into the kingdome of Glory . And howsoeuer he hath appointed Kings and rulers ouer vs for our outward safety and defence , yet they haue there Scepter from him , and the end of their rule is , to further Gods kingdome , as the Apostle speaketh , That wee may liue vnder them , in all godlinesse & honesty , 1. Tim. 2. Touching the comming of his kingdome , it may be demanded why we pray that it may come to vs , seeing it were meeter that wee should come toward it ? but hereby Christ giueth vs to vnderstand what our corruption is : It is with vs as with the Israelites , that were so addicted to the flesh-pots of Egypt , that they cared not to go into the promised land ; likewise we are so in loue with this present world , as that wee haue no minde of heauen . Besides , there are so many stumbling blockes in our way , as that the kingdome of God must come vnto vs , or else we shall neuer possible come vnto it . Therefore , as we pray that God would lighten our blind eyes , and inflame our hard hearts with a loue of his heauenly kingdome , so also , that he would send his Angels to gather out of his kingdome all things that offend , Math. 13.41 . The things that we pray against are the kingdome of Sathan , darkenesse , and sinne , that they may depart from vs , and that the inward kingdome of Grace may take place in our hearts , but the principall kingdome that wee desire is the kingdome of Glory , whereof our Sauiour said , Behold , I come quickly Reu. 22.7 . This is the kingdome which the Saints desire , saying , Come quickly , Lord Iesus . Reu. 22.20 . and all creatures do waite for this kingdome , looking when they shall be made free from the bondage of their corruption . Rom. 8.20 . For whereas now all things are subiect vnto vanity , then there shall bee a kingdome that shall not perish . It is not for the wicked to desire the cōming of his kingdome ; Wo bee to you that desire the comming of the Lord , it is darkenes , & not light , Amos. 5.18 . The wicked shall say to the Mountaines Fall vpon vs , for the wrath of the Lord no man is able to abide it . Reu. 6.16 . But to the godly , it is a day of comfort , Lift vp your heads , for the day of redemption drawes neere . Luk. 21.33 . Howsoeuer , hee will render vengeance to the vngodly that haue not knowne nor obeyed the Gospell of God. 2. Thess. 1.8 . Yet hee comes to make a garland to crowne the godly , and to set them in his throne , they shall bee receiued into his kingdome of glory , where they shall inioy the things , which neither eye hath seene , nor eare hath heard , nor hath euer entred into the heart of man , which he hath prepared for them that loue him . 1. Cor. 1. Therefore S. Paul saith , I desire to be dissolued , and to be with Christ , Phil. 3. Simeons desire is , Lord now let thou thy seruant depart in peace . Luk. 2.29 . Thus the remembrance of the day of our redemption is a ioyfull remembrance to them , and the chiefe thing that they desire , so that they are willing to depart , in regard of their future hope , rather then to tarry heere : and howbeit that Christ deferres his kingdome and comming , yet wee are to be watchful , for it will come as a snare , Luk. 21. and 1. Thess. 5. and when hee commeth hee will rather be for vs , then against vs. The eleuenth Sermon . Thy will be done . THE summe of all our desires , is set downe by those words of the Prophet , Psalme 84. Where hee saith , The Lord shall giue glory and peace , and no good thing shall hee with-hold from them that liue vprightly , And our Sauiour doth excellently expresse the same , Math. 6. Seeke the kingdome of God , and his righteousnesse , and all other things shall be ministred . The Petitions of Glory , and Gods kingdome , haue already bene handled : Now in this third ( which is the second of those which concerne our selues ) wee are suiters for the grace of God in this life , whereby wee may bee enabled to do his will here , that so we may obtaine the Kingdome of Glory in the world to come : for the Kingdome of God , and of Glory is the hauen that we desire all to arriue at , and Grace and righteousnesse is the gale of wind that driues vs forward thereunto , and our suite to God in this petition is , that by doing of his will here on earth , Grace may raigne in our hearts by righteousnesse . Rom , 5.21 . that so hereafter wee may raigne with him in glory . Hee doth not onely will vs to seeke Gods kingdome . Math. 6. And tels vs that there is one prepared for vs before the foundation of the world , Mat. 25.34 . but also how we may finde it , and attaine to it , Mat. 7. Not euery one that saith , Lord , Lord , shall enter into the Kingdome of God , but he that shall doe the will of my Father which is in heauen . Therefore touching the order of this prayer , as of those things which concerne our good , the first is , that Gods kingdome may come to vs : so the doore whereby we must enter into the same , is the doing of Gods will , and therefore in the second place wee are taught , that the Kingdome of God shall come , not by wishing or desiring , but by doing of Gods will , as Christ saith , the kingdome of God is come neere you . So Christ tels vs , If we draw neere to God , hee will draw neere to vs. Iam. 4. Touching the will of God , it may bee demanded , why wee should demand , and aske this petition ? For as the Psalmist saith , Our God is in heauen , he doth whatsoeuer he will , Psal. 115. Whatsoeuer the Lord will , that did he , in heauen , in the earth , and in all deepe places . Psal. 135.6 . and who hath resisted his will ? Rom. 9.19 . No counsell , or wisedome can preuaile against the Lord. Prou. 21.30 . And if any doe oppose themselues against his will , yet they doe but kicke against the prickes . Act. 9. The answere to this obiection is , that wee pray not so much that Gods will may bee done , but rather , that , what God willeth , may bee our will , for there is one will of God which we may resist , another which we may not resist . For the distinction of Gods will , it is either hidden and secret , or reuealed and open , the one is that which the Prophet cals the counsell or thought of his heart . Psal. 33.11 . The other is that will of his word , wherein hee declareth and openeth to men what his will is . His secret will is , voluntas beneplaciti , the good pleasure of his will ; his reuealed will is , voluntas signi , which is disclosed to vs. Gods secret will is , voluntas quam Deus vult , that will which God willeth ; his reuealed will is , voluntas quam ipse nos velle vult , that will which hee willeth vs to will ; the secret will of his heart is , voluntas adoranda , non scrutanda : He that curiously searcheth the glory of heauenly things , shall not enter into glory , Prou. 25.27 . How vnsearchable are his iudgements ? Rom. 11. and who hath knowne the will of the Lord ? or who was his counsellour ? But the open and reuealed will of God is , voluntas scrutanda , & facienda , both to be searched out , and to be done of vs. Bee not vnwise , but vnderstand what is the will of God , Eph. 5.17 . The knowledge of his will is not enough , but as Christ saith , If yee know these things , blessed are yee if do them , Ioh. 13.17 . Of the secrete will of God that is true which the Apostle saith , Who hath resisted his will ? Rom , 9. and therfore we pray not that that will may be done . Of his reuealed will that is verified which Christ complaineth , Math. 23. Quoties volui congregarevos , & nolustis ? How often would I gather you together , but yee would not ? God oftentimes willeth when we will not , and therefore we haue neede to pray that his reuealed will may be accomplished in vs. Moses thus distinguisheth Gods will , Secreta Deo nostro , quae autē reuelauit , nobis , & filijs nostris . Deut. 29. The things that are secrete belong to God , but the reuealed are for vs , and our children . The secrete will of the Father is , that of all that hee hath giuen mee , I should loose nothing , Ioh. 6.39 . The reuealed will of him that sent 〈◊〉 is , That euery one that seeth the Sonne , and beleeueth in him should not perish , but haue euerlasting life . Gods iudgements , which are the fountaine of Reprobation , are abyssus magna , Psal. 36.6 . and his mercy extended to all , that by faith apprehend the same , is abyssus & profunditas , a great depth . Rom. 11.37 . Therefore we are not curiously to enquire and search out of Gods secret touching Reprobation or Election , but to adore it . His reuealed will doth especially concerne vs , which is expressed in his commandements ; whereby he declareth whatsoeuer hee desireth at our hands , and therefore our study must bee to frame our liues and actions according to that will. ●nto both these wils , wee must giue a fiat ; but seuerally . The first will is passiue , and foras much as the secrete will of God shall be done whether wee will or no , wee craue that with patience we may submit o●r selues to whatsoeuer he in his secrete will hath appointed to bring vpon vs. The other will is actiue , and therein we desire , that wee may willingly practise that which hee willeth in his word . There is , voluntas de nobis , and voluntas in nobis ; for the first , wee desire that we may approue of it , though it be done without vs : in the second , wee desire not onely an approbation , but a co-operation . Touching his secret will , when wee say fiat voluntas tua , we pray that Nihil Dei displiceat nobis , that nothing which God commands displease vs , and in respect of his will declared , our desire is , that nihil nostrum displiceat Deo , that nothing we do , do displease God. Touching his secrete will , so long as it is not plaine ( within his owne counsell he will compasse ) wee may dissent from it , for a man may bona volunt ate velle , quod Deus non vult ; hee may with a goodwill , will that which God wills not , so Samuels will was good , when hee wept for Saul whom God would not haue him to bewaile . 1. Sam. 26. Secondly , we may bona voluntate nolle quod Deus vult , with a goodwill not will that which God willeth : as a child may be vnwilling of the death of his father , whom notwithstanding Gods will is , shall not recouer . Thirdly , men may mala voluntate velle , quod Deus non vult , with an ill will he may will that which God willeth not , The Patriarches in a corrupt will would go into Egypt , whom God would not to go thither . And fourthly , they may in a corrupt will bee vnwilling to that which God willeth : So it was Gods will that Saul should bee King , when as the people were vnwilling to it , and this is the state of the will of the creature , so long as it is not acquainted with the will of his Creator . But when once it pleaseth God to reueale his wil , then wee must say with the people , fiat consilium Domini , L●t the counsell of the Lord come to passe , Isa. 46.10 . We must not wrestle nor struggle against it ; but patiently submit our wils to his , not onely when Gods will is voluntas dulcis , when his will is to do vs good , as Bethuel spake concerning the marriage of his daughter , Gen. 24.50 . but when it is Amara & au●rsa voluntas , wee must submit our wils to his , when it pleaseth him to crosse vs , either outwardly , by taking away those that are beneficiall to vs : in which case it was said by some , that beewailed the departure of Saint Paul , The will of the Lord be done , Act. 21.14 . or in our selues , in which case wee may say with Christ. Luk. 23. I would haue this cup pas●e from mee● yet ● Father , if thy will be otherwaies , not my will but thy will be done . This lesson had Dauid learned ; for albeit hee had complained of the great affliction that hee had suffered ; yet he saith , Tacui tamen Domine . Psal , 39. And as hee was content to beare this , so hee gaue God thankes for them , acknowledging , That it was good for him that hee had bene in trouble . Psal. 119. We must learne Iobs fruits , Iob. 1. as well as Bethuels , and these being ioyned we shall perfectly conforme our wils to Gods secrete will. Concerning the will of God declared , or the will of his word , the Lord by his Prophet saith of his Church , My will is in it , but Dauid speakes more plainely of this reuealed will , Thou hast charged that we should keepe thy commandements dilligently . Psal. 119. The Apostle speakes more particularly , haec est voluntas Dei , sanctificatio vestra . 1. Thess. 4. and this is the will of God , that by well-doing , yee should stoppe the mouthes of ignorant and foolish men . 1. Pet. 1.15 . This is the reuealed will of God , and we must not onely take notice of it , but labour to practise that which in our vnderstanding wee know is meete to be done . As the Apostle saith , ostende mihi fidem ex operibus tuis . Iam. 2. Shew mee thy faith , by thy workes . So wee must shew our desire that wee haue vnto Gods kingdome , by obedience of his will ; for not they that sing , or say , or wish , that Gods will be accomplished , but qui fecerit , He which doth the will of God , shall enter into the kingdome of God. Math. 7. To the doing of Gods will , two things are required : first , that wee lay aside our owne will : For as they that will sanctify Gods name , must say with Dauid , not to vs , but to thy name giue the praise Psal. 115. So that Gods will may bee done , we must say with Christ , not my wil but thy will be done , wee must abridge our selues of our owne will , that Gods will may take place . The better sort that are regenerate , do assent to the law of God , that it is good , and haue a delight to it . Rom. 7.22 . but yet they see another law in their members , . which leadeth them vnto the law of sinne and death . Euery man finds that to be true in himselfe , that the flesh lusteth against the Spirit , and the Spirit against the flesh . Gal. 5. The will of the flesh wils one thing , and the will of God another , therefore that Gods will may take place , we must renounce our owne will , and as Christ saith , willingly deny our selues , Math. 16.24 . Wee must oppose Gods will to the will of the flesh , and the will of man. Ioh. 1.13 . Wee must pray vnto God , Conuerte meum nolle , in tuum velle , conuerte my froward and vnwilling will into thy will , and because thy will is the true will , Insece oleum voluntatis tuae , oleastro volūtatis meae , ingraft the true Oliue of thy will , into the wilde Oliue of my will. If our wil be contrary vnto Gods will , and will not bee subiect vnto it , then we must scatter it , and pull it vp by the rootes , Psal. 32.9 . In chamo , & fraeno constringe maxillas meas , ( saies an ancient father ) and vpon the words of Christ , Compell them to enter , that my house may bee full . Luk. 24. saith hee , Compelle me Domine intrare , si vocare nō est satis . Secondly , that Gods will may be done in vs , we must be possessed with a base conceit of our owne will , and haue an high , and reuerent opinion of Gods will : we must be perswaded that our owne will is blind , and childish , and peruerse , and therfore Salomon saith , Ne initaris , &c. Do not leane to thy owne wisedome . Prou. 3.1 . Euery man is a beast by his owne knowledge , and to expresse the fault of mans will , Iob saith , that man is tanquam pullus asini : like an wilde asses colt . Iob. 11.12 . which of all other beasts is most foolish . But be he neuer so wise naturally , yet he is but a foole in heauenly things , as St. Paul witnesseth . 1. Cor. 2.14 . Men speak euill of things which they know not , yea euen in those things which they know naturally they are but beasts . Iud. 10. All our reason and vnderstanding hath not in it selfe sufficient direction for our will : & therfore Christ saith of Saint Peter , that flesh and bloud did not reueale to him that knowledge , that is attained by Gods spirit , Math. 16. and in spirituall things , S. Paul he counselled not with flesh and bloud . Gal. 1.16 . Lastly , our will is wholly enclined to that which is euill . Ier. 4. wherefore one saith truely , tolle voluntatem tuam , & ego extinguam infernum : take away thine owne will , and I will quensh hell fire . They that are giuen ouer to Sathan as the Incestious Corinthians . 1. Cor. 5. may be restored , but those whom God giueth ouer to their owne will , Rom. 1.24 . their case is desperate , and therefore we haue the more cause to think the more humbly of our owne will , and willingly submit our selues to the holy will of God. Touching both , S. Paul saith , The law is holy , and the commandement is holy , and iust , and good , and the Law is spirituall , but I am carnal sold vnder sinne . Rom. 7.14 . But we must thinke honourably of Gods will : and this wee cannot but doe , if wee consider , that his will is so perfect , as it needeth no rule to be guided : but our will being crooked , and peruerse , must of necessity bee directed by the rule of his holy will , or else wee shall swerue out of the way . Our will is blind and foolish : but his will is full of counsell and wisedome ; our will is crooked , and peruerse , and frowar● , but his wil is full of all goodnesse ; which we are to vnderstand hereby , that he sheweth himselfe a father to vs : if a child be left to his owne will , it is as much as his life is worth , therefore with-hold not correction , but strike him with the rod , and hee shall not dye , Prou. 22.13 . and our will being childish , wee must bee abridged of it , or else , wee shall fall into danger : therefore we do pray , that we may not onely submit our will to Gods , but that we may vtterly deny our owne wil , being foolish : that Gods most holy will may take place in vs : but we doe not onely pray , that wee may haue a will , and desire to doe Gods will , but also ability , and power ; for of our selues wee haue no strength to doe it ; that appeareth by the petition it selfe , Nam qui● stultius , quam petere id quod penes nos est ? What is more foolish then to aske those things that are in our owne power ? and the Apostle saith , Wee are not sufficient of our selues to thinke a good thought , 2. Cor. 3. Such is our corruption , That though God wil , yet we will not Math. 23. Wee cannot speake vnto God ; for no man can say that Iesus is the Lord , but by the holy Ghost , 1. Cor. 12. We do not finde either will , or ability , but it is God that giueth both . Phil. 2. and though the Spirit be willing , yet the flesh is but weake . Math. 26.41 . Therefore wee are petitioners for the grace of God , and for power from him , without which we cannot doe Gods will , so that our desire is , to obtaine something from God , whereby his will may be acccomplished in vs , for it is not said , faciamus , or fac tu voluntatem tuam , let vs do , or doe thou thy will ; but , fiat voluntas tua ; thy will be done . Wherein we are to consider , a quo , & per quem fiat , from whom , & by whom it is to be done , we pray not that we of our selues may do the will of God ; for no man can rise vp to heauen , vnlesse hee first receiue a grace from heauen ; Hee that is of the earth , speaketh of the earth , Ioh. 3. Therefore our suite is not onely for good thoughts , & heauenly desires , but also for ability of grace ; but this grace is either passiue or actiue . The passiue grace is that , which proceeds from God towards vs ; which standeth in offering grace , as God is said to do . 1 , Pet. 1.13 . or when hee causeth his grace to appeare to al men . Tit. 1.2.11 . and that is not enough , vnlesse we be made capable of it ; as it is in vaine , that light doth shine , vnlesse wee haue eyes to see it ; and therefore as hee offers grace , so hee must giue vs grace , and enable vs , to draw grace from him , Prou. 12.2 . That he would powre grace into vs , Zach. 12. That he would sow in our hearts good thoughts , change our affecti●ns , and make them conformable to his will ; and so though the thoughts of his heart seeme hard to flesh and bloud , may for all that please vs. And last , our desire is , vt induamur virtute ex alto . Luk. 24. & he doth offer his grace , & doth powre it into vs. Then we must haue that actiue grace , by which the will of God may bee done in vs , of which the Prophet saith , omnia opera nostra , operatus es in nobis . Thou Lord hast wrought all our works in vs. Isa. 26. God must not onely , sanare cogitationem , & mut are affectum , heale the thought , and change our affection , but perducere ad actum , that is , he must bring to passe , that as he giues vs ability to do his wil , so his will may be done by vs ; wee must say with the Prophet . Psal. 27. Thou art my helpe forsake mee not , o God of my saluation . As he preuents vs with his grace , by giuing vs both a will , and a power , so hee must still follow vs with his grace , that wee may goe forward in doing of his will , for our cas● is compared to the state of the Israelites , which in their fight with Amalecke , did preuaile , as long as Moses held vp his hand ; but when he let it downe , they were put to the worse . Exod. 17. we may see it in the case of Saint Peter , who was able to walke vpon the water , while Christ held him vp , but when hee was left to himselfe , hee suncke , Math 1.4 . therefore wee must haue not onely a preuenting , but also an accomplishing grace , that may still follow vs in our workes : ne cessent in effectum , that they faile not in the vpshot , whereo● the Euangelist makes mention , that from him who is ful of grace , We must receiue grace for grace . Ioh. 1.14 . It was not the grace of God onely , that wrought in Saint Paul , stirring him vp to holinesse : but also gratia Dei , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The grace of God with mee . 