MEDITATIONS AND DISQUISITIONS upon the Lord's prayer. By Sr RICHARD BAKER, Knight. PSAL. 119. 90. Tby Testimonies O God, are my meditation LONDON, Printed by ANNE GRIFFIN, and are to be sold by ANNE BOULER, at the sign of the Marigold, in Paul's Churchyard. 1636. sweetest Influence: for by it, the fear which is due, to the greatness of your Majesty; is turned into a reverence of the Majesty of your virtues. With this reverence, I humbly present this Treatise, to your Royal hands: which though it inform you of nothing, you knew not before; yet it may put you in mind of something, you might else forget: and a good Remembrancer, is none of the meanest, amongst a Prince's Officers: But leaving this high work, to Apostolical men of whom your Majesty hath many about you; and some, more eminent, as Pillars; I only with low Zacheus, climb up into this Tree of Devotion: to make me in the contemplation of your virtues, the fitter to pray: that all the blessings on mount Gerizim, in this life; and in the next, all the blessings which Christ preached on the Mount; may be multiplied upon your sacred Majesty, in your own Person, and in your Posterity; in our most gracious Queen MARY; in our most hopeful Prince CHARLES; and in all the rest of your Majesty's most royal Issue. Thus prayeth Your Majesty's most humble and prostrate Subject, RICHARD BAKER, To my loving and learned friend, and sometime Compupil at Oxford, Sr. RICHARD BAKER, Knight. SIR, I Conceive that you have been pleased out of our ancient friend ship (which was first, and is ever best elemented in an Academy) and not out of any valuation of my poor judgement, to communicate with me your Divine Meditations upon the Lord's Prayer in some several sheets which have given me a true taste of the whole. Wherein I must needs observe and much admire the very Character of your Style, which seemeth unto me to have not a little of the African Idea of St. Augustine's age; full of sweet Rapture, and of researched Conceits; nothing borrowed; nothing vulgar; and yet all flowing from you (I know not how) with a certain equal facility. So as I see, your worldly troubles have been but Pressing-yrons to your Heavenly cogitations. Good sir, let not any modesty of your nature; let not any obscurity of your fortune smother such an excellent employment of your erudition and zeal: For, it is a work of light, and not of darkness. And thus wishing you long health that can use it so well: I remain Your poor Friend to love and serve you, HENRY WOTTON. HE ARE O HEAVENS; HARKEN Esa. 1.1. O EARTH; Our Saviour vouchsafes to be our Schoolmaster, and meaning to finish our Redemption in his Death, by delivering us Heb. 2.9. from death, the effect of our sin: He beginneth our redemption in his life, by deliveriug us from Ignorance, the cause of our Sinne. We were created in light by the Creator of light: but the Prince of Darkness came informing us, that our Light was darkness: whose misty persuasions making us, first, doubt of a truth; and then resolve of a falsehood: brought us in the end to that pass: that our Eyes indeed were opened; but our sight was blemished: we saw more afterward, than we had done before; but we saw worse afterward than we did before. For, taking the Seducer for our leader; and not seeing our way, till seeing ourselves out of our way; The Light which shined in us, as refused of us departed from us: so that, creeping now being our Esa. 59.10. best pace; and using, as it were our Hands for Eyes: we could rather keep ourselves from falling in the wrong way; then give ourselves direction, to return unto the right. Clouded thus with Ignorance; the Light came to visit us; and being thus strayed out of our way; the Way itself, descended Mal. 2.8. to direct us; that, if we be not, as disobedient auditors to Doctrine of obedience; as we were Obedient hearkners to Counsel of Disobedience: He will teach us to make advantage of our loss; and to climb the higher by the Fall we have taken. Great was the loss, which in ourselves we sustained; and of all loss; the greatest, that we had lost the feeling Eph. 4.19. of our losses; and therefore very Divine was it requisite should be our repairer who, before he could restore to us the power of our senses, must qui●ken in us the sense of our weakness. Great was the darkness, we had brought upon ourselves; being become, not only ignorant but dull: and therefore very heavenly was it needful should be our instructor; who before he should give us a lesson to learn, must give us an aptness whereby to learn. This being a work of as high a value as our Creation; could not be performed at a lower rate, than our redemption: and therefore, He which was above the Angels, and equal with God; brought himself beneath the Angels, and equal with man; that as to God's infinite justice, there might be an infinite satisfaction; so for our Flesh's infinite Offence, there might be in our Flesh an infinite desert. Thus sweet jesus hast thou purchased to us, a Power of Access to the Throne of Grace: and thou hast purchased to thy Fph. 3.12. Heb 4.16. Heb. 8.9. ●oh. 16.14. self, a Throne of Grace, to h●ue power to say: Hitherto ye have asked nothing in my Name; Ask, and ●eeshallreceive: and now, having given us a ri●ht to ask; thou here instructest us, how to ask aright; lest otherwise we have the Event foretold us by Saint james; Ye ask and receive not, because ye ask amiss. . And indeed, None could so perfectly have informed us, how God must be prayed to; None could so well have taught us, how man must be prayed for, as He; who being God, as being th● Son of God; and Man, as being the Son of Woman; had both Colos. 2.3. the fullness of Wisdom dwelling in him; and the Temptations of the Flesh making assaults upon him. Certainly, O Lord, Thou wert not only fittest: but only fit to discharge this Office; being nothing agreeable for any to open his mouth against sin; but for thee against whom sin's mouth is stopped: and only agreeable for thee to teach us, what words to say to thy Everlasting Father; who art thy Father's Everlasting Word. Often he gave ear, and jer. 8.6. Deut. 1.45. Zach. 7.13. jer. 11.11. Esa. 1.15. so foolish were we, that we spoke not: Often we spoke; and so offended was he, that he gave no ear: but so divinely hast thou performed thy office of Mediation; making him, first Gracious to Hear; and now, us wise to speak: that being offended with all but Thee; He is Reconciled to all, in Colos. 1.20. Thee: and having through our transgressions (though never unmercifully just) as it were no use of his Mercy: he hath now, through thy satisfaction, (though never unjustly merciful) as it were no work for his justice.. O Immeasurable Bounty! there is not any thing so great but thou biddest us, to ask it: and not any Mat. 21.22. Esa. 51.16. thing we ask; but thou promisest us to grant it; and now, lest we should fear to ask; as not knowing how to ask: thou puttest words in our mouths; and framest an Oration for our Tongues: that we can no longer doubt of the speeches accepting; since the Prince that must hear it, is the Orator that did pen it: and seeing thou canst be no less gracious to the words of thy mouth when thou hearest them; then theu wert to the works of thy hands when thou beheldest them; we may be assured, thou canst not choose but say, It is exceeding good. Hear then, O Thou which hearest where no sound is, the sound of our souls sighing: and receive O merciful Father, in thy Fatherly Mercy, the words which our tongues deliver, but our Hearts send: that seeing there comes nothing to thee from us; but what came from thee to us; thou mayest vouchsafe to hear, what thou art pleased we should say; and contented to grant, what thou art willing we should ask. If inquisitive thoughts; O my soul, shall curiously call in question: since spoken to God, why so much? Since spoken from man, why no more? say thus unto them: something to be said is needful, because from man, who is full of need: much were superfluous; because to God, who knows all, and yet, as (though never so short) his wisdom is such; it could not be obscure: so, (though never so long) his graciousness is such, it should not be tedious. With the length, or Elegancy of our Prayers; as he is not wearied; so he is not delighted: but Devotion is the length: and Faith is the Eloquence which while with persuasions they importune him; with importunity, they persuade him. There is no set time appointed us, for the saying Luk. 18.1 it; as well, be cause no time is to God more grateful as because, all times are for us, most needful: It never comes out of season to him, with whom all seasons are present at once: It never goes out of time from us; who never want so much, that we have need, to say more, nor ever want so little, that we have cause to say less: like to the Israelites Omer of Manna; which, how much soever they gathered, Exod 16. 8. there was nothing over, and how little so ever, there was no want, But why thould we talk of set times, for the saying of that, which it seems by St. Paul is to be said at all times? For Christ saith, When ye pray, 1 Thes. 15.17. say thus, and St. Paul saith, Pray continually. But what? shall our tongues never lie still? and must we do nothing else, but pray? Such indeed, were the Euchitae, who laboured to maintain this opinion; but have the opinion of Heretics for their labour. For, we may observe; St. Paul saith not, Pray continually with the Tongue; as though, that should never lie still: but Pray continually; meaning, with that part, which doth indeed, never lie still, unless we be still borne; and that is the heart: for, as the heart, is in a perpetual spiritual motion; and if that once cease, we have no longer any life in our bodies: So it must be, in a perpetual spiritual motion; for if that once cease, we have no longer any life in our souls. And think not this an impossible matter for, as the perpetual corporal motion of the heart, is the ordinary work of our Generation; so the perpetual spir tuall motion of the heart, is as ordinary a work of our Regeneration. And this, was well figured in the old law; where, though they did not continually offer sacrifices; yet Fire, was continually burning upon the Altar, and never went out: So, though we Levit 6. 12. do not continually offer to God the calves of our lips; yet the Fire of devotion, and spiritual fervency must continually be burning in our hearts, and never go out. But seeing God understandeth the heart, as well as the tongue; and heareth our thoughts, as well as our words: what use is there of our tongues at all? or what need we to say, any vocal Prayers? Yet there is great need, to use words also; and many Reasons, if not all of absolute necessity; yet all, of necessary congruity, to induce us to it. For, shall not words be acceptable to him, who is himself the Word? God used words himself, in making the world for us; and will he not expect words from us, in making our Petitions to him? But this Reason, may be thought transcendent: we may therefore descend, and fly St. Paul's pitch, that, as he saith, The woman ought to cover her head, in the Church, because of the Angels, so we ought 1 Cor. 11. 10. to discover our thoughts by words, because of the Angels: for, Angels know not our thoughts; but they hear our words; and when they hear our tongues, they hope of our hearts; and in that hope, they rejoice: & we shall do well, as much as we can, to give them cause of rejoicing: seeing they rejoice at no cause so much, as at our well-doing. And if this reason still, be thought too high: we may take another, as much too low; that we shall do well, to use vocal pravers: if it be out only, to fright the devil. For, he sees not our hearts, but he hears our tongues: and when he hears our words, because he knows not our hearts; he fears they come from our hearts, and in that fear he trembles: and we shall do well, as much as we can; to keep him under our Fear: seeing he endeavours, as much as he can, to bring us under his Power. But if these seem rather, Collateral benefits, then direct reasons, for using of vocal prayers: yet this reason is without exception, that we must therefore use them, because God himself requires them: as he saith by Ezechiel Ezekiel 36 37. to the Israelites, That he will be sought, and required of them, to perform his mercies to them: and how should they require it of him, but by their prayers? and the Prophet Hosea, to leave no place at all for doubt: delivers it in plain terms: Takeunto you words, and Hosea 14. 3. return unto the Lord, and say unto him, Take away all iniquity, and receive us graciously: so shall we render the calves of our lips. For, our words are our calves; and if we shall refuse to offer to God, our words in praying; it is as much, as if in the old Law, they should have refused, to offer their calves in sacrificing. And there seems great reason for it. For, whereof is it fitter to make the sacrifice; then of that, for which we make the sacrifice? and therefore because our living bodies commit the sin: Saint Paul would have us to offer up our Bodies, a living sacrifice: and seeing by words we commit offences: It is fit that b● words we should seek forgiveness: and as the hands are not washed but by the hands: so the tongue is not cleansed but by the tongue. David praised God upon an Instrument of ten strings: and he would never have told how many strings there were: but that, no doubt, he made use of them all: God hath given us Bodies, as it were Instruments of many strings: and can we think it Music good enough for God to strike but one string? It is said, where two or three are gathered together in thy Name, thou wilt grant their requests: and we cannot make three, unless to our thoughts and actions we join our words: & therefore David saith: As well the Singers, as the Players on Psal. 87.7. Instruments shall praise thee: that is, bo●h our tongues and our hands; meaning, both our words and deeds for, only these two appear to men, the other which is the Heart, appears only to God: and this not unfitly may be called God's Consort: when the still sound of the Heart, by holy thoughts, and the shrill sound of the tongue, by godly words: and the loud sound of the Hands by pious works, do all Psal. 100L. 1. join, and are gathered together to make a Music. Wherefore, O my soul, since thou hast so often said: O Lord open our lips, and our mouths shall show forth thy Praise: Let others think it sufficient to think their Prayers: but do thou keep company with David, and say, my lips shall speak thy Praise, and my mouth shall entreat of thy word: and therefore Psal. 87.7. to be sure he would not be mistaken, he distinguisheth them and saith; O God, my Heart is prepared, so is also my Tongue: I will sing and give praise. But above all, the Example of Christ, is peremptory for it, who so commonly used words in praying: that his very words are often recorded: and that, not praying in public (where some misconceive, that words are only necessary) but even in private and praying by himself alone. And now O Lord, since thou hast framed us a Prayer: of which we are assured, that thou art pleased with the hearing it: gran● unto us, that we may be delighted with the saying it: & that our Zeal towards it, like true love, which groweth by the enjoying, may increase by the practising; that the oftener we say it, the more we may love it: and the more we love it, the oftener we may say it; that whilst more meditation breeds more knowledge; and more knowledge, more love; more love may bring forth more delight; and more delight, more meditation. And whether our hearts b●e endyting a good matter, or whether our tongues be the Pen of a ready writer: whether our spirits cry to thee in silence: or whether our mouths deliver a vocal message: Vouchsafe O Lord, to send unto us, as a token of thy gracious acceptance, the sweet blessing of a steadfast faith, least failing in hope, we fail of our hope: and lest doubtfully praying, we be certainly denied: jam. 1.6. for as much, as what our faith presents not, thy mercy entertains not, and as thou art infinitely trusty, being absolutely trusted: so dost thou certainly fail being once suspected: and as ●elying on thy goodness, thou art better than outlope; so mistrusting thy kindness, thou art worse than our fear. In delivering to us this pattern of praying: Thou teachest us, first of all, To whom to pray; Considering, that as the mark is the shooters level so the hearer, is the speakers mark: and that Prayers offered to a wrong power, are the greatest wrong that can be offered to the right Power; so far, from procuring blessings, that they are the next way, to draw down curses. If there were any power in Heaven or in Earth, that could challenge a share with thee: thy justice, I know, is of too just a measure to take all to thyself: and if there were any, that could stand us instead, besides thyself alone: thy wisdom, I am sure, is too infinite to have it hidden from thee, and thy kindness, too gracious, to keep it hidden from us: and therefore, seeing thou tellest us, but of one, I assure myself, there is no more: and seeing, thou takest it all, to thyself alone; to thee alone, will I give it all. In thee only, is my confidence reposed; from thee only is my happiness expected: and therefore, to thee only shall my vows be paid, and my prayers be directed. When David saith, Whom have I in Heaven but thee? and I require non●in in Earth, besides thee: Do we think he speaks it as though he meant to be singular by himself, and that none else should say it but he: or doth he not speak it rather in the person of all the faithful? and though there be in it a private zeal of himself: yet is there in it also, a public Rule for us all: and lest he should be thought to obtrude it to us, upon his bare word: he remembers himself, and in another place, gives this reason: For, thou hearest prayer, therefore to thee shall all flesh come. Psal. 65.2. Thou hearest prayer, as able to hear it: and thou hearest prayer as willing to hear it: Not only of us, not only here, not only now, but of all persons, in all places, at all times, and all at once: which no power can do, but only his power who is Omnipotent, God, which is all power: which, no love will do, but only his love, whose love is his will: God, who is all love. Thou hast posted me over to no Deputy, for the hearing it, neither requirest that I should bring a spokesman, for the presenting it, but hast commanded me, to come myself: and to come to thee thyself. I cannot therefore reckon the doing it presumption, but duty: the not doing it, humility, but injury: and account the Publicans behaviour, to be recorded, as well for our example, as for our learning: who, though he thought himself unworthy to lift up his eyes to heaven; yet he thought himself worthy Luk. 18.13. enough, to lift up his voice to God, and though the Pharisee were blamed for presenting his works, yet the Publican was not blamed for presenting his prayers himself too God. It is the glory of Princes, to have titles to express their greatness: but it is thy glory, O God, to have a title to express thy love, and therefore thou hast given thyself a name, respecting more the subject, than the Prince: and lest it should be too big for us; thou hast made it, too little for thyself. Thou wouldst not Psal. ●4. 10. say, King of glory, lest as beggars we should be out of countenance at thy Majesty: nor Lord of Psal. 84.1. Hosts, lest as enemies we should tremble at thy power; nor judge of the world, lest as guilty we Psal. 94.2. should fear thy sentence: but thou callest thyself, our Father: the lowest name, that humility could descend unto, and yet the highest, that love could aspire unto; to give us as being thy children, as well courage to ask as assurance to speed: ●nd to read us a lesson, as well of boldness to approach to thee, as in approaching to thee of reverence. The dear bargains, wherewith thou hast purchased this name, are evident tokens of the dear account, wherein thou holdest it: and it is an easy labour to find, how much thou dost make of man; if we do but look how much thou didst labour to make man: for there went more, to Faciamus hominem, then to the making of all the world beside. And as thou didst show more love by more labour, in thy creating us; so thou hast showed more love by more cost, in thy redeeming us: for, thou gavest thy begotten son, to make us thine adopted sons, and wert contented he should call us Brother, to the end, we might call thee Father, and sentest him, of a message into hell, to provide us of a passage into heaven. As thy mercy was infinite, of enemies to make us children; so thy bounty is immeasurable, of children to make u● heirs: and though not all, heirs in an equality; yet all, with so unpartial a partition, that none shall have so much, to leave less for the rest; nor none shall have so little, to desire more from the other: None shall be so exalted, to envy others as mean: nor none shall be so mean, to envy others as exalted; but every one to be owner of so goodly an Inheritance, that to survey the greatness, we must have clearer eyes: and to conceive the excellency, diviner hearts. Thou hast vouchsafed us the honour, to be thy children; Vouchsafe us the Grace also, to be thine obedient children; that as thou gloriest, in expressing thy love to us, so we may glory in performing our duties to thee; and that, though our forefather's gave thee cause, to repent thee of creating man; yet we their posterity, may give thee no cause to repent thee of adopting man. But why say we, Our Father? as though this prayer, were made only to be said in company? for if we say it, by ourselves alone, what reason is there, to use the word of number? as though we meant to make God believe, that many of us come sutours to him at once; when it is none, but ourselves alone. Or may we think, that Christ taught this prayer to his Di●iples, as they were together, and they being many, he was necessarily to use a word of number: but if he had taught it to one alone, he would have taught him to say, My father, and not Our Father? But is it not that prayer, and specially this prayer, is not a common, or rather is not a private speech; but must be said, as well in charity as in faith: and charity can abide no singular numbers; it is against her nature, to be without company; and company she will find to join with her in pra●ing, though she say her prayers by herself alone. Indaed prayer without company, is like Samy● Without his hair; it is not strong enough to break the cords of sin, with which we lie bound. And what is this company but the Communion of Saints? of whom, we have not always the corporal presence, but always the spiritual: and though they be often disjoined from us in place, yet are they always joined with us in love and charity: and to express this Communion, & to communicate this charity; we are justly commanded to say, Our Father: as, then our prayers being most effectual for ourselves, when in them, we show ourselves most affectionate towards others. And as in our charity we desire, that God will hear our prayers in behalf of others: So in our hope, we may expect, that God will hear the prayers of others, in behalf of us: and then, do but consider the benefit of this word, how infinitely by it, our charity returns multiplied unto us: for when we say, Our Father, including our brethren: Our brethren, that is, the whole Church says, Our father, and includes us. Let no man therefore presume to come to God, with saying, My father, as though he meant to engross God to himself, and to enjoy him alone: but let us in communion of Saints, say Our Father; that praying as we are taught, we may be heard as we are promised. And as we have this reason, out of the bond of love to draw us: so we have a stronger reason, out of the bond of necessity, to compel us to say, Our Father: for as charity will not be without her fellows: so faith cannot be without her Master, and this Master is Christ, whom we must take along with us in our prayer: or else all praying will be in vain. For we are not naturally the children of God: God knows we are far from it: we are all by nature, the children of wrath: Christ only is his natural son: and it is a natural son only, that hath right, originally to say Father: Adopted sons have their right, but derived from him: We therefore, that are only adopted in Christ, have no right to call God Father, but only in Christ: and as in him we have received the honour of our adoption: so from him, we learn the use of our adoption; for as he hath made us to become children, so he teacheth us, what becomes us to do as children; that if we will obtain any thing at God's hands, we must ask it in his Name, in whom we are adopted and made children: and where, in all this prayer (in which we ask all things) do we ask any thing in Christ's name, but only in these words, by saying, Our Father? for if we come with saying, My Father; we leave Christ clean out, and come not at all in his Name, and so, have neither warrant to call God Father, nor promise to receive his blessing: but when we say Our Father; as we challenge the adoption, so we acknowledge the Author, and in these two only words, we express the three great virtues, Faith Hope, and Charity: In the word Father, our Hope: In the word Our; our Charity: and in the words Our Father, our Faith in Christ, in whom he is our Father. Let no man therefore presume upon saying, My Father, as though he came to God in his own right: and stood upon his own greatness with him: bu● let us come in the Name of Christ, by saying Our Father; that, praying in his Name as he hath taught us, we may obtain for his sake, as he hath promised us. But is God then, Our Father in general: and as it were in Gross, and is he not the Father of every one of us in particular? I believe, that I am a child of God; and must I not believe that God is my Father? No doubt you must; and you must not doubt it: but it is not all one, to believe that God is my Father, and to pray to God, by saying My Father: for my believing is only in Faith, but my praying mast be also in Charity: neither yet can I pray in faith, by saying, My Father: seeing my faith, that God is my Father, is only in Christ, and Christ is between God and me: so I cannot come to God, and say My Father, unless I put Christ by: for, if I take Christ with me, I must needs say Our Father: and therefore, when Christ taught this prayer to his Disciples, though in the sentence before, he said Mat. 6. 〈◊〉. as speaking to one alone, Pray unto thy Father: yet when he delivers the prayer, he altars the number, and bids them say, Our Father: so, I may truly say, I pray unto my Father; but I do not duly pray, if I say not Our Father. We have not done with saying Our Father, until we have said, Which art in Heaven, that so, his humility may bring us to his Majesty, his love may lead us to his bounty: for, as before he abased himself in Name, to exalt us; so here he streightens himself in Place to enlarge us: and to make us desirous of Heaven, as of the only home, for his children; he restraineth himself to Heaven, as to the only mansion of his being. But is not this word Heaven, as strangely placed here amongst these words; as Heaven itself is placed above in the height of the Firmament? For, what words of greater nearness, than Father and Children? yet what words of greater separation, than Heaven and Earth? who nearer to us, than Our Father? what further from us, then to be in Heaven? but, lest these words Our Father, should breed too great a familiarity in us; these words Which art in Heaven; are justly inferred, to make us keep a distance. And yet in truth, it is such a distance as doth not so much divide us, as (that which is strange) the very familiarity doth estrange us. For as considering God in heaven, we have just cause to be astonished with admiration, at the greatness of his Majesty: So, considering him our Father; we have juster cause to admire him with astonishment, for the greatness of his love: and so, while familiarity, where it findeth effects of defect, breeds cause of contempt: Here, where it finds cause of admiration, it breeds effects of Respect. And may we not find, some other treasure wrapped up, in these words: Which art in Heaven? For when we say, Our Father; It carries the mind in an ambiguity: and if we apply it to God; This is yet a transcendent, and gives no period to our understanding: but when we add, Which art in Heaven; This both determines the ambiguity, and limits the transcendency, and so the mind hath something now in certain, whereupon to fix itself: which though it afford not a visible symbol, to represent God's person to our sight; (which the Israelites sought so grossly, in their golden Calf: and many since do seek as vainly, in their painted and carved Images:) yet it affords the visible place of God's presence; and this serves sufficiently, both to elevate the mind; and also to fix the understanding: for, we no sooner have a thought of God, but the mind hath presently recourse to Heaven, as fixing itself upon the place, where he is visible: seeing upon the visibility of himself, it cannot. And is it not another cause, why we say, Which art in Heaven; to make us know, that God is no where to be spoken withal but in Heaven? For, if our thoughts when we pray stay grovelling about the earth, and our words rather fall from our mouths, then rise from our hearts: hough God (no doubt) may hear such prayer, by the extent of his Power: yet he hears it not graciously, by extending his grace: for Earth is not the place, where he gives Audience; but he hath placed his Throne in Heaven, where he sits both in Majesty and in merc●: and though his mercy continually descend to us, yet his Majesty requires, we should come thither to him: For, as to pray to any but God, is Coram non judice: so to pray any where but in Heaven, is Coram non Tribunali. Although therefore, our feet be fastened to the earth, and cannot ascend; yet our hearts, are at liberty, and may: and must indeed I am. 3. 41. ascend, if we will truly pray: for this ascending of the soul in praying is the soul of praying; which puts a life into our words & thoughts, and carries them thither, where it is itself: and as the brethren of joseph; could find no favour, without bringing their brother Benjamin with them: so, our hearts are the Benia●in, we must bring to God; without which, neither our words are gracious, in his hearing; nor ourselves, acceptable in his sight. Wherefore, O my soul, when thou goest to pray; put away from thee all carnal cogi●ations, and raise thyself up by ascending into heaven; Fixing thyself steadfastly upon the Throne of God: and never once offer to open thy mouth, until thy heart be first fixed there: that thou mayst present thy suit unto him, pure & freed (as in earthen Vessels it can) from Earthly mixture: and then, as thy heart hath ascended up to Heaven, so the blessings of Heaven shall descend upon thee, and either bring with them, the things thou prayest for, or greater: for, never any Heart did knock at Heaven gate, which had it not opened, nor sought any thing in Heaven, which it did not find: For, though his Majesty make his mercy, to keep state, yet his mercy makes his Majesty to become gracious: and he never denied the suit of any, that came so far as Heaven to ask it. But thou art not, O Lord, in Heaven only; who art in all places, wholly: and though no Psal. 139. 