1. Cor. 15. And when the Angels say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toward mee good will. Luk. 2. they do not onely wish , that God will shew good wil towards men , but that he would accomplish it in them , by infusing grace into their hearts . Our desire therefore is , that the will of God may be done and fulfilled in vs , but yet by his grace , & the assistance both of his preuenting and following grace , And as for sanctifying of Gods name , our desire was that it may be sancti●ied of vs ; but if not , yet that it may bee by others : so here , though the will of God be not done in vs , yet , vt fiat quouis modo , that it bee done howsoeuer , that it may bee done in others : but especially in our owne behalfe , that when wee are either vnwilling or vnable , to doe his reuealed will ; it may please him to giue vs the knowledge of it , and to put into vs the obedience of it , that being assured in our consciences , that we haue done the will of God , we may haue that peace , and ioy of the holy Ghost . wherein the kingdome of grace standeth . which may bee to vs a pledge of the Kingdome of glory , whereunto we shall be exalted , after this life , if we be careful both to submit our wils to Gods secret will , & to frame our wils & the actions of our life to that declared and open wil of God which for our direction he hath reuealed in his word The twelfth Sermon . In Earth as it is in Heauen . WHich words are an appendix to the three first petitions ; for though it be addded to the third , which concerneth the doing of his will , yet the ancient fathers referre it also to the two former ; So that wee are to pray no lesse , that Gods name may bee sanctified in earth as it is in heauen : and that his Kingdome may be consumate in earth , as it is in heauen , then that his will be accomplished on earth , as it is in heauen . Wherefore wee may obserue by this complement of the three first Petitions , that God respects not onely the doing of that which he requireth , but chiefly the manner of it ; for it sufficeth not simply to doe Gods will , as others doe on earth , but wee must doe it as it is done in heauen ; for aduerbes please God better then verbes , and hee respecteth more in the doing of his will , the manner of the doing of it , then our doing it selfe . The Greekes distinguish the will of God by both the words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when wee doe Gods will without any regard how , so it be done , that is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Gods will is done with a sicut , and in such sort as he requireth , that is his good pleasure , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Gods will was done of the people , when they sacrificed any beast whatsoeuer , but if the chose out the fittest , then the sacrifice was the more acceptable ; so in this prayer we do not onely desire to doe Gods will vtcunque , without regard how , whether with willingnesse & cheerefulnesse , or against our wils● but we desire to doe it in the best manner , as it is done in heauen ; wherein wee offer that sacrifice or seruice to God , which is as the fat of Rams , for the sanctifying of his name . The Apostle saith , that at the name of IESVS euery knee shall bow , both of things in heauen , in earth , and things vnder the earth . Phil. 2.10 . But our desire is so to reuerence the name of IESVS , as the things in heauen reuerence it . Of Gods Kingdome it is said , that Christ is ruler both in the midst of his enemies , & also that in the day of his power the people shall as friends offer free-will offerings with an holy worship , Psal. 110.2 . But we pray that Gods Kingdome may come among vs , not as among his enemies , but that we may willingly submit our selues , to his wil and gouernment . Lastly , for the doing of his will the Prophet said : Whatsoeuer the Lord pleased that did he , in heauen , in earth , and in the sea . Psal. 135.6 . We desire that his will may be performed in vs , not as in the deepe places , but as in heauen , for this prayer containes two Sicuts ; the one pertaines to God , teaching vs how to loue him ; the other concerns our neighbour , where we pray so to bee forgiuen as wee forgiue our debters : so that as heretofore we haue noted , lege operandi lex statuitur supplicandi , though there were no law to require the loue of God and our neighbour , yet this forme of prayer doth teach vs how to loue God , and what perfect loue we owe to our neighbour . In the thing it selfe , wee are to obserue three points : first , a qualification : secondly , an Eleuation of the soule : thirdly , an appplication . In the qualification we are to enquire what is meant by heauen and earth , either tanquam continentia , or else we may vnderstand them as things contained therein ; then how Gods will is done therein . Howsoeuer our tongue or dialect speakes of heauen singularly ; yet both Greek and Latine , imply a plurality of heauens , for there are three heauens : first , the aire where the birds flye , whence they are called volucres coeli . Math. 6. secondly , the heauen of heauens , where the Sun , Moone , and Stars are set to giue light : thirdly , that which the Apostle cals the third heauen , whereunto hee was taken vp , which is the place of blessednesse , where Gods Maiesty is especially resident . 2. Cor. 12. In all these heauens which containe other bodies , in them wee wee shall finde that Gods will is done . Of ●he lower heauen the Prophet saith , that it is obedient to Gods will , and fulfils his word by sending downe snow and fire , and wind . Psal. 148. In the second heauen which Salomō cals the heauen of heauēs . 1. Reg. 8.27 . Gods will is done , for there at Gods commandement the Sun and Moone stood still , contrary to their vsuall course , till the people of God auenged themselues of their enemies . Iosh. 10.13 . Thirdly , the earth it selfe , and things contained it , do yeeld obedience to heauen ; for if the heauen bee fauourable in sending downe raine , and fruitfull seasons , Acts. 4.17 . Psal. 65. the earth answerably will bring forth her encrease for the good of man ; but if the heauen bee brasse , the earth also will be Iron , Deut. 28. Lastly , as the powers of the heauens are such , as , that they can draw vp clowds from the earth , Psa. 1.35 . which do distill raine vpon the earth , to water the Furrowes thereof ; so we desire , that the spirituall heauen may transforme vs into an heauenly nature , not se●ting our minds on earthly things , but on things aboue . For the things contained in heauen , as they are heauenly ; so wee desire , that wee liuing on earth , may haue our conuersation in heauen : that earthly man , to whō God said , Terra es , Gen. 3. may by this meanes be made heauenly . In the third heauen is contained , in respect of his humanity , first Christ himselfe , who is both in heauen and in earth : for as he is called the head , Ephes. 3.23 . of his Church , hee is in heauen : but in respect of his body , which is called Christ , 1. Cor. 12. hee is on earth . Therefore wee pray , that Christ on earth , that is , the Church , may do Gods will , euen as Christ the head , who is in heauen , hath done it : that as Christ our head came not to doe his owne will , but the will of him that sent him , Ioh. 6. 38. so the whole body of Christ may labour to fulfill the same . Secondly , in heauen thus are Angels , which fulfill his commandement , and hearken to the voyce of his word , Psal. 10. So our prayer is , that men , to whom God hath made the promise , that they shall bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Luke . 20. may labour to bee like the Angels , in doing Gods will , as they hope to be like them in nature . Thirdly , in heauen there is the Congregation of the first borne , Heb. 12.23 . that is , the Saints departed . wherefore our prayer is , that as they haue , and still doe carefully fulfill Gods will , so the Saints on earth , and Church militant , may do the same . Againe , whereas S. Cyprian out of the 16. Psalm . 2. and 19.1 . saith , that heauen is here vpon earth ; for when the Psalmist saith : The Heauens declare the glory of God , the Apostle applyeth that to himselfe , and to the rest of the Apostles , Rom. 10. of whose preaching hee saith : No doubt their sound went out into all lands , and their words into the ends of the world : So that the Apostles were heauens liuing on earth : So our prayer is , that as they liuing on earth , liued an heauenly life , and began heauen here , so our carnall heart may bee applyed to the meditation of heauen , that wee may bee Saints on earth , Psal. 16. The wise man saith of the body : That it being dust , at the houre of death , turnes it selfe to dust , from whence it came , and that the Spirit returnes to God that gaue it , Eccles. 12.17 . Thus must the Spirit return to God in our life time , and wee must , while wee bee on earth , and beare the image of the earthly Man , seeke still to be in heauen : & heere labour more and more to beare the Image of the heauenly , 1. Cor. 15 49. As the heauenly part of man , that is his Spirit , is willing , and doth not onely consent that Gods law is good , but delight in it , Rom. 7. so we bee carefull to bring our ●lesh in subiection , that our old man , an outward man may conforme himselfe to the inward and new man , 2. Cor. 4. Eph. 4. Secondly , touching the question ; how Gods will is done in heauen ? the answere is , that where his will is both dulcis , and amara voluntas , a sweet and a bitter will , it is there obeyed and performed in both kinds : for the heauens doe not onely at Gods commandement keepe a continuall motion , which is agreeeble to nature , but against nature , Sunne and Moone stand still at his will , Ios. 10. whose obedience tels vs , that our duty is to doe his will , not onely in things agreeable with our nature , but when his will is contrary to our liking . This obedience was performed in Christ : Not my will , but thine be done , Luk. 22. and in the Angels , which at Gods commandement are ready not onely to ascend , but also to descend , Gen. 28. to shew , that they are content , not onely to appeare in heauenly glory , which is their nature , but also to bee abased , according to the Apostles rule , I can abound , and I can want , Phil. 4. The heauenly bodies do seruice to all Nations , and the Angels are ministring Spirits , Heb. As naturally they haue a desire to ascend to beare rule , so at Gods commandement they are content to descend , to doe seruice here below , they doe altogether fulfill Gods will , Psalm . 104. whereas the nature of man doth hardly grant to obey Gods will , in that which seemeth strange to flesh & bloud , as Agrippa affirmeth of himselfe , Thou somewhat perswadest me , Act. 26.25 . The Saints in heauen confesse to God : thou hast created al things , and for thy wils sake , they are , and were created . Reu. 4.11 . And therefore refuse not to subiect their will to the will of God , bee it pleasant to them or not : but as our Sauiour speaketh : yee seeke mee , not because yee saw the miracles , but for that yee eate of the loaues and were filled , Ioh , 6.26 . So if we doe that which God requireth , it is rather for our owne sake , with regard to our owne priuate profite , then to do Gods will. The heauenly Angels do Gods will with willingnesse , and readinesse of minde , which is the fat of their sacrifice : and therefore they are said to haue euery one sixe wings , Isa. 6. From whose example we must learne to do all things commanded of God , without murmuring or disputing , Phil. 2.14 . and that because it is Gods wil we should do it . In earth when God willeth any thing it is not pleasant to our wils , we make excuse Luke . 14. or wee post it off to others , as Peter said to Iohn , Ioh. 21. Carne autem hic ? wee are ready to communicate with flesh and bloud , Gal. 3.16 . and to say with the Disciples : Durus est hic Sermo , this is a hard speech , Iohn . 6. If wee cannot shift it off from our selues , yet as the Diuell reasoned ; Cur venisti ante tempus ? Matth. 18.29 . and as the people say : It is not time yet to build the house of the Lord , Aggai . 1.5 . So wee are ready to deferre and prolong the doing of Gods will , as much as may bee , when wee do it , as the vncleane Spirit would not come out of the childe , but with much crying , and renting of him , Mark. 9.26 . so we cannot do Gods will , but with great murmuring , and grudging ; and when men do Gods will in this sort , they doe it not as it is done in Heauen by the Angels and Saints , that willingly obey it : but as the Diuels in hell , which against their wils are faine to do it . Therefore our rule in this behalfe is , that wee do Gods will , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. Cor. 9. but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Col. 3. not grudgingly , but cheerefully from the heart , accounting it our meat to do the will of our heauenly Father . Ioh. 4. Secondly , for the Eleuation , it is true , that the qualification is signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and our praier is , that we may do Gods will as it is done in heauen , but not as much , with like readines of mind , but not in like measure : ( for that is impossible for earthly men ) : we desire to fulfill Gods will in the manner , but not in the same degree of obedience , which may be expressed by the words Image and likenesse , Gen. 1. Our obedience may be the likenesse of the Angels , but not the Image . The Character or stampe of the Angels obedience , is that which is equall in proportion ; but such obedience is not to bee found ; there may be a beame of it , answerable in likenesse and quality , not in quantity ; so in likenesse we are , Conformes imagini Christi , Rom. 8. and beare the image of the heauenly Man , 1. Cor. 15. as endeauouring thereunto , but yet wee cannot attaine to it . But all-be-it is hard for flesh & bloud , which our Sauiour requireth : Be yee perfect , as your heauenly Father is perfect , Mat. 5 , yet there is an vse of such precepts : first , vt feramur ad perfectionem , that wee may be led on to perfection , Heb. 6.1 . Secondly , we must haue an Heroyicall and free Spirit , Psalm . 51. which may stir vs vp to wish that wee could do more then wee can , which consists of Aspiration and Suspiration . Wee must aspire to the greatest perfection , with Dauid : Concupiuit anima mea : My soule hath lusted to keepe thy righteous iudgements for euer , Psal. 119.20 . And O that my waies were so directed , Psal. 119.5 . This is an Angelicall perfection , which wee cannot attaine vnto in this life : therefore we must , suspirare , when we consider , that the law saith , Thou shalt not lust , and yet finde that wee do lust , wee are to sigh , and say with the Apostle : Who shall deliuer vs foom this body of death ? Rom. 7. If we finde that we cannot loue our God with all our heart , and soule , as wee ought , then to say with the Prophet : Vae mihi , quia prolongatus est incolatus mens interra : Woe is me that my dwelling is prolonged in the Tents of Kedar , Psal. 120.5 . Wee must desire to doe more then we can , and grieue that wee cannot do so much as wee ought ; that as wee doe what we can , so what we cannot doe , wee should supply it , Voto , desiderio , animo , with our hearty wish , desire , and minde . Thirdly , the supplication is of two sorts , Reall , and personall . Touching the first , as the grace of God is , Multiformis gratia , 1. Pet. 4. So the will of God beeing one , is of many sorts ; and containeth diuers particulars : therefore as wee generally pray , that the will of God may bee done , so when by the word of God we vnderstand , what is the will of GOD in particular , wee are to desire , no lesse , that it may bee performed : This is the will of GOD , euen your sanctification . 1. Thessa. 4. Therefore our desire must bee , that this will of his may bee done and fulfilled in vs. This is a speciall remedy against the temptations of the flesh , which oppose themselues against Gods will. There is another will of God for patience , for hee would haue vs suffer for Christs sake , without murmuring , that so wee may stop the mouthes of ignorant men . 1. Pet. 2.6 . Therefore we are to pray , that this will of God also may bee done in vs. As Ioseph was carefull to doe Gods will , touching sanctification , and Iob to obey Gods will in suffering patiently ; both which are now Saints in heauen ; so must wee after their examples bee both holy , and carefull , and patient . It may be we are willing to obey Gods will in particular , but wee will say , Nondum venit hora : it is not yet time , Therefore we must learne to practise the Prophets resolution , I made hast , and prolonged not the time , to keepe thy Law. Psal. 119. When God reuealeth his will to vs , we must presently put it in practise , and as Saul did Act. 9. and not counsell with flesh and bloud , and this is the reall application . The persons to whom the doing of Gods will is to bee applyed , are not onely the whole earth ( which is also to be wished as the Prophet sheweth ) Set vp thy selfe ô God aboue the heauen , and thy glory aboue all the earth . Psal. 57. But the earth or land wherein wee dwell ( as the Prophet speaks ) that glory may dwell , in terra nostra , in our land , Psal. 85. So we pray that Gods will may be done in al lands but especially in our land , and country , that so he may bestow his blessings vpon it , but yet wee are euery one of vs particularly to apply to our selues , for to man it was said by God , terra es . Gen. 3. To man it was said , Earth , earth , earth , heare the word of the Lord , Ier. 22. So wee desire that Gods will may especially bee done , and fulfilled , in that part of the earth , whereof God hath made vs , that is , that in these our earthly vessels , which we carry about with vs , we may be carefull to do that , which God requireth at our hands . The thirteenth Sermon . Giue vs this day our daily bread . OVT of the words of our Sauiour , in the sixt of Math. ver . 33. we haue else where set downe the order of these three Petitions , which concerne our selues , for the first is the Petition of Glory and of Gods Kingdome , which our Sauiour willeth vs to seeke in the first place . The second is the Petition of Grace , and o● Gods righteousnesse , wherein wee pray that Gods will may be done . The third Petition tendeth to this end , that as the Prophet speakes , God would not with-hold any temporall blessing , needfull for this life ; but that hee would giue vs all things , that are necessary for vs. The things pertaining to glory , for which wee pray in the first place , are eternall ; those that concerne grace , are Spirituall , and the blessings of this life , which we desire may not be with-held from vs , are naturall and temporall . This is Natures prayer , for not onely wee , but all creatures aboue and beneath , make the same suite of God , by the voice of nature ; the rauens of the aire call vpon God , that he would feed them . Psal. 147. The Lyons beneath roaring for their prey do seeke their meate at God , Psal. 104.21 . and therefore no maruaile that we , in as much as wee are creatures , doe seeke to God , who is the God of nature , to supply the defects of nature that we find in our selues , as other creatures ; and yet there is a difference betwixt vs & them , for they call vpon God , onely for corporall food , that their bellies may be filled ; but the prayer that wee make for outward things , is not without respect to things spirituall , and this Petition followeth vpon the other , by good consequent and order ; for ( as the Heathen man saith ) Haud facile emergunt , quorum virtutibus obstat , res angusta Domi ; So wee shall bee vnfit to seeke Gods Kingdome , and to doe his will , vnlesse we haue the helps of this life . Therefore wee desire that God will giue vs the things of this life , those things without which wee cannot serue him : that as we desire the glory of his Kingdome , and the grace of his Spirit , whereby we may be enabled to do his will , so he will minister to vs all things for the supply of our outward wants , in this life ; the want wherof hath beene so great a disturbance to the Saints of God in all times , that they could not goe forward in godlinesse as they would . Abraham by reason of the great famine , that was in Canaan , was faine to go downe into Egypt , Gen. 12.7 . The same occasion moued Isaac , to go down to Abimelech at Gerar. Gen. 26. and Iacob to releeue his family in the great dearth at this time , was faine to send his sonnes , the Patriarches , into Egypt , to buy corne . Gen. 42. The children of Israel , when they wanted bread or water , murmured against God & his seruants . Exod. 16. Numb . 20. the Disciples of our Sauiour , were so troubled in mind , because they had forgotten to take bread with them ; that they vnderstood not their Maister , when he gaue them warning to beware of the leauen of the Scribes and Pharisies , Math. 8. So the want of outward things , doth distract our mindes , and makes vs vnfit for Gods seruice . Therefore that we may in quietnesse of minde , iutend those things that go before in this prayer : our Sauiour hath indited vs a forme of prayer to sue to God , as well for things temporall , as spirituall , and eternall : for it is lawfull for vs to pray for them , so that wee do it in order . The first Petition that the naturall man makes , is for his dayly bread , but our care must bee first for the kingdome of God , next for the fulfilling of Gods will and doing that righteousnesse which God require that our hands , and after , wee may in the third place pray for such things as wee stand in need of during our life . This blessing the fathers obserue out of the blessings which Isaac pronounced vpon his sons ; Iacobs blessing was first the dew of heauen , and then the fat of the earth , shewing that the godly do preferre heauenly comforts before earthly . Esaus blessing was , first the fatnesse of the earth , and next the dew of heauen , to teach vs , that profane persons do make more reckoning of earthly commodities , then of heauenly comforts . Gen. 27.28 . & 39. Therefore in regard of the Spirituall account wee are to make of Gods kingdome , and the doing of his will ; we are to wish them in the first place , and then Dauids Vnam petij a Domino : One thing I haue required of the Lord , Psal. 27. And that which Christ saith to Martha ; Vnum est necessarium : one thing is needfull , Luk. 10. would bring vs to Salomons two things . Prou. 30. Giue mee not pouerty , nor riches ; but feede me with food conuenient for mee ; least beeing full , I deny thee , and say , who is the Lord ? or being poore , I steale , and take the name of my God in vaine . And that is it which wee are bold to do , by Christs owne warrant ; for he hath taught vs first to pray for his Kingdome , then for the working of righteousnesse , or for the doing of Gods will , and lastly for dayly bread . If wee do first pray for the two former , then wee may be bold in the third place to sue to God for the latter , for he hath promised , to with-hold no good thing from them that leade a godly life ; if the doing of Gods will be our meate , then , Requiem dedit timentibus se , Hee hath giuen rest to them that feare him , Psal. 111. In the Petition , wee are to obserue , from sixe words , sixe seuerall points : first , the thing that we desire , that is , bread : secondly , the attribute , our bread : thirdly , dayly bread : fourthly , we desire that this bread may be giuen vs : fiftly , not to me but nobis , to vs : sixtly , hodie , and as long as we say hodie , to day ● Heb. 3. To beginne with giuinge : hitherto the tenor of this prayer ranne in the third person , now we are to pray in the second , saying : da tu , wherupon the Church hath grounded a double dialect of prayer , which comes all to one effect ; for that which the Church prayeth for . Psal. 67. God be mercifull to vs , and blesse vs , is no lesse a prayer , then if we should say , in the second person , Miserere nostri , O Lord be mercifull to vs , and blesse vs. & that which is added , & lift vp his countenance , is all one , as if the Church , speaking to God , should say , Lift vp the light of thy counttenance . This change , or alteration of person , proceedeth from the confidence , which the Saints are to gather to themselues , in prayer : for hauing prayed for the sanctifying of Gods name , for the accomplishment of his Kingdome , and for grace and ability to do his will , Christ assureth vs , that wee may be bold to speake to God for our owne wants . Out of the word of Giuing , we are to note three things : first our owne want ; for if wee had it of our selues , wee would not craue it of God , this confession of our want , and indigence , is a great glory to God , that all the inhabitants of the earth vsque ad Regem Dauidem , to professe to say , Giue vs , Psal. 40. I am poore and needy , but the Lord careth for mee ; they doe professe themselues to be his beggars , not only by the voice of nature , which they vtter for outward things , as other vnreasonable creatures do , but by those prayers , which they make for the supply of grace , whereby they may bee enabled to do Gods will , so that not onely regnum tuum is Gods gift , but also panem nostrum , wee acknowledge to be his gift : It is from God from whom we receiue all things , as well the good giuings as the perfect gifts , Iam. 1.17 . hee is the Author , not onely of blessings spirituall , but of benefites temporall ; he giues vs not onely grace to obey his will , but as the Prophet speaks dat escam . Psal● 104. The idolatrous people say of their idols , I will go after my louers , that giue me my bread , & my water , my oile , and my wine , But God saith after , It is I that gaue her corne , and it is my wine , and my flax , and my oile . Hos. 2.8 . Ipse dat semen sementi , & panem manducanti . 2. Cor. 9.10 . Wee are destitute of the meanest blessings that are ; it is God only from whom we receiue all things , therefore to him wee pray , acknowledging our owne want , da nobis panem . Secondly , wee must consider the word Da as it is set in opposition to Veniat , or habeam panem , It must not content vs that wee haue bread , but labour that wee may haue it of Gods gift , Esau said of things temporall which he inioyed , I haue enough , Gen. 33. not acknowledging from whom : Balaam cared not how hee came by promotion , so he had it , and therefore he is said , to haue loued the wages of vnrighteousnesse , 2. Pet. 2.15 . but we must labour , not so much to haue good things , as to haue them from God : and Pilate is to acknowledge , that the power which hee hath , was giuen him from aboue , Ioh. 19. and not to vant of any vsurped power . It is said of God , tu aperis manum tuam . Psal. 104. Thou openest the dores of heauen . Psal. 78. So wee are not so much to labour for temporall things by our owne indeauour , as that we may haue thē from God. Thirdly , Da , opposed to rendring teacheth vs , that it is not of our owne endeauor but it is of Gods free bounty and liberality , that we haue bread and other things : which while we seeke for of Gods gift ; wee confesse that to bee true which Salomon saith , Non est panis sapientis , Bee a man neuer so wise , yet he hath not alwaies to supply his need . Eccl. 9.11 . As he that is hiest gets not alwaies the gole , nor the strongest man the victory : so saith our Sauiour , Which of you by taking thought can adde one cubit to his stature ? Math. 6. All our endeauours for the things of this life , are vnprofitable , without Gods blessing ; it is in vaine to rise vp earely , and to go to bed late . Psal. 127 , And when hee blesseth our labour , thē he is said to giue vs bread ; and therefore wee are to confesse with Dauid , that Whatsoeuer wee haue receiued , we haue receiued it at his hands . 1. Chron. 29 , 14. Now the means of Gods giuing , is of foure sorts : First , God giueth bread when hee blesseth the earth with plenty ; when he giues force to the heauen : when the heauen heareth the earth , the earth heareth the Corne , the Wine , and the Oyle , and they heare man , Hos. 2.21 . Secondly , hee giues , when hee sets vs in some honest trade of life , and vouchsafeth his blessing to our endeauours therein , that wee may get our liuing , and eate the labour of our hands , Psalm . 128. without which the first giuing will doe vs no good . Thirdly , he giues vs bread , not only in his blessing the earth with increase , and by blessing our honest paines in our vocation ; but when hee giues vs , Baculum panis , the staffe of bread ; for at his pleasure he vseth to breake the staffe of bread , Leuit. 26. and to make it of no power to nourish vs : then are they but beggerly elements , When we eate and haue not enough , Agg. 1. Therefore our prayer is , that he would cause the earth to yeeld vs bread , so that to the bread hee would infuse a force , to strengthe● mans heart , for which end it is ordained , Psal. 104. Fourthly , because Moses saies , Man liues not on bread onely , but by the word of God : therefore we pray that as our bread , by his blessing , is made to vs , panis salubris , so it may be panis sanctus , Deut. 8. that hee will giue vs grace to vse his creatures , to the end that we may the better serue him ; otherwise , howsoeuer they nourish our bodies , yet they will proue poyson to our soules . God performeth these three former giuings to the Heathen , so that their bellies are full with bread , but withall hee sendeth leannesse into their soules , Psal. 106. But Christian men haue not onely the earth to yeeld her fruit , Gods blessing being vpō their labours , and a blessing vpon the cr●ature it selfe , that it is not in vaine , but nourisheth ; but also it is sanctified to thē , and that bread is properly theirs , because they are Gods childrē , Et panis est filiorum , It is the childrens bread . Secondly , the thing wee desire to be giuen , is Bread , concerning which , because the decayes and defects of our nature are many , so as it were infinite to expresse thē seuerally ; therefore our Sauiour Christ doth here comprehend the all vnder the terme of Bread , vsing the same figure which God himselfe vseth in the law , where vnder one word , many things are contained . Howsoeuer our wants bee many , yet the heathen bring them all to these two , Pabulum , & Latibulum : Foode and Couering ; and as they doe , so doth not onely Moses in the Law , where all that pertaine to this life , is referred to victum , and amictum , Deut. 10.18 . but also S. Paul in the Epistle , 1. Tim. 6.8 . Habentes victum & amictum , his contenti simus . So then , vnder this petition is contained , not onely that God would giue vs bread , by causing the earth to bring forth corne , and all good seasons for that purpose , but that withall hee will giue vs health of body , and not plague vs with sicknesse , as he did the Israelites , Psal. 31. Then , that wee may haue peace , without which , these outward blessings will affoord vs no comfort : and that as hee filles our bellies with foode , so hee will giue vs Laetitiam cordis , Act. 14.17 . that is , all manner of contentment in this life . How-be-it this petition stayeth not here , for the prayer of Christian men must differ from the Lyons roaring , and the Rauens crying : the end of their praying is , that their bellies may bee filled : but wee must haue as great a care for the foode of our soules : therefore where we call it panem nostrū , wee doe not meane panem communem : such bread as is common to vs with other creatures , but that Spirituall bread , which is proper to men , which consist not onely of body , but of soule and body , which must bee both fed : and where wee pray that God would giue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wee aske such bread as is apt and meete for our sustenance : that is , not onely Earthly , but Heauenly Bread , because we consist not only of a terrestrial , but also of a coelestial substance : so then our desire is , that God would giue vs , not onely , panem iumentorum , but panem Angelorum , Psal. 78. The bread of Angels ; and our sute is as well for panis coeli , Iohn . 6. as for Earthly bread . The bread of the soule is Gods word , which hath a great referēce to earthly bread : & therfore speaking of the sweetnes of that bread , Iob saith : I esteemed of the words of his mouth , more then my appointed food , Iob. 23. and Dauid saith : Thy word is sweeter then hony , and the hony combe , Psal. 19.10 . In the new Testament , the Apostle , to shew the nourishing force of Gods word , saith , that Timothy was enutritus verbis fidei , 1. Tim. 4.6 . To shew the taste or rellish that it hath as wel as natural food , saith Gustauerit bonum Dei verbū , hath tasted the good word of GOD , Heb. 6 So the food of the soule is to bee desired at Gods hands as well as the bodily food . There is a Famin as well of Gods word , as of bread , Amos. 8. There is an hungring & thirsting after righteousnes : Mat. 5 , therfore we are to pray , that God would supply the wants , not onely of the body , but of the soule likewise . But there is a Spirituall foode , both for Body and Soule , that which our Sauiour promiseth , Ioh. 6. He that commeth to mee shall not hunger , and hee that beleeueth in mee , shall neuer thirst : that is , the hidden Manna that God hath promised for vs in heauen ; whereof it was said : Blessed is he that eateth bread in the Kingdome of God , Luke . 14. Thus , by how much the leanenesse of the soule is worse then bodily famin , so much the more earnestly are wee to pray for the spirituall food , then for the foode of the body . Thirdly for the first attribute , we pray not simply for Bread , but for our Bread. The word Our hath respect not onely to vse , but to Property and right . This right or property is double : First , that which was appointed in the beginning : In sudore vultus tui commedes panem tuum , Our request to GOD is , for that food , which is gotten by honest paines taken in our calling , whereunto God hath made a promise , Thou shalt eate the labour of thy hands , Psalm . 128. And without which we haue no right to this bodily food : For 2. Thess. 3. Qui non laborat , non manducet : Hee that laboreth not , let him not eate . Now we would haue God supply our wants with bread by right , and this right is generall to all aduenturers . Secondly , as we would haue it made Ours , by the labour of our vocation , so by the duty of inuocation , that this corporall foode , which is common to other creatures , may bee proper to vs by calling vpon God , for his blessing vpon it , which if we doe , we haue a promise , it shall be truly ours . Open thy mouth , I will fill it , Psal. 81.11 . For , the creatures of God are sanctified to vs by the word of God and prayer , 1. Tim. 4. This puts a difference betwixt the Christian mans bread , and that which the prophane man eates : for first , those slothful persons , whom the Apostle calls , slow bellies , Tit. 1.12 . cannot say this prayer as they ought : for they are nothing but idle vpon the earth , and Fruges consumere nati : borne to eate and drinke , they labour not for their liuing , but eate panem alienum , not suum ; which the Apostle requires , 2. Thes. 3.12 . Secondly , those that eate the bread of violence , Prou. 4.17 . and feede vpon bread that is gotten by deceit , Pro. 20.17 . do not eate panem suum , but subdititium : they eate not panem datum à Deo , but à Daemone . Thirdly , Esau hauing filled his belly , rose w●thout giuing God thanks after he had ●ate , as without calling vpon God ●or his blessing before , Gen. 25. For the which also hee is said to be prophane , Heb. 12. So are all those that eate of Gods creatures , without praying to him for his blessing , and for a sanctified vse of them ; which thing if they refuse to doe , as Atheists and prophane persons , their bread may bee panis salubris , but not sanctus , it may bee able to nourish their bodies , but it shall bring leannesse to their soules . Fourthly , the other attribute of bread , is Daily , concerning which , wee must consider foure things . First , from the Latine word quotidianum , which hath relation to the time ; by which word , as wee acknowledge our daily want , and Gods continuall care and prouidence for the supply thereof , of whom it is said : Thou giuest meate in due season , Psal. 104. So Christ te●cheth vs daily to praise & magnifie Gods care , daily extended towards vs , and to vse that Psalme of thankesgiuing , wherein the Church confesseth Gods goodnesse in that behalfe , psal . 145. Secondly , for the Greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which signifieth , bread apt and meete for our substance . Now , forasmuch as man consists of Body and Soule , his prayer to God must be not only for such meate as is meete to nourish the Body , but also for the food which agreeth with the Soule : for it is in vaine to haue food , except it bee nutritiue , and conuenient for vs. Thirdly , the Syriack word vsed by our Sauiour signifieth , panem necessitatis meae , which hath relation to the quality of the bread , teaching vs not to pray for Dainty meate , but such as is fit to releiue our hunger : Tribuè victus me● necessaria : not meate which is aboue my estate : Da panem necessitatis , non lasciuiae , bread of necessity , not wantonnesse . The Israelites lusted after the Flesh-pots of Egypt : and therefore God gaue them quails from heauen , but ( which was the heauy iudgement of God vpon them ) they perished while the meate was in their mouthes , Psa. 78. The Apostle willeth vs therefore , not to set our mindes vpon superfluity : but contrarily , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● Food and Rayment , let vs therewith be content . Fourthly , the Hebrue word vsed Pro. 30. hath relation to the quantity : for it signifieth panem dimens . mei , non gulae ; and it teacheth vs not to seeke aboundance , but to desire of God to measure vs out so much as he knoweth to be meet for vs , and as Christ speaketh , to giue vs our portion of meate in due season , Luk. 12.22 . For the Scripture telleth vs what inconuenience commeth of aboundance of meate : Dilectus meus impinguatus rec●lcitrauit , Deut-32 . 15 . My beloued when hee waxed fatte , spurned with his heele . and the sin of Sodom was Fulnesse of bread , Eze. 16. and the people by excessiue eating and drinking of wine , made themselues sicke , Hos. 7.5 . Therefore Christ diligently warneth his Disciples to take heede of surfetting and drunkennesse for this cause : Ne grauentur corda : That your hearts wax not heauy . Fifthly , in the word Nobis wee must consider two things : First , a Reason , secondly , a Limitation : for the first , wee desire that this bread should be giuen vs. First , because we are Gods creatures , he refuseth not to heare the Lyons and Rauens in this behalfe , when they cry to him . And our Sa●iour saith : that our heauenly Father feedeth the Fowles of the aire . Math. 6.26 . And therefore wee , in regard wee are his creatures , as wel as they , we may by right make this prayer to him . Secondly , in as much as we are men , wee may bee bold to craue that fauour at his hands which he sheweth indifferently to all men : for he suffereth the Sunne to shine on the euill , and on the good , Math. 5. And as Dauid saith : Oculi omnium suspitiunt in te : The eyes of all wait and look vp to thee , Psa : 145. Therefore we are to pray , that God will giue bread not onely Nobis animalibus , but nobis hominibus , not onely as to liuing creatures , but as to Men. Thirdly , the Gentiles and Heathen people , which onely seeke after these things , Math. 6. doe obtaine them at Gods hands ; much more will God grant them to vs , which professe our selues Christians , and his Children . Secondly , for the Limitation , it is not mihi , non meum , but giue vs , and giue our : the reason is , that as Salomon sayes , Pro. 5.6 . Our welles may flow out abroad , and that there may be riuers of waters in the streetes , and that not onely we may not be burdensome to others but that we may haue to giue to them that haue need . Eph. 4. Sixthly , for the word Hodie , our Sauiour teacheth vs to pray , Giue vs bread this day , & as the Apostle speakes : Heb. 3. Dum Dicitur hodie , the reason is , because life is but onely , dies , not seculum : and the wise man saith : Talke not of to morrow : for thou knowest not what a day may bring forth . We may not say to our soule : Soule , thou hast store of goods laid vp for many yeares . Wee see by his example what may fall out , Luke . 12. Forasmuch as the continuance of our life is vncertaine , our desire must be that God would giue vs sufficient for our present want . How-be-it this makes not for them that are carelesse for the time to come : for such are sent to learne wisedome of the Ant , Pro. 30 which prouides for Winter , and not onely the Saints at all times haue bene carefull and prouident for outward things , as Ioseph who counselled Pharoah before hand to lay vp corne to feed him for seuen yeares space during the famine . Gen. 41. But our Sauiour himselfe giues charge , that that which remaineth should be saued , & nothing lost . Ioh. 6. And it was his pleasure that Iudas should beare the bagge , for his & their prouision , to teach vs that he alloweth prouident care for things earthly . But by this word dayly our Sauiour commendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or immoderate care for worldly things , whereby the soule is rent and diuided , and not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. Tim. 5. which is required of euery man for his owne houshold , and is both lawfull and honest . Here aryseth an obiection how a man hauing filled his belly , or being ready to leaue this world , may say this prayer . The answere is : first , Multi dormierunt diuites qui senexerunt pauperes : therefore our desire is , that as wee haue enough now , so wee may bee preserued in this estate , and that God would not change plenty into pouerty . Againe , though wee haue bread , and it continue with vs , yet it is nothing without that beata pax ; therefore though we haue the thing it selfe , yet we are to desi●e that which is the life of bread , which is a power to nourish , Then that God will giue vs the sanctified bread which is the heauenly Manna , and grace , that as we work for bread in our vocations , so we remember to sanctify it by inuocation ; for else it is vsurped bread , The fourteenth Sermon . And forgiue vs our Debts . AVgustine intrepreting our Sauiours words , of the shutting of heauen in Elias time . Luk. 4.23 . compared prayer to a key , that hath power to open heauen from whence all blessings descend vnto vs , and to shut the bottomlesse pit of hell , from whence all euils proceede . Praier , is a means not only to draw all grace from God , Prou. 12.2 . but it is obex mali , & flagellum daemonis : as the name of Christ is Oleum effusum . Cant. 1. because by it wee receiue all good ; so the name of the Lord is Turris fortissima , Prou. 18. for that it saues and defends vs from all euill . As these are both truely affirmed of Gods name ; so by the inuocation of the name of God we haue this double benefite , that we do not onely receiue all good by it , but also are deliuered from all euill . In the three former Petitions our Sauiour hath taught vs to draw grace from God ; in these three latter wee are taught to vse that kind of prayer that concerns the remouing of all euill called Tekinah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and deprecation . The euill is of three sorts , of sinnes past and to come , and of the euill of punishment . In the first of these three Petitions we pray against the guilt of sinnes past , that God would not charge vs with them : in the second , against the running issue of sinne to come , that God would not suffer vs to sinne hereafter : in the third , that God would turne away from vs all those plagues that our sins deserue , both in this life , and in the life to come , and these three petitions are fitly opposed to the three former . To the Kingdome of glory we oppose our sinnes : to the doing of Gods will , temptation : to naturall good things , the euill of the world to come : and the miseries of this life ; from both which we desire to bee deliuered , when wee say : deliuer vs from euill . The Petition consists of debts , and forgiuenesse , but before wee handle them , wee are to speake , first , of the necessity of this Petition : secondly , of the goodnesse of God that penneth the Petition for vs. What need we haue to pray to God for remission of our sinnes , appeares hereby , because our sins do make a partition betwixt God & vs , Esa. 59. the effect whereof is , that our mis-deeds do turne Gods blessings from vs , and do keepe good things from vs. Ier. 5.25 . Now hauing already desired at Gods hands the glory of Gods Kingdome , the good of grace , for the doing of his wil , and all outward good things necessary for this life : wee are of necessity to pray that God will forgiue vs our sinnes : which otherwise will hinder vs of these good things , and as our sinnes do hinder Gods graces that they cannot come to vs ; so they hinder our prayers , that they cannot come to God : for our sinnes are as it were a cloud ●o hide God , so that our prayers cannot goe through . Lam. 3.44 . So that except we desire the forgiuenesse of our sinnes , wee shall in vaine pray for the three former good things . Besides , our sinnes are a plaine hinderance to Gods kingdome , for none shall come thither , but such as are vncorrupt , and voide of sins in the whole course of their life . Psal. 15. Et nihil impurum ingreditur illuc : no vncleane thing shall enter thither Reu. 21. Therefore the Prophet saith , hic est omnis fructus , & auferantur peccata . Isa. 27.9 . Secondly , the goodnesse of God appeareth herein that hee hath endited vs a prayer to aske remissiō , telling vs that it is possible to obtaine remission of sinne . It is true , that by our sinnes , wee haue made our selues vncapable of all good things , but yet we see the goodnesse of God , that as wee haue still dona , so he teacheth vs to say , condona . Where he teacheth all men to pray for good things , wee learne that wee are all m●ndici Dei : but in that wee are taught to aske forgiuenesse of sinne , we see that we are malefici Dei , the malefactors of God , such as haue need of pardon : and the goodnesse of God towards vs appeares to be the greater in this behalfe , because there is no Angell or Spirit to whom he vouchsafeth this fauor , to haue their sinnes remitted , saue only to man. Of them it is said , hee found no truth in his Angels , in his seruants , and in his Angels there was folly . Iob. 4.18 . that is , they had trespasses , but yet God will not forgiue them , nor receiue any supplication for pride ; but contrarywise hee keepeth the Angels that sinned in euerlasting chaines to the iudgement of the great day , 2 Pet. 2. hee that is the God of the Spirits of all flesh , Numb . 