7. where as contained, yet every where as present; and though thou takest up no room, with thy being and power; yet thou fillest all rooms, 〈◊〉 23 24. with thy power and being. But when we say, Which art in Heaven, we must not stay, at the Heavens, where we see with our eyes, the two great Eyes of Heaven, the Sun and the Moon: nor yet at the starry Heaven; though, that be the uttermost object of our sight: but there are other Heavens, which Solomon calls the Heavens of Ch●o. 2. 6. Heavens: whose height is so great, that it may rather be admired, then can be conceived: yet are they not high enough to hold God: but David is fain to go higher, and saith, He is exalted Psal. 57.5. Eph. 4.10. above the Heavens: and though the highest Heavens have their bounds; yet this exaltation hath none, but how high soever we conceive, it is still higher, then that we conceive. And why then do we say, Which art in Heaven? Not that he is no where else, but that he is no where else in so great glory. And is he not in as great glory on Earth? seeing it is said, as well of Earth, as of Heaven: Heaven and Earth are full of the majesty of thy glory. Nay, is he not in hell also in great glory? seeing David saith; If I go● dow● into Hell, thou art there also: and God is no where without his glory; but is glorified, in the punishment of the damned, as he is in the happiness of the Angels. We may therefore understand it, that God is therefore said to be in Heaven, because he is there visibly present, and amongst his most glorious Creatures. And this is a reason, why not only properly; but properly, only, God is said to be in heaven: seeing in this manner, he never was on earth, nor can be: for, No man can see God and live, much less can he be in this manner, in Hell: for, how can the vision of God, (which is the cause of all happiness) be had there, where nothing is had but anguish and torment? but in Heaven it is had: for, not only the Angels but the Saints of God, behold his Face: and this is that, which makes the heavens, to be a heaven of heavens: (for, the heavens which his hands made, shall be dissolved: but the heavens which his Face makes, shall be for ever) and were able to make even hell also, to be a heaven; if that were capable to receive it. But how do we know, that God is any more in heaven, than any where else? or that he is in heaven, or any where else at all? O my soul, take heed of coming so near, to be the fool that David speaks of though thou say not in thy heart, There is no God yet to let thy tongue, but make it a question. For doth not David tell us Psal. 19.1. that the heavens tell ●s: The Heaven's declare the glory of God, and the Firmament showeth his handyworke● as much as to say, The heavens declare, that there is a glorious God, and the Firmament is a work that showeth him to be the workman The heavens indeed declare it so plainly, by Rom. 1.20. the heavenly bodies, that in them, as in plain letters, and characters, we may even read not only that God is, but that he is there. But if the heavens declare it never so plainly, and we will not take notice, or believe their declaration; what are we the better? For, wilt thou believe that the Stars, which thou seest as small as sparks; are bigger, yea much bigger, than the whole earth? and then, what a world of worlds must there be in the starry heaven, which yet are all as nothing, compared to the magnitude of the greater heavens? Wilt thou believe, that the motion of the Sun, which yet seems to stand still; is swifter, yea manifold swifter, than a ●let from a Canon? and yet is slowness, compared to the swiftness of the Primum Mobile? Wilt thou believe that the earth as great as it is, is yet but a point or centre to the starry heaven? and that the starry heaven is so high above us; that though the sight of our eyes, can reach unto it, in an instant; yet the swiftness of a hundred miles a day, cannot reach unto it, in a thousand years? & yet is hard by, compared to the distance of the highest heavens? All which and many the like, though they exceed our capacity, yet they exceed not our knowledge; and though they be so strange, that theymake both art suspected, & nature, astonished; yet are they so certain, that they are demonstrable. And this is a great ascent from earth to heaven, & yet an easy one: for, we know these wonders of the heavenly bodies, as perfectly, b●ing on earth, as if we were in heaven to see them. But it is a far greater ascent, from heaven to God, and yet a far easier: For, who can choose but know, the first cause to be omnipotent; which hath made second causes, so excessively potent? Who can choose but acknowledge the Creator to be infinite, who hath made Creatures, that to our capacity, are themselves infinite? And therefore, the author of the Book of Wisdom, speaking in proof of the Wisd. 13.50. deity, waiveth all other reasons, and insists upon this, That by the greatness of the creatures, and of their beauty, the Creator being compared with them, may be considered. God indeed, hath reserved the sight of himself, until our eyes shall put on Immortality; but the sight of his dwelling, he hath afforded to our mortal eyes: that, though in it we cannot see his person; yet by it, we may be assured of his being; and of his being there. For, as when we see a building, of invaluable value, we presently conceive it, to be the Palace of a Prince: so, when we see the Frame of heaven, so full of wonders; (where S●arres are but as dust, and Angels are bu● Nah. 3.1. servants; where every word is unspeakable, and ever● motion is a miracle) we may plainly know it, to ●e the dwelling of him whose name is Wonderful. For, who is fit to inhabit such a house, but he only who inhabiteth eternity? and who fit to be Master of such servants; but he who was a Master, before he had servants; that is, he only, who only is? But why doth God write himself of heaven; which how glorious soever it be, is but of a late building? For, no doubt, God had a dwelling, and a place to be in, before he made heaven; and he should rather write himself of his ancient mansion place, then of his new seat. But, O my soul, be sober: For, where thou thinkest, that God had a place to be in, before he made heaven; thou art even in that deceived: for, how could he have a place to be in, when place itself had yet no being? For, as heaven and earth were twins, created both at once; so time and place were twins, made both together; and all of them for the use of the creatures; none of them, for any use to God: for, God being eternal, hath no use of time: and being infinite, can have no place: but out of eternity, by his omnipotent Power, he produced Time: and out of infiniteness he produced place; for, no use to himself, but in relation to his creatures. If therefore thou wouldst comprehend where God was, before he made heaven; thou must comprehend infiniteness, which were not infinite, if it could be comprehended. And yet as no place is great enough to hold God, so none is small enough to exclude him: for he is place to himself; he is place himself; as David Psal. 32.7. saith, Thou art my place to kide me in: and it is one of the names which the jews attribute to God; that he is called, Maquom; that is to say, Place. Yet it is happy for us that God writes himself to be in heaven, because we know now where to find him; lest otherwise we might wander infinitely, in the search of him, and be never the near: not, that heaven limits Gods ubiquity; but that it regulates our capacity: for, as one said well, in another sense, Qui ubique est, nusquam est: so certainly, if we knew nothing of Gods being any where; but that he is every where; we might easily fall into the error, to think he were no where. justly therefore doth God write himself of heaven; now that he styles himself Our Father: seeing he therefore made heaven, because he intended to be our Father, that there might be one House to hold both Him and his Children; and that where he is, we might be joh. 14.3. also: for to be with God, where God was, before he made the world, or where he now is; above, or without the world, is utterly impossible, for men or Angels to attain to. But why say we, Our Father which art in heaven, and say not rather, Our heavenly Father? seeing by that we tell only where God is; but by this we might tell what he is: By that, we name only his place, but by this we might name his substance. But we must not be so hasty, in expounding of God's word; much less, in determining of his Nature: for, where in many places of the Gospel, he is called, Our heavenly Father; It intends no more than that which is here said, Which art in Heaven: for to express the substance of God is absolutely impossible for man to do, or rather is absolutely impossible to be done, for man to conceive: for if it could have been done: It is likely, God would have done into to Moses, when (being sent of his dangerous message) he asked him his name: for to ask him his name is to ask him his nature, and his substance. Yet God told him nothing but this, I am that I am: showing thereby only that he is, and hath abeing; and that he only is and hath a being: and farther than this, we cannot go in expressing his substance. But when we say, that God is, and hath a being; we must not think it, to be such a being as ours is; but his being is intimated, by his Name jehovah: which therefore the jews justl● conceive to be unspeakable; because it would speak that, which is unconceivable; for this word, in three letters, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (jod, He, and Vau,) expresseth the three times of being; Fuit Est, and Erit; all which in Gods being, are in being at once, and therefore Gods Est, is a participle, as St. john makes it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and the Hebrews Hove: because it partaketh both of Fuit and Erit: for as it never leaves Fuit; so it never tarries for Erit: but both Fuit and Erit; (was and shall be) are still present in Gods Est; as they are all within the compass of his Name jehovah. But w●th us, it is nothing so; our being is expressed by Est; a plain verb. It partaketh neither of Fuit, nor of Erit: for, Fuit is already dead; and Erit is not yet alive, and so our being, God knows, hangs but by a slender thread: It hath not three times at once; for it hath no time at all: it is only in Instanti, and Instans is no more Tempus then Punctum is linea. But if our being, be so near a not being; how is then the soul immortal? Not with that true immortality, which keeps Fuit in possession still; and hath Erit always to come, yet always present: but our immortality, is only by the motion and succession of our Est, moved forward continually, by the immortal Psal. 66.9. hand of God: for if God should not continually and every moment move forward our Est: both our immortality, and even our being, would instantly be at an end, as it is justly said; In him we move and have our being: or rather, as the word indeed is, In him (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) we are moved, and continue being. That it is no marvel, St. Paul saith of God, that he only is immortal; seeing his immortality is, from and in himself: our immortality, from and in him: yet as his immortality cannot cease because it is his Essence; so our immortality shall not cease, because it is his pleasure. But all this while, we are no further in the discovery of God's substance, then where we began, that he only is, and hath a being; so that hitherto we might be heathen Philosophers, for they could call God Ens En●ium; and for aught appears yet, we go no further. And indeed, if we shall seek to go further: shall we n●r perhaps, not go so far? For, God hath given us a skantling of his Nature, when he saith, I am that I am: and this skantling we must maintain: unless therefore we can find something, that hath as great a latitude as being; we cannot justly give it place in God's Nature. And such something, we cannot find: for, To be Eternal: to be Insinit: to be almighty: have great latituds, the greatest we can conceive; & greater than we can conceive: yet none of them, nor all of them, have so great a latitude as to be: and therefore whatsoever we shall add to his being, will but diminish the extent of his being; and there must be, no Terminus Diminuens, in expressing God's Nature, if we do him right. And if we go another way to work, and call him good: do we not leave the best, for some other? and if we call him best; as the ancients called him Optimus Maximus; doth not this imply, some other must be good; which Christ saith, there is none? And if we think to mend the matter with abstracts; and say, He is goodness itself, and he is wisdom itself; shall we not in so doing, make him a substance of Qualities? Or can we fix qualities, and make them to become substances at our pleasures? that seeing our capacities, cannot reach so high, as God; we will pull God down as low as our capacities? And why is all this? but because, we will be giving him Names of our own devising: as though we could do with God, as Adam did with the Creatures: give them Names expressing their Natures? God hath given himself a Name, and spoken it peremptorily; that Exod. 〈◊〉 .15: & 15.3. it should be his Name for ever: and because it is a word made all of Consonants; we cannot pronounce it: and because it is a Noun made all of verbs, we cannot construe it; and what can we think is meant by this? but that his Name is therefore accounted unspeakable, and therefore unconstruable; that his nature may be conceived unconceivable, & acknowledged unsearchable. So that still we are no further in discovery of God's Nature; then where we began: that his Name is jehovah: that is, that he only is, and hath a being; and further than this, it seems we cannot go. And indeed, what hope can there be, of finding out his Nature; when that, by which we look to find it; is itself the means, to hide it from us? for, we have a little light to see it by; and it is light only that makes it invisible to our sight: as David saith, He covereth himself Psal 104. 2. with light, as with a garment. O great God, how miraculous is thy Nature, who art hidden with light, obscured with glory, seen in invisiblenesse, and understood only, by passing all understanding. But though we have no capacity, to find out the substance, and Nature of God; yet God hath revealed unto us, some miraculous secrets of his Nature; that we may hereafter know him, and here admire him. And first, that incomprehensible mystery, of the Trinity in Unity, that he is Three, and yet but One. For, that he is but One, Zach. 14.9. appears plainly by his answer to Moses. For, when there are many of one kind, names are necessary to distinguish them: but when there is but one, there needs no name; the very Essence is name sufficient: when Moses therefore asked God his Name, he returned him answer by his Essence, I am that I am. And that he is more than one, may justly be gathered from his own speech: Faciamus hominem ad Imaginem nostram: which plainly implies, not so much, a singularity of Majesty; but much rather, a plurality of Persons. And being more than One; that they are but Three, and that Three they are; is revealed also to us, by St. john, where he saith, There are three bear record in Heaven; The Father, the Word, and the holy Ghost: and these three are one. And but for fear of profaneness, I could here borrow an Argument, from some Philosophers, who thought God a Number. For certainly, if he be a Number, He must needs be the first perfect Number, and that is Three. For, One is no number; being less, multiplied by itself; then added to itself, and Two is but imperfect, being but equal; whether multiplied by itself, or added: but Three is more, multiplied then added, which is the true Perfection of a Number. One other Miraculous secret in God's Nature, seems revealed to us by St. john, where he saith, that God is love: for certainly, if he be love, he is all love: seeing God is not any thing in part; and is not this miraculous? we may conceive that God is just and that he is merciful; and we may perhaps conceive, that he is justice itself; and that he is mercy itself; but to conceive, that he is all justice, and yet all mercy; that he is all wisdom, and yet all power; that he is totally so many things, and yet distinctly but one thing; this is that, we cannot conceive, yet this we must conceive before we can conceive what the Substance of God is. What have we then to say here, but as Christ said: With man it is impossible, but with God all things are possible; with man, whose understanding is only perpendicular, and measures all things by straight lines; It is impossible: but with God, with whom circles Esa. 42. 16. are straight lines, and straight lines are Angles; both this and all things else are possible. And what remains then for us to do; but seeing we know God now, but in Aenigmate; and shall know him hereafter, Fancy ad Faciem; that we beat not our brains to expound this Riddle before the time, but that contenting ourselves to sit in the cloud, till he remove it up and shine upon us: we acknowledge him to be infinite; and not to be measured, to be eternal, and not to be comprehended: to be all wisdom, and not to be understood, to be all mercy, and not to be conceived; to be all power, and never to be enough magnified; to be all glory and never to be enough adored. But may we not make some further use of these words, Which art in Heaven? that knowing now where God is: we may seek & strive to go thither, if we desire to be with him. It is enough for God, that he hath descended into Heaven, as David saith, It is a descent to him, to see the things Psal. 113 6. in Heaven: we must not look that he will come any lower: It is our turn now, to ascend up to him. It is true, he sent once his only son to us on earth; but his entertainment was so ill, that he had not one pleasing day in his whole life, but was Vir Dolorum a man of sorrows, all Esa. 53.3. the time he was amongst us: but it shall not be so with us in going to heaven; for if once we come there, we shall desire to continue there still and never to come from thence any more. For this is the true Hic whereof Peter spoke, when he spoke in Ecstasy, Bonum est esse Hic; It is good being here; let us make three Tabernacles, one for Christ, another for Moses, and another for Elias. Not Hic: here on Earth; the being here, God knows, is not so good, to be worth making Tabernacles: Nor Hic: here on the Mount, as it were between ler. 51.53. Iob 20.6. earth and heaven: for, though we mount never so high; It is but as an apparition; there is no stability in it: but Hic; here in heaven; where Christ hath a Tabernacle, not made with Heb. 9 11. hands; sufficient to hold, both Moses and Elias, and us all. And it may be mervailed how Moses and Elias were ever gotten to come from thence; to meet Christ on the Mount; but that we may consider, they did not wholly leave heaven, when they came to visit the Lord of heaven; in whose presence are the joys of heaven. And yet perhaps a further matter in it; that seeing the Law, and the Prophets reach to Christ's suffering, It was fit that Moses and Elias, representing the law and the Prophets, should come to Christ, before his suffering: or rather, seeing Christ was to be Author of a new Testament, and was shortly to have it sealed: It was fit that Moses and Elias representing the Old Testament, should come in person, and make their surrender. Enough hath been said, to make us long to be there: but how shall we do to get thither? For there seems as great a space to be passed; as the Gulf between Dives and Abraham's bosom. This must be the work of the Petitions following: for if we can follow them well; we shall quickly overtake Moses, whatsoever we do Elias; and come to heaven (in body) as soon as he; though he be gone so many hundred years before us. Here offers itself a note, which though it may seem of small note; yet because nothing is small in the Word of God; whereof one jot shall not pass: It may not be passed over without observing: that, where it is said: Which art in Heaven; and where it is said, In Earth as it is in Heaven: in both places we have in our translation, but only the singular number: whereas in the original, and in most other languages, the first is put in the plural number: which expression, may not perhaps be without some mystery; seeing one heaven holds all Angels, but all heavens cannot hold one God: or rather, seeing the Angels are in heaven, as defined by place; but God is in the heavens; as being in all places, but defined by none: which our language might express also, if it pleased: but that it follows the mother tongue, which cannot express it, if it would: the word for heaven in the Dutch tongue, having no plural number: as in the Hebrew Tongue it hath no singular number. It is a great honour, to be the son of a Prince; and the greater the Prince is, the greater the honour, to be his son: O●hen, my soul what honour is it to thee, t● be the son of him, who is the Prince of Princes; whose Kingdom is everlasting, and po●er i●init? Canst thou think this, and not with Paul be ●apt ●p into the third heaven, in an ecstasy? Canst th●u ●ay this, and not with Zachary be struan dumb with amazement? God, the Almighty and Incompreh●n ible God, the God of all Glory and Majesty, 〈◊〉 our Father? The Angels were created in great glory, yet are but ministering Spirits: We, job 4. 19 Dust and Ashes, and dwell in houses of clay: and for us, to be the children of him, whose dwelling is in heaven! O most admirable promotion to us, if it be not more admirable unworthiness in us, that we admire it not which is so admirable. But it may be no question why we admire it not: because without question, we apprehend it not: for, if we did truly apprehend what it is, to be the sons of a Father, which is in heaven: we could not choose but scorn all humane things, as mean; all earthly things as base: and think it a shame for them, who shall one d●y come to fit with him in his Throne, to lie always groveling about his Footstool. Re●. 3. 21. But the Angels apprehended it, and therefore admired it; and as holy as they were, some of them could not choose but envy it: and from our rising, took their fall. Which fell out well for ou● experience: for, by the consideration of their falling, we come to conceive a certainty: to see plainly a probability of our own rising. For, why is it more strange, that heavy things should ascend, than that light things should descend? that men who are of Earthy mould, should be lifted up into the high●st Heavens; then that Angels who are of Heavenly substance, were cast down into the nethermost earth? unl●sie we think, that God's love towards children, is not so powerful, as his anger against servants? or that his arm is not so strong, in lifting up, as in casting down? Wherefore, O my soul; if thou wonder, how it will be possible, for ●his heavy body of thine to be raised out of the dust; and to rise to so high a place as heaven; thou mayst leave thy wondering, if thou do but consider how it was possible that the light substances of the Angels were cast down into so l●w a place as hell? For as God brought a grossness upon the lightness of their substances which made them descend; so he will bring a lightness upon the grossness of our bodies which will make us ascend. But it was after the fall of Angels, that God said to man: Earth thou art and to earth thou shalt return: but not a word spoken of his coming to heaven. It is true: for, those words were spoken by God, as a judge: Our coming to Heaven, is not spoken by him, but as a Father; and those words, are reserved for his Son, the Word itself, to deliver to us: and indeed the word delivered them to us in Deed, when the word was made flesh: for, when the Son of God, ●ook upon him our flesh, than our flesh took notice of being made the sons of God, and then the Kingdom of heaven was preached to all believers: and this dignity of our Nature, is a main object of the devil's envy: for, why else should the devil, bear more malice to men then to all other creatures, as we see apparently he doth? for he will never go into swine; if he can possibly ' get into men: and when he doth go, it is but to hurt men, that when he cannot hurt them in their persons; he will yet like lame malice do them what hurt he can in their goods. Thus the greatness of this dignity, which we cannot see in the light; we may discern in the dark: for, how can we choose but know it, to be exceeding great which nourisheth malice even in devils? For certainly if the devils knew nothing, of any such dignity ordained for men in the world to come: they would never do as they do; never trouble themselves so much, to trouble men so much in this present life, thereby to hinder them from the glory to come. And are not some men beholding to the devil, in this? who seeking to hinder us from the glory to come in the life hereafter, makes it manifest, that there is a glory to come in a life hereafter, from which we may be hindered. Which if some men otherwise will not easily believe; yet this way at least they can hardly deny. And even this were enough to breed this faith in an Infidel; that there shall be certainly a life after this, seeing we may be sure the devil would never take such pains for nothing; he is not so idle, to be so busy for trifles: and he would never be so violent in seeking to draw men into sin: if there were not some great matter to be gotten by their sinning. And what can the devil get, by the sins of men, but only the satisfying of his own malice? and how is his malice satisfied, but in their miseries? and what miseries have wicked men in this life, who are rather the favourites of the world, and as David saith, They are not in trouble as other men, neither are they plagued like Psal. 73. 5. Iob 21. 7, 8. other men. There must therefore undoubtedly be another world, where wicked men shall be miserable, and where the devil's malice shall take effect. For, though the hurt of the devil, be all taken in this life; yet it is not fully felt till another life, which if there were none, It should be scarce felt at all. For, as a man that is wounded in his heat, feels not the wound till he come to be cold: so we scarce feel the wounds of the devil as long as the heat of life is in us, but when we come to be cold, and are laid in the cold earth, then begins the smart of his wounds: and then we feel it when we seem to be past all feeling: and if this were not so, there should be none in the world more happy than the wicked, there should be none more miserable than the godly; there should be none a verier fool than the devil: we may therefore be as affured, that there is a life to come after this; as we are assured that the devil is no feole, that godly men are not miserable; that wicked men are not, nor can be happy. And though it be no thank to the devil that we learn this from him; yet it will be worth thanks if we can learn it: for, who that is truly persuaded of a life after this, where the godly shall be happy, and the wicked miserable; will not endeavour, and with all earnestness endeavour to lead his life so, that he may die the death of the righteous; and not suffer the transitory things of this world, which are but as a mess of Jacob's Pottage; to withdraw his mind from the respect of his Birthright; which is to sit with Christ at his Father's Table. But for all this, are we indeed satisfied in our consciences, that God is our Father, and that we are his Children? may we not be mistaken as the jews were, who thought themselves sure enough that Abraham was their father; yet Christ joh. 8.39. proves plainly they were deceived: For if (saith he) ye were the children of Abraham, ye would do the works of Abraham: which because they did not do, they could be none of his children, for all their boasting. And doth not God say the same to us? If I be your father, where is my love? . and to love God, in Gods own exposition, is to keep his Commandments. If therefore we do as God commands us, we may be bold to call him Father: but if we keep not his Commandments, we may look us out another father; we shall be but Terrae filii at the best, and never be admitted into the number of God's Children. And were not this a miserable negligence to lose the honour of so divine a Parentage as to be God's Children; and to lose the hope of so glorious an Inheritance, as to be heirs with Christ, only for want of loving him? Consider then, O my soul the great cause St Paul had to be so resolute; and do thou join with him in resolution; that neither life, nor death, nor Angels, nor Principalities; nor things present, nor things to come, nor height, nor de●th, nor any other creature, shall be able to separate us from the love of God, which is in Christ. But O my soul, if thou wilt indeed be resolute to do it; canst thou do it? Canst thou love God when thou listest, & at thy own pleasure? It is a plain Argument indeed of God's love to us; that he is our Father: but it is no argument of our love to God, that we be his Children: seeing experience hath made it a Proverb; That love doth descend but not ascend. God's love comes easily to us because it descends; but how should our love come to God, which against its nature must ascend? St. john indeed, in saying, We love joh. 4 19 God, because God loved us first; seems to show a reason for it; but Christ gives the reason of it, where he saith, No man can come unto me, except joh. 6. 44. the Father draw him. St. john shows the motion of a motive, but Christ gives the force of a cause; and less would not serve: for our love to God is very Iron; and were never able to ascend if God's love to us were not a most perfect Adamant. But what say the children of Belial? God saith Deut 13.13. Mal. 1.6. to us, If I be your Father, where is my honour? that is, where is our honouring of him? and may not we say to God, If we be his children, where is our love? that is, where is his love to us? For, when men are constrained to eat their bread in the sweat of their brows, where is the loving kindness of a Father? Nay, when men are fain to beg from door to door, where appear their children's portions? Nay, when men lie in prisons, ready to starve with cold and hunger; what likelihood is there of their being heirs? These things are often so indeed: yet are such men never the further off from being the true Children of God: For, St. Paul laboured with his hands to get his living; yet no man doubts but he was undoubtedly a dear child of God: And Lazarus lay begging at Dives gate among the Dogs: yet he was approved to be a child of God; by being received into Abraham's bosom. What shall we say then? Is the love of God a ●ree that bears no better fruit? Or, are these the Inheritances he provides for his Children? But, O my soul, thou must remember what thou hast said Our Father which art in Heaven. For we shall wrong both God and ourselves, if we expect our inheritance in a wrong place; for, where our Father is, there must our inheritance be expected: and seeing our Father is in heaven; we must look for an inheritance in heaven, and not on earth. And certainly, when men are so hasty to receive their portions, in this life: It is a very presaging sign, they have none to receive in the life that is to come. For, what did Abraham tell Dives was the cause he could not be received into his bosom? but because he had received, Bona sua, his portion in his life time. But was Abraham a fit man to tell him so? who had received more goods, then ever he had done; yet he could come, not only to be in heaven himself, but to be himself a heaven for others to be in. We must therefore know that Abraham though he received more riches, or more honours; yet he received them not, as Bona sua: they were things he looked not much after, nor set his heart upon them; the goods he looked and longed after was Videre Diem Domini; to see the day of Christ, and he saw it: and in that was all his joy. And indeed, seeing we are bu●children children adopted in Christ, and to be heirs with him; there is no reason we should look for an Inheritance here where he himself had none; for the son of man had not where to lay his head: for, that Inheritance Esau kept still, though he sold his birthright. Yet this makes some men be of opinion, that he is then careless of his children in this life, and looks not after them; but very injuriously. For, may we not think that as in the earth there are Hills and Dales, high Mountains and low Valleys; which seem to us to make a great inequality in the even roundness of the earth; yet compared to the heavens to which it is but as a Centre, they make all, but evenness: so these fortunes of men, Riches and Poverty, Honour and Baseness, Health and Sickness; they seem to us to make a great inequality in men's estates, yet to God who being Eternal reduceth all things to Eternity, they appear indifferent, and we ourselves also when we attain to our Eternity in heaven shall think so too, and shall wonder at ourselves that ever we could be so simple to think otherwise. In the mean time we can place our thoughts, whereand how we list, and why can we not make our thoughts, to place us: where & how they list? This indeed is an Angelical cunning, and if we could (as by faith we may) aspire unto it; It would easily make an equality of all fortunes, and turn a Dungeon into a Palace; a pallet of Nettles, into a bed of Roses. And let not this be thought impossible for a Christian to do in faith, when the Heathen could conceive it possible in the only contemplation of virtue to say upon the Rack, Quam suave est hoc? And never slight it by saying, that this at most were but imaginary: (for, faith will take it in great scorn to be matched with imagination; though even imagination, if we give faith to Philosophy can do no small wonders:) but seeing the world is all, as I may say, for the pleasures of that part of the Noun, which may be Seen, Felt, or Herd; give us leave at least to be for the pleasures of the other part, which may be understood: that if you say of our pleasures they are without sense, we may say of theirs, They are without understanding. But what say we then to Moses his blessings? Blessed shalt thou be in the City, and blessed in the Field: Blessed shall be the fruit of thy body, and the fruit of thy ground, and the fruit of thy cattle. These are all Earthly and sensible blessings; and were not these promised to the children of God? No doubt they were, but as Moses himself, had a veil over his face; so Moses his words, had a veil over their meaning; and by this means, Blindness came upon Israel. For, they took that for their journeys end which Moses intended, but for a baiting place: He allowed them liberal baits at first, to make them the more cheerfully go on their journey: but they, like foolish Travelers that make a dwelling of their Inn: took such pleasure in their baits, that they never once thought of going any further: Ezek, 20.25. As therefore God said, of the ceremonies he appointed to the jews: that he had given them Statutes, that were not good: (not good indeed to them, that understood them not; nor could observe them:) so we may perhaps say of these baits: that God had given them blessings, that were not good: (not good indeed to them that understand them not; nor can tell how to use them.) But now the veil is laid aside, the baits clean taken away; and those blessings of Moses removed a form lower: for, they were to them the very face of the promise; but are to us only the backeparts; they were to them as the first fruits, but are to us as only glean after the Vintage; and therefore though David in the old Testament never saw the Psal 37.25. righteous forsaken, nor their seed begging their bread: yet Christ in the new Testament, could tell us of one Lazarus, who for all his being righteous was fain to lie begging his bread at Dives gate. God in his goodness is willing to try always, to see if any way he can bring us to goodness: He allowed liberal baits at first, to make them the more cheerfully go on their journey: That succeeded not: he hath taken away those baitings now, to ma●e us the more intentive to our journey's end. Those blessings were promised by the mouth of Moses, a servant: Our blessings are promised by the mouth of Christ, a son: They trusted to the blessings promised to the person of Abraham; we trust to the blessings promised to the seed of Abraham: as it is said, And in thy seed shall all the Nations of the earth be blessed. This is that seed, by virtue whereof, we stand here as God's Children; and have the honour to call him Father: and by which we are borne again to a new hope of recovering our old inheritance, though that be long since removed up to heaven; as appears by the words of Christ, to the Thief on the Cross; This day thou shalt be with me in Paradise: that we can never hope to have a Paradise here on earth any more. And now, O my soul, seeing thou dwellest in a house, whose windows are made to look upward: make use of those lights, and afford not the Earth so much as a look, but stand gazing to see Christ, Ascending into Heaven; whither he is gone not only to take possession himself, but to joh. 14.3. provide a place for thee in that Inheritance: and give not over gazing until an Angel assure thee; that this jesus which is taken up from you, shall so come as ye have seen him go into heaven: and till then possess thyself in patience; and let these meditations be thine anchors: that if thou diest in thy youth; thou dost but go the sooner to God, that thou mayest be the longer with him: If thou die for hunger, thou dost but go fasting to God, that thou mayst have the better stomach to the heavenly Banquet: if thou starve for want of clothes, thou dost but go naked to God, that thou mayest be the readier for putting on the Wedding Garment: If thou die with torment; thou dost but follow Christ to God; that having followed him here, the Sheep before the Shearer, Isa. 13.7. thou mayst follow the Lamb wheresoever he goeth. And seeing thou desirest to be a Lazarus in Abraham's bosom, thou must first be contented to be a Lazarus at Dives gate: and as thou tremblest to think of being a Dives in hell, to want a cup of water, to cool thy tongue; so thou mayst tremble as much to be a Dives on earth, to far deliciously every day. And as for the fawning pleasures of the world: consider the fearful judgements that are passed upon them, Woe unto you rich men: for, ye shall howl and mourn. Luke 6.24. Wis. 6.6. Woe unto you great men, for the mighty shall be mightily tormented: Woe unto you that live in pleasures; Revel. 18.7. for how much ye receive in pleasures here, so much shall be added to your torments hereafter. Wherefore, O my soul, close up all with this Corollary; that the forbearing thy portion in this world with Christ; gives thee right in Christ, to have a portion in heaven, and that the enduring of miseries, which cannot long endure; is a way to pass to that felicity, which shall never pass away. A little hath been said of infinite much that may be said concerning the Preface. It follows now, to speak of the Prayer itself, which is digested into a structure and composition, so absolute, and yet so rare, that whilst it stretcheth itself to all; it is comprehended but of a few; whilst the simplest in it may see their defects; the wisest by it may amend their defects; and if understanding be necessary to learn other lessons Psal. 19 7.99. & 130. this Lesson is necessary to learn understanding. If a man shall think of mending the Penning of this prayer; he may as well think of mending the framing of the world: which, if he should go about to make proof of in particular; he would in general make himself ridiculous. For, if he should add any thing, he would make it superfluous; if diminish, defective; if alter, deformed: Ec●lef 18. 6. and such a one would he prove, that should presume upon mending these Petitions; seeing there is nothing that concerns either the life present, or the life to come: nothing that concerns either Grace or Glory: nothing that concerns either Antidote, or Physic for either soul or body, but it is all here; and all so fully and perfectly here, that whatsoever the wit of man shall devise further to these ends, will be but as branches out of these roots, or as deductions out of these principles; and may add in bulk, but not in weight. And he should not err, that would affirm that Christ showed himself as perfectly to be God, by making this Prayer, as by doing his miracles. For (to let pass the many causes of admiration in it, that it is so compendious, and yet so copious; that it is so plain, and yet so intricate; that it is so familiar, and yet so sublime, that it is of so few parts, and yet so complete: all which are characters of Divinity) who could have given warrant to the sons of men, to call the God of heaven, their Father; but he only who is the Son of God, and God himself? we call God, Almighty, by his own warrant to Abraham; and we call him jehovah, Psal 83. 18, by the same warrant to Moses; but we cannot call him Father, but only by this warrant from Christ: who purchased the name for us, and bestowed it upon us. It is true, God offered himself to the jews, that he would be their Father, and they should be his sons; but it was with relation and presupposition of receiving Christ; whom because they rejected, they never went further than their Father Abraham: Neither indeed (to our understanding) had God power in himself to communicate his Name of Father to us, but only in Christ; seeing Christ had in him the whole interest of his Father, as being his only Son. And now in making Essays upon the Petitions following: if I shall seem unto any, and thereupon be blamed, that I am not constant in any one certain, either explication or application of them: he may know, that these petitions have something like in our understanding as the Planets have amongst themselves; which alter their forces and even their natures, according to the diversity of their Aspects. And if he complain for want of order; he may also know, that though Art useth method; yet meditation useth none; but receiving her Company as they come; makes use of them in Troop, and not in Files. God finished the world in six days: and Christ finished this Prayer in six Petitions: that so the works which God form for man, and the words which Christ framed for man, may may have a correspondence. But is not here a fault at first? Is it not presumption to come to God, with so many suits at once, and think to speed in them all? were it not modesty, to do as David did, for he made but one Petition; Vnum Petii a Domino: One thing have I asked of the Psal. 27. 4. Lord: and Christ himself in another place, told Martha as much Vnumest necessarium: One thing Luk. 10.42. is needful; so that, either there he comes short in his account: or here he makes more a do then needs: for if but one thing be necessary; One Petition might well enough have served: & most of all, it may seem strange in Christ who ever used rather substraction than multiplication; as of ten Commandments he made but two: and now, that of one Petition he should make six? But O my soul, Be it far from thee to have such thoughts, to raise such scandal: For, the Commandments are duties, and duties are burdens; and in abridging them he performs his promise, Come unto me and I will ease you: and well he might abridge them to us, who hath indeed performed them for us: but the Petitions are graces; and the more Graces, the more grace: the more Graces we receive from God, the more grace we are in with God: and Christ will not only subtract burdens, but as well also multiply graces: although in truth these six Petitions are all in effect but one Petition: that having called God Our Father, we here desire to be his Children: but we must observe a difference in being God's Children, and being children of men; for here we are children first, and afterwards we do our Math. 5.45. duties; but there we do at least some duties first, and afterwards we are children: as it is said: john 1. 12. Rom. 8.14. As many as received him, to them he gave power to be the sons of God. And indeed, though Christ dilate it to us here in six Petitions for our understanding, yet presently after the delivery of them, he seems to reduce them again, to One petition, where he saith; How much more shall Luke 11.13. your heavenly Father, give the Holy Ghost to them that desire him? for to desire the Holy Ghost is all in effect that we desire in these six Petitions; which therefore some would have to be seven: that so they may answer to the seven spirits, which St. john speaks of, to represent the Holy Revel. 11.4. Isa. 11. 2. Ghost. Indeed the three last are properly & bare lie petitions, but the three first are as Christ said of john Baptist, that he was a Prophet, and more than a Prophet: so these are petitions, & more than petitions; for they are, both Hallelujahs and Hosannaes': For we glorify God by the first, that he is our Father; By the second, that he is our King: by the third, thathe is our Master: and they are petitions also: the first, that we may be his obedient Children: the second that we may be his loy all subjects: the third, that we may be his dutiful servants: And from these three first, grows a confidence unto us, of obtaining the three last, which therefore seem subordinate to them, that asa Father, he will give to us his children bread and sustenance; and as a King he will grant to us his subjects, a pardon of our trespasses; & as a master, he will not lay upon us his servants, greater burdens than we can bear. But may not this Paraphrase be opposed? hath not this Prayer, a correspondence rather, with the fall of Angels? and doth it not make a resemblance of our condition to theirs? but that they were cast down all at once: and we here fall down by degrees, for at every petition we take a fall. At the first we seem to set out in a high hand, and as though we needed nothing in our own behalf we ask all for God. In the second, we fall to ask for ourselves: but yet; no less than a Kingdom. In the third, we are glad of the condition to be servants: In the fourth we fall to the state of plain beggars: In the fifth we fall yet lower, and come to be in debt: In the last we fall to the lowest, to be in prison, and that under satan. And now we are fallen as low as the Angels that fell: or rather so much lower as we are under them. This indeed is the progress of our condition in ourselves; but Christ our Redcemer, who having put out the hand writing that was against us, and fastened Colos. 2.14. it to his cross, descended into hell, to set open the prison doors, to let us out; He hath put Revel 1. 18. Psal 142. 7. Esa. 42. 7. another nature into these petitions; and made them to resemble rather the six days of creation: as David said, Create in me, O God, a clean heart: which is but this very prayer in a lesser volume. Psal. 51.10. For, as every day in the Creation, had particular works; so every petition in this Prayer hath particular graces: and as it is said, that Eccles. 18.1. God made all things at once; yet the making of each creature, is ascribed to some peculiar day; so this prayer is the supplication of the whole body of the Church and of every Member thereof: yet each petition seems to have some special relatiou to some peculiar Member. For, the first petition may not unfitly be thought, the prayer of Angels: the second, the prayer of the Saints departed: the third, the Prayer of the Faithful, living: the fourth, the prayer of all creatures: the fifth, the prayer of penitent sinners: the sixth, the prayer of Infants. And now having thought these petitions to be for such most proper: let us conform ourselves accordingly to them: when we say, Hallowed be thy Name; let us lift up the voices of our hearts, as if we were now jouning with the Angels, in singing their Halleluiah: When we say, Thy Kingdom come; let us raise our thoughts, as now offering to set our hands to the petition of the Saints in heaven. When we say, Thy will be done: Let us fix our minds wholly as in the solemnity of dedicating ourselves to God, with all the faithful upon earth. When we say, Give us this day our daily bread; let us humble ourselves as being in state of other creatures, and are glad to join with them in their common suit. When we say, Forgive us our trespasses; let us think ourselves enroled in the company of penitents: and as the greatest sinners, chosen spokesmen to present their supplication. And when we say, Led us not into temptation: let us acknowledge ourselves in the number and weakness of little children, and are glad to join with them, in crying for help: that the Angel of infants, which always beholds the face of God; may be employed by him to work our deliverance. And thus we shall not only go on the right way, in making our petitions, but we shall have company also to be affistants in preferring our petitions. And doth not such orderly ranking of the petitions, show Christ to have been a most skilful Herald in spiritual matters? seeing they all take their places, according to the worth and dignity of the speakers. In the first place, are the Angels; that as at the fall of the first Adam, Angels were set at the Entrance of Paradise, to keep us out; so at the coming of the second Adam; Angels are set here, at the entrance into Heaven to let us in. As therefore this Petition, is as the Porter to let in all the other petitions; So holy Reverence must be porter at our mouths, to let in thispetition. For when it is said; Hallowed be thy Name; may it not justly be thought the prayer of Angels? of whom it is said: that they say, and sing continually; Holy, Holy, Holy, Lord God of Sabbath; not only say it, as their prayer; but sing it, as their Psalm, and chief Delight. David did well, in offering God, to build a Temple, to his Name; but by whom was God's Temple built? Not by David, a man of blood; but b● Solomon, a Prince of Peace: so it is well done of us to say; Hallowed be thy Name: but by whom do we say, it must be Hallowed? Not by us: Non vox hominem sonat; for how should we Hollow his Name, who have profaned his Image? It is a work for Angels: fit only for them, to Hollow his Name, who have kept ●oly their own Nature; for, without a nature of holiness his Name can never be truly hallowed. And if we understand it of ourselves; will it not prove a work of supererogation? seeing we desire to do more than is commanded? for the Commandment is only, Not to take his Name in vain; and here we desire, It may be hallowed. Unless it be, that the commandments being Negative, they get something by Christ's resolving them, into Affirmatives: Or is it to show how much the Law is improved by the Gospel? seeing it is no more in the Gospels' phrase, to hollow God's Name; than it was in the Laws; not to take it in vain. But what if God have no Name at all? then indeed the Commandment will be easily kept; but the Petition will be hardly granted. The Name is but a shadow of the Nature; as therefore a Body which were Infinite could have no shadow, the shadow not beginning, but where the Body endeth; so, a Nature which is Incomprehensible, can have no Name; the Name being not possible to be given; but where the Nature is comprehended. But though God have no Name, or no known Name to express him; yet he is not without Name, to distinguish him: And what is then his Name, we desire may be Hallowed? his Name of Essence: or his Name in Relation? his Name, as it is in himself: or his Name, as it is to us? Not his Name of Essence: for how can we hollow that, until we know it, and how can we know it, until the riddle be expounded? seeing we know him now, but in Aenigmate, but his Name in relation; & as it is to us: his Name of Father, that is it which seems most fitly, to be here intended: For, when we say Our Father, doth not God, by the Prophet Malachi, seem to interrupt Mal. 1 〈◊〉. us and say; If I be your Father, where is my honour? for to Hollow him, as a Father, and as an Heavenly Father; Is to honour him, to fear him, to love him, to obey him, to reverence him, and to adore him. But what should be the cause, that in the three latter petitions; we seem to be altogether for ourselves; as appears by our saying, Give us, Forgive us, Deliver us: but in the three former there is no mention of Us at all, as though we were no parties to them? Is it not that we are or aught to be more jealous of God's honour, then careful of our own benefits? and therefore when we say, Hallowed be thy Name; we dare not say, Of us, lest we should make God a Music of too few voices. And when we say, Thy Kingdom come; we dare not say, to us: lest we should assign his Kingdom too small a Territory. And when we say, Thy will be done; we dare not say, by us: lest we should stint God, in the number of his servants. But we say; Hallowed be thy Name, and stop there: that so no mouth may be stopped from hallowing it: we say, Thy Kingdom come, but Name not whither: that so it may be intended to come every whither: we say, Thy will be done in earth, but tell not by whom in earth; that so it may be done by all in earth. By Hallowing God's Name; we mean, not to make it holy; for it is holiness itself: Nor to make it more holy, for it is infiniteness itself: Nor to keep it holy, for it is eternity itself; but to join with the heavens in declaring his glory: and with the firmament in showing his handiwork; as, then only hallowing his Name, when we name him only holy; and therein consisting our work of sanctifying him, when in him we acknowledge, our works to be sanctified. To hollow the place wherein it pleased God to stand; Moses put off the shoes from his feet: to hollow the day whereon it pleased him to rest, the jews put off the works of their hands: and to hollow the Name which he vouchsafed to take, we must put off from our tongues all unreverent discourses; and from our lives all profane conversation. And as God's Name is Vnguentum Effusum, hath many dispersions in our understanding: so our hallowing it must have Linguas dispertitas; Cloven tongues to convey it to his hearing: his Name of Father must be hallowed by love; of Lord, by obedience; of judge, by uprightness; of almighty, by fear: and of everlasting, by constancy. But is there no service we can do, that will serve God's Name, but only our hallowing it? we have love, and glorifying, and admiring; and will none of these serve the turn? If we should say, loved be thy Name; that would be too little: for God himself allows us to love our neighbours; and indeed every creature of God, that is useful to us, deserves our love. Or if we should say Glorified be thy N●me, that would not be enough; seeing St. Paul tells us, that one Star excels another in glory: and indeed the heavens in showing the glory of God, deserve themselves in some sort to be glorified. Or if we should say, Admired be thy Name, that judg. 13.18. would not be sufficient; seeing an Angel told Manoah, that his Name was admirable. And indeed the Angels are Creatures of so transcendent eminency, that they justly deserve our admiration. But when we say, Hallowed be thy Name, this sets it apart, and sets it above all other names: and it is so properly, that it is only belonging to the Name of God; and altogether incommunicable to any creature. For, though we may say of Angels, that they be holy; yet we cannot say to any of them, Hallowed be thy Name; seeing their holiness is only in dependence and a quality: Gods only independent, and a substance; and it was an inscription upon the Mitre of Aaron, as not only due to God, but due to him in the highest place, Holiness to the Lord. O Lord God, so sanctify the faculties of my soul, that I may love thee for thy goodness; and glorify thee, for thy love; and admire thee for thy glory: and hollow thee in them all. But can we find nothing in God, more worthy of hallowing, than his Name? seeing names are often changed, always changeable; seldom true, never certain? Our first parent was named Hevah; as being the mother of all living; and yet she proved to be brought a bed of death. The son of Solomon was called Rehoboam, signifying an enlarger of his people; and he enlarged them fairly, brought twelve Tribes to two. Simon was called Peter, as being a Rock unmoveable: and yet he was shaken with the weak blast of a maid's mouth. But, O my soul, consider; the Name of God is not as the names of creatures: for their natures are mu●ble, and therefore their names deceitful; but in God there is no mutability nor shadow of change. Creatures have a nature, and a name; but God's Nature is his Name; his Name is himself; for whatsoever we can rightly name of God, is the Name of God: that we may be sure we have his Optimum, when we have his Totum; the best in him, when the whole of him: not that any thing in God is so best, as though one thing in him were better than another, who is Totus sine partibus; and Optimus sine gradibus: but that he is Totum unum, and Totum Optimum; and both Vnum and Optimum; totum, Nomen: nothing but his Name: Or to speak it in plainer terms, that the nature of his Name, is not only far beyond the compass of expressing, but infinitely above the reach of understanding. And indeed what can be thought so high: as that, which brings us so low, even upon our knees? and not us only but the Angels themselves: as it is saved, At the Name of God all knees shall bow: b●th of things in heaven and things on earth: and if this be thought impossible, because Angels have no knees; you may thereby know there is more honour due to God then is possible to be given him. Yet must even Angels, find such knees to bow down as God finds eyes to look on; and by this we may make up a true hallowing of God's Name; if we can join the knees of our bodies as men; & the knees of our souls, as Angels, together: and bow th●m all down to do him reverence. These indeed, the bowing down our knees with Daniel; the holding up our hands, with Moses: the lifting up our eyes, with Stephen: are all good expressions, but they are but only outward: It will not be a perfect hallowing, until we come to Psal. 103. 1. that of David, My soul. praise thou the Lord; and all that is wit●in me, praise his ●oly Name. For, that which is within must under●roppe that which is without: or else, the bowing our knees to the ground will fall to the ground: and these outward hallowings will soon be profaned. And therefore David accounted the lifting up his eyes to heaven, a good expression of hallowing God's Name; because in him the prop of it was faith and confidence in God's mercy, which always look upward: but the Publican accounted the casting down his eyes (a clean contrary motion to that of David's) as good an expression: because in him the prop of it, was humility, and sense of his own unworthiness, which always look downward: For even this also is a kind of hallowing God's Name: when we acknowledge the profaneness of our own natures. But why should the hallowing of God's Name be accounted so great a virtue; when the sin of not hallowing his Name can be but nominal? and nominal is much inferior to that which is real: and seeing it is made so great a matter, may we not justly ask, Cui bono? what good get we by it? Indeed a most ungrateful question for the tongue to make, seeing this is the chief thing for which our tongues were made. Could Philosophers find cause enough in virtue, to love it for itself, though to themselves there came no benefit: and cannot we find cause enough in God's name to hollow it for itself, though to ourselves there should come no profit? Could they find brightness in a beam of the Sun: and cannot we find brightness in the Sun itself? For, what is virtue but as it were a beam of that eternal and uncreated light, which is the very essence of God? and by what can we more express the essence of God, then by his name? For, when we say, Hallowed be thy Name, we say as much as hallowed be thy Majesty, thy Eternity, thy Glory, thy substance, thyself, thy all in all. And yet perhaps it may be said, we hollow God's name, not so much for ourselves to get, as that God may not lose: for what greater loss, than disparagement of name? which, if we that be worms and no men, make so great account of, what may we think of God: for the sun of whose glory, all the stars of heaven cannot make one beam? Our names are but accidental things, and there was a time when they were not ours: but God's name is essential to him, and it was his before time itself was. And if we should say, that not only his name was, but that it was hallowed before there was either Man or Angel to hollow it; though this be more than we can conceive, yet it is no more than whereof we find a parallel: for why is it more strange, that his name should be hallowed, when there was none to hollow it: then that his voice was obeyed when there was nothing to obey it? as when he said, Let there be light, and there was light. But lastly, if men be so set upon their profit that they will do nothing without a fee: Is not this fee enough for them, that by it they are admitted into the Quire of Angels? but much more, that by it they attain to their perfection? for if every thing be then perfected when it attaints its end; then certainly are our tongues, and indeed our souls perfected when they hollow God's name, for this is their end. Wherefore, O my soul, let not offences, belonging only to the name of God, be slighted as only nominal: but let them be accounted, as indeed they are, of all other the most real: and as it is the first petition in thy prayer, so let it be the first care in thy heart; that thou speak nothing by which his name may be profaned: that thou do nothing by which it may be blasphemed: For, though God require a strict observance of all his Commandments: yet he professeth not so punctually; to hold the breakers guilty in any as in this: and therefore, when in two notorious crimes, adultery and murder, he spared David; yet in this, that through them his name was blasphemed; he would not hold him guiltless; but made him pay for it with the death of his dear Son. And indeed if we mark this petition well, we shall find a peculiar Majesty; an extraordinary Pre-eminence in it above all the other: For, it is not only the Primum Mobile, from which all the other have their motions: but it is the centre also to which all the other bend their motions. For, when we say, Thy Kingdom come: It is but to come, that we may hollow God's name: & when we say, Thy will be done: it is but for this, that we may hollow God's Name: & when we pray for daily bread, it is but to strengthen us, that we may hollow God's name: & when we say Forgive us our trespasses, it is but to cleanse us, that we may hollow God's name: & when we say, Led us not into temptation: it is but to remove impediments, that we Psalm. 