27.16 & 16.22 . will not heare the Spirits that sinned against him : but thou that hearest prayers to thee shall all flesh come . Psal. 65. There is a way for man to escape the danger of sinne , if hee aske pardon : but the sinnes of the wicked Angels shall not be forgiuen . The elect Angels doe make the 3. first Petitions as well as we ; and the Petition for the supply of naturall defects is common to all liuing creatures , but this which prayeth for pardon of sinnes is proper onely to man ; so wee see how God exerciseth his goodnes , and sheweth it ; not onely in exersing of liberallity to them that haue ne●d ; but his long suffering in pardoning them that haue sinned against him . To come to the Petition it selfe ; by Debts , our Sauiour meaneth sinnes , expresly so called Luk. 11.4 . and sinners are called debters , Luk. 13.4 . for the Scripture speakes of them . Math. 18.24 . one was brought that owed ten thousand Talents , that is , which had committed a great number of sinnes , and Luk. 7.31 . a lender had two debters , by which are meant sinners , the reason hereof is , because there is a resemblance betwixt sins and debts . In the affaires of men the case is thus , that if the condition be not performed they are bound to indure the penalty , and so become double indebted : so it is betweene God and vs , the sinnes that wee commit by the breach of Gods law , is Chyrographum contra nos , an hand-writing against vs , Col. 2. So they are called in the old Testament , Thou writest heauy or hard things against vs , Iob. 13.26 . and Ezech. 2. Our sinnes are compared to a booke written in both sides ; for we are bound to keep Gods commandements , because he made vs , and not onely so , but he still doth nourish and preserue vs , therefore we ought to do his wil , he giues vs Talents , Math. 25. which we ought to imploy to his glory ; hee giues vs dwelling places in the world , as to the Israelites , he gaue the land of the Heathen , that they might keepe his statutes , and obserue his lawes . Psal. 105 , If we fulfill them , wee discharge our duty to God , and are free from all penalty , but if we do it not , there is an obligation . Deut. 27. Curssed is euery one that continueth not in all things that are written to do them . If hee place vs in his vineyard , hee will looke to receiue fruit of it . Math. 21. If he giue vs Talents , hee will haue vs so to imploy them , as that he may reape gaine thereby . Luk , 19. The gifts , and graces that God bestowes vpon vs , must bee imployed in hallowing his name , in enlarging his kingdome , in accomplishment of his will ; if wee fulfill this , the penalty of the law takes no hold of vs , but if we do not onely not vse them to his glory , but abuse them and turne them to the breach of the law , by seruing sinn● , then are wee in a double sort indebted to God , & make our selues guilty of his wrath , Et quis intelligit , &c. Who vnderstandeth the power of his wrath ? Psal , 90. If wee considered , how grieuous plagues God threatned for the breach of the Law , we would be more carefull , and heedfull that we do not offend him , which because we consider not , we become indebted to God. We are debters to the flesh , to prouide for it onely , so much as is meete for the releeuing of it , Rom. 8.12 . And the rest of our care must be for the Spirit : but because all our care is for the flesh , to satisfy it , in fulfilling the lusts thereof , and are carelesse for our Spirits , therefore we become indebted to God in a third sort , by breaking his commandements , in that which concernes our selfe , but this the Apostle saith , I am debter to the wise , and the vnwise , Rom. 1.14 . That is , we must be carefull of others , as God said to Caine. Where is thy brother ? Gen. 4. But because omnes , quae sua sunt quaerunt : all seeke their owne . Phil. 2. and seeke not the good of others , therefore they grow further indebted to God. These debts , or sinnes are properly said to be ours , because they proceed from vs , ( for there is no member of our body that is not guilty of some sinne ) and not in that sence , that bread is said to be ours , which commeth to vs , and is made ours , by Gods gift , and when we pray forgiue vs our debts , wee learne that it is our duty , to craue forgiuenesse for others , as for our selues , for as the Apostle by these words , The rebukes of them that rebuked thee , fell vpon mee , Rom. 15.5 . sheweth , that Christ was carried with the same zeale against sinne committed against God , as if it had bene against himselfe ; so he teacheth , that wee must be moued with the like compassion towards others , when wee consider their sinnes , that we find in our selues for our owne ; and that we ought no lesse to pray for them , then for our selues , and to suffer others to passe ouer the bridge of Gods mercy , as well as wee . In the words debts , three things are to be noted : first , where Christ teacheth his Apostles , that were baptized , and the most perfect Christians that euer were , to pray , for remission of sinnes ; it should worke in our nature an humiliation , for they in making this prayer acknowledge themselues sinners , much more ought we . The Apostle Peter confesseth of himselfe . Luk. 5.3 . I am a sinful mā , S. Paul saith of himselfe , peccatorum primus sum ego : I am the chiefe of sinners . 1. Tim. 1.15 . Saint Iames including himselfe , and the rest of the Apostles , saith , in multis offendimus omnes , In many things wee sinne all . Iam. 3.2 . S. Iohn saith , If we say we haue no sinne , we deceiue our selues , 1. Ioh. 1.9 . He saith not exaltamus nos , as if the Apostle spake of modesty , or non humiliamus nos , wee do not humble our selues : but d●cipimus nos , and if we deny it , the truth is not in vs : seeing it is so , we must not say with the Pharisie , I am not as this man , but with the Publican , God be mercifull to me a sinner . Luk. 18.13 . Secondly , we are not onely sinners , but daily sinners , as appeareth by this , that we are taught , no lesse to pray dayly for forgiuenesse of our sinnes , then for bread ; To confirme this Salomon saith , Septics in die cadit iustus , the iust man fals seuen times a day , Prou. 24. and as man eateth and drinketh euery day , so hee drinkes iniquity like water . Iob. 15. Thirdly , we run into such debts , as wee are not able to discharge : for if we were , wee needed not to say : Dimitte nobis : Forgiue vs our debts , but haue patience with mee , and I will pay thee all . Matth. 18. To signifie to vs , the greatnesse and number of our sins , one was brought that owed 500 pence , & another that owed 50. Luk. 7. and another that owed to his maister ten thousand Talents . By which we perceiue , that we cannot make satisfaction to God , therefore he must remit them . The consideration whereof ought to worke in vs humiliation : First , that as Iob sayes : our hearts doe not excuse vs , and that wee seeke not to iustifie our selues , that as God requireth , we confesse our mis-deeds , Leuit. 26.40 . that we acknowledg● our sins to God , and hide them not , Psa. 32. For , if we confesse our sinnes , God is faithfull to forgiue our sinnes , 1. Ioh. 1. Secondly , that we do not onely confesse , but bee sorry for them , Psal. 38. that while wee are in danger to God for our sinnes , we goe and humble our selues , and intreat him , and suffer not our eies to sleepe , till wee bee sure how we may obtaine forgiuenesse , Pro. 6.3 . The consideration of sin made Dauid forget to eate his bread , Psal. 102. so greatly was hee disquieted , till hee was assured of pardon . For the second point , if our sinnes bee debts , they must bee paied . Owe nothing to any : but wee are not able to answere one of a thousand , Iob. 9. and for the penalty of malediction we are not able to endure it , Psal. 90. who knoweth the power of his wrath ? therefore our prayer must bee to God , that our misery may preuaile more with God , to moue him to compassion , then our vnworthinesse , to stirre vp his indignation : and that he will Cancel the hand-writing , Col. 2. which thing , for that he is full of the bowels of Compassion , Ier. 31.20 . hee is moued to do , when hee seeth vs sorry for our sins ; how-be-it his iustice must bee satisfied , else his mercy cannot take place : but Christ by his death hauing done that , God saith of the sinner : Deliuer him , for I haue receiued a reconciliation , Iob. 33. Qui circumcisus est , debitor est totius legis , Galat. 5.3 . But Christ was circumcised , & therefore fulfilled the law for vs , ad vltimum quadrantem , to the vtmost farthing : and not onely so , but he saith of himselfe : Exolui quae non rapui : I restored that which I tooke not , Psal. 69.4 . He not onely perfectly fulfilled the law , but suffered the curse of the Law , which he had not deserued , with this condition : Sinite istos abire : Let these goe , Ioh. 18. that is , hee was content to bee the reconciliation for vs , that hee might draw vs out of the hands of Gods iustice . The estate of our debts may bee compared with the Widdowes state that was left in debt by her husband , 2. Reg. 4. for as the Lord blessed her oyle in such sort , as shee did not onely pay her debts , but had enough to liue on after ; so Christ is our Oleum effusum : our oyle powred out , that is of power not onely to satisfie Gods wrath for our sins , but also to giue vs an estate in the Kingdome of heauen , and for his sake it is that we may bee bold to pray for remission of sinnes , and are taught to beleeue , that for his merites our sinnes are forgiuen● so that is true , Legem operandi , & legem credendi , lex statuit supplicandi , the Law of prayer stablished both the law of obeying and beleeuing . Out of Dimitte arise three things for our comfort : First , that euen those sinnes which we commit after baptisme , after our calling , and when we are come to the knowledge of the truth , are remissible . In teaching the Apostles to pray , he assureth them of this fauour , that the same party that saith peccata nostra , our sinnes , is taught to say , Pater noster : Our Father . Our comfort therefore is , that still we are the childrē of God , though great sinners : for though we loose the dutifull affection of children , yet God cannot loose , Viscera patris , the tender bowels of a Father . Dauid , to a rebellious sonne , could not but shew a fatherly affection : Do good to the yong man Absolon , 2. Sam. 18.5 . So though the prodigall Son had offended haynously , yet the Father is ready to receiue him , Luk. 15. Secondly an other comfort , that al-be-it wee commit sinne dayly , yet he will daily forgiue vs : for God should mocke vs , saith Augustine , if bidding vs pray for forgiuenesse , hee should for all that shut vp the bowels of his mercy : he bids vs pray for pardon of our sins , putting no difference , whether they bee peny-debts , or Talents ; whether fifty , or a thousand , if wee aske forgiuenesse , hee tels vs , hee is ready daily to remit them . Thirdly that be our sinnes neuer so great , so great as cannot be satisfied by vs , yet hee will forgiue them , propter seipsum : For his owne sake , Isa , 45. Christ hath made himselfe a satisfaction for the sinnes of the whole world , 1. Ioh. 2. We must labour how we may soundly apply his satisfaction to our selues ; and among other meanes whereby we apply the satisfaction of Christ to our selues , prayer is one : They shall confesse their iniquities , then I will remember my couenant , Leuit. 26.40.41 . He shall pray vnto God , and he will be mercifull vnto him , Iob. 33.26 . I confessed my sinnes vnto the Lord , and thou forgauest the wickednesse of my sinne . Propter hoc , or abit omnis sanctus , Psalm . 32. For this cause shall euery one that is holy pray , &c. By vertue of this prayer , Salomon saith , that the people hauing committed any sinne , if they come into the house of the Lord , and pray for pardon : God , who is in heauen , will heare them , 1. Reg. 8.47 . But this is more plaine in the new Testament , Math. 18. Did I not forgiue thee ? quia rogasti me ; and to Si●on Migus : Pray to God , if hee will forgiue thee the thoughts of thy heart , Act. 8.22 . that is , if we confesse , and bee sorry for our sinnes , and aske pardon , hee will forgiue vs ; How long wilt thou bee angry with thy people that praieth to thee ? Psalm . 66. But wee must bee of the number that is meant by Nobis , that is of the Apostles , that is , such as are baptised into Christs Death , Rom. 6. We must dye vnto sinne , as he died for sinne , Vt , sicut is demisit peccata , so we must dimittere peccata , he hath suffered in the flesh and hath ceased from sin , so must we , 1. Pet. 4. We must haue a care that hereafter we fall not into sin , more then our infirmity compels vs : For sins of infirmity , Gods grace sufficient , 2. Cor. 11. But if we willingly sinne after remission , there is no more sacrifice for sin , Heb. 10. Wee are therefore to crucifie the flesh , with the lusts and affections thereof ; if wee will be Christs , and receiue benefite by his satisfaction , Gal. 5. The fifteenth Sermon . As wee forgiue them that trespasse against vs. AN this Treatise it hath beene noted , that there is a double Sicut , annexed to two seuerall petitions : the one concerning God , and our duety we owe to him , in the third petition : The other concerning our Neighbour , and the charity that we ought to shew towards him , in this fifth petition : wherein wee are to consider this , that as this law of Prayer , which our Sauiour prescribeth to vs , doth establish the law of workes and of faith , so these two Sicuts doe comprehend the summe of the Law , and the Prophets . The Law saith : Thou shalt not hate thy brother in thy heart , Leuit. 19. and the same is confirmed by this petition , wherein we are taught , that if wee desire to haue our sins forgiuen of God , we must not onely not hate our brother without cause , but if hee offend , we must likewise forgiue him . Neither doth this petition concerne our Neighbour & Brethren onely , but our selues likewise : for hereby we haue a pledge of Remission of sins , if we acknowledge , that wee haue forgiuen others : and as the taking away of our sins , is the great fruit and benefite wee desire of God : so the subordinate meanes that GOD hath appointed for the end , is the forgiuing others that offend vs. Now God hath laid vpon vs this blessed necessity of forgiuing one another , not onely that hee might establish the peace in earth among men ; but that by his meanes glory might redound to God on high . In respect of our selues , this is our estate before we become true Christians : To bee hatefull , and to hate one another , Tit. 3.3 . and that hath a sorrowful effect : For if wee bite and deuoure one another , wee shal be consumed of one another , Gal. 5-15 . To preuent this , Gods will is , that wee should not hate , but forgiue one another , which vnlesse we do , we cannot liue peacebly , so that this petition hath a respect to our benefite also , as well as our Neighbours , and God himselfe also hath his part in it : for when wee haue forgiuen our brethren , and purged our hearts of all hatred , we are more fit for his seruice ; and contrariwise , as without forgiuing others wee cannot liue peaceably one with another : so neither can wee liue deuoutly towards God : and therefore our Sauiour chargeth : If thou bring thy gift to the Altar , and remembrest that thy brother hath ought against thee , leaue there thy gift at the Altar , and go thy way first , & be reconciled , Matth. 5. and the Apostle giues expresse charge , that man and wife should liue quietly , ne interrumpantur praeces , 1. Pet. 3.7 . lest their praiers be interrupted . Thus it pleased the wisdome of God , in this petition , to adde this Sicut , not for our neighbours sake only , nor for our selues onely , but also in regard of God. The first Sicut pertaineth to the imitatiō of the Saints in heauē , this doth not imply an imitation : For God forbid , that God should no otherwise forgiue vs thē we forgiue our brethren ; but it is a mere condition , teaching vs , that if we forgiue those that are indebted to vs , wee shall obtaine forgiuenesse of God : for wee do not alwaies subscribe to Gods commandement , Forgiue one another , as GOD for Christs sake forg●u● you , Ephes. 4. Col. 3. But by saying this petition we binde our selues to this conditiō : so as we would no otherwaies be forgiuen , then as wee forgiue them . At the first wee became bound to keepe his law , which he did deliuer in ten Commandements , Exod. 20. Deut. 5. and for not fulfilling of it , wee fall into the penalty of Maledictus . Deut. 27. Now , because , wee haue not obeyed the Law , we are to vndergo the penalty : and therefore it is said to be Chyrographum contra nos , Col. 2. God hauing the Obligation in his owne hands , might require the forfeitur of vs : but it pleaseth him to enter bond to vs by another obligation , wherin he binds himselfe to forgiue our sinnes vpon this condition , that we forgiue others : for if we forgiue not , then his bond is void , as appeareth by the parable wherein our Sauiour sheweth , that if we wil haue forgiuenesse of God wee must forgiue our brethren , and haue compassion on our fellow seruants , as God hath pitty on vs , Math. 18. It is Christ that freeth vs , both from the obligation of the ten Commandements , and of the twelue Curses , and therefore as he that receiueth a benefit doth , as it were , become bound to be thankfull : so we enter into a new bond of thākfulnesse vnto God , the condition wherof is , that wee should forgiue our brethren , euen as we desire to bee forgiuen of God. By the words of this petition , we see what our estate is , to wit , quilibet homo est debitor , habens debitorem , euery man is a debter , hauing a debter : for so it appeareth by the parable , Math. 18. wherein as one was brought that ought a great many Talents to God ; so he had another that ought an hundred pence ; but there is a great difference . The debts that man oweth to God , are great sins ; but the debts that man oweth to man , are of small value ; we are debters to God , not onely to keepe the whole law , but also to vndergo the curse of God , which is due , euen to the least breach of the same , Deut. 27. . Secondly , we are indebted , not onely for not vsing his Talents to his glory ; but for abusing them in the seruice of sinne ; euen so we are debters one to another . Rom. 1.14 . not onely when we neglect the duties of charity , and iustice ; but , when we of purpose do wrong one to another , Now wee can bee content that others should forgiue vs , and therefore if we will haue forgiuenesse of God , for the debts that we owe him , we must forgiue our brethren , For what you would that men should do to you , and in what measure , euen so doe to them . Math. 7. Therefore our Sauiour in penning this Petition , tels vs , that if wee make to our brethren a release of our debts , hee will release vs of his ; and this condition is very reasonable ; for Caine hath no reason to hope for fauour of God , though hee serue him neuer so deuoutly one day , when notwithstanding he hath a purpose to kill his brother the next . Gen. 4. neither is it reasonable , that hee should say to God , Dimitte mihi , that will not say to his brother , dimitto tibi . The difference betwixt Gods forgiuing and ours is , first in the persons that forgiue ; when wee forgiue , then one fellow-seruant forgiues another , as duty binds thē . Math 18. But when God forgiues vs , there Dominus dimittit seruum . Againe , as I haue a debter of my fellow seruant , so I may be indebted to him , and therefore I ought rather to forgiue him : but God cannot bee indebted to vs , but we are all deepely in his debt , and therefore it is a reasonable condition that hee requires at our hands . Secondly , in the things to bee remitted , the number of Gods debts are thousands , ours are but hundreths : his Talents , ours are but pence , Math. 18. The condition therefore is reasonable on Gods behalfe , if we consider the excellency of his person , and the vilenesse of ours : If wee regard how greatly wee are indebted to God , more then our brethren can be to vs ; vt pudeat aliâ lege petere remissionem : that we may be ashamed vnder any other condition to aske forgiuenesse . Then we may not thinke much , that he requireth this forgiuenes at our hands , but magnify his mercy , that hauing forfeited our first bond , it hath pleased him to remit it , and onely to tie vs to this : wee are to thanke him that hee vouchsafeth , accipiere stipulam , pro margaritis , to accept our stubble , for his pearles ; for the forgiuenesse of our sinnes ( which was bought at so deere a rate ) to accept the forgiuenesse we shew to our brethren . Some would giue thousands of Rams , and ten thousand riuers of oyle for this great benefite , Mich. 6.7 . Much more ought we condiscend to God , when hee offereth vs so great a benefite , vpon so easy a condition , and thus we see that to bee true in some part , which some of the Heathen haue obserued : De vtilitate capienda etiam ab inimicis : It is not altogether for our hurt that they wrong and iniurie vs , for vnlesse there were some to offend vs , we should not haue occasion to exercise this part of our mercy , in forgiuing : and therefore , where Dauid compares his enemies to Bees , and not to waspes . Psal. 118. the reason is , for that albeit Bees haue stings ; yet they yeeld hony also , and so no doubt Dauid receiued great comfort inwardly , by meanes of his enemies ; though outwardly they persecuted him , with all the malice they could , for hee that can maister his owne affections so far , as quietly to put vp a wrong , offered by an enemy , and to forgiue the same , may be assured that his sinnes are forgiuen of God. Wherein we are to consider , the goodnes of God , that vouchsafeth to set men in his owne place and to giue men a power to forgiue , euen as he himselfe doth forgiue ; whereby it commeth to passe , that one man is to another euen in Gods place , so that if wee would know whether God do remit our sinnes , or no , we need not to climb vp to heauen , to be certified of it , nor to go downe into the deepe , for the word is neere , euen in our heart , and in our mouth . Rom. 10. If thy heart tels thee , that thou forgiuest thy brother , doubt not , but God doth likewise forgiue thee , and it is his mercy , that hee vouchsafeth to frame his pardons , after our pardon , to assure vs that as wee forgiue one another in earth , so God forgiues vs the sins that we haue committed against him , and he layeth this necessity vpon vs , not onely to shew that he is carefull to haue peace among men , but also that he would haue vs to be perfect as himselfe ; for God is said to be Procliuis ad miserecordiam , tardus ad iram , & vindictam , prone to mercy , slow to wrath and reuenge . Psal. 145. So Christ requiring of vs , that we should forgiue our brethren that offend vs , willeth vs to be slow to anger , and long suffering , as God is , for it is not ( as man iudgeth ) an honourable thing to be reuenged . Wicked Lamceh thought it an honour , to take reuenge , seuenty times seuen times , of any that offended him . Gen. 4 , 24. but contrariwise Christ tels S. Peter , that it should be a greater honour for him , to forgiue vntill seuenty times seuen times , Math. 18. Therefore it becomes a Christian , rather to follow Christ , then wicked Lamech : for as Christ saies , It were better to loose the right eie , and the right , hand the to haue the whole body cast into hel-fire . Mat. 5.29 . So it were b●tter for vs , to suffer wrong for righteousnesse , then for worldly honour seeke to depriue our selues of the remission of our sinnes , which cannot bee obtained of God , except we be content to put vp iniuries offered to vs● If we will haue true honour , let vs imitate our heauenly Father , he is so farre from taking reuenge of them that offend him : that he lets his Sunne shine vpon them . Math. 5. So let vs account it the greatest honour for vs , to aspire more and more , to resemble our Father herein , for the nobler sort of creatures , are not desirous of reuenge , but onely those that are vilest and of lowest power & of all creatures vnreasonable , none so angry , as flies , and waspes , and bees , and of them that haue reason , woemen are more testy and fretting , then men ; and of men none more subiect to anger then such as are sick ; in their greatest weaknesse , then are they most angry ; which is no signe of an honourable quality . Let vs therfore count it a shame to be like the weakest things , in this behalfe , and rather let vs imitate the nobler creatures , which are more slow to anger . If we will be honourable , let vs learne to get it by the example of such as haue true honour , Ioseph in the Court of Pharaoh , no doubt was an honourable man , and yet he placed not honour in taking reuenge of his brethren , that had rewarded him euill , but in forgiuing them , and doing them good for euil , Gen , 50.21 . Dauid was an honourable man , and yet he placed honour in pardoning Shemei . 