8. may hollow God's name: O Lord our God, how excellent is thy Name in all the world! And where we have a trivial yet true saying amongst us, A good beginning makes a good ending: it can in nothing more lively be exemplified, then in the marshalling of these petitions: for he that makes his beginning, at the hallowing of God's name, may be sure to make his ending in the deliverance from evil: and though it be a blasphemous fable of the jews that Christ learned in the Temple the name of God; by the virtue whereof he wrought all his Miracles, yet from this blasphemy, we may draw this verity; that it is indeed the name of God, by the transcendent power whereof all miracles are wrought. O Lord our God how excellent Psal 118. 12. is thy Name in all the world! It was this name in which, when David's enemies came about him like Bees: yet i● this name they were exstinct. It was this name in which when devils possessed both souls and bodies of men, yet in this name they were ejected. It was this name for whose sake the lsr●lites were preserved in the wilderness: the three children in the fiery Furnace: Daniel in the Lion's Den: and jonas in the Whale's belly. O Lord our God, how excellent is thy Name in all the world! It is this name at the sound whereof, the Mountain's smoke the foundations of the earth are shaken; the devils in hell tremble. It is this name by virtue whereof, the bodies of the dead are raised; the souls of the Saints are glorified; the happiness of the Angels is eternised: O Lord our God, how excellent is thy Name in all the world! that if we were as james and ●ohn: and had voices like Thunder; yet we could never hollow this name loud enough: If we were as Methusalem; and had breaths like eternity; yet we could never hollow this name long enough: If we were as Solomon, and had the tongues of Angels; yet we could never hollow this name worthily enough. O Lord our God how excellent is thy Name in all the world! Wherefore, O my soul, do thou by this name of God, as David (in the 119 Psalm) doth by the Law of God; whereof he seems so jealous and so loath to leave it, that the word is no sooner out of his mouth, but he fn●heth it in again; and there is ●ot so short a sentence in all this long Psalm, but the Law of God is a word in it. And so do thou by the name of God, let it evermore be in thy mouth, but ever; more be in thy heart; that thou make it not a common name, but keep it holy: for if thou take it not in vain to God's dishonour; thou shalt be sure not to take it in vain to thy own benefit; for God will plentifully bless it, and the next news thou shalt hear of, will be the coming of his Kingdom. And that we may know God's Name to be a substance rather than a Word; or a Word of substance; we shall find it to be hallowed or profaned, by Actions rather than by words; or by words that make Actions: as Abraham hallowed God's Name, when he offered his son Isaac: because he believed, that he was faithful, that had promised: but Moses hallowed it not at Meriba; when he said to the people: Now ye Rebels, Num. 20.10. shall we bring you water out of this Rock? Not that Moses himself doubted, but that he spoke unadvisedly Psal. 106.33. with his lips; and made the people doubt; he doubted: and so whilst God honoured him, by manifesting his new Name of jehovah; he forgot to honour God, by magnifying his old Name of Saddai. And if Moses, for want of perfitness in this Petition; were hindered from entering into the Num. 20.12. Terrestrial Canaan; was it not to be a Type for us, that we for want of perfitness in it, may be hindered from entering into the Heavenly Canaan? O then, my Tongue, make thee perfect in repeating it; and O my heart, make thee perfect in recording it; and O my life, be thou perfect in acting it: that when ye have done with saying, Hallowed be thy name, in Earth amongst men: ye may be admitted to say: Holy, Holy, Holy, in heaven amongst Angels. If God's Name were to be hallowed with multiplicity of words; there are men of Incessant Tongues; like the Priests of Baal; that stood bawling to their Idol, from morning till night: that were likely to do it: Or if it were, to be hallowed with eloquence of words: there are men of curious language, that would be as fit to do it; as the old Orators were, to make their Panegyrics to Princes: Or if it were to be done with great and mighty words: there are roaring men in the world, might be as able to hollow it, as Goliath the Philistine, was to blaspheme it: but none of these have coals from the Altar: and the hallowing of God's Name, is a sacrifice: and must be done with fire; a fire of fear and reverence, b●rning in the heart: and sending forth flames, of holy and devout thoughts in the mind: of godly and sanctified communications in the tongue; of lowly and chaste aspects in the Eyes, of Innocency and deeds of charity in the hands: and when every part both of body and soul, hath thus contributed its heat: there will then be made as perfect a sacrifice to hollow God's Name, 1 Kin. 8. 65. as the sacrifice of peace offering, which Solomon offered at the 〈◊〉 of the Temple. It is a 〈◊〉 ●couragement to men, for doing of anything wh●ther can see apparent reasons wh● they ●oe it: ●us what reasons do we see he●re, for hallowing of God's Name? O my soul, art thou so blind of sight, so dull of understanding? Hast thou said, Our Father which art in Heaven; and dost thou consider his love, as being our Father: his Majesty, as being in Heaven: and dost thou complain for want of reasons to hollow his Name? as a Father, he hath created, and begotten us: he hath Elected and Adopted us: he hath preserved and redeemed us: and have we not reason then, to hollow his Name, as creatures as living creatures, as reasonable creatures, as servants, as children, as heirs, as bondmen freed, as lepers cleansed, as dead men revived & borne anew: & if we should set ourselves to reckon them up all: It is not the stars of heaven that would be counters enough to sum them. And if his love afford us so many reasons: doth not his Majesty afford us, as many more? he is in heaven, not with in heaven; within it, but not contained; contained, but not defined. He is in heaven, and that makes the Sun so bright: which without his being there should have no brightness: He is in heaven and that makes the heavens so glorious, which without his being there should have no glory. Do we see how bright the Sun is, and do we not consider how great his brightness is, that made the Sun? Do we see how glorious the heavens are, and do we not consider how great his glory is that made the heavens? He is in heaven, that he may look down in mercy upon us on earth: & he is in heaven, that we may look up in faith to him in heaven: he is in heaven, to let us down the Angel's ladder from heaven: & he is in heaven to draw us up to be as Angels in heaven: & if we should stand to find out all the reasons, which may be drawn from the consideration of his Majesty, for the hallowing of his Name: It would not be be a work for time, but for eternity: for, as we know not where to begin, in that which is incomprehensible; so we should never know how to end in that which is infinite. O my Lord God, so enlighten my understanding, that I may see the reasons of hallowing thy Name: so sanctify my nature, that I may above reason be able to hollow it. We say here, Hallowed be thy Name: but might we not say better with David: Laudate Dominumomnes Angeliejus: Praise the Lord all ye Angels? For so, we should commit God's honour to the care of Angels, who we may be sure, would always be careful of it; whereas now leaving it indefinite; while it is committed to none, it may be omitted by all. But is it not that David could go no higher than Angels, for hallowing of God's Name; In concreto: but Christ teacheth us here, to go higher, in Abstracto: for creatures, how eminent soever, are yet but limited: and limited as well in action, as in essence: where the hallowing of God's Name, is in itself, unlimmitted: & therefore we justly abstract it from all matter of the instrument, which necessarily inferreth a restraint: and leave it indefinite, which is capable of being infinite. But is this petition, seated only on mount Gerizim, to warrant David to say, If any man seek the Lord, and P Sal. 40.16. love his salvation: let him rejoice always, and be glad; and say continually, The Lord be magnified? and doth it not as well reach to mount ebal: and warrant the Church to proclaim: If any man with Goliath, defy the armies of Israel, and vilify God's power; let him be Anathema: For Hallowed he thy Name. If any man, with Rabsakeh, seek to withdraw the people's hearts, from trusting in the living God; let him be Anathema: for Hallowed be thy Name. If any man with julian shall say in derision of Christ, Vicisti Galilaee: let him be Anathema; for Hallowed be thy Name. And let Anathemaes be still proclaimed, against all the blasphemers of God's Name, till there be no more left: that two Mountains, at last may meet ebal with Gerizim; and Hell itself be forced with grief to howl, what with joy it cannot sing; Hallowed be thy Name. We have thought this petition most proper to be said of Angels, but may we not appropriate it to ourselves; & exclude the Angels from saying it at all? Indeed as it is here placed, perhaps we may. For having called God Our Father, and this petition coming so immediately upon it; we seem to pray, that his Name of Father, may be hallowed by us: & if we understand it so, what have the Angels to do to say it? They may say; Holy, holy holy, Lord God of Sabbath: and so hollow him in his Name of Lord, as Servants; but to hollow him in his Name of Father, as Sons, they cannot. Not, but that the Angels are the Children of God by creation, and grace of holiness; but that they are not the Sons of God by regeneration and grace of ●option: this dignity is only proper to men, as being members . of Christ; who took our nature upon him, and not that of Angels. But seeing David hath brought into Psal. 148. this Quire, not only the Angels in Heaven, but the Heavens themselves; not only the Trees and Cedars of the Mountains, but the Mountains themselves; not only beasts and creeping things of the earth, but the earth itself: Let not us so straighten the Name of God, as that we leave out Angels; (who are our sweetest Choristers) nor yet other Creatures, (who are our loudest voices;) seeing loudness also hath a place in this Music, as David saith, Sing ye loud unto Psal. 118. the Lord, all the earth lest seeking to ●ncrease our own dignity by propriety of the song; we detract from God's glory, by restraint of the fingers. And enter not O my soul into the shame to think, that where all other creatures do directly sing it, we only do but make suit to sing it, and it is thought in us a good degree of doing it; if we can but only pray to do it. And indeed we have need to pray to do it, seeing praying to do it, is all in effect we can do of it, to any purpose. For our hallowing can be, but as our understanding is: and our understanding can be but as it gets ground from our senses to stand upon. And what ground can our understanding have for this, from any sense of ours? we cannot hear him so much as to call to us by our names, as Samuel did: we cannot see him so much as flaming in a bush and not consuming it, as Moses did: we cannot touch so much as the wounds of Christ's side, as Thomas did: and from whence then should our understanding take its rising? It is true, we see the heavens, and they declare the glory of God, but we slight them through too much familiarity: we hear his words in the Law and the Gospel, and in them is eternal life; but we regard not them, as having them but at the second hand; and they but touch us, as it were, at the bound: but if we could hear God speaking himself, as the Israelites did in Sina: Or if we could see but the backparts of God, as Moses did in the rock: but most of all, if we could see Exod. 33.21. the face of God, which all his Saints and Angels behold in heaven; then indeed we should not need this prayer any longer: for the very sight would work in us the effect of the prayer: and as Peter, at the only transfiguration of Christ's humanity was so astonished, that he spoke he knew not what; yet thus much was even extorted from him by the glory of the sight to say, Bonum est esse hic: so when we shall come to enjoy the vision of God, and to see one sitting upon the Throne, like a jasper stone: though we shall be never so much Revel. 4.3. astonished at the glory of the fight; yet this will even be extorted from us, to say with the 24 Elders, Thou art worthy, O Lord, to receive glory and honour, and power: Revel. 4.10. and we shall fall of ourselves into the song of the Angels; Holy, holy, holy, Lord God almighty, and not only say it, but never cease to say it: for seeing our beholding will be cause of our admiring; & our admiring cause of our saying: we shall never cease to say it, because never cease to admire it; and never leave admiring it, because never leave be holding it. And indeed till we shall come to see his face; we shall never perfectly hollow his Nam; and therefore what we want in ability, we must supply with prayer: that seeing our words do but halt after our understanding, and our understanding after his glory; with our hearts we may adore him, but adore him as incomprehensible; & with our hearts we may hollow him, but hollow him as unspeakable. When we pray for the hallowing of God's Name, we pray implicitly for all things necessary and conducing to it: we pray for the agent, and for the instrument; we pray for the time and for the place; we pray for the speaker and for the hearer; and in one word, we pray for the propagation of the Gospel, that doors may be opened to all men of faith, that so the building may go up of the new jerusalem: That labourers may be sent into God's harvest, that so theweeds may be plucked up, and the good Corn brought into the Barn: that there may be joy in Zion, and peace within her walls: that, not the Trumpet of War, but the Trumpet of praise & thanksgiving may be heard amongst us: that all ears may be circumcised, & all tongues touched with Coals from the Altar; that so nothing be spoken, nor any thing be heard; but tending all to the honour and glory of God's Name. This petition stands nearest unto God of them all; and makes us stand nearest to the Angels, and gives us seisin as it were of what we shall be hereafter; when we shall be sensible of the sweetness of it: though now, Flesh and blood find little relish in it; having tongues to say it, but not to taste it; until they shall put on incorruption. For, as little account as men make of it here, this very hallowing of God's Name is the highest step of the Angel's ladder to happiness: and under an Angel none can climb it. And it may be called the petition of sanctity; for, by it we are reduced Ad similitudinem Dei; Be ye holy as I am holy. And it is proper to this petition, that this only is eternal; and as it is our first petition here on earth, so it shall be our last their petitions shall have an end. For though Hosannaes' shall cease with the ceasing of faith and hope: yet Hallelujahs shall continue with the continuance of charity, and not only continue, but be continual. But may we not think, that these words, Hallowed be thy Name, are not properly a petition; or any part of our prayer: but rather a compliment and solemnity attending upon the Name of God? as the jews manner is not only wh● they name any of their famous ancestors, the● always add some words of Benediction, as speaking of Moses; they always add Zechar● liberacha: Memoria ejus in benedictione, as we al● to say, Of blessed memory; but much more s●aking of God, they always add, Hacadosh Baru● Hu: Sanctus Benedictus ille: which is in effect the 〈◊〉 we say here, Hallowed be thy Name: and it would fall out well to understand it thus; that so, we may make Christ as good as his word; for then, Thy Kingdom come, will prove the first petition: and it will be as Christ said, Seek first the Kingdom of God; and the righteousness thereof, and all other things shall be ministered unto you: for having sought the Kingdom of God, by this petition, and the righteousness thereof by the next; all other things are ministered unto us by the petitions following: For, we have a Deed of gift of all temporal things, by one; and a general pardon of all faults, by another; and a Protection royal from all evil, by the last. But, O my thoughts, wander not in such by-paths by your selves: where being alone, you are not only in danger to go out of the way; but you are in a way to fall into dangers: but keep the road, where you have company and conduct; that will always keep you right, and guard you safe: for these words, Hallowed be thy Name, shall well enough, and most justly be a petition, and a part of our prayer: and yet Christ nevertheless be as good as his promise: for this petition, Hallowed be thy Name, refers only to the honour of God; but of those which relate to our own benefit, Thy Kingdom come, is worthily the first; and so Christ's counsel stands firm. Seek first the Kingdom of God, and all other things shall be ministered unto you. Next unto the Angels in heaven, are placed the Saints in heaven; for when it is said, Thy Kingdom; may it not fitly be thought the prayer of the Saints departed? of whom it is said, that lyingunder the Altar, they cry, How long O Revel. 6.10. Lord, holy and true; wilt thou not avenge our blood upon them that dwell upon the earth? we all indeed pray for the inchoation of the Kingdom of Grace: but these are properly they, that pray for the consummation of the Kingdom of glory: when all things shallbe made subject to the Father and God shall be all in all. And it remains only for these to pray for this Kingdom, seeing they are already lifted up above all other kingdoms; having the kingdoms of the world in contempt; & the kingdom of satan in subjection; and as for the Kingdom of Grace, they have it already in perfection. Though we have styled this petition, the prayer of the Saints departed; as being the most eminent persons that can say it; yet we do not thereby exclude ourselves, but we enter common with them; or rather, we pray for a Kingdom more than they do: They only for the Kingdom of glory: we, for the Kingdom both of grace, and glory; yet may we justly call it theirs, seeing they began it to us, and continue it with us, and enforce it for us. But do not the words of this petition cross one another? and is there not an opposition between them? For, Kingdom is a word of Majesty: and coming is a word of inferiority; at most, of equality; and so we seem to pray to God's disparagement, we make a superior inferior, at most but equal. But is it not, that we mean not here a descent, but an extent of the Kingdom: and a coming, not of duty, but of grace? and so neither the Kingdom disdaineth the coming; nor the coming disparageth the Kingdom; but Kingdom and coming, are magnified both in their uniting. This petition at first sight seems to flatter flesh and blood, ask as they themselves would wish; but Christ hath taken them down from any such hope: professing plainly that his Kingdom is not of this world. And though it may be thought ambition, to ask so great a matter as a Kingdom; yet it is in truth, humility: for, until we attain to this Kingdom, we cannot be wholly God's true servants: and it is reason, the suit should be the greater, because we are likely to tarry longest for it. But is it not strange to see us come as we do here, In forma pauperis; to ask a Kingdom? yet so we must do, and Math. 5.3. so hath Christ proclaimed it; Blessed are the poor in spirit, for theirs is the kingdom of Heaven. And yet if we mark it well, as poor as we seem to come; we shall find, that Solomon in all his royalty, was not clothed as we are by this petition; for by it we are clothed here with sanctification, that we may be clothed hereafter with immortality. Some seditious heads may here take occasion to think; that to pray for this Kingdom, is to pray against all earthly kingdoms; and to disthrone God's Lieutenants of their authority. But know, O world, that this Kingdom, though it take away our subjection to the world: yet it taketh not away our subjection in the world: though we be not of the world which St. james jam. 4.4. joh. 17.16. taxed for Enmity with God; yet we are of the world, which Augustus taxed for tribute to Caesar: and this tribute must be paid as well from our hearts as from our purses; for, out of the duty we owe him that hath placed us in his service, we learn to be contented to serve every one in his place. When we say this petition, we mean not, that God's Kingdom should so come to be here, as that it should be no where else: for, this were but to remove it, whilst we seek to enlarge it; and to make that finite, which is infinite: but we pray only for the beams of the Sun of righteousness; not for the Sun itself: for the power and privileges of the Kingdom, not for the body: that as Christ saith, No man can come unto me except the Father draw him; So we most properly understand, the Kingdom to come to us, when the Father draws us, and makes us come unto it: and so in effect our petition is this: that God by his Spirit would so rule over us, that our spirits may wholly be ruled by him; and that his Kingdom of grace may so come unto us, that we may come at last to his Kingdom of Glory. But what need we to pray for the coming of this Kingdom? for seeing it is infinite, it must needs be every where; and being every where, it must needs be here already. But is it not, that there is a difference between the being of this Kingdom, and the coming? It is indeed every where, but it comes not every where. It is in the wicked upon earth: and it is in the damned in hell: but it comes only to the faithful Revel. 3.20. on earth, or to the Saints in heaven; for, where it only is, it is in power or justice: but where it comes, it is in love and bounty: where it only is, it leaves us at sea, and suffers us to suffer shipwreck; but where it comes, it brings us into the Haven, and sets us safe on shore. This Petition hath but three words, and each word may have its emphasis; each emphasis its meditation. For if we place the emphasis upon the last word: the meditation may be this, that the ambition is not in ask a Kingdom, but that we must have it come to us: as though we thought ourselves too good to go to it: but alas poor lame souls, we cannot go to it though we would never so fain: for the truth is we are in bondage to another Prince; that unless this Kingdom come and free us, our Fetters will not suffer us to stir a foot. But is not this directly contrary to that which Christ saith, Come ye blessed of my Father, inherit the kingdom prepared for you? for here we pray, that the Kingdom may come to us: and there we are invited to come to it: Here, we are the mark, and the Kingdom is the comer: there the Kingdom is the mark; and we the comers. This indeed may well seem wonderful in our eyes, seeing nothing is more wonderful in nature, than the nature of this Kingdom is. It comes to us as our Ransom: We come to it as to our Triumph: It comes to us, as it came and sat upon the Apostles in fiery tongues: we come to it, as Elias went up in a fiery chariot. It comes to us, as the Kingdom of Grace: we come to it, as to the Kingdom of glory. And if we place the Emphasis upon the second word: It may be seconded with this Meditation: It is true, we are in this world as in a war; and have many enemies to assault us: but will no less aid than a Kingdom serve us? Have we not Forces of our own, which we may muster up, and make resistance? This indeed, was Pelagius his dream, but all men that are awake, find it otherwise. For seeing those Forces did not serve our first Parents, who were strong and at liberty; what hope is there for us, who are weak and in bondage? But might it not serve to Esa. 41.8. require the help of Abraham? For Abraham was God's Friend; and men will do much for their friends; how much more will God? This also hath been, and is still the ignorant fancy of some Esa. 63. 16. men: therefore ignorant: because Abraham is ignorant of us, and knows us not: and seeing, while he lived, he came short by Ten, in helping the Sodomites, whom he knew; he is like to come much shorter now in helping of uswhom he doth not know. But would it not be sufficient to pray for the aid of Angels? as God promised Moses, that his Angel should go with him: and we may be sure, that God knew well, what Assistance would serve. Of this Error, it se●ms Col. 2.18. by Saint Paul, some Colossians were in danger; but we see Moses would not trust to that help neither; but flatly refused it: (It seems he took Exo. 33.15. Gods offer but as a try all) and unless God would go himself, he thought it no boor for him to stir. And indeed who can think it reasonable for Sons to rely upon their Father's Servants? Eph. 2.12. For we fight not with flesh and blood; but with principalities and Powers; and seeing we have a Kingdom to assault us; we must likewise have a Kingdom to assist us. Neither our own Forces; Nor Secure of Saints; Nor aid of Angels will stand us in stead; God himself must go forth with our Armies, or we shall never be able to overcome. And if we place the emphasis upon the first word: It may then raise our minds to this meditation: There are many competitors for this Esa. 26.13. Kingdom to rule over us: but above all, though ●udg. 9.14. the basest of all; the bramble satan catcheth hold of us to get it: God is the trne Olive tree; Zach. 4.11. but he cannot take it upon him unless he should leave his fatness: He is the true Figtree, but he cannot be King over us, unless he should leave his sweetness: and that fatness and that sweetness he left: (the Father when he gave his Son: the Son when he gave his life) and now let all the Trees of the wood rejoice: for, Thou O Lord art worthy to receive all glory, and honour, 1 Chro. 16.33. Psal. 96.12. and power; and the Lord shall reign for ever. And what then shall we render for this inestimable favour, in taking us to be his subjects? O let us offer him, not only the tenths of our labours; but the first fruits of our affections: let Psal. 24.9. us open not only the doors of our lips, but the gates of our hearts; that this King of glory may come in. And when thou vouchsafest, O my Lord, to come with thy high Majesty under my low roof; and to work a miracle, by having that greatness which the world containeth not, contained in the little corner of my breast; Vouchsafe also to send thy Grace for the Harbinger of thy Glory; seeing there can no room be dressed up against thy coming, but only by thy coming: and no place can be reckoned fit for thee, until it be made fit by thee. Possess me wholly, O my sovereign; reign in my body, by obedience to thy Laws: and in my soul, by confidence in thy promises: Frame my tongue to praise thee, my knees to reverence thee, my strength to serve thee, my desires to cover thee, and my heart to embrace thee: that as thou hast form me to thine Image: so thou mayst frame me to thy will; and as thou hast made me a vessel, by the stamp of thy Creation, to serve thee on earth, so thou may est make me, a vessel of honour, by the privilege of thy grace, to serve thee in thy Kingdom. In some, the world Governs; and he who is Prince of this world, the devil: and this government is a very tyranny: the people here, are not Subjects but slaves: they have fetters on all their faculties; and if they ●oe not feel them, it is because they are past feeling. The aure of this place is only Fogs and Mists, which both blind their eyes, and infect their spirits; and makes it their Paradise, to be wallowing in puddle. He is no true P●nce but an usurper, and therefore rules all by force and falsehood: He takes upon him to be their Pilot; launcheth them out into the main, and then leaves them to storms and tempest's: and their Haven is to split against the Rocks. So here is no being for thee, O my soul, thou hadst need to make haste hence, and to seek thee out some better harbour. In some the flesh governs; and they which be Ladies of Esa. 47.7. the flesh, Pride and Lust: and this government is a very Anarchy: Every base fancy hath an even sway, with noble reason; Wisdom here is not justified of her children; they may speak the language of Canaan, but they are all natives of Sodom; their eyes are seeled up, yet their flight is only down hill: for they are travelling to the bottomless Pit. So this, O my soul, is no place for thee neither; No resting for thee here; seeing here is no rest, but all in motion; and all motion here is commotion. In some the spirit governs: and he, who is the Father of spirits, God himself: and this government is a perfect Kingdom: He hath Majesty for his Crown: Mercy for his seat: and justice for his Sceptre. He hath wisdom for his counsellor; Almightiness for his guard; and Eternity for his date. He hath heaven for his Palace; the earth for his Footstool: and hell for his prison. He hath laws to which nature assents, and reason subscribes; that do not fetter us but free us: for by them nature gets the wings of grace, and transcends the earth: Reason gets the eyes of faith, and ascends up to heaven. He hath a yoke Esa. 40.10. indeed, but it is easy: a burden, but it is light: his reward is with him, and his work before him. He is established in this sovereignty, not by his subjects election of him; but by his election of his subjects: not as rayfing himself to a higher title, but as humbling himself to a lower calling: and as not receiving it, from a Predecessor who is before all: so never leaving it to a successor, who is after all. This is the place where my soul shall dwell, here will I pitch my Tabernacle: Only O Lord, let me be taken into the number of thy subjects; and endue me with the privileges of thy Kingdom: and I will freely and faithfully serve thee for ever. Other Lords besides thee, have heretofore Esa. 16.13. ruled us; but now we will remember thee only, and only thy Name. When we make this petition to God, that his Kingdom may come; we should do well to remember a petition which God makes to us, My son, give me thy heart: For, unless we Prov. 13.26. give God our hearts; whither can we think this Kingdom should come? For, if it come to the ears, as oftentimes it makes offer at the hearing of God's Word; it finds that, only a Thoroughfare which lies open on every side; and no fit place to make a residence in: and therefore commonly goes away as it came: and makes no stay there. And if it come to the eyes, as sometime, it offers at the sight of God's works: It finds them not able to stay long open, but must have their windows shut in, & so are apt to keep it out; or if they stand open they are apt to let in vanity, which this Kingdom likes not; and therefore cannot abide to abide there neither, but vanisheth away. And indeed, these are but Out-places; this Kingdom loves to be within us, as Christ saith, The kingdom of God is within you: and we have no Luk. 17. 