2. Sam. 19. and to do good to Mephibosheth the sonne of Saul , that was his deadly enemy : Salomon knew , no doubt , what was true honour , and yet hee giues vs counsell , not to seeke honour , by reuenge : Say not , I will do to him , as he hath done to mee . Pro. 24. and the honourable King , that was angry with the vnmercifull seruant , thought it more honour , to draw neere the honour of God , in pardoning , then in reuenging . Math. 18. The benefite that insueth vpon this condition , is of two sorts , first outward , for by vertue of it , wee haue a couenant on Gods part ; wherein he binds himselfe to vs , that he will forgiue vs , if wee forgiue our brethren ; so that we may be bold to challenge him for his promise , so that we keepe the condition . Secondly , inward , for when we loue the brethrē , not in word , and tongue onely , but in deed and truth , that is a meanes for vs , to perswade our heartes before him . 1. Ioh. 3.19 . If we forgiue our brethren from our hearts , wee may bee assured that God will forgiue vs. So our Sauiour affirmeth of the womā , because she loued much , she had many sins forgiuen her . Luk. 7.27 . Some when they came to this Petition , left out this Sicut , and so passed on to the next Petition : but we must vse this prayer orderly ; Christ is not mocked , hee penned the prayer for vs himselfe , and therefore he can quickly espy , if we leaue out any of his words , and to teach vs , that wee should pray in true charity , hee hath not onely enioyned vs to forgiue our brethren , as wee would bee forgiuen ; but willeth vs before we beginne to pray , to bethinke our selues whether we forgiue : Cum stabitis ad orandum . Mark. 11. when yee stand to pray , forgiue : Secondly , as we must vse this Sicut , so not with our lippes onely , but with our heart , for otherwise , we doe imprecari nobis , we pray for vengeance against our selues , and Christ may say to vs , Ex ore tuo te iudicabo serue nequam . Luke 19. We cannot cursse our selues more bitterly , then if wee say to God , forgiue vs , as we forgiue our debters , vnlesse we do indeed forgiue them . As we runne in debt with God daily , and so , neede daily forgiuenesse , the same measure of charity we are to shew to others that offend vs : by forgiuing them their trespasses . We must not thinke it enough to forgiue them , till seuen times , but vntill seuenty times seuen times , and as wee would not haue a counterfeite forgiuenesse of God , so wee must bee carefull to forgiue our brethren from our heart , otherwise he will call backe his word and promise made to vs touching the remission of our sins . Math. 18.35 . Whereas some count it a sufficient forgiuenesse to forgiue onely , though they doe not forget , they must know that it is onely , Semiplena remissio , a forgiuenesse by halfes : for we desire God by the Prophet , that he will not onely forgiue , but forget our sinnes ; and remember not our old sinnes . Psal. 79.8 . Therefore we must performe the same measure of charity in this behalfe to our brethren : and whereas the messenger of Satan doth so buffet vs , 2. Cor. 12. and our owne corruption so preuailes with vs , that we cannot vtterly forget an iniury , yet so long as wee shew not a reuenge in deed , nor in word , nor in looke , but striue to maister our corrupt affection , wee shall be accounted according to that we haue , and not according to that we haue not . 2. Cor. 8.12 . As for that which some obiect , that so the law of iustice is ouerthrowne , by this kind of mercy . Rom. 3.31 . It is not so , for merc● triumpheth ouer iustice . Iam. 2. Now as prayer is a meanes to apply Christs benefits and merite to our soules , as Christ sheweth , I forgaue thee , because thou prayedst mee . Math. 18. So that is not enough vnlesse we vse charity and mercy , to dimitte tu , we must adde , nos dimittimus , the want whereof caused the King to deale so seuerly with the vnmercifull seruant . Math. 18. Now mercy which is the second meanes of application , stands in giuing and forgiuing , Quicquid prestatur indigenti Elemosinae est . Therefore because these haue neede of forgiuenesse which offend , we should doe a worke of mercy in forgiuing them when they do vs wrong , and both those kind of almes and mercy are alike accepted of God , and therefore in the law hee ordained as well peace-offerings , as meate-offerings . That mercy is a meanes to vs to apply this benefit vnto our selues , which Christ offereth , appeareth by these places . Prou. 16.6 . with mercy and faithfulnesse sinnes are forgiuen . Isa. 58.7 . Dan. 4.27 . and Luk. 11. Date Eleemosinā , & omnia sunt munda . This is that which maketh both prayer and fasting acceptable before God , and without which all prayer is reiected as hypocriticall , Math. 6.16 . Thus must wee haue oile from him , and the vessell to receiue it in vs , dimitte & dimittitis that is both prayer , and mercy . As we pray to God for pardon of our sinnes , so we must forgiue others , now Christ maketh choice of that kind of mercy , which standeth in forgiuing , because it is common to poore and rich , for all cannot giue , but the poore may forgiue as well as the rich , and therefore it is the duty of vs all to forgiue one another , if wee will be forgiuen of God. Secondly , he maketh choyce of this mercy , as the greatest and excellentest , for nature will moue vs to giue him that is in neede , & wee cannot in such case hide our selues from our owne flesh : But when wee doe not onely forgiue him that hath done vs wrong , but also offer kindnesse to him that did prouoke vs to anger , that is a supernaturall worke . Thirdly , it is the fittest mercy , for we desire to be remitted , & therefore the fittest meanes to obtaine remission is , that mercy which standeth in remission , and forgiuing of others . The mercy that we shew in this behalfe , is actiue mercy ; that which God promiseth vs , if wee forgiue our brethren , is a passiue mercy . Of the actiue mercy our Sauiour saith : Blessed are the mercifull , for they shall obtaine mercy , Math. 5. But contrariwise , there shall bee iudgement mercilesse to him that sheweth no mercy , Iames. 2.13 . Wherefore we must so deale with those which offend vs , that wee may say to God : Ecce misericordiam actiuam , praesta mihi passiuam : Behold my actiue mercy , performe to me thy passiue mercy . And to shew the necessity of this duty on our parts , Christ hauing penned this petition vpon this condition , is not contented therewith , but hauing ended the prayer , hee returnes to the same matter , and sheweth why wee should forgiue our Debters : For if yee ( saith hee ) forgiue men their trespasses , your heauenly Father will forgiue you yours , but if you will not , neither will God forgiue you , and hereof he hath giuen an example in the parable of the King , Matth. 18. who to shew to vs , what we are to looke for at Gods hands , is said to haue beene louing and mercifull , at the first , to him that was indebted so far vnto him : But when the same party hauing the debt which he ought , pardoned , would notwithstanding haue present paiment of his fellow-seruant ; then the Kings affection was turned , and he became seuere & rough , and committed him , till hee had paid all that was due . The sixteenth Sermon . And lead vs not into tentation . THIS is the Petition that concernes sinne to come : for Remission , which was the thing wee prayed for last , is referred to sinnes past , Rom. 3.25 . and wee are no lesse to desire of God , that he will giue vs ability to resist sin to come ; then to be gracious to vs in pardoning our sins already committed : thus much wee are giuen to vnderstand , by this , that this petition is cheined to the former , with the copulatiue , And , as if that were not perfected , without this , no more indeed is it , for as God le ts goe his hold , so must we let go ours ; and if we will haue God to remit our former sins ; we must beware , that we do not willingly sin against his Maiesty afresh ; but that we striue against temptations to come : For as the Psalmist speakes : If I incline to wickednes in my heart , the Lord will not heare me . Psal. 66.16 . If I purpose still to continue in sin , I shall in vaine pray , Forgiue me my sinnes . But contrariwaies , hee that doth not onely confesse , but also forsake his sins , he shal haue mercy , Pro. 28.13 . If accounting it sufficient , that we haue spent the time of our life past in sinne , we shall resolue henceforth to liue , so much time as remaineth for vs in the flesh , after the will of God. 1. Pet. 4.3 . Then may wee assure our selues , that God will bee merciful vnto vs ; and will remember our sinnes and iniquities no more . And that which we are to performe in this behalfe , is , the second part of Remission , which is opposed , both to retention and intention : that is , as we would haue God not to retaine our sins , but freely to pardon them , so our car● must be , that sin bee more remisse in vs : for whereas in the last petition we considered a Double debt , one of Duty , another of Forfeiture , our desire was , not to haue both forgiuen , but wee desired to bee forgiuen , quia non prestitimus ; non ne praestemus : because we performe it not ; not that we might not at all performe it . Howsoeuer our prayer to God is , that hee would not lay vpon vs the penalty , which wee haue run into , by not keeping his law , yet we are still bound to do our duty . Now , whereas the Prophet saith , Hic est omnis fructus , vt auferatur peccatum , Isay. 27. Wee may not think , that sin is taken away , when God , for his part , doth remit the guilt of our sins past ; for , sin consists not only of an off●̄ce , or guilt but of an issue , or inclinatiō to sin : so that our care must bee , as well that wee pray , that this running issue may bee stopped , as that punishment due to vs for sins past be remitted : and to this end , both parts of repentance are required of vs : that is , Sorrow for sins past , & a prouident care to auoid sin to come : we must by prayer seeke for grace of God , non modo qua deleatur debitū , sed ne contrahatur debitū : not onely , that our debts may be done away , but that it may not be contracted ; as the widdow , by the blessing of God , had sufficient oyle , not onely to pay her Creditors withall , but also to liue vpon afterward , 2. Reg. 4. So wee must seeke of Christ , the oyle of his grace , both for the discharging of our sins , and for an holy life . As we would bee glad to heare this voyce from Christ : Remissa sunt tibi peccata , Luk. 7. So we must be content with this : Vade , & noli amplius peccare : Goe thy way , and sinne no more , Ioh. 8. As God on his part doth couenant with vs , that he will remember our sinnes and iniquities no more , Ier. 31. So , that which hee requireth of vs , is , Haec est via , ambulate in ea , Isa. 30.21 . For it is not enough for vs to confesse our sinnes and be sorry , Psal. 38. nor yet to performe our actiue mercy by giuing and forgiuing , except wee haue a resolute purpose to forsake the sins we haue heretofore committed : for if beeing washed from our old sins , wee shall wallow in the mire like swine , and returne to our vomit , then shall our latter end bee worse then our beginning , 2. Pet. 2. This is one reason , why this copulatiue coniunction is set before this petition . Another is , in regard of the ●icklenesse of our estate : we may not thinke our selues secure when wee haue forgiuenesse of our sins . The Apostles of our Sauiour Christ hauing receiued the Sacrament , which as Christ told them , was a seale of the remission of sins , purchased by the shedding of his bloud , fall into a sleepinesse , so as they were not able in time of greatest perill , to watch with their Maister one houre : therefore hee was faine to warne them : Pray , that yee enter not into tentation , Math. 26. the reason is , because the Diuill is most malicious against them that are recouered out of his thraldome : For when the vncleane spirit is gone out of a man , he is neuer quiet , till he r●turne againe , and that he may , he will vse all the meanes he can , Math. 12. So that they ( of all others ) are in most dāger , and most subiect to the mallice and rage of the Diuill , that are restored out of the state of sin , into the state of grace : and therefore wee pray , that as God in his mercy doth vouchsafe to pardon our sins past ; so it will please him to strengthen vs with his grace , that we may withstand the temptations of Sathan . The petition hath two things to be considered , the Temptation , and the Leading . Temptation ( that we may know what we aske , Math. 20. ) is a Triall or Proofe , and is of two sorts : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the one good , the other euill , the one is made by God , the other by Sathan . God is said to tempt vs , when he maketh tryall of our faith , which tryall is more precious then gold , 1. Pet. 1.7 . as in Abraham , or when he trieth our patience , Iames , 1. as in Iob : for while we liue in this world we are spectaculum Angelis , & Hominibus , 1. Cor. 4. God therefore in his wisedome he thinkes it good to try our faith and patience , by laying affliction vpon vs , that al-be-it hee know vs sufficiently , yet that both Men & Angels may haue a proofe of our faith , he trieth vs : for as the drosse is consumed with fire , ●nd the pure gold remaineth behinde : so the purenesse of our faith is tryed with the fire of affliction : this is that Fan which Christ is said to haue in his hand , whereby he purgeth his floure , and separateth the good corne from the Chaffe . Math. 3. The other proofe or tryall is , that which Sathan makes : for as God tempteth Abraham , Gen. 22. for his good : so Sathan tempted Adam , Gen. 3. but not for his good , but only to draw him away from his God : as Christ hath his Fan , so Sathan hath his , Luk , 22. Sathan hath desired to sift and winnow you . The difference is , that whereas God by affliction thinketh good to proue how stedfastly we beleeue in him , and how willingly we will vndergo the crosse for his sake : The diuels purpose is , that by all meanes he may quench our faith , and dash our patience . The Diuels tryall therefore is , t●tatio ad detrimentū , non ad experimentum . Gods tentation maketh vs happy : Blessed is hee that endureth temptation , Iam , 1. but the Diuels temptation brings vs to misery , and this later is that against which we pray , and it is of two sorts : first , that which the Apostle calles , tentatio humana , such as is incident to the nature of man : secondly , tentatio Satanica . Humane temptations are ●uch as are necessary , and cannot be auoyded , by the reason of the corruption of our nature , of which the Prophet speaketh , when hee prayeth : Libera me de necessitatibus meis , Psal. 25.16 . The Apostle doth more plainely expresse it , when hee calles it , the infirmity of the flesh , Rom. 6. and the sinne that dwels in vs , Rom. 7. which causeth this necessity , that while wee remaine in the body , the flesh will euer lust against the Spirit , Gal , 5. But there is another kinde of temptation , which is Diuellish ; when we doe not sin of infirmity , or through the necessary weaknes of the flesh : but of malitious purpose , that whereof the Prophet speaketh : Be not mercifull to them that trespasse of malicious wickednesse , Psal. 59. and keepe thy seruant from presumptuous sinnes . Psal. 19. These sins proceed not from that necessity of sinning , which doth accompany our nature : but from that corruption of nature , which the Apostle doth call the superfluity of wickednesse , Iam. 1.2 . These proceed not from sin that dwelles in vs , but from that sin , which reigneth in vs : Rom. 6. And as we desire , that God will pardon our necessary tentations : so especially we are to pray , that wee may not fall into these superfluous sinnes , as the Prophet doth pray , Psal. 19. Keepe thy seruant from presumptuous sins , that they get not the Dominion ouer me . And , Order my steppes in thy word : Ne dominetur mihi omnis iniquitas , Psal. 119. For the better vnderstanding of this point , wee are to consider , what are the tentations , and tentamenta : that is , the things whereby we are tempted . The tentations are either without vs , or within vs. Without , first the Diuell , that is , the Tempter , 1. Thess. 3. Secondly , the corruptiō that is in the world through lust , 2. Pet. 1. the Tempter within vs is , our own concupiscence , Iam. 1.14 . without which the outward Tempters should not onely not hurt vs , but also greatly profite vs : for the Diuell shall in vaine tempt vs , and the euill examples of the world shall not allure vs , vnlesse wee , in the lust of our hearts , doe suffer our selues to bee ouercome : and there●ore one saith well : Teipsum vince , & victus est mundus & Satanas . If there be neither couetousnesse in vs , nor the lust of the flesh , the diuell shal not be able to preuaile against vs , but we shall stand vnconquered , both of worldly lusts , and of the lusts of the flesh . The things whereby the Diuell tempteth vs , are Massah , and Meribuh , Psalm . 95.8 . whereby is vnderstood , Prosperity and Aduersity . One while , as a serpent , hee allureth vs by pleasures , and if hee preuaile not that way , then , like a roaring Lyon he terrifieth with violent danger : and that hee may haue his will of vs , by one of these meanes , hee bewitcheth our vnderstanding , Gal. 3. so that wee either make great accoūt of those things , which indeed are of least value , or else iudge the danger which hee threatneth , to bee more terrible then it is . From this petition , we are to acknowledge , that where wee pray , that God will deliuer vs from tentation : first , in regard of our selues , we are vnable to encounter with these temptations , and to withstand the least temptation , and yet the the grace of God is sufficiēt for vs : so that albeit in the light of our own vnderstanding , we cannot discerne what is true pleasure , or what is indeed to be feared ; yet as the Prophet speakes : In lumine tuo videbimus lumen ; In thy light we shall see light , Psal. 36. and though the messenger of Sathan buffet vs neuer so much , yet Gods grace shall make vs to haue the victory , without which we are not able to resist the first temptations . Which considerations serue to keepe vs from pride , and ●o worke in vs humility , 2. Cor. 12. Secondly , in regard of our tempters , we are to acknowledge , that the diuell , much lesse any thing else , can be able to tempt vs , without Gods permission : so hee was not able to touch Iob , vntill hee had leaue of God , nor the heard of swyne , till Christ had permitted him to enter . Matthew . 18. Thus wee see that Sathan is chained by God , so that he cannot go further then God will giue him leaue , which maketh for our comfort . Temptation is necessary , and therefore we pray not , ne tentat nos Satanas , but ne Deus nos indicat , For it is Gods will to vse Sathans seruice in this worke , and that if we feele that our corruption doth yeeld to sinne , wee are to say with the Prophet , let God arise . Psal. 68. and saue me ô God. Psal. 69. Also with Ezechiah , Domine vim patior , responde pro me . Isa. 36. O Lord I suffer oppression , comfort thou mee . Touching the leading into tentation , we desire not to be led , which hath two expositions : first , that God , who knowes our weakenes , will not giue leaue to the diuell to tempt vs at all , by any of those meanes , because the issue of tentation , is doubtfull , for many excellent men , euen the Saints of God haue bene ouercome thereby . Secondly , at the least ne inducat , that he lead vs not into them , which haue three differences : first , in respect of God , that albeit the diuels desire be to ●ift vs , Luk. 22. yet , ne induc●s tu , though the lying spirit be ready to intise vs , that we might fall , yea that God would not command him to goe forth . 1. Reg ● 22. yet that he would not deliuer vs ouer in S●thans hands , and leaue vs to our selues . Secondly , in regard of vs , that wee commit not sinne that leads thereunto , for qui dicitur volens ducitur : but that if we needs must yeeld to tēptations , it may rather lay hold on vs by violence against our wils , thē lead vs : so the Apostle speakes . 1. Cor. 10. Tentatio vos non apprehendit : Tentation hath not taken hold of you , and when our Sauiour saith to his Disciples : Orate ne intratis in tentationem : pray that ye enter not into tentation : his meaning is , that willingly and wittingly , and of delight of your selues , otherwaies then as the infirmity of your flesh doth compell you , for if any willingly enter into tentation , these God suffers to be led into it , so as they cannot get out any more ; that is , the Gentiles till they bee effectually called are said to commit all vncleanenesse with greedinesse ● Eph. 4. 19. So wee doe not deuoure the temptations that are incident to our nature , and that as the Syriake word , vsed by our Sauiour , is , wee take not paine to satisfye the tentations of Sathan , as it were to climbe vp into an high tree . Thirdly , in respect of the nature of the Greeke word , which is rather ne inferas , then ne inducas . Of Christs leading into tentation . Math. 4 , it is said , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is , so led , as that hee was brought backe againe , but our leading by the diuell , is , so to be carried into temptations , as that withall wee are left there to our selues . Christs tentation had an issue . 1. Cor. 10. nostra non habet exitum , ours hath no issue : but our prayer is not onely , that it be against our will , if at any time we be tempted , but that in the tentation he would so hold vs by the hand that wee may get out of it , that albeit wee bee led into it , that wee may bee brought backe againe . From whence this question aryseth , Whether God lead a●y into tentatiō , so as they neuer get out of it againe : the answere is , that there are some such , but they are those that first suffer themselues to bee led , euen as he hardeneth no mans heart , but his that first hardeneth his owne heart . Of Pharaoh it is said , that albeit Aarons rod eate vp the incha●ters rods : that yet he hardened his heart . Exod. 7.13 . After Exod. 8. when the sorcerers told him , Digitus Dei hic est , this is the fingar of God● yet he hardened his owne heart , and then God seeing his obstinacy , Indurauit cor eius , hardened his ●eart . Exod. 12. So when Ahab had first sold himselfe to worke wickednes . 1. Reg. 19.20 . then it pleased God to deliuer him to the lying spirit , to deceiue him , that he might fall . 1. Reg. 22. Because Ephraim would haue many Altars to serue , God gaue them many Altars . Hos. 8.11 . That w● be not led into tentation , th● m●anes that we are to vse is , that wee put from before our face the stumbling blockes of iniquity , Ezech. 14. that we restraine our eyes and mouthes from beholding , or speaking that which is euill , that we restraine our feete , as the Wiseman saith : Keepe thy way farre from her , and come not into the dore of her house . Prou. 5 . 8● For can a man take fire in his bosome and his clothes not be bu●nt ? Prou. 6. Therefore if we w●ll not be led into tentation , wee must not lead ●ur selues , nor ●empt ou● selues , nor grope for sinne , for the diuels tentation cannot hurt vs : it shall be a meanes to grace vs , if we withstand it : but if we will be drawen away of our owne lusts , then wee cannot but be led . As we must forbeare the occasion of sinne , so must wee vse the meanes , that may keepe vs from it , that is prayer . Wee must make a couenant with our eyes . Iob. 31. so we shall not be tempted . As we prayed , that Gods will , touching sanctfication , 1. Thess. 4. and suffering , may be done of vs , so we are to pray , not generally to be diliuered from the temptatio ●s of sinne ; but particulary , from the temptation of any seuerall sin , whereunto we are inclined : if to worldly lusts . Tit. 2.12 . that he● would keepe vs from them , If , to the lusts of the flesh , 1. Pet. 2. that he will not suffer vs to be tempted of them neither , that as our tentation increaseth , so his strength may increase , and if not increase , then that hee will cause his tentation to decrease . The seuenteenth Sermon . MATH . 6.13 . But deliuer vs from euill . THIS last Petition concerneth the last of those three euils , which we desire to haue remoued from vs ; vnder which wee comprehend all miseries and calamities of this life , for that is it which our Sauiour vnderstandeth by the euill of the day , in the last verse of this Chapter . So there is a plaine opposition betwixt this Petition and the fourth . As there by dayly bread , wee vnderstood all things necessary for this present life : so when we say , deliuer vs from euill , we seek to be deliuered from all such things as are labourious and troublesome to vs in the same . There are that make but sixe Petitions of this prayer , saying , that the two last are but one , but they haue no warrant for it . The ancient Church hath alwaies diuided it into seuen , and this diuision they grounded vpon the motiue , which caused our Sauiour Christ to penne this prayer , which was the auoyding of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed by the Heathen . Math. 6. v. 7. into which they cannot chuse but fall , which affirme , that these two last Petitions containe but one thing , wherein they are deceiued ; for tentation and euil are not of one scantling . Euery euill is not tentation , neither is euery tentation euill . Some things are euill in their owne kind , as wolues , and Kites : other things are not onely euill in themselues , but bring forth euill effects , for our sinnes are not onely euill , but the calamities and miseries which our sinnes bring vpon vs , are also euill : and therefore we are to pray no lesse against the one , then against the other . Touching the miserie of this life , we are to pray as the Prophet wils vs , for deliuerance from them Psal. 50. call vpon mee in the day of thy trouble . That this and the former cannot be one Petition , appeareth , for where we pray that we be not led into tentation , we desire that we may do no euill , when we pray that wee may bee deliuered from euill , our desire is that wee may suffer no euill . In the first we pray against malū culpae , in the second against malum poenae . The first is an euill of our owne doing , the other of Gods doing , as the Prophet speakes Amos. 3. Non est malum in ciuitate , quod non facit Dominus . As before sinne comitted wee desired non induci : so here , when we haue committed sin , our desire is , that God would not deliuer vs to our Ghostly enemy , that he may afflict vs in this life with temporall plagues , nor in the life to come keepe vs in eternall torments . When we desire , that God wil deliuer vs from the miseries of this life , and of the life to come , we haue these things to consider : first , that the case of Christian men is not like the state of the Heathens , for they had Ioues , white Gods , from whom they receiued good things , & blacke Gods , whom they called depulsores malorum ● but Christians haue but one God to flye to , whom they acknowledge to be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a God that doth not onely giue vs good things , but takes from vs those that are euill : so God testifieth of himselfe to Abraham , that he is not onely his exceeding great reward , but also his sheild . Gen. 15. both which we are to consider in this , that in Scripture he is compared to a rocke . Secondly , that the diuell hath a desire to carry vs away into sin and transgression , to the end hee may endanger our soules , and if he cannot hurt vs that way ; then he will labour to do vs some outward mischiefe : if he cannot preuaile as a tempter , yet that he may hurt vs as a tormenter . So he delt with Iob , who for that he was a iust and perfect man , so as Sathan could not tempt him to sinne against God , therefore his desire was , that hee might touch his body , and torment him , with outward losses , for his delight is euermore in doing of mischiefe ; if hee can no longer vexe the soule of man , yet he will craue this leaue , that hee may torment the poore hogs . Luk. 8.32 . Thirdly , that we haue two kind of helpes against this euill : first , that precaution which our Sauiour tels vs of in the former Petitiō that before we cōmit sin , we pray non induci ; that neither temptation come at vs , nor wee at it Secondly , that albeit wee by sin are fallen into euill ; yet there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or saluing to be looked for of God , who will deliuer vs after that wee are deliuered into the hands of our aduersary , as in the first Petition , we pray that we may not fall into euill by yeelding to tentation : so here if we be fallen , yet God would deliuer vs out of it . Both these helps are ascribed to God. Of the first it is said to him , he that maketh his praier for his help , the enemy shall not bee able to doe him hurt , and the sonne of wickednesse shall not come nigh him . Psal. 89. Of the other , Let not the water floud drowne me , nor the deepe swallow me vp , and let not the pit shut her mouth vpon me . Psal. 69.16 . Touching the euill from which we desire to be deliuered , Chrysostome , and the rest of the Greeke Church , expound it of the diuell , who is lerna malorum , or the greatest euill that can befall vs , which exposition is grounded vpon the A●●●cle , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : but this exposition is too narrow : and for the holy word is best expounded , when it is most enlarged : so that we shal haue a full vnderstanding of this matter , if vnder the word Euill , we include whatsoeuer is euill , & so desire generally to be deliuered from it : but if we desire to be deliuered from whatsoeuer is euill : then from our selues , ( saith Augustine : ) for we are euill , and so we haue need to pray : for as , when we aske forgiuenesse of sins , it is from those sinnes , vnto which our lust hath already drawen vs away into sin : so when wee say : Libera nos à malo , that is , ab abstrahente , from that infirmity of the flesh , & necessity of sinning , which doth accompany our nature , in regard whereof the Apostle saith : Quis me liberabit de hoc corpore mortis . Rom. 7.24 . So Augustine vnder the word ( Euill ) doth include , not onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But Cyprians exposition is , when we pray , libera nos à malo , we desire not to bee deliuered from this , or that euill , but generally from all euill , by which hee meaneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : that is , all manner of trouble , and calamity , and whatsoeuer turnes away good from vs , especially that euill which keepes vs from God , which is the chiefest good thing : so then our desire is , not onely to bee deliuered from the diuel , who is the beginning of all euil , as that which is opposed to our chiefe good ; but from that which may turne away from vs the meanest blessing which wee stand in need of outwardly , which also are bona data , Luk. 11. If we vnderstand by euill , Sathan , then we pray to be deliuered from him not only when he playeth the subtil serpent , & changeth himselfe into an Angell of light , 2. Cor. 11● but when he plaieth the Lyon , 1. Pet. 5. first , to bee deliuered from his iawes , that hee swallow vs not downe : for then there is no helpe for vs : that is , that God would saue vs from the nethermost hell , Psalm . 86. that which is called The second death , Apocal. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Secondly , from his clawes , vnder which are comprehended all temporal calamities : first , the losse of life , against which the Apostles , being in a great tempest , pray vnto Christ , that he would saue thē : Maister , carest thou not that wee perish ? Mark. 4. Secondly , of good name , wherof the Prophet saith : Libera me à contrarijs hominibus , Psal. 114. Thirdly , the losse of goods , concerning which , when the Lord had formed Grasse-hoppers to destroy their fruit , the Prophet prayed , O Lord God , spare I beseech thee , Amos 7.2 . And this is the remedy in all outward afflictions , as Salomon saith : If there bee dearth in the land , through Blasting , Caterpiller , or Grasse-hopper : then if the people come into the Temple , and say : Libera nos à malo , God will heare their praiers and deliuer them , 1. Reg. 8.37 . Therefore in that dearth which is spoken of , Reu. 6. where corne was giuen by measure and weight , the remedy they had , was prayer : How long Lord dost thou defer to auenge our blouds . The reason why we pray to be deliuered from these miseries , is , that we may the better intend Gods seruice ; so said Dauid : Deliuer me from the slanders of men , that I may keep thy commandements , Psal. 119. Christ doth not expressely name tribulation , affliction , and calamity , though they be comprehended vnder the word Euill : wherein we are to obserue , that in this petition , as in the rest , hee tempers his stile with great wisedome . Therefore outward trouble may cooperate to our good , and therefore hee teacheth vs not to pray , that God will deliuer vs from thē absolutely , but from that euill which is in them : and in this sence we may pray to be deliuered , à malo panis , as well as à malò famis : for bread , which of it selfe is good , may turne to our hurt : and therefore Salomon praieth : Giue me not riches , least I be full , and say : Who is the Lord ? neither giue me pouerty , lest through want I be driuē to steale , & take the name of my God in vaine Pro. 30. There is both euill and good in both , and therefore we pray to be deliuered from the ●uill : for if God see that it is good for vs to be humbled with want , then wee are not to pray against it . Where we desire to be deliuered , first , wee acknowledge how little we are able our selues ; an haire , or a crumme of bread oftentimes is inough to cast away a man : for the meanest creatures are able to hurt vs , except God deliuer vs : and as we cannot helpe our selues , so if wee looke about vs , there is none to succour vs. So will the King himselfe tell vs , who of all others seemeth most able to helpe : If the Lord do not succour thee , wherewith can I helpe thee ? 2. Reg. 6.27 . Wherefore we may not trust to our selues , nor to any other forren help or power , but to God the great deliuerer , to whom Christ hath taught vs to pray : Libera nos à malo . Secondly , herein wee acknowledge our desire , which is to be deliuered : the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which implieth such a deliuerāce which doth rid vs from bondage or captiuity : wherefore we vse this word as a motiue , that God will the rather deliuer vs ; because , if the euil , which lyeth vpon vs , continue long , it will make vs the Diuels bond-mē , and we are his seruants , and desire that he may not take vs captiues at his will , but that we may come out of his snare . 2. Tim. 1. to do God seruice , and not onely so , but that our seruice may bee done freely , and with cheerefulnesse , for that wee are his children , and he our Father : that is , as the Prophet speakes : When God hath set our hearts at liberty , we may run the w●y of his Commandements , Psal. 119. But if we wil be deliuered from the Diuell indeed , wee must haue this freedome of Christ the sonne of God , of whom it is said : Si filius vos liberauerit , verè liberi eritis , Ioh. 8. for he only is able perfectly to saue vs out of the thraledome of Sathan . The Diuell indeed is subtile , & playeth the Serpent , but Christ is the wisedome of God , and knoweth well inough to keepe vs from temptation . The Diuell is cruell , and roareth like a Lyon , but Christ , who is the power of God , is able to free vs from euils , to saue vs from him . 1. Cor. 1.29 . 2. Pet. 2.9 . The meanes and wayes whereby the Sonne of God , who is his wisedome and power , doth free vs from euill , is first non inducendo , that is , not to suffer vs to be tempted at all , for so we should be freed both from the euill of sin , and from the euill of punishment , which is the effect of sinne , but for as much as there is none vpon whom the diuell hath no● at least laid his nailes , and as it were scratched with his clawes by outward afflictions , we are not to looke for that meanes of deliuerance : the Apostles themselues had not this priuiledge : For S. Paul , that was a chosen vessell , had the messenger of Sathan to buffet him : euen the corruption of his flesh , which did still tempt him to sin . 2. Cor. 12. & for outward affliction , it is the case of all Christians generally , All that will liue godly in Christ Iesus , shall suffer persecution . 2. Tim. 3. So that the godly may not looke for their paradise on earth , Christ hath foretold : In the world you shall haue trouble . Ioh. 16. as for their ioyes and comfort , it is elsewhere to bee had : Merces vestra magna est in coelis , Math. 5 , But if they bee without tribulation in this life , if they be in the state of those that come into no misfortune like others , Psalm . 73. it is an euill signe , and they little differ from the world , which haue their portion in this life ; whereas the troubles and miseries of this world , are to the godly , a pledge of the ioyes that are to come : and yet sometimes hee giueth them a taste of his future mercy , by blessing them on earth : I haue set before thee an open doore , because thou hast a little strength , Reu. 3.8 . But wee pray here for a deliueuerance after we are fallen into euill , and this deliuerance is performed foure wayes : First , when God doth quickly take the euill from vs , and not suffer it to continue to our vtter ouer-throw . Such a deliuerance is that when hee suffereth his wrath to indure but a little season , when , though he send heauinesse ouer night , yet hee causeth ioy to come in the morning , Psal. 30. It was a great cause of griefe to the Apostles , that Christ speaking of his departure frō them , said : A little while , & ye shal not see me ; but he diliuered thē out of this griefe , by comforting them with the hope of his speedy returne , when he said : And yet a while and yee shall see me againe , Ioh. 16. And as S. Paul saith : This is a great means to deliuer vs out of our afflictions when wee know , that it is but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a tribulation , that as it is but light in it selfe , so it is but momentany , 2. Cor. 4.17 . Secondly , God doth deliuer vs from euill , when hee doth mixe some comfort with our affliction , that may make vs to beare it the better . Such comfort it pleased God to mixe with Iosephs trouble , who was first sold to be a slaue by his owne brethren , after cast into prison by meanes of his wicked Mistresse ; but in the midst of his affliction , God did not onely bring him out of prison , but brought him into fauour with Pharaoh , which made him forget all his labour and trauell . Wherefore he called his first sonne Manasseh , of forgetting , Gen. 41.51 . Thus God tempered the afflictions of Dauid , as himselfe confesseth : In the multitude of the sorrowes of my heart , thy comforts haue refreshed my soule , Psalm . 94. And the Apostle saith : Blessed bee God , for he giueth vs comfort in all our tribulation : so as we are able to comfort others with the same comfort that he ministred to vs , 2. Cor. 1.4 . Thirdly , when he giues vs patience to endure our affliction , which is a greater benefite then the former : for if we suffer wrong , and take it patiently , then there is thankes with God , and we follow the example of Christ , who suffered for vs , though he had done no sin , 1. Pet. 2.20 . And as it is a thing thanke-worthy with God , so the Prophet saith : Blessed is the man whom thou chastisest , ô Lord , that thou maiest giue him patience in the time of aduersity . Psal. 94.13 . Wherefore the Apostle exhorteth : Let patience haue it perfect worke , that we may bee perfect and intire , lacking nothing . Iam. 1.4 . Christ was for a time forsaken of his Father : that he might comfort himselfe with patience ; and so it is required of vs , that in our afflictions we possesse our soules with patience , Luk. 21.19 . for so wee shall apply our selues to bee sound in Faith , and the loue of God , and to be lacking in no duty which God requireth at our hands . Fourthly , when out of euill hee brings good , and turnes the euils that are come vpon vs , to our greater good : for to this end , God afflicteth his children , and therefore Christ saith not ; deliuer vs from Calamity , or tribulation ; but from Euill : for God in his wisedome doth so dispose of the afflictions of the godly , that they shall haue cause to reioyce & glory in tribulations , Rom. 5.3 . 2. Cor. 11. Now they haue cause to reioyce in their tribulations , in two respects . First , quando crux liberat à cruciatu , when the crosse deliuereth from anguish , or vexation : for so the Apostle saith : that God doth chasten his children in this life , that they should not be condemned with the world , 1. Cor. 11. Secondly , quando crux conuertitur in coronam , when their crosse is turned into the crowne : for so Saint Paul saith : That the afflictions of the godly , which they suffer here , are but light and momentany , and yet procure vnto vs a surpassing , and euerlasting weight of glory , such as cannot be expressed , 2. Cor. 4.17 . And the same Apostle , Rom. 8.18 . saith : I haue made my reckoning , & now finde , that the afflictions of this life are not worthy , or comparable to the glory that shal be reuealed in the world to come . Now we may not limit God to any one of these wayes of deliuerance ; but our desire must be that he will deliuer vs from Euill , that way which seemeth best vnto him . Lastly , seeing it is Gods will that we shall vndergo the crosse in this life , our prayer to God must bee , that of the crosses that were on mount Caluary , Luk. 23.33 . ours may be like to Christs crosse , that wee may suffer innocently for the name of Christ : For this is thank-worthy , if a man for conscience towards God , endure griefe , and suffer wrong vndeserued , 1. Pet. 2.19 . Secondly , if not innocently , yet that our suffering may be like the good theefe , that confessed hee suffered worthily : for he repented of his sinne , and by faith conceiued comfort , that al-be-it his body were crucified , yet his soule should bee receiued with Christ into glory : but in any waies our desire must be that we suffer not like the wicked and reprobate ●hiefe , that blasphemed Christ , and dyed without repentance . The persons to be deliuered , are expressed in the word ( nos ) which implyeth a twofold reason , the one in regard of the word libera , we are thy seruants , therefore make vs free , and suffer vs not to be slaues to Sathan : So the Prophet reasoneth . Psal. 116● & 143. Secondly , againe , deliuer vs , for wee are thy children , those whom thou hast taught to call thee Father , therefore though wee bee Mephiboseth for our deformity , and absolons for our vngraciousnesse , yet shew thy selfe a Father to vs ; and of seruants , though we be not onely vnprofitable Luk. 17. but euill and wastfull . Luk. 16. yet because we are thy seruants , deliuer vs. Thirdly , we are thy workemanship , therefore , despise not the workes of thine owne hands . Psalm . 