21. place within us, fit to make the Seat of a Kingdom, but only our heart; and this indeed hath no back door to let it out, as the ear hath; nor no portcullis to keep it out, as the eye hath; but it hath a large entrance, and a boundless circuit; and therefore most fit to give this Kingdom entertainment. And yet, as fit as it is, God will not have it, unless we give it him; and he will not have it so neither, unless we give it him all: for it is against his Nature to have a Partner; and he cannot abide to hear of moyities: either he must have all, or he hath nothing at all: to be a piece for God, and a piece for the world; is to be all for the world: to conclude God at all, is to exclude him from all. Wherefore, O my soul, mangle not thy heart in giving it to God, but give it him all: and think thyself happy that he will take it all: for the more he possesseth it, the freer he makes it; the more he dwelleth in it, the fairer he builds it; the more reigneth in it, the richer he adorns it. O my Lord God, that thou wouldst come and dwell in my hea●ras the owner of it, and reign in my heart as the King of it: I should not then envy the Palaces of Princes, nor the kingdoms of the earth: seeing I should have within myself a Palace and a Kingdom, not only to equal, but far to exceed them. But what kind of Kings will this Kingdom make us? Is it, as one saith: Rex est qui metuit nihil? and indeed there is not such a King to be found amongst all the Princes of the earth: for, how is it possible they should be without fear; who have a sword hanging over their heads continually, but by a thread? yet such Kings shall we be made by the coming of this Kingdom. For, whereof should we be afraid? Of enemies? Revel. 7.16. but they shall be all subdued under our feet. Of poverty? But we shall hunger and thirst no more. Of nakedness? But the Sun shall not burn us by Psal. 125.6. 〈◊〉 day, nor the Moon by night. Of sorrow? But all tears shall he wiped away from our eyes. Of death? Revel. 7.17. but Mors ultra non dominabitur. Yet all this will m●ke us but negative Kings, and mere negation makes not happy: for, happiness is a positive thing, and puts us in a real possession of all good things. And such happiness too shall we have by the coming of this Kingdom: for, wherein, can we think, doth happiness consist? If in dainty fare? we shall eat and drink with Christ, at his Father's Table. If in fine clothes? we shall all be clothed in long white robes. If Revel. 6.11. in curious Music? we shall hear the Quire of Angels continually singing. If in light? Fulgebimus sicut sol. If in knowledge? we shall know, as we are known. If in dominion? we shall judge the Angels. If in joy? our joy shall be full, and none shall be able to take it from us. If in 〈◊〉 Cor. 6.3. john 15.11. john 16.22. glorious sights? we shall see the blessed face of G●d, which is the glory of all sights, the sight of all glory. O happy Kingdom: O happy coming: O happy we to whom it shall come; that we can never be intentive enough in praying; never earnest enough in longing, that this Kingdom may come. But doth not this petition seem to cast an eye upon the jews: seeing it is not the Kings, but the Kingdom's coming that is here prayed for? for, their King it was well enough known, was come: known by the Wiseman's question: Where is the King of the jews that is M●r. 2.2. borne? Known by the people's acclamation: Hosanna, Blessed is the King of Israel, that cometh john 12.13. in the Name of the Lord. Known by pilate's superscription: jesus Nazaronus Rex judaeorum: Thus their King they saw, but his Kingdom they saw not: for, how could they see that which was spiritual with carnal eyes? neither indeed, can they ever come to see this Kingdom, unless this Kingdom come and visit them first. And is not this then a fit petition for them also? And if we give way to this fancy of exposition; it will not go much a stray from the former: seeing the coming of this Kingdom to the jews, is the immediate Forerunner of the coming of this King, to us that are Christians. But it is time now to leave being jews: and to pray for the coming not only of the Kingdom, but of the King himself; that seeing in attire of humanity they knew him not; and in estate of submission, they honoured him not: he would now come at length in the brightness of his Deity; and in the greatness of his Soverainety: that the eyes which scorned his humility, may be dazzled at his glory: and that they which refused the haven of his mercy, may suffer shipwreck on the rock of his justice. And to this end we do all of us set our hands and hearts to that supplication of thy Saints; who groaning under the burden of their long deferred hope, do continually with sighs present thee this petition: Come Lord ●esus, come Rev. 6.11. quickly. And if, O God, thou hast Corn behind to reap, which is not yet sown: and stubble behind to burn, which is not yet sprung: though with patience we will wait the season of thy pleasure, yet with prayers we will importune the hastening of thy Harvest: and though we be not worthy to open the Seals: Rev. 5.4. yet we cannot choose but be tempering with the wax, that we long for no others coming but thine own; and reckon nothing long a coming but thy Kingdom. It is proper to this petition; that where all the other have their present dispatches, and are put in possession of their suits, this only lives in expectation; and is put off with a dilatory answer, for God knows how long: yet is as well pleased with this expectation, as the others are with their present possessions: and therefore may justly be called, the petition of hope; but Rom. 5.5. hope that makes not ashamed: seeing it consists not in the uncertainnesse of the matter, but only of the time. Next to the Saints in heaven, are placed the Saints on earth: for, when it is said, Thy will be done in earth, as it is in heaven: is it not plainly the prayer of the faithful, living? seeing Christ himself, while he lived on Earth; made use of this Petition, for our example: Father, if it be possible; let this Cup pass from me, yet not as I will; but as thou wilt. But may not this petition be thought superfluous; to pray for that which is, and will be done, whether we pray for it or no? For, God Psal. 135.6. Esa. 14.24. & 46.10. doth what soever he will both in Heaven and in earth: and who hath resisted his Will? But we must consider, that we pray not for God, but to God for ourselves; that having undone ourselves by doing our own will; we may be repaired, by doing of his Will: and not of his Will, absolute: but of his Will in relation: Not, when he commands, as when he said; Let there be Light; but when he gives Commandments; as when he said, Thou shalt love the Lord thy God, with all thy heart: We therefore pray that this Will of his may be done of us; by our obedient and cheerful Acting it; and done in us, by our patient and thankful suffering it; that concerning the first: we may do, as the Captains said to jeremy: jer. 42.6. whether it be good or evil, we will obey the voice of the Lord; and concerning the latter, we may say as Ely said: It is the Lord, let him do to me, as seemeth good in his Eyes. But if we understand it so: Do we not then free the Petition, from being superfluous; and charge it, with being impossible? For, if we understand it, of doing his Will actively: how is it possible for Earth to do it, so well as Heaven? and if of doing it passively: how is that done in Heaven at all? and if we can find an answer for this; shall we not perhaps free it from being impossible; by making it, to be either slight, or improvident? for if we understand it; of doing his will, actively; what great matter is it, for Earth to compare with Heaven; seeing all impiety began first in Heaven? and if, of doing his Will passively: what do we then by this Petition; but call for justice to be done in Earth upon ourselves: as it was done in Heaven, upon the Angels? But O my soul, consider; we say not, Thy Will be done in Earth as it was, but as it is in Heaven: for, it is true, there was once an Apostasy in Heaven; but it was but once: They which exalted themselves, were cast down never to rise; and the rest have continued in their uprightness, never to fall: for Christ hath merited, as for us, to be purged from our sins; so for them, to be established in their holiness: and what he is to us, in restoring; he is to them in confirming. But shall we make God so peremptory a Prince, as that his Will must stand for a Law? Do we well to attribute that style to God; which we would scarce attribute to a just Prince? Sic volo, Sic jubeo; stat pro ratione voluntas? Indeed where the Will may be separated from reason: this objection may be reasonable, but not with God: of whose Will, it cannot be so truly said, that it is ruled by Reason; as that it is the very rule of Reason: nothing being otherwise reasonable, but as it is conformable to his Will: and therefore he gave reason to man, that he might be capable to do his Will: which because he hath not given to Beasts, they are not: all other things they can do as well, if not better than men: They can make them Nests and houses: and are better Builders: They can hoard up, and provide before hand: and are better husbands: They can prevent and circumvent and are better politicians: They can extract the spirits of vegetables: and are better Alchemists: Only do the will of God, they cannot: and therefore, how much a man applies himself to do the Will of God; so much may he be said a reasonable Creature: but if once he leave to do that; he is presently compared, to the beasts Psal. 49. 20. & 73. 22. that perish: and yet he is favoured in the comparison too: for, all things considered, man is certainly far the more unreasonable: as appears by Gods own complaint: The Ox knoweth Esa. 1. 3, his Owner, and the Ass his Masters ●ryb; but Israel hath not known; my People hath no understanding. And, though of the Will of God; we do not always know the reason; yet we always know, there is a reason in it: unless perhaps we shall speak more properly, that, not reason is the Rule of God's Will; but either his Will is Rule to itself; as he saith; I will have mercy on whom I will have mercy: or at least, some superior Faculty, far above the capacity of our reason: of which it is said; Who hath known the mind of God; or who hath been his Counsellor? We are not therefore to stand upon terms with God; and to examine or censure his Will, by any rule of our reason: (which if Abraham had done: he had never been the Father of the faithful) but to make an absolute submission: and humbly to say: Thy Will be done in Earth, as it is in Heaven. But how can we be sure at any time of doing the Will of God: seeing God seems oftentimes variable in his Will: and continues not always in one mind? For was it not Gods Will, that the israelites should offer him sacrifices? yet he tells them a while after: they are an abomination to him. Esa. 1.13. Was it not Gods Will, that Balaam should go to Bal●k? yet when Balaam saddled his Ass, & went, God sent his Angel to stop his Ass in the way: and hindered his going. Was it not Gods Will, that Moses should number the People? yet when David numbered the People: God smote him for it, with a heavy punishment. And how then is it possible, to do his Will, that is so variable: and so often changeth? O my soul, take heed: for in none of these, nor ever in any, is there any Mal. 3.6. changeableness in God at all: all the change is in ourselves. For God indeed appointed sacrifices to the jews that were but ceremonies, but he intended also the substance with them: when they therefore offered not the sacrifices, that were substantial; had not God just cause to refuse their sacrifices, that were only ceremonial? God indeed commanded Balaam to go to Balak: but when Balaam went with intent to curse Israel, whom God intended, he should bless, had not God just cause to hinder his journey? God indeed commanded Moses to number the people: that notice might be taken of their great deliverance; but when David numbered them to ground a confidence upon them; had not God just cause though not to punish his right numbering, yet to punish his wrong confidence? For, to do the will of God, consists not so much in the act, as in the end of doing it: otherwise we should be like jehu; who did the will of God indeed, in destroying all the house of Ahab: but he had his own ends in it, to establish the Kingdom to himself. We must not therefore think of doing Gods will, as Politicians; mingling our own ends, with God's Will; but we must do it as Angels, simply and purely: we must do it, only that we may do it; so do his will, that we may do the intent of his will: and thus, if we do the will of God, we shall find him always one and the same; and no variableness in him at all, nor shadow of change. We make a petition here, that Gods will may be done; but should we not have made a petition Psal. 6.27. Col. 5.9. first, that it might be known? as David prayed, That thy way may be known upon earth: for until we know it, how can we do it? & how do we now know it, seeing it seems to many to be yet sub judice: and so great controversy and division about it; as if the descending of the Holy Ghost in fiery and cloven tongues, had been of purpose to foreshow the fiery division, that should after follow in the tongues of the Church. But should we not consider that all God's Law is fu'filled in our love, and while in doubtful controversies we contend what his will is; of this we be sure, that his will is not we should contend. And do we not find it true, that Nimium Altercando veritas amittitur; the very heat of disputation, makes our judgements, as it were, to warp: that though Dav●d Psal. 69.9. said well; The zeal of God's House had eaten him up: yet we cannot say well, the zeal of God's cause hath eaten up our understanding. But let it be granted, that we are satisfied, concerning the knowledge of his will; seeing we have an Oracle for it, God's word is a Lantern Psal. 119.105. to our feet, and a light to our path: yet what reason have we to pray, that it may be done in earth, as it is in heaven? For, what do we know how it is done in heaven? and so we pray, we know not for what. But do we not know, that there are none in heaven, but Saints and Angels; who are all ministering spirits: and being spirits, must needs serve God in spirit: and Christ fetcheth this argument higher, that john 4. 24. God himself is a Spirit: and they that worship him must worship him in spirit and truth. If then we worship God in spirit and truth, we do his will in earth as it is in heaven. It is not enough to believe God's will; as David Psal 119.66. said, I have believed thy Commandments, For the devils believe and tremble. Nor to remember his will: as he also said, I will never forget thy precepts: for such was he, of whom God complains; What hast thou to do to declare mine Psal. 50. 16. Ordinances; seeing thou hatest to be reform? Nor to approve his Will, as David also said, All thy Exod. 19.8. Commandments are true; and I know O God that thy judgements are right: for, this the Israelites did to Moses, when they received the law: All that the Lord hath commanded we will do, but yet did it not. Nor to love his will; as he also said: O how I do love thy Law: for, Peter was not without love to Christ, even then when he denied him. All these are good steps, but they go not far enough: they are but as to look our face in a Glass, and so be gon● There is no good to be done with God, without doing good: and therefore David after these, useth always to add: It is my meditation continually; and I have refrained my feet from every evil way, that I might keep thy Word: and if the nature of our earthen vessels be such that it will not keep this water of life untainted and in the native pureness; yet it shall be accepted of God, if we go forward; and can truly say with David, Psal. 119.112. I have applied my heart to fulfil thy Statutes always, even unto the end: and I desire to do thy will, O God. For if unfeignedly and seriously we apply our hearts to fulfil his laws, and desire to do his will, and do it to our power; this very applying shall be counted a fulfilling; this desire shall be reckoned for a deed; and then, we shall do his will in earth as it is in heaven. But whether do we make this petition, in behalf of the Will of God, to have that enlarged; or in behalf of the earth to have that exalted? for it seems appliable to both senses. But alas, what enlargement would it be to the Will of God, which is now already done in heaven; to have it also to be done in earth? For what is it, to add earth to heaven; but to add, as it were, a drop to the Sea? but it is a great exaltation to the earth; to have the Will of God, done in it, as it is in heaven: seeing to have power to do the Will of God is the largest franchise that can be granted of God; and if it might be fully enjoyed, would make the earth an equal match with heaven. But though it be now prayed for: yet it cannot be expected, till the time come of which St. Peter 2 P●. 3. 13. speaks: We expect a new heaven, and a new earth wherein dwelleth righteo●nesse: for then heaven and earth shall be even matches: and it will be a new world; and news indeed; to have righteousness dwell here, where dwelleth nothing now but cruelty and oppression. For alas Psal. 14. 3,4. Esa. 1.23. Mic. 〈◊〉 7.2. poor earth, Thou art condemned for man, to thorns and thistles: and in revenge thereof, thou bringest forth men, full of thistles and thorns; that as thou skratchest and tearest them, so they skratch and tear one another: and there will be no help for this till the time come, Rom. 8.21. that the Creature also shall be delivered from the bondage of corruption, into the glorious liberty of the Sons of God: and then will be the full accomplishment of this petition. By this petition we know that Gods will is done in heaven: and here we pray, it may be done in earth: but seeing the petition is chiefly referred to the honour of God; why do we not pray, it may be done in hell also? seeing hell is a large and spacious place: as it is said, Tophet is made deep and large: for by leaving this Esd. 30.33. out, we leave out a spacious circuit, where his Will may be done; and so abridge him in the extent of his command. But is it not that we therefore pray not, his will may be done in hell; because indeed there are no doers there, but all sufferers; they are all there in bonds, and bound from action: and if we should understand it of doing his will passively; by suffering patiently: that cannot be done there neither: seeing impatience is either one of their Torments: or one of their tormentors. We justly therefore name not that place in our prayer: because there are no persons in it that are capable of our prayer. And yet God hath a Will that is done even there, enough for his honour: Voluntas Beneplaciti: Not that he is pleased with the damned: but that he is pleased with their damnation. but we meddle not with this will: and therefore meddle not with this place, where there is no other will done. We learn by this Petition, what it is we must do, when we come to Heaven; and doth not this make men careless, whether ever they come there, or no? for, seeing the Will of God is so unpleasing a thing to do here; how can they think, it will be any better: or be ere a whit mended, to do it there? and therefore, if there be nothing gotten, by going to Heaven; but doing of Gods will: they think themselves better as they are: and would be glad to tarry here still: where they may do their own wills. But O my soul: is not this to be stark dead in sin? For, it there were any sense of life; or any life of sense remaining in us; we could not choose but see the beauty, and taste the sweetness, and smell the Odour, of doing Gods Will. Sweeter, saith David, than the honey, or the honey comb. More beautiful, saith Solomon, than Cant. 1.10. the rows of jewels: or than chains of Gold. More fragr●t, saith he also; then an Orchard Cant. 4.13. of Pomegranates: or than Myrrh and Aloes with all the spices. O thou eternal light, and life of all things: so enlighten the eyes, and qui●ken the senses of my soul and body: that I may both see the Beauty; and Taste the sweetness of doing thy will: I shall not then need any greater motives of longing to be in heaven: then that I may be as able, as willing: (who now am scarce willing but altogether unable) to do thy Will. But why do we pray that Gods Will may be done in Earth; which is done in Earth already: and that by Creatures, which one would think, were never able to do it? He hath set bounds to the Sea, which it must not passe● and the Sea, as raging as it is, and provoked by all the Rivers of the Earth, that come running into it, as it were for the nonce; to make it pass his bounds; yet keeps itself precisely within the limits. He hath appointed the earth to stand still, and not to move; and the earth though but hanging in the Air, and nothing at all to hang upon; yet offers not so much as once to stir. He hath chargedthe Trees, to bring forth fruit: and the Trees, though even killed with cold of winter, and threatened with tempests of the spring; yet take heart to come forth; and seem to rejoice, they can do as they are bidden. The very beasts, though never so wild and savage, yet observe the properties of their kind; and none of them encroach upon the qualities of another. And why all this, but only to do the Will of God? And that, which may seem more strange; the Flowers come out of the dirty earth; and yet how neat, and clean? Out of the unsavoury earth; and yet how fresh and fragrant? Out of the sour earth; and yet how mellifluous and sweet? Out of the duskish earth: and yet how Orient and Vermilion? Out of the unshapen earth; and yet in what dainty shapes? in what curious forms? in what enammelings and Dyapers of beauty? as if the earth would show, that for all her being cursed; she had something yet of Paradise left: and why all this, but only to do the Will of God? And why then should there be complaining, as though the Will of God, were not done in earth? O wretched man: It is only thyself that is out of tune in this harmony: Man that should be best, is of all the worst: that should be cleanest, is of all the foulest: that should be most beautiful, is of all the most deformed: most full of graces, yet most void of grace: of most understanding to direct his will, yet of least will to follow the direction of understanding: Man, endued with celestial qualities: yet leaves them all, to encroach upon the qualities of every beast: upon the obscenity of swine in drunkenness: upon the greediness of Cormorants, in covetousness: upon the craftiness of Foxes in fraud: upon the cruelty of Tigers, in malice: as if he would strive to exceed his first parents in transgressing: and try whether God had any greater punishment left, then casting out of Paradise, that if Christ would have served us in our kind, and as we deserve: he needed not have gone for patterns to Heaven, he might have found patterns good enough for us, amongst the meanest creatures of the earth; and as he told the Pharisees; the Queen of the South, should rise up against them in judgement; so he might have told us; the Flowers, the Trees, the Beasts, shall all rise up in judgement against Man: that jer. 9.1. we had more need to say: O that my head were waters; and mine eyes a fountain of tears, that I might weep day and night: then, after Trees and Beasts have done God's Will; to come after them all, with but only saying; Thy Will be done in earth, as it is in heaven. But how do these Petitions hang together? or how is not this, directly contrary to that which went before? For, there we desire a Kingdom, that we may do what we list: and here we desire subjection, and to be at another's command. Yet here is no contrariety: for there, we desire to reign over our own wills: and here we desire to be subject to his will: and this subjection, is our true reigning; this service, our perfect freedom. Or is it not rather a straighter Obligation? For by the coming of his Kingdom, we may be thought, only subjects at large; but by submitting ourselves to his will, we are servants by vow: that seems to refer to God's promise to the Israelites: Ye shall be to me a Kingdom of Priests, and an Exod. 19.6. holy Nation: this seems to refer to the people's answer to God; All that the Lord hath spoken, we will do. And so there is no contrariety between the petitions: but the latter is a consectary to the former. But is it not rather, that we overshoote ourselves; and make it here a suit to be made bondslaves? for what is it but slavery when we can never have our wills, but must live always subject to the will of another? especially, where there is so great an antipathy, as between God's Will and ours? But, O my soul, consider how wretched a thing thine own will is! how blessed a thing the Will of God is! and be not here a Dogmatist; but an Empyricke rather: harken not to thy reason, which oftentimes is but a Parasite to thy sense; but look upon experience, which rightly discerned; will make thee always to discern the right. Hath not misery always followed the doing of our own will? happiness always the doing of Gods Will? Our first parents left Gods Will, to do their own will, in eating the forbidden fruit; and what fruit followed, but the utter undoing of themselves, and all their followers? Cain left God's Will, to do his own will; in killing his brother: and what became of him? but that he became a vagabond: lived like a beast: and came at last, to be killed for a beast? Saul left God's Will to do his own will, in sparing Agag, and the fat of the sheep: and what was th● issue: but the utter destruction of himself, and all his issue? But look now upon those who have gone the other way; and see how they have proved: Abraham left his own will to do God's Will, in offering to sacrifice his only son: and was it not his making: and made him the father of all the faithful? ●oseph left his own will to do God's will; in not embracing the embraces of his Mistress: and was it not his making; and made all Egypt embrace him for their Master? Daniel left his own will to do God's Will; in bowing his knee to God, against the decree of the King of Persia: and was it not his making, and made all Persia bow their knees to him? O wretch that I am; I now see how unhappy I am, that I have a will; yet cannot but think myself happy, for having a will! For, if I had not a will, I could not love God; and having a will, I cannot love him as I should: for my will is divided, and cannot love him entirely: my will is corrupt, and cannot love him sincerely: my will is wavering, and cannot love him constantly: for I am not master of my will, nor ever shall be, nor ever can be; unless thy Will, O God, come, and help me to master it: That it is not the making the Petition, that makes us to be bondslaves; but it is our being bondslaves that makes us to make the petition; as having no other way to recover our freedom, but only the virtue of this Petition, Thy Will be done in 〈◊〉, as it is in heaven. To do the Will of God, as it is done in Heaven; is not only to do it fully for the matter; but with delight for the manner: and therefore David describing a godly man, is not contented to say only; That he walked not in the counsel of the 〈◊〉: but he addeth And his delight is in the Law of the Lord. For without this delight there is no doing it like the Angels; who are therefore perhaps said continually to be singing. And to quicken us the more to this Angelical perfection; we may consider, that the delight that is taken in God, & in the doing of his Will, doth infinitely exceed the delight of all other objects. Godliness is the perfecting of the soul; and seeing every thing delights most in its own perfection; it must needs be, that the chief delight of the soul, is godliness. And therefore, where the mind is not sensible of this delight, it shows plainly, that the soul is degenerated into a gross corruption, and stupidity. For if we did but see a glimpse of this in the native pureness: it would plainly make appear, all worldly lustres to be but stains; all earthly pleasures to be very pains. O Lord God, let it be the pleasure of thy Will; that I may take pleasure in doing thy Will; for unless it be thy pleasure, it can never be my jer. 10.23. & 24.7. will: for, though we may be good followers, yet we are no good beginners: and therefore though it please thee to say, Turn unto me, and I will turn unto you; as though we should begin first: yet we are fain to return it back, and jer. 3.7. say; Turn us, O Lord, and we shall be turned: for, jer. 3.20. Lam. 5●21. we, God knows are too unwieldy to turn us of ourselves: It must be done by strong hand, and none hath strength enough to do it; but thou, O God, Esa. 40.10. who art the God of strength. And if we would strive as much with the Angels for holiness; as we do with men, for place, and dignity: we should find God as ready to take our parts as he was to take our nature; and by such a help of such a helper, we should be able to make good our saying, Thy Will be done in earth, as it is in heaven. We may know, what it is to do Gods Will in earth, as it is in heaven: by that which St. john tells of the four and twenty Elders; That Esa. 4.10. they cast down their Crowns before the Throne of God, saying; Thou art worthy, O God, to receive glory, and honour, and power: for so must we do by our wills, which are indeed our Crowns: cast them down, and resign them up to God: but cast them down, not cast them away: resign them, but yet retain them: for without wills of our own, we can never do God's Will: unwilling service is never acceptable: as St. Paul saith, If I do it willingly, I have a reward: 1 Cor. 9.17. and thus, if we can have wills of our own, and yet not do our own wills, if we can willingly renounce our own wills, & take Gods Will in their room, and make it our own will: we shall then do with our wills, as the Elders did with their Crowns: and then we shall do God's Will, as it is done in heaven. It is a hard matter oftentimes for flesh and blood, to say this petition: For, could our first parents well say it, when they were cast out of Paradise? Nay, did the Apostles (who were something more than flesh and blood) well say it, when Christ told them of his departure from them? yet see the weakness of our judgements: the darkness of our understandings: This casting out of Paradise, was through God's grace, an occasion of attaining to a far better Paradise: for if they had tarried there still, the Son of God had never come into the world: this departing of Christ from them was a means john 16.17. of his coming nearer to them: for if he had not departed, the holy Ghost had not come. And thus, the two greatest seeming crosses that possibly could be, proved the two greatest real blessings that could be possible. And what account then can be made of these petty crosses, or of these petty blessings, which happen daily to us in this world? Surly in prosperities, we may well moderate ourselves with this fear; that they do but prepare a way for us to greater crosses: and in adversities, we may well comfort ourselves with this hope; that they do but prepare a way for us, to greater blessings. Let us therefore endeavour always, and do our best, that the best may happen; but let us always think that best whatsoever happens: so we shall neither clip the wings of hope, for the future; and we shall give patience a firm ground to stand upon for the present; and let us remember, that as it hath been said of old: Periissemus nisi Periissemus: so it hath been observed of old; Tolluntur in altum, ut lapsu graviore ruant: that if we give experience leave to speak the truth: She will tell us, There is not a weaker threatener, nor a stronger flatterer than fortune is: and therefore, we can never have any just cause to hinder us from laying: Thy Will be done in earth as it is in heaven. It is a fearful thing to make this a petition to God; if we do not withal, make it a rule to ourselves, that all the actions of our life, may be squared by it. And therefore, O my soul; if matter of profit, be offered to thee; lay it to this Rule; whether it be according to the Will of God, or no: for if it be not; what great advantage soever it make show of, account it but loss. If matter of honour be offered unto thee: Lay it to this Rule, whether it be according to the Will of God, or no: for if it be not, what great advancement soever it pretend; account it but shame. If matter of pleasure be offered unto thee: Lay it to this Rule, whether it be according to the Will of God or no: for if it be not; what pleasing suggestion soever it hath; account it but misery. It was conceived by Ahab; that it would be for his profit, to buy Naboths' Vineyard; but when he would not lay it to this rule; he paid for his purchase, with his blood to Dogs. It was pretended to Pharaoh: that it would be for his honour, to pursue the Israelites: but when he would not lay it to this rule: he perished himself, and all his Host, in the red Sea. It was suggested to Solomon, that it would be for his pleasure, to entertain the love of strange women; but when he would not lay it, to this rule: God laid it to his charge, both raising up adversaries against himself, and renting the Kingdom from his Son to his servant. We must first therefore endeavour to make it a rule to ourselves: and then we may safely make it a petition to God; otherwise, if we say to God, Thy Will be done, and intent not to do it; we shall but turn the petition from active into passive: Gods Will into his anger: and draw it down to be done upon us in earth; as it was done in heaven upon the Angels. Many can say this petition devoutly enough, so long as they understand it not: but when they are told how Christ said it, Not my will, but thy Will: and thereby come to know, that to pray for doing of Gods Will, is to pray against doing their own wills; against their unlawful lusts; against their covetous desires; against their ambitious designs; against their malicious practices, and such like: than it strikes cold to their hearts; their tongues cleave to the roof of their mouths: and they could wish the petition might never be made. But he that understands it, and yet stands to it; he that speaks it more from his heart then with his tongue; he that is resolved to say it, because he saith, as he is resolved: this man makes it a prayer for himself, and an Hallelujah to God; and shall reap the fruit of both in the due time: to the other, it proves but as the sacrifice of fools: and if it make a noise, it is but as the tinkling of a Cymbal: a Music, at which God stops his Ears, only the Devil makes himself merry. But do we not by saying this petition, seem to forget both God, and ourselves? For, is not God most Just? are we not most sinful? and what can be the Will of a Just God to heinous sinners, but wrath and indignation? and will we pray that the Viols of God's wrath may be poured down upon us? It is true: we come afterwards and say, Forgive us our trespasses: if this had been said first; and we had first obtained a pardon of our sins; we might then with some confidence have said, Thy will be done: but whilst we are in our sins; and not so much as a pardon asked: to come now with this petition, and to put ourselves boldly upon God's justice: what can it seem to argue, but great precipitation and inconsiderate rashness? But is it not, that this petition is also one of our Hallelujahs to God: and a petition made by way of Hallelujah, seems of all other the most effectual? although what need we go so high, seeing we have familiar reason enough beside? For, what danger can there be in saying, Thy Will be done: having said before, Our Father which art in heaven? for we come not now, as strangers to a judge; but as children to a father: and that which is more, to a merciful father; and that which is most of all, to a most merciful father: and which is more than that most, to a merciful father, who is Father of all mercy, and of mercy to all: and yet this is not all: for may we not observe, that we pray indeed, that Gods Will may be done in earth; but how? as it is in heaven. And how is it done in heaven, but in bounty and in mercy? for, even the Heavens, and even the Angels themselves have need of God's mercy; as it is said, His mercy is over all his works. And up-this Foundation of God's mercy we may build our assurance, that Gods will is not then done, when his creatures are undone; but that, as it was his pleasure at first to make us; so it is his Wisd. 11.25. pleasure still to preserve us: and as from his everlasting Will, we all have our life: so by his Will, we should all have everlasting life. When as yet we were not: his Will was we should be: Now that we are, his Will is we should be holy. And if any man sin, his will is, he should repent: and if a man repent, his Will is, he should be saved. Let this Will, O Lord, be as thy last will; which yet can come but as a stream from the Fountain of thy first will: for, as it was merely thy Will, that at first made thee to make us; so it is merely thy Will, that must lamb. 1.18. make us to be holy; that must make us to repent, that must make us to be saved. These wills in God, are as the chain of his mercy; whereof every link is fastened to one another; and all of them firmly fastened upon us, unless by the violence of our sins, & the sinfulness of our wills, we do wilfully break them. O God, so frame our wills, that they may be fit links to be fastened to this chain of thy will; that as one link drawn on, draws on another: so our spirits being guided by thy grace, may be guides to our flesh: and that our flesh, as living by thee, may live to thee: knowing, that though the way of thy Will may be troublesome in the going; yet the journey shall be comfortable in the ending: and though it be the secret of thy Will, that in doing it we shall meet with many crosses; yet it is the purpose of thy Will, that by doing it we shall purchase many joys; and therefore can have no cause to make us afraid to say: Thy Will be done in earth as it is in heaven. But is it not too great a boldness in this Petition; that where all the other make suit for great, yet possible things; this only makes a suit which is impossible? for how can earth bring forth as good fruit as heaven? how can men perform as perfect duties as the Angels? Indeed not in equality, but in similitude: Not to do as well as they; but to do our best, as well as they: Not that our Vessels can be as bright as theirs, but be as clean; and not hold as much, but be as full. And even this cleanness; and even this fullness not of ourselves: For what cleanness can there be in dirt? or what fullness in vessels that are full of holes? and such we are all of us, not only ex humo, but ex limo, and Pleni rimarum; quenching the spirit as fast as it is kindled; all our cleanness is in him: to whom we say, Purge me with Hisop, and I shall be clean: all our fullness from him: of whom it is said; Of his fullness we have all received. He only that hath set us the task can give us, the power: and by him we may attain to that of St. Paul; I can do all things in him that comforteth me: for by the comfort of this Comforter, it may be possible to make the petition possible; Thy Will be done in earth, as it is in heaven. But if it be only in similitude; why do we pray only to be like the Angels: and pray not rather, to be like God himself? as Christ would have us: Be ye holy, as your heavenly Father is holy: Math. 5.48. Be ye perfect, as he is perfect: for now we make a prayer that comes short of Christ's precept. Is it not that the perfectest patterns that can be, are in both places propounded to us? and therefore here, where it is matter of obedience; the Angels are our patterns: of whom D●vid saith, Praise the Lord all ye his Angels; that do his Commandment, in obeying the voice of his Word: but this pattern, God cannot be, seeing obedience cannot be, where there is no superior: but where it is matter of holiness or perfection; there God must be our pattern: and therefore we justly forbear to speak of Angels; where we have a pattern to speak of in God himself. O Lord God, if I cannot be like thee in holiness: yet let me be like the Angels in obedience: and If I can attain to neither, let me at least aspire to both; and what I want in power, and performance: make me to supply with vows, and prayer. The time was when Angels might have envied man for his happiness: but now man hath just cause, (if any cause can be just) to envy Angels for their happiness: for what happiness can be greater than to be made patterns of holiness: and that by God, to the Image of God? by the Son of God, to the Sons of God? But, O blessed Spirits, we envy you not, but admire you rather: for, why should we envy you for continuing holy; who pity us for not continuing? and not only pity us, but do your best to relieve us? And how can we choose but admire you for patterns; who so far exceed the proportion of patterns? Patterns are but examples, but you are also Assistants: Patterns do but lie before us, but you pitch your Tents round about us: Patterns do but light us to the likeness, but you delight, to have us be like you. And how then can we envy you for being our betters: who envy not us, to become your equals? O blessed Spirits, we envy you not, but admire you rather; and willingly, not only accept you for our patterns; but under Christ, acknowledge you for our Guardians. And here now seems a fit ●lace to sit down and wonder, at the unspeakable love and bounty of God, expressed toward us in these three petitions: For by the first, we are assured of eternity: by the second, of a Kingdom: by the third, to be like the Angels: or if we like it better to say; By the first, we are informed what we shall be, as Angels. By the second, what we shall have, A Kingdom. By the third, what we shall do; The Will of God. These are blessings worthy to come from a heavenly Father; these are rewards which worthily become a bountiful Master. And now, let the Swine (flesh and blood) go murmur against God, that he is a hard Father; and a bad Master: and that there is no profit in serving him; because he gives them not the Mal. 3.14 mire of the world to wallow in; as though he had no other way to express his favours, but by clods of earth: but do thou, O my soul, meditate upon these petitions; and in them upon these blessings; and in these, upon the infinite love and bounty of God: and think how happy thou art to have such a Father: how much thou art bound to love such a Master: and think not much to love him with thy whole heart: seeing he hath blessings to bestow upon thee which cannot enter into thy heart: think not much Esa. 61.3. to submit thyself wholly to his Will; seeing his Will is, to give thee beauty for ashes: the Oil of gladness for mourning: that we shall ever find it a most happy thing for us to say Thy Will be done in earth, as it is in Heaven. It is proper to this petition: that where the other seem to wait at God's Throne: this only waits at his footstool: and where the other, sing only the high note, Glory be to God on high: this seems to add a Base: saying, In Earth as it is in Heaven. And it may justly be called the petition of obedience: seeing, all the other have their ends in enjoying; this only hath no end but in obeying. Next to these, as I may say, of the higher House; come in the commons: and first, taketh place a generality, as it were a corporation: for when it is said; Give us this day our daily bread: is it not plainly the prayer of all living creatures? whether living the life reasonable: or the life sensitive: or even the life only vegetative? For of unreasonable creatures, it is said: The Lions seek their meat at God, and the young Psal. 104.21. Psal. 147.9. Ravens call upon him, and he feedeth them. And of vegetables, it is manifest, that though the Corn give bread to us; yet God gives bread to the Corn, by his dews from heaven. And Psal. 65.9. Host 2.22. even the Angels, though they have no bodies, yet they have their bread too: of which it is said, Psal. 78.25. Psal. 145.15. Man did eat the bread of Angels: and of all together, it is said: All things look up to thee, and thou givest them meat in due season; thou openest thy hand, and fillest with thy blessing every living creature. But as these several kinds of creatures may be conceived to have their several ways in making use of this petition: so man, as the summary of them all, partakes with all of them in all the ways of using it. He partakes in using it, with the vegetables, by indigence of Nature: He partakes in using it, with the beasts; by appetite of sense: He partakes in using it, with the Angels; by acknowledgement of the Author, and thanksgiving for their preservation; as may be thought included in their Allelujah. In the two former, it is the prayer of nature: In the latter, of grace: which therefore ought chiefly to be intended, least seeking only to seed our bodies, God send leanness into our souls. This Petition of ask bread, is placed here, in the midst of these petitions; not as some carnal man would think, to serve as a bait in the midst of a journey; nor yet as some worldly man would think, lest if we should speak of our trespasses first, we might haply be denied it: but therefore it is placed here between Saints and sinners, to show, that temporal blessings are distributed indifferently to them both; and that they lie as the commons of Gods general goodness; not as the severals of his special favour. Or may it not give us to observe; that it stands below the petition of Saints, to show that temporal blessings are below their consideration; and that with them, the doing of Gods Will, is before the providing for their own necessities: but it stands above the petition of sinners, to show, that temporal benefits are the highest of their thoughts; and that they set them before even their very salvation. God made the world without stuff: and he could nourish man without food: but as his pleasure was, to make man of the dust of the earth: so his pleasure is, to feed man with the fruit of the earth; that she which was the mother, might also be the nurse: and that seeing from whence we are come; and feeling to what we are come; we might have within ourselves continual remembrancers, to put us in mind of what we have need to have, and of whom we have need to ask. Thou O God, hast given this life to man, for a time of trial; and thou hast placed man in this life in estate of frailty; that leaving him in distress thou mayst see what succour he will seek; and lest it should be no fault in him to forget thee, if he had no use of thee: thou hast laid a necessity upon him to make him remember thee. Thou hast enough O Lord, to give to every one enough: and thy skill serves thee, to serve all alike; but thy pleasure is, to weigh thy gifts unto us in uneven scales: for the revealing and trial of sums repining, and others ingratitude: and for the trial and exercise of sums patience and others charity. This prayer for bread; seems to be a petition preferred by the stomach; or at least, for the stomach. For, all other parts of the body, have as I may say, their certain revenues, and have all of them provision brought in continually; only the stomach is a day-labourer; and hath nothing to live on but what it can get abroad, from day to day: and if it miss but a day, the whole body fares the worse for it, God knows how long after. And is not this now, a glass of our mortality? seeing our stock of life lies all in the hands of the stomach: and yet the stomach hath nothing, but what it gets with the hands? Or is it not a glass rather for our pride? seeing all the strength and beauty of our bodies, (of which we are so proud) have yet no other maintenance, than what they receive from this one poor day-labourer, the stomach? but most of all; is it not a glass of God's bounty? for if we have as good a stomach to make the petition, as the petition is of purpose made for the stomach: we may live as happily by this daily alms, as others do with their full barns: seeing God gives plentifully to all that ask; not only beyond their ask, but oftentimes beyond their desiring: especially when they ask as the stomach doth here, not for wantonness, but for want. But is it not a petition of idleness; to think to have that of God by prayer, which must be had by our own policies, and labours? For, who ever reaped, that did not sow? who ever gathered fruit, that did not plant? and what bread should jacob have had, if he had not bestirred him, with his father in law, Laban? It is true indeed, jacob took care for his living; but he had made his way to God by prayer, when he made his prayer to God upon the way: and vowed his vow, If God will give me bread to eat, Gen. 2●, 20. and raiment to put on; then shall the Lord be my God: for otherwise he might have laid his sticks in his Ewes troughes long enough; before his Flocks should ever have had such strange increase. For, when God gives us our bread; it comes easily to us, because our labours are successful; and leave us fresh to the enjoying: but when we think to have it only by our labour; it tires out our spirits: we make ourselves but Silkwormes, & spin ourselves to death. When we have bread of Gods giving; there comes a blessing with it: It is not only Noster, but Nobis; Hab. 1.16. not only ours, but for our good: but when we have it, by sacrificing to our nets; God blows upon it; we plant the Vineyard, & another eats the Grapes. When God gives us our bread, it turns to good nourishment, and is a staff of life unto us; but when it is gotten as Gehezi got gifts of Naaman: It breeds ill blood, and turns to a leprosy. There are some that possess their daily bread, and yet enjoy it not; of such Solomon speaks, Eccles. 6.2. God gives them riches, and honours, but gives them not power to eat thereof; and such a one was Nabal. There are some that enjoy their daily bread and yet possess it not, and such were the Apostles: as having all things, and yet possessing no thing. There are some that possess it, and enjoy it both: of whom Solomon also saith; There is nothing better for a man then to eat and drink; and let his soul enjoy good in his labour: and such a one was Abraham: and there are some that neither possess it, nor enjoy it; and such are such as Lazarus. Yet are these men as miserable as they seem, in better case than those that possess it, and enjoy it not; for these have at least, the comfort of a hope; but those may have the hope; but shall never have the comfort of Abraham's bosom. But why should we use this word of giving? for if it be our due; why should we not ask it, by the word of Paying? and is it not our due, when we have deserved it? and have we not deserved it by the great services we have done to God in the former petitions? O my soul, all this is but proud flesh; there is no soundness at all in it: for, all which thou hast done, The hallowing his Name: The advancing his Kingdom: The doing his Will; All is but the tribute due unto him: and is a Prince indebted to his subject for paying him his Tribute? And such is our case with God; all we can do is but to pay him his Tribute: we cannot deserve so much as a bit of bread: either we must have it of his free gift, or not at all. Wherefore, O my soul, make much of this Word Giving; and give it not over in any wise; but account it the greatest strength of thy Title; the best Title of thy tenure; for if thou look for any thing at God's hands, unless by his free gift, thou mistakest thycase clean; and mayst stand without doors, amongst the foolish Virgins. For are there not many, that spend the day in carefulness, and the night in watchfulness, and yet thrive not? many that tyre their bones with labour, and their brains with contriving, and yet prosper not? Many, that do nothing else, but add and multiply, and yet increase not? and all because they seek to have that by purchase which must be had by gift; and strive as it were to extort that from God by violence: which is not to be obtained but by prayer. When ye want it, ask God for it; and he will give it: when ye have it, thank God for it, and he will bless it: Such is the kindness of his love; and the frankness of his bounty; that if we ask him, he counts it a desert; and if we thank him, he takes it for a recompense. This is one way, and a perfect one, for getting of bread, by praying for it; yet Solomon telleth us of another, a more active way; which yet hath its force from this: Cast thy bread upon the waters, and after many days thou shalt find it. For Eccles. 11.1. indeed, as poor men stand begging at rich men's gates; so rich men stand begging at God's gate: and the next way to receive it, is to give it; and if they will have their need, helped; and their hunger filled: they must help the needy, and fill the hungry. In this petition, there is nothing to be seen, but bread to put in our mouths; yet here is a bridle put into our mouths withal: for, what we ought not to pray for, we ought not to desire; but we are taught to pray only for necessities: and therefore to restrain ourselves from desiring superfluities. The worldly man would know why ask riches he continueth poor? and why ask honours, he continueth base? Know O fool: that with ask thou speedest not, because with faith thou askest not; for faith asketh not for superfluities, but for necessities; not wherewith to satisfy the flesh, which having never so much, hath never enough; but wherewith to content the mind; which, the greater it is, with the less it is contented. Many doubts may be raised by graceless fancies about this petition: some may think it an absolute discharge from Fasting; and that we may gather from hence, that we need not to fast at all: for, Fasting is an abstinence from meat one whole day at least: and here we ask bread for every day; and we should never be apppointed to ask it, if we were not allowed to eat it: Some may conceive, that it is a fit prayer to be said in the morning when we rise; but not at night when we go to bed: for, what should we do praying for bread for the day, when the day is spent? and when we have eaten as much already as we mean to do? Some may reckon it, a prayer necessary for poor men; but superfluons for rich: for, what should they do praying for bread for the day, who have bread before hand for many years? Some may suppose the petition is but in jest: for why should they ask so course a thing as bread, who have so much provision of more curious and dainty fare? But all these, for all their provision seem not provided of understanding, to know what this petition means. For by saying, Give us this day our daily bread: they pray as well for others as for themselves: and even for themselves they have cause enough to say it; and to say it at all times and in all estates. For, is there not a blessing to be asked before the eating, as well as a gift before the having? Is there not a blessing to be asked after the having as well as a gift before the e●ting? Is it enough to have bread in our barns, if we have not means to bring it to our mouths? Is it enough to have bread in ou mouths, if we have not power to digest it in our bodies? Know therefore, O thou, whose barns are full; thou hast as much need to say this petition, as the poorest man, that hath not a grain. For, there are so many things belonging to Gods giving us our bread; that the only possessing it, is the least matter of a hundred; and unless God's blessing be had withal, is scarce worth the having. For indeed, bread and all other external things, are of themselves, but lumps and pieces of the first Chaos; that unless their proceed some words out of the mouth of God upon them; there is neither light nor life: neither strength nor comfort, either from them to us, or in them for us. For, what was the great Lord 2 King. 7. the better, that there was plenty of bread in Samaria; when he was trodden to death before he came at it? what were the Israelites the better for having of Quails; when they went in at their mouths, and came out of their nostrils? what was the rich man the better for having more than his Barns could hold; when a voice came suddenly: Stulte, hac nocte repentent animam tuam? For if the blessing of God be not in company: either, we shall not have bread; or having it, we shall not be able to use it: or using it, we shall not be strengthened by it: or strengthened, we shall not continue; or continuing, we shall not be satisfied; or satisfied, we shall not be contented. For all these degrees, and many more than these, are all contained in Gods giving us our bread. God gives us our bread, when he gives the earth strength to bring forth bread: Deut. 11.14. God gives us our bread, when he sends seasonable weather, to gather in our bread: God gives us our bread, when he grants us peace and quiet to eat our bread: God gives us our bread, when he gives us health and strength to earn our bread: and if we could reckon up all the ways of Gods giving us our bread; we should find them to be more than the very grains of Corn of the bread we eate. Which if men would well confider, they would rather be humbled with sense of their just defects; then be puffed up with conceit of their vain excess. It is a cheerful thing to think of day; for then the Eyes see, the Feet walk, the stomach feeds; and every part hath something to do, or may do something to delight it. But what saith the watchman of Dumah? The morning Esa. 21.12. cometh; and also the night; as fearful to think of, as the day was cheerful: and therefore as we open our eyes to entertain the day; so shutting our eyes is entertainment for the night. And why then do we not as well pray for sleep for the night, as for bread for the day? why take we not as much care for our eyes, as for our stomaches? Is it not, because this follows necessarily upon that? For, when God Psal. 127.2. in the day gives us our daily bread; he gives us in the night our natural rest: but when men Eccles. 5.12. have bread in the day not given them of God; there when night comes, they are kept waking with cares; and the unquietness of their minds lets not their bodies take rest. Or is it not a worse matter? that when God gives us our daily bread, he gives us withal the light of his countenance: but where there is bread, not given of God; there men may revel it out, and run riot for a time; but when the night comes they are left without light; and their portion is to be cast into utter darkness. Or is it, that as bread feeds us in the day, so sleep feeds us in the night: and then if sleep be bread for the night; in praying for bread for the day, we pray as well for sleep for the night; for the evening and the morning make but one day. But what is this day, for which we ask bread? Is it the natural day of four and twenty hours? or is it the day of our natural life? For, if it be that day a little bread will serve; but if it be this day, it requires good store. But be not deceived, less bread may serve for this then for that: for in that day we are sure of so many hours: but in this day we are not sure of one minute of an hour. But why do we ask bread but for a day? would it not be less trouble to God; and more providence for ourselves to ask it for a longer time? Indeed, if it could be had: but there is no having it for more than a day: our barns may have it for a longer time, but our bodies cannot: for, as it is out of the very necessity of nature, that we ask for bread; so it is, to the full extent of Nature, that we ask it for a day. For let us eat never so much; let us fill our bellies never so full too day; yet it will serve but for a day; too morrow we shall need it again as much as we did before, unless we should think of praying for miracles; and to do as Elias did, go forty days together in the 1 King. 19 8. strength of one meal's meat: which we have small reason to think of; seeing Christ denied miracle to james and john; as well as he loved them; and though they asked him for it in his own behalf. And may it not be another sense of the word, Too day; that though it be expressed only in this petition; yet it is to be understood also in the petitions following? For the three former are common to us with the Saints in Heaven: but the three latter are proper only to us; and no way communicable to any of them: the three former are without limitation of time; but these three latter are bounded with time: they must be obtained either now or never; in this life or not hereafter: they prepare us indeed for another life; but when another life is once come: both the prayers, and the things prayed for, shall all cease: for after the day of this life, there shall be no more eating of bread, against the Millenaries: No more forgiving of trespasses, against the Origenists: No more deliverance from evil, against the Purgatorians. David prayed God to teach him to number Psal. 90. 