138. Fourthly , We are thy image . Gen. 1. Fiftly , the price of thy Sonnes bloud . Sixtly , Vessels to carry thy name● wee are they , vpon whom thy name is called , therefore deliuer vs , else wee shall bee a reproach to them that are about vs , Dan. 9.18 . Seuenthly , we are the members of thy Chruch , which is the body of Christ Iesus , our Sauiour , our head Rom. 12.5 . Ephe. 1.22 . The other reason is from the word mala , the diuell as he is our enemie , so he is Gods , and he hateth vs , because we are thine , and therefore laboureth to draw vs from thee , but saue thou vs , that wee fall not from thee , as hee hath done . Lastly , ( vs ) for wee may not pray for our selues alone , but for our brethren also , that God will be good to them likewise , and though wee bee out of trouble ; yet because wee bee of the body wee may truely say , deliuer vs , when wee pray in the behalfe of our bretheren that are vnder the crosse . Vntil the last enemy , death , be destroyed ; 1. Cor. 15.26 . Wee shall neuer bee fully freed , but haue one euill or other : Therefore we are to pray for that time , when wee shall hunger and thirst no more , when God shall wipe all teares from our eyes Reu. 7.16 . at the least , if he take vs not presently out of the world , yet to keepe vs from the euill of the world , Ioh. 17.15 . Till that day , when there shall bee , no more death , nor sorrow , nor crying , nor paine . Reu. 21.4 . but God shall be all in all , to vs for euer . The eighteenth Sermon . For thyne is the Kingdome , power , and glory , for euer and euer . SAint Paul willeth that all things in the Church bee done orderly . 1. Cor. 14. Which no doubt hee tooke from Christ , whose answere to Iohn Baptist● Math. 3.14 . was ; Sic enim decet : for so it becommeth , whereby wee see , that both Christ and his Apostles , haue alwaies obserued a decorum or decency in all things . So touching prayer , our Sauiour Christ , to shew that it is an vndecent thing for any● hauing done his Petitions to breake off suddenly , or to beginne his prayer without any introduction , hath not onely made an entrance to his prayer , wherein he ackowledged Gods goodnesse , but also addeth a conclusion , wherein hee confesseth his Kingdome , power and glory , which the Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he tooke the patterne of this conclusion out of the old Testament , where King Dauid acknowledgeth , Thine O Lord is greatnesse , power , and glory , and victory , and thine is the Kingdome . 1. Chron. 29.11 . In the beginning wee heard , that all Prayer and Inuocation , is nothing else but a testimony , and confession . The Petitions that are seuerally made in this Prayer are ; confession of our weakenesse , want , neede , and vnablenesse to any thing that may pleasure God. The beginning and end o● it are , an acknowledgement of Gods riches , power and goodnes , whereby he is inclined to supply our wants , for that he is not onely willing , as a Father , but able as a King ; so that whatsoeuer prayer we make , whether Tekinnah or Tehillah ; whether we pray that we may receiue some good thing of God , or praise him for good receiued , it is a confession ; and both these confessions make for Gods glory , not onely to him that was to make confession of his sinne , it was said da gloriam Deo , Ios. 7.19 . but the blind man that had rec●iued a benefite by the recouery of his sight was said , to giue glory to God. Ioh. 19.24 . The beginning of this prayer was a confession of Gods goodnes , the end of his power , for vnto doing of good is required not onely willingnesse , but power and ability . To shew that God is willing , we are taught to call vpon him by the name of Father ; for any father is willing to doe his child good , but with this willingnesse there must concurre an ability to doe good , which howsoeuer it be wanting in earthly fathers , yet it is not wanting in our heauenly Father : for whereas nothing doth more expresse power , then the name of a King , Christ acknowledgeth God to be such a Father as hath Kingdome , power , and glory , and therefore is able to do vs whatsoeuer good hee will : So God himselfe affirmeth of himselfe , I am a great King. Mal. 1.14 . Reu. 19.16 . he is called King of Kings , and Lord of Lords , so that if wee will pray to God the Father , we haue cause to conceiue hope that hee will heare our Petitions and helpe vs , because he is not onely willing as a Father , but able as a mighty , glorious , and powerfull Prince . Secondly , if to God the ●onne , his dying for vs doth assure vs , of his good will and readinesse to do vs good , and his rising againe from the dead , when he hath broken the yron barres doth assure vs of his power . Thirdly , if to the Holy Ghost , we shall not neede to doubt of his willingnesse , for he is the essentiall loue of God , which is shed in our hearts . Rom. 5. Besides hee is the Spirit operatiue , by whom God worketh all good things in the hearts of his people , and therefore able to do whatsoeuer good for vs : and those two , to wit , the assurance of Gods goodnesse , and power , are the two parts of the anchor of our hope . Heb. 6.18.19 . and the giue vs not onely audaciam petendi , but also fiduciam impetrandi , not only boldnesse to aske , but also assurance to obtaine . To make requests in our owne behalfe , and acknowledgement to God of his loue and power , are both confessiōs , but the principall is the acknowledmēt of his goodnesse , & Kingdome and power , for to make request to God for good things that we want , concernes men , but to confesse Gods power and goodnesse , is that wherein the heauenly Angels are occupyed in , they feele no want of any good thing , and therefore they haue no neede to make petition to God as we on earth , and therefore all the confession that they make , is of Gods goodnesse and power , whereof they cry continually , Holy , Holy , Holy , Lord God of Hosts , the earth is full of his glory . Isa. 6.3 . the same is done by the Saints in hea●●●● Blessing , and glory , and wisedome , and thanks , and honour , and power , and might , be vnto our God for euermore . Reu. 7.12 . Whereby wee learne , that wee , concerning whom Christ saith , That wee shall bee , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , equall , or like to the Angels Luk. 20. ought while we liue on earth , not speake only with the tongue of mē but of Angels , not onely to confesse our owne wants , and to craue a supply from God , but to acknowledge Gods riches , goodnesse , and power . Againe the Petitions tha● wee make for our selues , is a taking ; and sanctification of his name , by ascribing Kingdome , power , & glory , vnto God , is a giuing , and therefore as the Apostle saith , It is a more blessed thing to giue , then to receiue , Act. 29.35 . So the confession of Gods goodnesse and power , is a better confession , then tha● which wee make of our owne weakenesse , and pouerty ; and this is the onely thing which God receiues from vs , for the manifold benefites that wee receiue from him . Neither is this confession and acknowledgement left to our owne choyce as a thing indifferent , but we must account of it as of a necessary duty , which may in no wise bee omitted , seeing God enters into couenant , that hee will heare vs and deliuer vs out of trouble , when wee call vpon him . Psal. 50. therefore God challengeth this a duty to himselfe by his seruants , ascribe vnto the Lord worship and strength , Giue vnto the Lord the glory due vnto his name . Psal. 29. All Nations whom thou hast made , shall come and worship thee and glorify thy name . Psal. 86.9 . Therefore our Sauiour commends the Samaritan , because hee returned to giue glory to God for the benefite receiued ; wherein hee blames the other nine , that being cleansed of their leprosy were not thankfull to God , in that behalfe . Luk. 17. For God , for this cause doth heare our prayers , and grant our Petitions , that we should glorify and honour his name . But this is not all that wee ar● to consider in these words for they are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely an astipulation , but an allegation , wherein as wee acknowledge Gods goodnesse and power , that hath heard and granted our requests , so wee alledge reasons , why he should not o●●ly heare vs , but also releiue and he●●e vs with those things that wee craue for at his hands : we doe not onely say heare our Petitions , for so shalt thou shew thy selfe to bee a King , but a mighty and glorious King , and we for our parts shall acknowledge the same ; but wee vse this confession as a reason , why our former requests are to bee granted ; for it is in effect as much as if we should say ; Forgiue thou our sinnes : deliuer thou vs from euil : hallowed bee thy Name : thy Kingdome come , For Kingdome , power , and glory is thine and not ours . The reason why we would haue our requests granted is drawne from God himselfe in two respects : first that wee may by this humble confession make our selues capable of the graces of God , which do not descend to any but those that are of an humble spirit , For hee giueth grace to the humble , 1. Pet. 5. If wee would haue our desires granted , because it is the nature of God to be good and gracious ; to be of power , to do what hee will for the good of his people , wee must desire him to bee gracious , propter semit-ipsum . Isa. 43.25 . Our motiue vnto God must be , For thy louing mercy and thy truths sake . Psal. 115.1 . Helpe vs for the glory of thy Name , deliuer vs , bee mercifull to our sins , for thy Names sake . Psal. 79.9 . By these motiues wee must prouoke and stirre vp God to heare vs. This is the difference that is betwixt the prayers of profane men , and those that are sanctified , Heathen and profane men referre all to their owne glory , so saies Nabuchadnezar , Is not this great Babell , which I haue built by my great power , and for the honour of my Maiesty ? Dan. 4.30 . Such a man thinkes himselfe to bee absolute Lord , and will say , Who is the Lord ouer vs ? Psal. 12. Therfore are they called the sons of Beliall : But the Patriarches that were sanctified frame their prayers otherwise : Iacob acknowledged , I am not worthy of the least of thy mercies . Gen. 32. by which humility hee made himselfe capable of mercy . To vs belongeth shame ( saith Daniel , chap. 9. ) but to thee belongs compassion & forgiuenesse , though wee haue offended ; So Christ himselfe in this place doth teach his Disciples to pray , that God will giue them the things they desire , not for any thing in themselues , but for his names sake : for thine is Kingdome power , and glory , whereby wee perceiue that humility is the meanes to obtaine at Gods hands , our sutes . The other respect is in regard of God , for hee makes his couenant with vs , that he will be our God and we his people , And when the Prophet stirreth vp the faithfull , To worship the Lord , and to fall downe before the Lord our maker : he addeth this as a reason : For he is the Lord our God , and wee are his people , and the sheepe of his pasture . Psal. 95. Wherefore one saith Commemoratio , est quoedā necessitas exaudiendi nos , quia nos ipsius sumus , ipse noster est : It is a necessary motiue to God to heare vs , because we are his , and he ours . Therefore in all the prayers and Psalmes which the Saints of God make , they ground their Petitions vpō this : in regard of God the Father who is the Creator , they say , Wee are thy workmanship created by thee , therefore despise not the works of thy owne hands . Psal. 138. besides we are the likenesse of Gods image , Gen. 1. therefore suffer not thine owne image to bee defaced in vs , but repaire it . Secondly , in regard of Christ , Wee are the price of Christs bloud . Empti estis pretio , 1. Cor. 6. Yee are bought with a price , therefore suffer not so great a price to be lost , but deliuer vs , and saue vs. Againe , wee carry his name , for as he is Christs , so wee are of him called Christians : seeing therefore that his name is called vpon vs. Dan. 9.19 . bee gracious to vs , and grant our requests . Thirdly , in respect of the holy Spirit , the breath of his Spirit is in our nostrels , which is the breath of life which God breathed in vs at our creation , Gen. 2.7 . Againe , the same Spirit is to vs an holy Spirit , and sanctifieth vs , wee are not onely Vaginae spiritus viuentis , the sheathes of the liuing Spirit ; but Templa Spiritus sancti : the Temples of the holy Spirit , 1. Cor. 6.19 . and therefore for his sake we are to intreat him to bee gracious to vs. We are Gods kingdome , and therefore it belongeth to him to seeke our good : all the world is his kingdome by right of inheritance ; but we that are his Church , are his kingdome by right of purchase : we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1. Pet. 2.9 . a people peculiar , or gotten by purchase , hee hath redeemed vs to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Tit. 2.14 . A peculiar people , and the price whereby wee are purchased , is his owne bloud . 1. Pet. 1 Act. 20. he saith , He will bee our God , and we his people , Leuit. 26. He will be our Father , and wee his Children , 2. Cor. 6. hee our Lord , and we his seruants : Therefore we may chalenge at his hands that fauour which Kings vouchsafe to their subiects , which Fathers shew to their children : that is , to loue them , to defend them , and to wish them all the good things they need . If hee haue purchased vs to himselfe by his bloud , then we pertain to him , and we may say to him as his Disciples said to Christ. Mark. 4.38 . Carest thou not for vs that pertaine to thee , but sufferest vs to perish ? These words , Kingdome , Power , and Glory , beeing ioyntly considered , are a representation of the Trinity . As Moses , speaking of the Author of our creation , reckons vp the name of God three times , Gen. 1.27 . as in the blessings of the law , the name of God is there repeated , Numb . 6.6 . and as the Angels cry there , Holy , Holy , Holy , Isai. 6. to teach that there are three persons in the God-head , which the Heathen thēselues haue cōpassed ; So Christ in the new Testament , doth by these words , Kingdome , Power , and Glory , signifie those three persons , which afterward he expresseth , by the name of Father , Sonne , and Holy-ghost , Math. 28. If we consider them seuerally , although they may all be ascribed to any person of the Deity , yet the Kingdome is to bee ascribed vnto Christ , 1. Cor. 15.35 . Power to the Holy-ghost , Rom. 15.13.19 . and Glory to the Father , Rom. 6.4 . that wee setting our selues in Christs Kingdome , that is , his Church , by the power of the Holy-ghost , may bee partakers of that glory which God the Father hath prepared for vs. Againe , these words are set to distinguish Gods Kingdome from earthly kingdomes . Each King hath not power , as the King of Israel saith : If the Lord do not succour thee , how can I helpe thee ? 2. Reg. 6. 21. But Gods kingdome is a Kingdome of power . Secondly , there are Kingdomes of Might , but not of Glory : such was the Kingdome of Dauid , hee had a kingdome of might , but not of Glory : for he spent all his time in troubles ; but the kingdome of Salomon his sonne , was both a powerful and a Glorious kingdome , and there was a figure of the perfect Kingdome of Christ. Wherefore wee are taught by these words , that as kingdome is the Lords , so hee hath not onely a kingdome of power , whereby hee is a●le to defend , but of glory , whereby hee can also reward his seruants and subiects : Moses desired of God , that he would shew him his glory , Exod. 33. But hee that is of Christs kingdome , shall see the glory which Christ had frō the beginning with the Father , Ioh. 17 , 21. To consider these words seuerally : vpon these words of the prophet : Knit my heart vnto thee , Psal. 86. one saith : Religio dicitur à religando : as there is a mutuall bond betweene the King and his people : so is there betweene God and vs. The Kings duety is to defend his subiects from iniury and wrong , and to bestow on them all manner of benefites . The duety of subiects is to be dutiful , and yeeld all ready seruice to their Prince : so God for his part is ready , not only to defend vs from all danger , but to bestow all good things vpon vs : and therfore we are bound to be religious and dutiful to him , as to our King and Soueraigne : we must not onely loue him as a Father , but feare him , as our Lord and King , Math. 1.6 . And this mixture shall keepe vs in the way of saluation , wee shall neither too much despaire , nor presume of his goodnesse ; this feare wee must testifie both by a reuerend regard of his law , and of his officers . He is no good subiect that rebelleth against the lawes of his Prince ; no more are wee , when no more can be gotten at our hands , but by the precepts of men , Esa. 29. when the statutes of Omri are kept for feare of temporall punishment , Mich. 6. and the lawes of God are had in no price : then it is a signe that wee are not so dutifull and loyall to our heauenly Prince , as we ought to be . Secondly , we must testifie our feare of God , by a reuerend regard of his Prophets & Priests , which are the Ministers and Officers in his kingdome . When the Iewes mocked the messengers of God , and mis-vsed his Prophets , they shewed their contempt of God himselfe ; and therefore the wrath of the Lord arose against that people , 2. Chron. 36.16 . Contrariwise , if wee haue an honourable conceit of them , and receiue them as the Angels of God , Gal. 4. then we shew our selues to bee dutifull vassals to our heauenly Lord and King. Next , for power , as S. Peter saith , God is able both to respect the righteous , and to shew vengeance vpon the wicked , 2. Pet. 2.9 . So whether we respect the power of his grace inward , whereby hee worketh all good things in the hearts of his people , or the outward power , whereby he defends them from euill : whether it bee the power of his holy Spirit , or of his right hand , we must confesse with the Saints , that all power , and strength , and might belongs to God , Reu. 7. And therefore whatsoeuer power wee haue , whether inward or outward , wee must imploy it all in his seruice . Fortitudinem meam ad t● seruo : I will keepe my strength , or reserue it vnto thee , Psal. 59.9 . So we must not spend our strength in thoughts of vanity , but imploy it to his vse , and to the setting forth of his glory , to whom onely all power belongeth . Thirdly , Christ teacheth vs to ascribe all glory to God , that whatsoeuer praise or commendation doth come vnto vs by any thing wee doe , wee should make a surrender of it to God , to whom all glory is due , and say with the Church , Non nobis Domine , &c. Not vnto vs ô Lord , not vnto vs , but to thy Name giue all glory , Psa. 115. For as the Prophet saith : The Church is a place wherein the voyce of gladnesse is heard , and the voyce of them that sing , Praise the Lord of Hosts , for he is louing , and his mercy endures for euer , Ier. 33.11 . The faithfull are taught to returne all glory to God , which is giuen to them . God himselfe saith , Gloriam meam alteri non dabo . Isa. 42. If he giues his glory to any other , it is to such as deserue it , & haue all power of themselues ; but there is no creature which hath any power , but what is giuen of God , and therefore God doth by right reserue his glory to himselfe , and wee ought willingly yeeld all glory to him alone , because hee promiseth , them that honour mee , I will honour . 1. Sam. 2. that we glorifying him here with a verball glory , we may be glorified of him with a reall glory , when hee commeth to iudge the world , 2. Thess. 1.12 . and with an exceeding weight of glory , 2. Cor. 4. But yet wee doe not fully see wherein the glorious Kingdome of God differs from the kingdoms of this world : for both power & glory may be ascribed to an earthly Prince ; and it is certaine , that Salomon had them all : and therefore as hee is distinguished from earthly Fathers , for that he is said to bee in heauen : so hee differs from earthly Kings , in that his Kingdome is said , to endure for euer and euer . There is another difference implyed in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly Princes haue a Kingdome , a Kingdome of power , and a certane glory in this world , but it is not the Kingdome . This prepositiue Article imports two things , a Generality and a superiority : for the first point , he that hath but a peece of the earth to beare rule in , is not an vniuersall King ; but God is King ouer all the earth , Psal. 47. Therefore if we be so carefull to behaue our selues a right in the presence of an earthly King , whose Kingdome is limited within certaine boūds , which if he exceed , he is no more King ; much more ought we to praise & glorifie him , whose Kingdome is vniuersall . Secondly , for the superiority of Gods kingdome , there are a great number of Kings on earth : but of this Kingdome it is said : All Kings shall fall downe hefore him , all Nations shall worship him , Psa. 72. For hee is said to bee King of Kings , and Lord of Lords , Reu. 19. Touching the other difference signified by the word ( for euer . ) Though a man had all the earth for his Kingdome , yet it could not bee a Kingdome for euer and euer : no Prince euer reigned the whole age of a man , and so long time as a man naturally may liue , which the Phylosophers say , is the space of an hundred yeares ; but his kingdome indures not onely the age of a man , but In seculum , For euer : Thy Kingdome , Power , and Glory endureth for euer and euer , whereas mans Kingdome , Power , and Glory , lasteth but a fewe yeares , and sometimes but a few dayes . Iesabel had a glorious kingdome , but within a few yeares it was said of her : vbi est illa Iezabel ? 2. Reg. 10. when it was fulfilled which the Prophet Ieremiah foretold . 13.28 . Tell the King and Queene : Humble your selues , for your dignity shall be taken away , and the crowne of your glory shall fall downe . And the like is the greatnesse of all earthly Kingdomes : and therefore Christ teacheth vs to direct our Petitions to him , whose kingdome is euerlasting , Psa. 145. whose power endureth for euer and euer : not to a mortall King , but to God , Qui solus habet , &c. which only hath imortality , 1. Tim. 6. who being himselfe an euerlasting King , and incorruptible , is able to bestow vpon vs both a Crowne , 1. Pet. 5. and an Inheritance incorruptible , and that fadeth not , 1. Pet. 1.4 . This is our hope , and the perfection of our desires : and therefore , as the Creed hath his period in Life euerlasting , so last of all wee are taught to pray for glory euerlasting . The nineteenth Sermon . Amen . WE are now come to the last word of the Lords Prayer , the power and efficacy whereof at this time is to be considered : for there is in it , euery way , matter worthy of our consideration ; and we cannot perfectly accomplish our duty in prayer , except we vnderstand this word aright : For after wee haue laid out our seuerall petitions to God , and made our allegation to God , why we desire to bee respected by him ; namely because we are of his Kingdome , and Iurisdiction , for that we haue no power of our selues to do any thing . Lastly , because that we confesse , that all glory is to be ascribed to him ; thē it remaineth , that wee desire of God , that those petitions and allegations made by vs , may by him be ratified , which is done in the word Amen . Wherein the ancient Writers consider two things : First , Ierome saith , it is Sygnaculum consensus nostri , that by it wee acknowledge that whatsoeuer wee can desire is contained in this forme of prayer . Secondly , as S. Cyprian saith , it is votum desiderij nostri , that as we allow of this forme of prayer , and the petitions made therein : so we desire , that it will please God to performe , and accomplish them : so in this word is implyed the consent of our minde to allow of the things which we are taught to pray for in this prayer : and secondly , the desire of our heart , for the obtaining of the same . The one is the seale of our faith , in as much as we acknowledge those things to bee true . The other is the Seale of our Loue , whereby we testifie our desire for the accomplishment of these petitions . The one is referred to Truth , the other to the feruency of the Spirit : in which two things , as our Sauiour affirmeth , Ioh. 4.24 . the right worship of God consisteth : concerning which word , to bee added in the end of our supplications , there is an absolute commanden● , not only in the old Testament , let all the people say , Amen . 1. Chron. 16.33 . Psa. 106. but in the New , as appeareth by S. Pauls question , 1. Cor. 14.16 . who to shew the necessity of this word , he saith : How shall the vnlearned say Amen to thy thanksgiuing ? for indeed it cōcerneth euery one , as hee will answere the transgressiō of decet omnis populus , all the people shall say : which is a flat commandement , not to be omitted , to adde this word to their prayer . The word it selfe is originally Hebrue , but vsed by the Euangelists , & retained stil in euery language & tongue , without translation or alteration , either in Greeke , Latine , or any other . The reason of the retaining of it is , that it might appeare , that the Synagogue of the children of Israell , & the true congregatiō of the Church of Christ , gathered out of all nations , is but one misticall body ; whereof Christ is the head : the same we are giuen to vnderstand , by this , that the Spirit of Adoption is said to cry not onely Abba , in the hearts of the Iewes , but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Father , in the hearts of the Gentiles Rom. 8.20 . Therefore our Sauiour would not haue his name to be either intirely Hebrew , as Iesus , Messias , or intirely Greeke , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but the one in Hebrew , the other in Greeke , Iesus Christ , to shew that he is our peace , who of two hath made one , that hath reconciled vs both in one body , and that he is the corner stone , whereby the Church , consisting both of Iewes and Gentiles , is coupled together , and groweth to bee one holy Temple , to the Lord. Ephe. 2.14 . Though they bee as the Apostle speakes , Congregatio primogenitorum , Heb. 12.23 . yet wee are the Church of God , as well as they , we , I say , that are borne after them : we , that are of the Gentiles , haue none other law for our direction , then that which the Iewes had , as the Apostle saith , I write no new commandement , but an old commandement , which you haue heard from the beginning , 1. Ioh. 2.7 . Wee haue no other faith , but as the Apostle saith , Eundem spiritum fidei habentes ; 2. Cor. 4. the same grace is offered to vs , that was offered to the Fathers , for we beleeue to bee saued by the faith of Iesus Christ , as well as they , Act. 15.11 . and we haue no other Sacraments then those which the Iewes had , of whom Saint Paul saith , They all did eate the same spirituall meate , and dranke the same Spirituall drinke . 1. Cor. 10. and therefore it is meete likewise , that wee should make the same prayer that they made : and indeed there is no Petition in the Lords prayer , which is not found in the old Testament , vsed by the Church of the Iewes , For , that which the Prophet prayeth . Psa. 57.6 . Lift vp thy selfe ô God aboue the heauens , and thy glory aboue all the earth . Psal. 67. That thy way may be knowne vpon earth , &c , is nothing else , but the hallowing of Gods Name . Secondly , Remember me ô God that I may see the felicity of thy chosen . Psal. 106. It is nothing else but an expositiō of the second Petitiō , where we pray , thy Kingdome come . Thirdly , those words of the Prophet . Psal. 143. Teach me to doe the thing that pleaseth thee , is a full comprehension of the third Petition , where we desire that his will be done . Fourthly , the eyes of all things looke vpon thee , and thou giuest them meate in due season . Psal. 145. and the prayer of Salomo● . Pro. 30. Giue mee not pouerty , nor riches , but feed mee with food meete , is a full expressing of the fourth Petition . Fiftly , My misdeeds preuaile against me ; ● be mercifull to our sins . Psal. 65.3 . is a summe of the fift petition , and the condition of this Petition is found . Psal. 7. Wherein the Prophet saith , If I haue done any such thing , or if there be any wickednes in my hands ; If I haue rewarded euill to him that dwelt freindly with me ( yea I haue deliuered him that without a cause was my enemy ) then let my enemy persecute my soule ; whereby he desireth no otherwise to be forgiuen of God , then as he doth forgiue his brother . Sixtly , that which the Prophet prayeth . Psal. 119.37 , Turne away my eyes , that they behold not vanity , and Psal. 143. Set a watch before my mouth , and keepe the dore of my lips , is that which Christ teacheth vs to pray , Lead vs not into temptation . Seuenthly , redeeme Israel from all trouble , Psal. 25.20 . in effect is as much as Deliuer them from all euill which is the seuenth Petition . Lastly , look what reason Christ teacheth vs to vse here , the same doth Dani● vse . 1. Chron. 29. Therefore hauing the same prayer that the Iewes had , it is meete that wee should haue the same conclusion that they had , & the same is , they said Amen , and so do we . Touching the vse of this word , it is found in Scriptures to haue two seates or places , and accordingly two seuerall expositions , to wit in the beginning , & in the end , before , and behind . In the beginning as in the doctrine of the Sacrament of Baptisme , concerning which our Sauiour saith , Amen , Amen . Except a man be borne of the water , and of the Spirit , hee cannot enter into the Kingdome of God. Ioh. 3. And touching the Sacrament of the holy Eucharist , verily , verily , except yee eate the flesh of the Sonne of man , and drinke his bloud , yee haue no life in you . Ioh. 6.33 . And touching the effect of prayer , Christ saith also , Verily , verily , I say vnto you , whatsoeuer yee aske the Father in my name , hee will giue it you . Ioh. 16. In those places , the word ( Amen ) is vsed , and thereby our Sauiour laboureth to expresse the truth of that which he doth reach . In the end likewise it is said , as Psal. 41.13 . Psal. 72. Psal. 87.50 . Praysed bee the Lord for euermore . Amen , Amen . And in the new Testament , when the Apostle sheweth , That of the Iewes according to the flesh came Christ , who is ouer all , God , blessed for euer . Amen . Rom. 9.5 . Heere the word is vsed , and set behind , to signify , that we desire that that may be performed , which God before by his Amen hath affirmed to be true . Therefore Dauid , hauing receiued promise from the Lord , by the hand of Nathan saith , Let the thing that thou hast promised be Amen . Let there be an accomplishment of the same . 1. Chro. 17.25 . So when the Prophet Hananiah , had prophesied in the name of the Lord. I haue broken the yoke of the King of Babell , and after two yeares will I bring againe , into this place , all the ornaments of the house of the Lord : Ieremy the Prophet said , Amen , the Lord do as thou hast said , Ier. 28.6 . As in the beginning it ratifieth the truth of Gods promise , so being set in the end , it signifieth the desire of our hearts for the accomplishment of the same , and this desire alwaies followeth , and is grounded vpon the promise of God , and the truth thereof : In which regard the Prophet saith : Remember mee ô Lord concerning thy word , wherein thou causest mee to put my trust . Psal. 119. and therefore , to Christs Amen , in the beginning , where he promiseth , Verily , verily , whatsoeuer ye aske in my name . Ioh. 16. wee may boldly adde our Amen in the end , that his Amen may bee performed ; and by right do we ground our Amen vpon Gods Amen ; for he is called Amen , that is truth , Es. 65.16 . So the Apostle expresseth it , when speaking of Iesus Christ , he saith : Thus saith Amen , the faithfull and true witnesse . Reu. 3.14 . Therefore S. Paul saith of Christ , that in him all the promises are made to vs , yea , in the beginning , and Amen , to vs in regard of the certaine accomplishment . 2. Cor. 1. The reason of our Amen is , because not onely faith , but trust & confidence doth proceed from the truth of God : fides , hath relation to Gods truth , but fiducia or confidence is setled vpon Gods faithfulnesse , and both are affirmed of God. Moses saith of God that he is , verus and fidelis , Deut. 32. and Esay The Lord is faithfull , Esa. 49.7.8 . Paul in the new Testament , he is faithfull that promised . Heb. 10. He deemed him faithfull that promised Heb. 11. For there are two things required in faithfulnesse , without the which a man cannot be said to be faithfull : the one is ability , of which Abraham doubted not of Gods faithfulnesse , beeing fully perswaded , That what he promised he was able to performe . Rom. 4 . 21● the other is will & readines to do , touching which the Apostle saith , Faithfull is he that called you , et ipse faciet . 1. Thess. 5.24 . These are the parts of faithfulnesse , and they are both found in God , and therefore not only God the Father is true , but Christ is said to be the truth , Ioh. 14. and the holy Ghost is called the Spirit of truth . 1. Ioh. 5.6 . So that albeit that mē deale so vntruly that it is verified of thē ; all men are lyers , Rom. 3. Yet God abides faithfull , and cannot deny himselfe . 2. Tim. 2.13 . So much the Prophet teacheth when he saith ; the mountaines shall be remoued , but the thing which he hath spoken shall not faile . Esa. 58. And our Sauiour saith , Heauen & earth shall passe , but one iot of my word shall not passe . Mat. 5.18 . that is in regard of his power & ability . For the other part of his faithfulnesse , which is his will and readinesse , he is said to be a faithfull Creator , that will haue care of the soules committed to him . 1. Pet. 5. & to this purpose serueth that which S. Iohn affirmeth . Behold what loue the Father hath shewed vs , that we should be Sonnes of God. 1. Ioh. 3. There is in God that faithfulnesse that is in a mother towards her children , for as a woman cannot but pitty her owne child , and the son of her womb , so the Lord will not forget his owne people , Isa. 45.15 . As his arme is not shortned but is still able to helpe ; so his affection towards vs is such , that he is most willing to helpe . In this regard , as hath beene obserued , he is both a King and a Father , the one shewing his power , the other his willlingnes & good-will towards vs ; vpon both these we do ground our Amen , and doe learne , not onely , Credere vcro , beleeue God which is true , but fidere fideli , trust him which is faithfull , vpon this faithfulnesse wee may ground alour Petitions , if we seeke forgiuenes of our trespasses , as Christ teacheth vs to pray , then God is faithful to forgiue vs our sins , 1. Ioh 1. If we wil pray against tentation , the Apostle saith , God is faithfull , and will not suffer vs to be tempted aboue that we are able to beare . 1. Cor. 10. If to be deliuered from euill , which is the last Petition : the Apostle tels vs , The Lord is faithfull , and will stablish vs , and keepe vs from all euill . 2. Thess. 3. Thus we see , both what is our Amen , & wherupō it is grounded . The last thing is , the right saying of this word , which is a thing to be inquired , for the Apostle as though he took care for the right saying of it , saith , How shall the vnlearned say Amen ? 1. Cor. 14.16 . Teaching vs , that it is not enough to say Amen , vnles●e it bee said in right forme and manner . The right saying is reduced to foure things : First , that as the Apostle saies ; We pray with the Spirit . 1 , Cor. 14. For of the foure euill Amens which the Hebrewes note , one is , when our Amen doth not come from an earnest desire , Wee must powre out our hearts before him . Psal. 62.8 . So our Amen must come from the heart : we must bee so disposed , that we may say : As the Hart brayeth for the riuers of waters , so thirsteth my soule after thee ô God. Psal. 42.1 . My soule thirsteth for thee , and my flesh longeth for thee in a barren and dry land where no water is . Psal. 63. without this Amen , our Amen is exanime , a dead Amen . Secondly , a man may desire a false thing , so did the Prophet giue his Amen to the false prophecy of Hannaniah . Iere. 28. but wee must be careful that it be true that we pray for , therefore the Apostle saith , He wil not pray with the Spirit onely , but with his vnderstanding also . 1. Cor. 14.25 . So our Sauiour tels vs , We must worship God , not in Spirit only , but in Spirit and Truth : That i● , wee must haue vnderstanding that our Petitions be true & agreeable to Gods wil. Ioh. 4. for as in thanksgiuing it is requisite , that we sing praise with vnderstanding . , Psa. 47. So the like must be done in prayer ; they are both good ; both to pray with the Spirit and with the mind , therefore it is better to pray with both then with but one alone . Therefore it is a meruaile that any should thinke it enough to pray with the Spirit , though they doe not know in their minde what they pray for , but pray in an vnknowne tongue , as the Church of Rome doth ; seeing the Apostle saith : He will pray both with the Spirit and with the vnderstanding . 1-Cor . 14.15 . and this vnderstanding is not of the words onely , but of the matter that we pray for . We may vnderstand the words wherein the prayer is made , and yet not vnderstand the thing that is prayed for . The sonnes of Zebedee prayed in their owne Language , and yet our Sauiour tels them , Yee know not what yee aske . The Eunuch that was reading the Prophet Esay , no doubt , vnderstood the language of the Prophet ; and yet when Philip asked him : Vnderstandest thou what thou readest ? he answered , how can I , except I had a guide ? Act. 8.31 . Therefore we must pray , not onely Intelligenter , but Scienter : wee must know what we aske , we must bee carefull , that whatsoeuer we aske , be according to his will : for then may wee bee assured , that he will heare vs , 1. Ioh. 5. wee must aske in Christs name . Ioh. 16. Lastly , to a good end : for otherwaies our prayers shall not bee heard : Yee aske and receiue not , because yee aske amisse , Iames. 4. But this is not all that is required , that we may pray with the Minde and Vnderstanding● for we must intend the thing that wee pray for with our heart , that the Lord may not haue cause to complaine of vs , as of the Iewes , that honoured him with their lippes , while their heart was far from him . Isa. 29.14 . That wee may with more attention of heart addresse our selues to pray , our Sauiour bids vs to gather our selues from all things that may carry away , or distract our minds , and to enter into our chamber , there to pray to our Father , which is in Heauen , Mat. 6.6 . This did not S. Peter obserue , when hee prayed : Maister , let vs make here three Tabernacles : and therefore the Euangelist saith : Hee knew not what hee said , Luk. 9.33 . Thirdly , that we may say Amen aright , we must not only vnderstād in our mind , & desire in our spirit the thing that wee pray for , but must confidently look for the performance of that we desire : for vnto this confidence there is a promise made on Gods part , of whō the Prophet saith : That the Lord is nigh to all that cal vpō him in truth , Psa. 145. that is , in faith and confidence , that they shal obtaine the thing that they pray for : therfore our Sauiour saith : Whatsoeuer yee pray for beleeue , and it shall be done , Mar. 11.24 . and the Apostle saith : If we will obtaine our requests , we must aske in faith , without wauering : or else we shall be like the waues of the sea , that are tossed with the winde , & carried a●out with violence , Iam. 1.6 . And we shall not need to doubt , but wee shall bee heard , if we pray in a right manner , if we pray for a right end , that wee may say : Tua est gloria . This confidence and trust hath certaine Limitations : first , we may assure our selues , that God will grant our requests , if it be expedient for vs : and therefore we must not limit God , nor appoint him his time , but as the Psalmist saith : We must direct our praiers early to him , and wait for his pleasure , Psa. 5.3 . We must tary our Lords leasure , Psal , 27. Secondly , though hee grant not the same thing we desire , yet hee will grant vs a better . The Apostle prayed Christ , that the prick in the flesh , the messenger of Sathan , might be taken from him : but he had another answer : My grace is sufficient for thee , that was better , then if God had said , apage Satanas , 2. Cor 12. For if we pray to God in such manner & sort as he requireth , we may assure our selues , our prayers shall not returne into our owne bosomes , Psa. 35.3 . But he will either grant the thing wee desire , or else that which shall be better for vs. Fourthly , that our Amen bee indiuisible , that is , we must say Amen to euery Petition of the Lords prayer : for naturally our corruption is such , that wee can be content to desire the accomplishmēt of some of them , but not of others : we do willingly say Amen to Thy Kingdome come ; but as for Hallowed be thy name , wee giue no Amen to that , as appeares by the whole course of our life , which is nothing else but a profaning and polluting of Gods most glorious and fearfull Name . We would gladly pray for dayly bread , but as for doing of Gods will , and obeying his commandements , we agree not to that . Wee like well of the last Petition , Deliuer vs from euill , but as for that goes before it , Lead vs not into temptation , we will not subscribe to that : for wee doe seeke by all meanes to tempt our selues , and to draw our selues vnto sin . We can be content to pray , that he will forgiue vs our trespasses , but as for the condition , which is , the forgiuing of those that trespasse against vs , wee giue no Amen to that , as is cleare by the wrathfull and reuenging spirit that carrieth most men into all manner of outrages , while they will not learne to put vp wrong , as they are taught by Gods word . Therefore in regard of this Petition , and the condition annexed , our Sauiour saith : Take heed yee say Amen to this intirely : except ye forgiue one another , your heauenly Father will not forgiue you . Mat. 6.15 . Therefore we must haue a care as well to hallow Gods name in this life , as to bee partakers of his Kingdome in the life to come : we must labour as well for the fulfilling of his will , as for the obtaining of daly bread . If wee will be freed from euill , which is the effect of sin , we must take heed that we do not tempt our selues ; and as we would bee forgiuen of God , so we must forgiue our brethren . Lastly , we must say Amen to the reason which our Sauiour vseth in the conclusion of the prayer . As the Apostle saith : How shall the vnlearned say Amen to thy thankesgiuing ? 1. Cor. 14. For there are many that will say with the Leapers , Iesus maister , haue mercy vpon vs : but being cleansed , few , or none will returne to giue GOD thankes , and to say as our Sauiour teacheth : Thine is Kingdome , Power and Glory , Luk. 17. Wee must not onely pray to him when wee lye sicke vpon our beddes , that it would please him , to comfort vs , and to make our bedde in our sickenesse , Psa. 41.3 . but to sing praises to him when he saueth vs from aduersity , and deliuers vs out of our enemies hands , Psa. 106.129 . Our Haleluiah must be soūded as lowd as Hosanna . The Saints in Heauen haue no other prayer but Thanksgiuing ; they cry Amen , Blessing , and Glory , and Wisdome , and Honor , and Power , be to God , Reu. 7.12 . All their song is Amen , Haleluiah , Reu. 19.4 . Therfore if we will come where they are , wee must sound out the pra●s●s of God , as they do ; If wee will be like the heauenly Angels , wee must speake with the tongue of Angels ; If wee say Amen to his praise and honour , he will ratifie his word towards vs ; so that his promise to vs , shall bee Yea , and Amen . Laus Deo perennis . Amen . FINIS .