31. his days; as though they were so many, that he could not number them without a teacher; yet they made all but threescore and ten years; which a mean Arithmetician would easily cast up: We have here but a day to reckon; and yet we shall never reckon it aright, unless God teach us, though we cannot properly say to number it; yet to measure it: which is all one: for we shall have as much benefit, by measuring our day; as David found by numbering his days; and we shall find it as hard a matter to measure our day truly; as David did to number his days rightly: and as it is difficult to measure it true; so it is dangerous to measure it false: for if we take the measure too long, it may prolong our repentance; and make us surprised, with stulte hac nocte: and if we take it too short, it may shorten our providence; and make us a laughingstock to the Ant: we must therefore have a composition, made of these two; of Providence and Repentance: and this will be the best Elixir, to keep our life alive; and the truest rule to measure our day: but this we shall never be able to do; unless we pray as David did; that God will teach us to measure our day. We may know our days, to be very miserable; seeing we are beholding to bread that we live a day: and we may know our building, to be very unstable; seeing it hath no Foundation, but is fain to stand upon props: for what are food and raiment, but the props of our life? And will any man that is wise, in seeking to uphold his ruinous house: choose rather to use fine props that be weak, then coarse ones that be strong? Dainty fare; and costly apparel are indeed the finer props; but course fare, and plain clothes are the stronger: are we so unwise, to keep so much a do for getting the finer; and are not contented when we have the stronger? Is it not strange that having but a day to live; we should make such provision for many years? and yet are not sure to live out this short day neither. Ere it be long, there will come a long day; for which all the provision we can make, will be little enough: Are we so unwise to make so much provision for this short day: and for that long day to make so little? for indeed, to have bread against that day will be worth the having: and if it were not for the day we hope to live then: the day we live now, were not worth the living. There is nothing more dear to us then this day of ours: yet we are ever finding fault with it: either it is too short: or it is tedious: or it is uncertain: It seldom contents us; never satisfies. I cannot therefore blame thee, O my soul, if thou often fall into these wishing kind of thoughts: O when shall the time be, Rev. 10.6. that time shall no more be: and when will the day come, after which shall come no night: Esa. 60.19. but now and hereafter shall be one season: too day, and for ever of one continuance. For, we shall then find no more fault either with the shortness, which never shall have ending; or with the tediousness, which ever shall have pleasure; or with the uncertainenesse, which shall be more fixed, than the poles of Heaven. But are we so tied to ask bread for the day; that we must not be careful to provide against too morrow? must we be so careless of providing any thing before hand; that we must never look further than for the present? Is this the meaning of Christ's speech, where he saith, Take no care for the morrow: that when Math. 6.34. we rise in the morning, we should be to seek of meat for our dinner? This perhaps may be feared to be taken by some: but such taking is mistaking: for we may observe, Christ saith not, Take no care for meat to eat: but, Take no care what ye shall eat. Abraham could feast three Angels, with a Calf, and a Cake; and all the meats of Nature serve not our turns, unless we feed upon Art. This is that which Christ forbids; our affecting curiosity, not our providing for necessity: for if he should do this, he should deny that wisdom to us which Solomon commends in Ants; who provide in the Summer against the Winter; and should cast upon us an affected carelessness, so far from faith; that it is worse than Infidelity: as St. Paul saith: He that provides not for his Family, is 1 Tim. 5.8. worse than an Infidel. The restraint therefore of care enjoined us by Christ; is from curiosities, not from necessities: from superfluities, not from sufficiencies: from the liquorish longing after this or that meat, not from the natural desire of some meat: from faring like Dives, deliciously; not from faring soberly like Abraham. Or is it that when Christ saith; Take no care what you shall eat: he means by care, our chiefest care; as that which possesseth and takes up our whole heart: and indeed the word used by Christ imports as much: for the smaller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cares, stand I may say, without doors in our mind: it is the chiefest care, that takes up all the room within: and this care must be kept for the Kingdom of God: which as St. Paul saith, Rom. 14.11. is not meat and drink: so there is a care which we take, and a care with which we are taken: and we must not be taken with care what we shall eat; and yet we must take care what we shall eat: for it seems not so much the care, as the degree of care that is forbidden us; and care in a low degree is in Christ's account, of no degree; and such care we may take for what we shall eat; and yet observe Christ's counsel, to take no care what we shall eat. But why pray we for our daily bread, as though we would have but one kind of meat continually to feed upon? For if there be change, how is it daily? and who would not soon be weary of such a diet? Is it, that howsoever there be variety or change of meats, yet bread is always one; and is only, we may justly say, of the Quorum of meats? for though man lives not by bread only: yet only bread is necessary for man to live by. Or is it, that coming here a begging to God; we are put into the right language of beggars? who commonly ask a farthing, when yet they hope for a better alms? Or is it to make us sensible of our estate; that have not so much as a bit of bread, but what it pleaseth God in mercy, to bestow upon us? But when we say, Give us our bread: do we ●ot speak, as though we thought, God meant to keep our bread from us and put us to ask for that which is our own already? But is it not, that we call it ours indeed: but yet not ours, till God give it: And therefore we give Gods Giving the first place? Or do we therefore call it ours, because we earn it with our labour? but therefore God's gift, because it is he that blesseth our labours? Or therefore our bread, because a convenient nourishment for our bodies: but therefore God's gift, because he gives it the virtue of nourishing? Or therefore our bread, because a competent proportion for us? but therefore God's gift, because it is he that gives our portion to us? and though Christ here set the words together for us; and make them easy to be said; yet we shall find them apt to fly asunder again, and not easy to be practised. For let our hand swarve but a little; and we shall either lay too much upon Gods giving; and too little upon our bread: or too much upon our bread; or too little upon Gods giving. For if we depend so upon Gods giving, that we neglect our own Endeavours; we shall but tempt God; and put him to work miracles, when there is no cause. Or if we depend so upon our own endeavours, that we depend not withal, and above all upon Gods giving; we shall then tempt him more, and commit Idolatry, by sacrificing to our nets. We must therefore weigh the words well; and give each ingredient, its just quantity; or we shall never make a composition that will be profitable: or an exposition that will be reasonable. But why should Christ tie us to ask only for bread, and not allow us, to ask a larger Donative, as Riches and Honours? seeing it is all one to God, to give us Quails, or Manna; and he can make Gold and Silver, as common as Stones in the street, as well to us, as he did to Solomon. No doubt he can do it, and no doubt he would do it; if it were for our good that he should do it. We may therefore know, that certainly, Riches and Honours, are not of that worth the world esteems them. They add indeed to our wings; but they add much more to our unweldinesse and weight: they enlarge the Eccles. 5.11. sails of our Ship; but they increase much more the labours and burden. And in adding to our wings, we are paid but with Feathers; where in adding to our weight, there is laid a Tax upon our substance: in adding to our sails we do but gain breath; where in adding to our labours; we try our very spirits. Besides, It is an ill quality, that Riches & Honours have, they are better Assequentibus then Assecutis: more pleasing in their chase then in their purchase. They are too great for our bodies, and too little for our minds. They are more than we can use; and yet less than we would have; and so are faulty in both the extremes: both in being superfluous, and in being defective. They are not so good as health, for you cannot buy health with all your money; and as little are you able to keep it: and every sickness takes away both their use and relish. And therefore the poorest man that is, hath oftentimes a richer jewel than all the other riches of the world: for, having life and health: he hath those things for saving whereof the richest wares in a tempest are thrown overboard. And if we observe it, we shall find, that these jewels of life and health are oftener lost, by having more than bread, then by having less: oftener by surfeiting, then by starving. They therefore which have this Diamond of life; and this Pearl of health; though they have withal but the Flint of bread; may justly be accounted of greater Ecclus. 30.15. worth than they who have the Spices, and precious Stones of both the Indies. For they have as David saith most truly, more true contentment Psal. 4.7. and joy of heart; then they whose Wheat and Wine doth most abound. And to say the truth, these Riches and Honours, are things of which we may say, Sic Nos non Nobis: we have them more from others and for others: then from or for ourselves. For if there were no others but ourselves; there neither could be any having of Honours, nor would be any desiring of Riches: And what have we to do with others? Indeed in civil duties we have both to obey the Magistrate, and to do good offices amongst our neighbours: but when it concerns the mind and contentment of spirit; what have we to do with others? we shall never have any true contentment and joy of mind; until we can reduce ourselves to the solitariness that Adam was in, when there was none in the world but he and Eve: (for these two in true account are but as one) and this perhaps made St. Paul profess that he was crucified to the world; and the world to him: there was no more relation between the world and him, then between the living and the dead; between things that are, and things that are not. As therefore the Disciples took Christ walking upon the water, for a Phantasm or Ghost: so we may justly take all that walk in the world for Ghosts and Phantasms; as if there were none other really in the world, but Christ and ourselves. And why should not I so wholly intend to God, as if there were none in the world but himself and I: seeing he so wholly intends to me, as if there were none in the world but myself and he? For until we can do this, we shall never come to walk with God in the Garden of Eden. There will be no quietness of mind, until we can be at home with ourselves; and no such being at home, unless we can be free from others. There will be no happiness until we can be united to God; and no such uniting, unless we can be divided from the world. Let it therefore never trouble thee, when thou seest a man grow rich, and his house to prosper: for this were but to take up David's errors when he himself hath cast them off; for after, when he entered into the sanctuary, he understood their end. For these causes, this life of ours is justly compared to a stage-Play; where the matter is not great what part the Player acts, whether of a beggar or of a King; all the matter is, what share he shall receive when the Play is ended. Lord, let me be a sharer with thy Saints in the life to come; and let me act in this life what part it pleaseth thee to impose upon me. When Christ therefore bids us to ask only for bread; what is it but to put us in mind, that we rest ourselves upon this bare sufficiency; and never care to please others, or seek to be thought great in others estimation, by having the pomps of excess. O Lord God, as thy wisdom hath set a bound to this petition; so let this petition set a bound to our desires; that esteeming riches not for show, but use: & valuing Honours, not by others breath; but by our own feeling; we neither have our souls confined to our bellies as beasts have; nor our felicity laid upon our backs as the Gentiles have; but Contenting ourselves, with the diet of thy providing, and with the garments of thy making: we may count it our best food to feed on Christ, which is the doing of his will; and our best clothing, to put on Christ; which is the coming of his Kingdom, and the hallowing of his Name. The three former petitions were delivered in terms Indefinite, as being more like to Hallelujahs, or as when we make acclamations to a Prince, Vivat Rex: but now we are come to petitions in their usual terms: and seem more properly to be within the verge of charity: for charity is, Diffusiva sui; and asks as well for others as for ourselves; and though it begin at home, yet it tarries not at home, but dilates and spreads itself. If therefore any man's charity be so wedded to keep home, that it means not much to stir abroad; what should he do using these spreading terms of Us, and Our bread; but rather speak plainly as his meaning is: Give me this day my daily bread? Or if at most, he think it charity sufficient, and that he gives the words their full extent to understand them of himself and his family; or of himself and his friends only; let him then consider in what latitude he hath used the word before. For, when he said, Our Father; did he intend it, as though God were the Father of him and his family only: or rather of him & all the faithful together? and certainly, as far as the word Our reacheth, in saying, Our Father; so far it is very likely to reach, in saying, Our bread: which yet excludes not a civil propriety, though it seem to include a Christian community. And as when Mary poured Mark. 14.3. her box of Spikenard, upon the head of Christ; it was then better bestowed then to have given it to the poor: So now, that we have Christ in the flesh no more amongst us; and that we cannot pour our Spikenard upon his head: It will be as acceptable to him, if we pour it upon the poor, which are his Feet. In all the petitions of this prayer, but most apparently in this; we have need to look back to our Grammar again: for Grammar teacheth, that the Imperative Mood, biddeth and commandeth: and why then do we use the Imperative Mood here, as though we commanded God? Grammar indeed teacheth, that the Imperative Mood, biddeth and commandeth; but it teacheth as well, that it prayeth and demandeth: It is as well the Mood, that prefers the petition; as it is the Mood that signs the bill. When Christ granted the Centurion's suit, he did it in this Mood; Fiat tibi: Be it unto thee, as thou believest. So when the Centurion presented his suit; he did it also in this Mood, Dictantum: say the word only. Indeed God looks not to the Mood, in which our prayers are made; but he looks to the Mood, in which we are that make them. For if we pray in an humble Mood and a lowly mind, we may command any thing at God's hands: but if we come to God in a lofty Mood and a high look; we may command, but we are sure to go without; for God resisteth the proud: and where God resisteth, it is neither praying nor commanding that will prevail. O my soul, canst thou think much to be humble, that hast God for a pattern; who suffers thee to command, that art not worthy to entreat? and no sooner thou openest thy mouth to ask blessings; but he as soon openeth his hand, and filleth thee with blessings. And as a ball, the harder it is strucken downward, the higher it rebounds upward: so the lower thy prayers take their rising from thy heart; the higher they ascend up into the ears of God. Stoop therefore, O my soul, and be sure to be humble; and so thou lamb. 4.10. mayst be sure to command: fail ●ot to be lowly; and so thou shalt not fail to be exalted: be content to be strucken the harder downward; and so thou shalt make the higher bound upward into Heaven. But will not this be a dry diet; to have only bread, and no drink to it? Did it not even choke the Bethulians, and almost wither the Israelites in the Wilderness? Or, why should we think to have drink without ask, more than bread? Is it, for that we sinned first in eating; and therefore are punished with begging for bread to eat? Or is it, that Christ keeps within his compass, and teacheth us to ask for bread from heaven: who was himself the bread that came down from heaven? Or is it, as Christ said of the poor; that water we have always with us; but bread we have not always? such indeed, may be the mazes of thoughts, when they wander in darkness: but by the light of the first cause, we shall see the true cause; that Christ, who is himself verbum Esa. 10.23. Abbreviatum makes this prayer for us in a kind of Hierogliphics, where one character stands for many things; and if Moses comprehended all Elementar matter, as fire, air, water, under the one word of earth; why may not Christ comprehend all temporal things, under the one word of bread? and indeed in this sense oftentimes the Scriptures use it; as when we read in Ezekiel, that one of the sins of Ezek. 16.49. Sodom was fullness of bread; we must not think that their excess was only in eating of dry bread, but that they exceeded in the superfluity of all meats and drinks, adding thirst to drunkenness; and making themselves Artificial stomaches, with devises of gluttony. But why then should he use so many words, even five whole petitions in expressing spiritual Graces? Is ●t not that temporal things, like foul clothes or rags, may well enough be wrapped up in one bundle together: but spiritual graces as things more precious, require more room: and being to make us without spot; are themselves to be made up without wrinkle. Yet may it perhaps not be without mystery also; that Christ teacheth us here to ask only for bread: as he promiseth us in heaven Math. 26.29. to give us only drink; to show that this life and the next, are both but one meal: and that we cannot drink with him in his Father's Kingdom, unless we first eat him here, the bread which came down from heaven. But doth not this petition seem to be out of his right place? and doth it not come in before his time? seeing Forgiveness of trespasses, is a more excellent gift then giving of bread; and in all reason, that which is first in excellency should also be first in order? Yet we shall find reason for this ordering of these petitions; and the laws of true Heraldry no way transgressed. For, as Rachel said to jacob, Give me children, or Gen. 30.1. else I die: so we much more justly say to God; Give us bread, or else we die. So that as Nature is before Grace, and life before a happy life: It must needs be reasonable that ask for bread which nature calls for to supply the defects of life should go before Forgiving of trespasses, which Grace calls for to supply the defects of a happy life: and as there is this reason in respect of ourselves, so their is a stronger reason, in respect of God: for nothing can more admirably set forth the admirable goodness of God's Nature, than the very situation of these petitions. For by this; bounty is placed before his mercy; and it comes to pass, that the Sun shines upon the good and the bad; and the rain falls upon the just and unjust. And even for us, it is a most happy marshalling of the petitions: for, if God should never give us any thing, but when he hath nothing to forgive us, he should never give us; seeing our life is a perpetual increase of our debts; and while we ask him, to Forgive us; even in that we commit something that needs forgiveness. It is proper to this petition, that it is not proper to any one sort of creatures, but is common to all; and therefore though it stand in a valley, yet it hath the largest prospect. And it may be called, the petition of providence, for, where all the other are intentive to the care of another life; this only is apppointed to make provision for the present life. Here now would be competition for place, between the two that follow; but that Repentance is in wonderful grace with God; and hath the Angels also for special friends: and therefore hath precedence. For, when we say, Forgive us our trespasses; is it not plainly the prayer of penitent sinners? who are always, confessing their sins; and professing their amendment; imploring Forgiveness; and deploring their own weakness; all which, and only which, are the parts of this petition. And therefore this petition, if we did well should not be spoken with words, but with sighs: for what can come from a broken heart but sighs: and until the heart be broken; this petition will never be truly sound. And lest our own sighs should not be sufficient, Rom. 8.26. the Spirit itself makes request for us with sighs that cannot be expressed: which though it be true of all the other petitions; yet most properly of this: For, if sorrow, grief, fear, shame: all of them great; and all of them together deserve sighing; they are all here met, or are all here to meet in this Petition. There is a word which though it be no part of the petition: yet because it brings the petition in; it is not itself to be left out; namely, the conjunction And: which in all the former petitions was never used: because indeed there was no use of it: For, they went all singly by themselves, as chiefly referred to the honour of God, who is Actus simplicissimus: and chiefly fitted for the mouths of Angels, who are substantiae simplices: but now that we are come to the Petitions for the only use of men; now there is use of this conjunction: for all blessings in this world are tied, as it were by links together; & are not good but in conjunction; & therefore this conjunction ●en. 1.x. And, is now here used: that as the first use of it, that ever was; was to join the bodies themselves of heaven, & earth together; so the use of it here, is to join the blessings of heaven & earth together; for as an earth without a heaven would have made but a miserable world; so these earthly blessings without the heavenly, will make but a miserable man. And therefore we have no sooner said, Give us this day our daily bread, but it presently follows; And forgive us our trespasses: as if it would infer, that unless the spiritual blessings be added also, these temporal blessings will do us small good: or rather indeed will do us more hurt than good. For, what good did Dives riches do● him, but to bear his charges in his journey to hell 〈◊〉 what good did Hamans' honour do him; but to procure him a higher pair of Gallows to be hanged upon? what good did A●hitophels wisdom do him; but to find out a cunning, how in one act, he might both do a murder, and revenge it? but all this is helped by this conjunction, And: for if the spiritual blessing be added to the temporal; thy riches will prove a good unto thee, as being a purse for charity: thy honour will prove a Good unto thee, as being a stage for humility; thy wisdom will prove a Good unto thee; as being a lantern for devotion; and a shield against temptations. The chief force of this petition is in the virtue of confession: for to confess our sins, is as it were to unsin them again: at least, it stops Revel 〈◊〉 the mouth of our great accuser, the devil. For is it not his quality, as taking no notice of God's Omnisciency; that he will not come to accuse, but when he can bring, as it were some new matter; as though he thought to inform God of something that he knew not before? and herefore, when he hears us confess already; his work is at an end: for what should he do to come charging us with that with which we charge ourselves? and if we can be thus rid of our accuser; may we not well hope to find as much favour at God's hands, as the Adultress in the Gospel found at Christ's? who said unto joh. 8.10. her when her accusers were gone, neither do I condemn thee. But besides this, there is a good quality in the confession, though it publish the ill qualities of the confessor; that it ascribeth to God his due attributes. It ascribeth unto him Omnisciency; acknowledging it were in vain to hide it from him who knows it already. It ascribes unto him mercy; for it were madness to confess to him in whom we conceived no compassion. It ascribes unto him justice; as St. john saith, If we confess our fins, he is faithful and just to forgive us our sin. Wherefore ●oh. 1.9. O my my soul, if thou canst not be strong enough to resist sin, be humble to confess it; but confess it with contrition; dissolve into tears for that which is past; resolve upon amendment in that which is to come; and if thou canst do this, thou shalt find this petition the true Balm of Gilead; though thy sins were as red as Scarlet, they shall be made as white as le●. 8.22. Snow. But were it not better, Culpa Vacare, quam culpam deprecari? were it not better to be without sin, then to ask Forgiveness? and we shall not sin if we can keep the Commandments: and certainly we may keep them if we will; for otherwise we should make God unjust; to give Commandments that could not be kept. O my soul, this is the right reasoning of our crooked reason: for it is not the hardness of the Commandments that makes them they cannot be kept; but it is the crookedness of our own natures, that makes us we cannot be conformable to the straight rule of them. For the Commandments are the rule of our life; and a rule is a straight line: and a straight line is the shortest between two points that can be: and such are the Commandments, the shortest and easiest that could be devised, either between God and men; or between men amongst themselves. And yet let no man say; we may keep them if we will; that is, strictly according to the rigour of the law; and by our own power; for this were to include all the faculties of the soul within the will: which though it were so, would not serve: and being not so; is impossible. For we can neither forget what we would; nor remember what we would; we can neither love what we would, nor hate what we would; we can neither think what we would, nor will what we would: and seeing a perfection in every one of these, is necessarily required to the keeping of the Commendements; how far off must we needs be, who are defective in them all? and therefore, when flesh and blood shall find itself to have all these in all perfection; than it may talk of keeping the Commandments, and not before; which will not be, which cannot be, until our bodies shall be raised up spiritual bodies; and 1 Cor. 1●. 44 until corruption shall put on incorruption. But this manner of perfection, failing us here; we have a refuge to sly to, in the sanctuary of this petition; Forgive us our trespasses. By this petition than it appears; that every man commits sin; because every man is here enjoined to ask Forgiveness: but what say some men? this is no necessary consequence. For, as in the former petition every man is enjoined to ask for bread; yet every man doth not need bread: (for many have enough in store) so, every man is enjoined here to ask Forgiveness; though every man perhaps may not need Forgiveness as Zachary and Elizabeth, who were just before God, and without reproof: and certainly they which cannot be reproved need not be forgiven. But there is no standing for Saints, against St. john, who was as great a Saint as the best; yet he saith of all, including himself; If Luk. 1.6. we say we have no sin. we deceive ourselves, and the truth is not in us. But how then shall we reconcile St. Luke; who saith, They are just: and St. john, who saith that all are sinners? even as we reconcile the Prophet David with himself; who saith, that he walked before God, in the innocence ●l. 18.24. of his hands; and yet confesseth his sins to be more than the hairs of his head. They were just before God; that is, if we take it legally; they performed not only all civil duties towards men, but all religious duties towards God; and they were just before God by resolute intentions and endeavours to be just; not by absolute performance of complete justice.. And if we take it Evangelically; They were just before God in his Mercy, not in his justice; before God as a Father, not as a judge; before God in Christ, not in themselves. And in a word, to make good David's words; They were Just before God; not by their not committing, but by Gods not imputing sin unto them. Or to speak more Gospellike with St. Paul; They were just before God, 2 Cor. 1.23. & 5.5. not by Gods receiving satisfaction from them: but by their receiving a pledge and earnest of Grace from God. But yet, how shall we reconcile St. john with himself, who saith much more: that They cannot sin: and yet that all are sinners? Is it not (as one saith) that the first is spoken in regard of the first fruits of the New man; the later in regard of the relics of the Old man: for as in Adam who is the Old man, all that come from him are sinners; so in Christ, who is New man, all that live by him, are justified. There are many phrases in Scripture, by which Gods Forgiving our trespasses is expressed: Micah Mich 7.9. calls it a casting them into the bottom of the Sea: Psal. 103.12. David calls it a removing them as far as the East is from the West: Another calls it a casting Esa. 38.17. them behind God's back; and great variety there is of such expressing it; yet all comes to this: that if our sins be once forgiven; they are as if they never had been done: we are; as if we never had been sinners; God is, as if he never had been angry. But doth it not concern us to know the extent of this word, Trespasses? For, how can we look, that God will understand it any otherwise then we intent it? Or that he will extend his forgiveness any further than we extend our petition? that if we come short in our ask; he is like to come as short in his forgiving. And what are then the trespasses we desire to have forgiven? Are they the trespasses of our feasting, and not as well of our Fasting? Are they the trespasses of our cursing, and not as well of our praying? Are they the trespasses of our profaneness, and not as well of our devotion? Are they the trespasses of our cruelty; and not as well of our charity? O then, how innumerable must our vices be, when our virtues themselves are tainted at least with some spice of viciousness. For seeing all our righteousness ●sa. 64.6. is but as a stained cloth; even the best works we can do as of ourselves we do them; have all of them a need of saying this petition. That as the devil in the Swine told Christ his Name was legion; because they were many: So we more truly may say of our trespasses, that their name is legion; because they are exceeding many: David saith of his sins, that they are Psal. 40. ●. more than the hairs of his head: and Manasseth, that his sins are more than the sands of the sea: and now, if we could not say of God's mercies, that their name is legions of legions; what hope could we have of being forgiven? for what can forgive, but that which exceeds? although therefore we think it enough, that we put our trespasses here in the plural number; as being a number able to hold them though never so many: yet seeing we have trespasses enough to fill it; we had need look out some other kind of number for God's mercies; a number that may not be Quantitas discreta, but continua: and though no such number be found in art or nature; yet David seems to have found us out such a number to our hands, where he saith: Thy mercy O God is from everlasting to everlasting: Psal. 103. that we may make it the burden of our song, Psal. 136. as David did of his; For his mercy endureth for ever. When we pray that our trespasses may be forgiven: why do we not tell what trespasses and how many they be? For this might both stir in ourselves a greater intention; and move in God a greater compassion? but is it not, that we tell not what our trespasses be; First indeed because we cannot: for who can tell the trespasses he commits against God? which made David pray; Forgive me O God my secret sins. Psal. 19.11. And well might David pray so: for in his sins about Urias and his wife; when God had forgiven him his two great trespasses, Murder and Adultery: who would have thought there had been any more behind? yet God found a consectary of these sins, more heinous in his sight, than the sins themselves; that thorough them his Name was blasphemed: which no man could have dreamed of, and perhaps not David himself, if God had not made it known and told him of it. Which made also St. Paul to say; I know nothing by myself, yet am I not thereby justified: for, though he knew nothing by himself; yet God, he was sure, knew something. And as this may be one cause why we tell not what our trespasses be; because we cannot: so it may be another cause; because we need not: for how great or many soever our sins be; yet we must come to God with this confidence, that his mercies are more and greater than they. And indeed there is none of the petitions, which a guilty conscience can make with more confidence, than it may do this: seeing it takes God in his proper element, with whom it is as natural to forgive trespasses; as it is for fire to ascend upward. Which yet we must take with reverence; not as though we thought God a natural agent: who doth all things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but because ●l 15.17. in his Ark of Covenant, he hath only Mercy for his Seat; and in his proclamation of ●od 34.6. himself, he hath chiefly Mercy for his Title. We shall not therefore need to tell what or how many our trespasses be; but this we shall need, if at any time sin assault us; that we look upon God, as only all justice: but all justice to the wilful: but if sin have taken hold of us, and overcome us; that we look upon God as only all mercy; but all mercy to the penitent: so, either our fear of God, shall be the beginning of wisdom; or our faith in Christ, the ending of folly. But how happens it that St. Matthew making Math. 6.12. mention of this petition; sets down, Debts: and St. Luke, Trespasses: which cannot both be L●k. 11.2. true: for if Christ said, Debts; then St. Luke is in an error who sets down, Trespasses; and if Christ said Trespasses; then St. Matthew is in an error who sets down Debts. This indeed may seem a knot, but is none; at least not hard to be untied. For, the word which Christ used (as Interpreters note) was Choba, a Syriac word; and signifies both Debts and Trespasses; which as to the purpose here are both as one: unless we may say, that sins may more properly be called Debts; being taken as omissions: when we leave that undone, which we ought to have done: and more properly Trespasses; being taken as commissions: when we do that we ought not to do: and the Evangelists being not able in a translate Tongue to express Christ's word in one; have expressed his sense in two: which shows not so much a diversity in the writers; as an unity of the Spirit by which they write. And yet withal we may observe, that though St. Matthew in the petition itself set down Debts: yet in the repetition presently after he sets down trespasses: and St. Luke also though in the forepart of the petition he sets down sins: yet in the latter part he sets down Debtors: that it is but a knot sought in Bulrush to seek from these words, to lay aspersion upon these holy writers. But why say we, Our trespasses: have we not trespasses enough, of our own to pray for; but we must pray also for the trespasses of others? Indeed not only charitably, but most justly: seeing the trespasses of others, are oftentimes the trespasses of our trespasses. For if we infect others, by our counsel, or by our example: are not our trespasses a cause of theirs? Or if they infect us, are not their trespasses a cause of ours? and this is all the good we get by company: Company, the great darling of the world; without which it were no world; there were no pleasure: that it is no marvel john Baptist went into the Wilderness to avoid company; that so he mighty neither infect nor be infected. Indeed if men were to men as God intended them, nothing could cause more comfort; would yield more benefit than society: but seeing they have left their first love, the love of God: what marvel, if now they leave their second love, to love one another: that nothing seems now more dangerous, nor is oftentimes more deadly, than society. This word Our, is thrice used in this prayer; and in each place seems to have a several extent: for, when we say Our Father; it intends community: when we say Our trespasses, it intends propriety: when we say Our bread, it partakes of both. There is nothing we call Ours; in which we have so absolute a property as in our Trespasses: In Our Father, others have a right: In Our bread, others may claim a share; but in Our trespasses none can challenge any part with us: for every man must bear his own burden; Cal. 6.5. every man must be accountable for his proper debts. We have just cause therefore to say, Forgive as our trespasses; but what cause have we to say, As we forgive them that trespass against us? For is not this a sudden and strange alteration? We have all this while been at our prayers; and now to come in with a petition of right? We have hitherto been the Publican, confessing our sins: and now on the sudden to turn Pharise, and boast of our works? But O my soul, do not so conceive it: for what boasting can there be in humility? and what greater humility, then bearing and forgiving Trespasses? But it is an humble presenting and offering our service to God; whereby we show ourselves prepared by his grace: and in hope to be capable of his Forgiveness. And we may perceive by Christ, that there is some great necessity of these words in this petition: for when he had delivered the whole form of this prayer to his Disciples: he doth not so leave it; but makes of this petition, a repetition; and nrgeth it particularly: Math. 6.14. as if he had some special interest in it himself; and so indeed he hath: for, what doth Christ so much labour for all his life; as to make us his Disciples? and how are we made his Disciples, but by bearing our crosses, and coming after him? and what is this bearing our Cross, but our Forgiving of Trespasses? for even this was the last act of his own bearing his cross; when his cross bearing him, he said: Father forgive them, for they know not what they do. Injuries indeed and wrongs; oppressions and persecutions may be laid upon us; as Christ's Cross was laid upon Simon of Cyrene; and we made to bear them whither we will, or no: but this doth not make us Christ's Disciples: but we Luk. 14.17. must take them up, and bear them of ourselves: and as I may say, not with presumption & precipitation, but with patience and charity, cross our crosses: and so we shall make them a true Christ's Cross indeed: and by this we shall be known whose Disciples we are; and thus if ●oh. 13 35. we present ourselves to God the Father; bearing the cognisance of God his Son; we may be sure of favourable audience: which is the thing that Christ so much desires. Wherefore, O my soul, wonder not that these words are with such earnestness taught thee to say; but wonder at the love, and loving kindness of Christ thy Saviour; who is so urgent with thee to have them said, which are so urgent for thee to be performed. Many would desire to know, and prise it at a great rate, how they might get the knowledge to be assured, when their fins are forgiven: and yet it is a knowledge easy to be had; and every man may tell himself. For if thou findest in thy heart, a loathing of thy former sins; and a resolution to continue in amendment of life; and especially a sixed charity, to forgive others: thou mayst be assured, thou art in the favour of God; and thy sins past are all forgiven thee. But if thou continuest to take delight in thy former sins: and art unresolved in reforming thy courses; and especially if thou findest in thyself a desire of revenge: and art implacable towards others; thou mayst then be assured thou art still in the state of God's displeasure; thy sins are not yet forgiven. For these things are not only the signs; but the certain effects of God's forgiving us; when we confess and be grieved for our own trespasses to him; and are compassionate and relenting to the trespasses of others to us. But are we not in this all Naamans'? Do we not all think that washing seven times in jordan, is too slight a medicine to cure our leprosy? that our forgiving of others, can never have the power to work in God, a forgiving of us? but what is this, O my so●le, but to vilify that which God hath sanctified? If God had said unto thee; If thou wilt have me to forgive thy trespasses; then go sell all thou hast, and give it to the poor; as the young man in the Gospel was bidden: Or then go sacrifice thy only son, as Abraham was commanded: oughtest thou not to have done these things? how much more, when he saith; Forgive, and thou shalt be Forgiven? For to scorn the means, because they seem to us to be weak; what is it, but to forget the power of that hand which useth them? Could Christ give power to the Him of his garment, that the only touching it, drew virtue from him: and cannot God give power to our forgiving of others, to draw mercy from him? could God give power to seven times going about jerico, to make the walls fall down; and can he not as well give power to our forgiving the trespasses of others, to make our trespasses fall down before him? But this is done, to make us know that God's thoughts are not as our thoughts; nor his ways as our ways: For what Father indeed on earth, though never so loving, would give so great ablessing to so small a duty? what Master, though never so bountiful, would propose so glorious a reward to so mean a service? what King, though never so gracious, would grant so free a pardon upon so easy terms? for this which he requires is not the intending of an action, but the remitting of a passion: It is not to suffer, but not to offer: it is not to do more than we can do; but not to do so much as we would do: yet such a Master, and King, and Father is God; that if thou do it in charity, and say it in faith; it will work with him the effect he promiseth: and this shall be a sign unto thee; thou shalt find in thy mind that Peace which passeth all understanding; thou shalt find in thy heart, that joy which the world cannot give; and shalt plainly perceive by this subordinate petition, what great cause thou hadst to say; Thy Kingdom come. But what will be the best time for our saying of this petition? May we not put it off, till we have committed more sins; and then ask forgiveness for all together? May we not run a while upon the score, and then strike a tally for all at once? O my soul, be not so nngratefull to God: so improvident for thyself: for canst thou think it fit, to run further upon the score; when thou art more upon the score already, than all thou art worth? Canst thou think it fit to commit more sins, when thou hast committed more already, than a thousand deaths can expiate? Hath God spared thee for this, that thou shouldst go on to provoke him further? Hath he for this given thee a time to repent thee; that thou shouldst make him repent him of the time he hath given thee? This deferring of repentance dries up the blood of Christ; God in him is a Father now, who knows how soon he may turn to a judge? God in him is now all mercy; who knows how soon he may return to his justice? This present hour, this very instant is the Fair kept, as I may say, of forgiving sins: It may be had now at an easy rate; only for forgiving them that trespass against thee: but if thou tarry till the Fair be ended; (and who knows how soon it may be, seeing it hath lasted so long already) there will then be no rardons to be purchased at any rate, but thou must pay for thy improvidence with thy uttermost farthing. O than my soul, put not off from day to day; lest thou come, as it is said, a day after the Fair; but whilst it is called to day, call thyself to account; and let not the Sun go down upon thy Impenitence to God; or upon thine anger to thy neighbour: lest it happen to thee, as to the rich man in the Gospel; who to morrow after his barns were built would give in hand with repentance, when God would not tarry the building of Barnes; but Hac ●e repetent ani●nam tu●m; this very night they shall take away thy soul. But is there not in this petition a hole left for revenge to creep in? may we not do as much as we say; and yet leave some trespassors, upon whom to be revenged? For, if we forgive some that trespass against us, we forgive them that trespass against us, although we forgive not all that trespass against us: and those we forgive not, will be left for us to be revenged. But, O my soul, what Sophistry is this to be used to God? do● thou not by this entangle thyself in thy own Net? May not God justly returns thy Sophistry upon thee, and say: Thou desirest to be forgiven, an● thou shalt have thy desire: If I forgive thee some of th● tresp●sses, I forgive thee thy trespass●s; although I forgive thee not all thy trespasses; and tho●e I forgive not, will serve my turn for thy condemnation. And when God shall say this, art thou not well served for thy Sophistry? Wherefore, O Foolish soul, leave playing the Sophister with God; & as it is thy desire to have all thy trespasses forgiven; so let it be thy meaning to forgive all, that trespasle against thee: For if thou wilt have a general pardon; thou must generally pardon. If our forgiving of others, consisted in giving good words; in showing fair looks; in affording smiling countenances; in offering dissembled courtesies; we might well enough think, that every man living, performed the condition of this petition; and that the whole world were nothing but charity: but seeing God hath thus centured the Israelites Fasting; Is it such a Fast that I have chosen? Is it to bow Esa. 58.5. down your heads as a Bulrush, and to spread Sackclmb and Ashes under you? Do we not think he will not as ●verely censure our forgiving? Is it such a Forgiving that I require? Is it to smile in a m●ns face, and cut his throat behind his back? Is it to give good words, and watch a time to take revenge? Is it to carry Honey in the mouth, and G●ll in the heart? And how then can we choose n●w but fear, there is sear●e a man living that can look to have his f●nes forgiven; and that there is not so much as the poor woman's mite of charity in the world. For tru● cha●ity is without dissimulation: and to take dissimulation out of the world; what were it, but after a sort to prevent God; and to make a new earth before the time. But why should God require of us such a quick return from anger; who could himself carry anger in his mind much longer? for did he not so to Moses? who having angered God a little at Meribah: was punished for it at Ca●an a long time after? But O my soul, far be it from thee to think God's goodness, can once be touched with such imputation. God was angry indeed, and upon just cause angry with Moses at Meribah: and swore in his wrath, that he should not enter into Canaan: So the doom was instantly passed, and could not be revoked; and his anger was as instantly passed, and never after showed. For, when the sentence came to executing; with what circumstances of mildness; with what favour of interpretation was it done? that though the punishment could not be revoked; yet Gods love turned it into a benefit. For, though he might not go into Canaan with his feet: yet he was suffered to go into it with his eyes: that having taken the pleasure of seeing the figure; he might go the more cheerfully to take possession of the substance. Neither was it perhaps so much a punishment, as a mystery; at least, a punishment not without mystery: for Moses represented the law, and could not therefore bring the Israélites into Canaan; because the law cannot bring us to heaven: It must be joshuah the type of Christ jesus; that must bring them into Canaan, the type of heaven; as it is lesus, the true joshua, that must bring us to heaven, the true Canaan. But seeing God hath forgiven our sins already in Christ; what need we to trouble God, or ourselves, to ask forgiveness again? as though our words could do more than Christ's deeds? but is it not as when a King proclaims a general pardon to all offenders; yet none shall have benefit by it, but such only as sue it forth, and fetch it out: so God indeed hath granted a general pardon to all sinners, in the merits of his Son; but none shall have benefit by it but such only as sue it forth by the tongue of faith; and fetch it out by the feet of charity; and this is the tongue of faith; when we say, Forgive us our trespasses: These are the feet of charity, when we Forgive them that trespass against us. But why do we tell God of our forgiving of joh. 22.3. others? For, what is it to God, whither we forgive others, or no? Indeed of all our service there comes no profit to God at all; and our Psal. 16.2. well doing, extendeth not to him: but it seems this petition would have us take notice of a property in God; who, as at first, his pleasure was, to make us according to his likeness: so he takes great pleasure still, that he and we should be like: and so much desires to have us like him; that rather than fail, he will be like us: as David saith, with the pure, thou wilt show Psal. 18.25. thyself pure; and with the froward, thou wilt show thyself froward. And God himself seems to make known this property in himself; where he saith in Ezechiel: Because Edom hath taken Ezck. 25.12. vengeance, and revenged himself upon juda: therefore will I take vengeance, and revenge myself upon Edom. And we can in nothing, be so like to God as in being merciful, as Christ saith; Be ye merciful as your heavenly Father is merciful. But if we care not for being merciful to others, that we may be like God; let us at least be merciful to others, that God may be like us: for, if we be cruel to others; there is no avoiding this property in God; he will also most certainly be cruel to us. To obtain therefore mercy from God to ourselves; we justly make profession of our own mercifulness to others; yet we tell it to God; not to inform him, and make him to know it; but that we may be witnesses against ourselves, if we do not perform it. But are there not many other works, by which we might better have expressed our charity, then by forgiving of trespasses? Certainly not any. For all other works may have leaven in them, and worldly ends; but this is wholly spiritual; and without any mixture at all of carnal respects: and therefore though it be not the only, yet it is the principal; and as I may say, the Quorum of all the works of charity, as without which, no other work of ours, how good soever, can indeed be charitable. For, thou mayst visit the sick; and take great pains to do them comfort; yet there may be leaven here; for are there not profits oftentimes: are there no● benefits many ways, from dying men to be expected? and so thy visitation may be far●e from charity. Thou mayst build Almshouses; and give great revenues to maintain them; yet their is a leaven of vainglory; and a leaven of false devotion: as the Israelites gave their earrings, to make the Exod. 32.3. golden calf; and so thine Alms also may be far from charity. Thou mayst give all thy goods to the poor; that thou bring thyself to be one of the number, & yet perhaps but poor charity neither: for may there not be leaven in it, seeing heathen men have done as much? Thou mayst give thy body to be burned: which seems not only the heat, but the height of charity; and yet perhaps but cold charity neither: for are there not leavens of vainglory? of false devotion? of obstinacy, and even of Phil. 1.15. malice? strange leavens indeed: but yet such leavens there are; and so thy seeming Martyrdom, may be far from charity. But when thou forgivest them that trespass against thee; this can have no leaven at all in it; for it can proceed from no beginning: it can tend to no end: it can aim at no mark, but only charity: and therefore this certainly of all the works of charity, the fittest to express it; and therefore the fittest to be here expressed: For this is the new Commandment; and as I may say, The Law of the Gospel; that we love one another; but no loving without forgiving. But doth not this petition seem of a strange condition? for we ask God to forgive us upon condition, that we forgive others: but what if others do not trespass us? then we have nothing to forgive: and so God must forgive us for nothing. But is it not, that though men see the fruit but as it hangs upon the Tree; yet God sees it as it lies in the root: and it shall be sufficient, if we be such forgivers, as all the godly are Martyrs of whom David saith, Psal. 44.22. For thy sake are we slain continually: and as St. Paul was a Martyr at jerusalem; before he was a Martyr at Rome: an habitual Martyr, before he was an actual; even then when he said; I am ready not only to be bound; but to die at jerusalem Acts 21.23. for the Name of the Lord jesus. And as such Martyrdom; so such forgiveness will serve our turns with God: will serve Gods turn in us. This petition is in nature of a contract: and how can the contract be valued; that seems not made upon a valuable consideration? For, what recompense is it, for our trespasses against God; that we forgive others? If God had done us any wrong, that we might say; Forgive us, O God, as we forgive thee: then there were reason in the petition; and good ground for the contract: but alas, there is no such thing. For if Samuel could say; Whose Ox, or whose Ass have I taken, or to whom have I done wrong? Behold a juster than Samuel is here; one so far from doing us wrong; that he is Psal. 68.19. always loading us with benefits: One so far from bending his fist to strike us; that he is always opening his hand to bless us; and where is then any ground for our contract? But Is it not, that if we give a cup of cold water to God's children; God takes it as if we gave it to him? and if we forgive the trespasses of others; God takes it, as trespasses forgiven to himself? And though God's forgiving of us be of infinite more value than our forgiving of others: yet if he be pleased to set so great a price upon ours; and to set no greater upon his own: what can hinder but the bargain may stand firm enough. For in contracts between God and us: there are indeed, two kinds of values: A value of worth: and a value of Acceptance: and in the value of worth; we are, God knows, nothing worth; for what have we that we have not received? but in the value of Acceptance, there comes in our wealth: which as it chiefly consists in sacrifices; so of all our sacrifices, there is none more acceptable to God: None that makes a sweeter Incense to God's sense (though to common senses, of no sent) than our forgiving of trespasses. Solomon offered to God in Gibeon, a great sacrifice; even a thousand Bullocks: and yet behold, a better sacrify here, then that of Solomon. For obedience is better than sacrifice; and to 1 Sam. 15.22. ●arken is bet●er than the fat of Rams. If therefore we make not use of this sacrifice, and forgive not others; we lose the best means we have of improving our wealth: and may with David stand, upon Quid retribuam Domino, as long as we will; but we shall never find any thing, so much worth our giving, as forgiving. For, this God accepts as a match to his own mercy; and so bringing down the price of his forgiving; and raising the price of ours; he makes at last the consideration to be valuable, and gives validity to the contract. But have we not a great bargain from God, by this petition? to have all our trespasses forgiven; for onel● our forgiving the trespasses of others? No doubt we have; if God give us as well the grace to make use of the petition; as Christ gives us the instruction, to make the petition. Otherwise it may prove the worst bargain that ever was made: For if we expect our forgiveness; depending wholly upon God; there can be no fear: but if we expect it, depending upon any thing in ourselves; what hope can there be? seeing revenge lies boiling, and burning in our breasts; but charity, God knows, lies cold at our hearts. But may we not say, there are in God two attributes, his Mercy; and his justice: and that in this petition, we are provided for them both? For if we meet with his Mercy; it is enough to say, Forgive us our trespasses: and if we meet with his justice, we have in a readiness to say, As we forgive our debtors? This we may say indeed; and it will do well, if we can well do it: but if we fail to do it; as we make not good the condition; so we can look for no good from the petition: if we perform not to God our promise of forgiving, which we are sure of ourselves we cannot: we cannot promise ourselves the performance of God's forgiving; which we are sure to be most miserable if we do not. But will it not give a boldness to men; and make them careless how much they sin, if they may have their sins so eas●y forgiven? we must therefore remember; there is an Antecedent, Thy Will be done: and a subsequent, Led us not into temptation: and an adjunct, As we forgive our debtors: and all these must come together, and compass in this petition; or else this petition, being left to itself alone, will never be granted; nor our sins be forgiven. And let us not think the suit easy, because we come as children to a Father: for we must consider, we are but children by Adoption, and if the condition of Adoption be not performed, the alliance is dissolved; and then we become as mere strangers: or rather as very children of wrath as we were before: as the Prodigal child confessed, He was no more worthy to be called his son. But do we allege our forgiving of others, as a cause of God's forgiving of us; or as a measure? Not as a cause: for so we should take place of God, and go before him: Not as a measure: for so we should limit God and be above him. And yet as a cause; but a cause or capacity of pardon, not a cause of pardou: a cause of approach, not a cause of access: not an efficient, and yet without which, no ede●t. And as a measure also, but a measure which we bring empty to God, and look that he should fill it; that of his fullness we may all joh. 1.16. receive. When we pray to God to forgive us, as we forgive others, we do not limit God to our forgiveness; but we require his forgiveness in its own extent; as much more full and absolute, then ours; as he himself is more absoltute than we: his Mercy more full than ours. But if this be no cause of our forgivenenesse; what can we say for ourselves, why our fins should be forgiven? Can we say, that the Commandments are too many, and too hard to be kept? but we sinned as much, when there was but one Commandment; and that one, eas●e enough in all reason. Or can we say we have sinned ignorantly, and been deceived? but that excuse would not be taken, in our first parents; who yet could plead it better than we: for, they were Novices in the world and not acquainted with the Serpent's subtlety; which to us that have our prenticeship in the world is too well known. Or can we say we have been constrained, and have sinned of necessity? but nothing that is not voluntary, shall be laid to our charge. We may thus go over all the pleas, of excuse: and we shall find none to to make for us but all against us; unless perhaps Psal. 25.11. a plea of david's, and that a strange one, God knows: Be merciful unto mine iniquity O Lord, for it is great. A strange plea indeed; to make our case desperate; that it may be thought reasonable: to make ourselves monsters; that we may appear handsome: yet such is our case, that such must be our course: for if we mince our faults, we do but make them the more; and if we hide them from God, we do but make him look more narrowly to job 13.27. them: and until we confess them to be great; it shows we have no great feeling; if no great feeling, no great remorse; if no great remorse, no great sorrow; if no great sorrow, no great repeat●nce. And if we examine David's words well; we shall find both a truth in the reason; and a reason in the truth of them. They are Manass. great, great in number; for they are more than the sands of the Sea. Great in weight; Psal 38.4. for they are as a weighty burden, too heavy for him to bear. Great in voice; for their cry reacheth up to heaven. Great in continuance: Gen. 4 10. for they have lasted from the time his mother conceived him; to the time his mother the earth received him again. And yet in the trnth of these greatnesses, there is great reason of forgiveness. They are great; and therefore fit to show God's Power to be great, that can forgive them: They are great; and therefore fit to show Mercy to be great, that will forgive them: They are great; and therefore fit to show God's Wisdom to be great; that knows how to forgive them in his Mercy, without prejudice to his justice: and in his justice, without derogation from his Mercy. But hath David no better reason to allege, why God should forgive our trespasses, but the greatness of our trespasses? Indeed, as from ourselves, he hath not; from God he hath: as Forgive me O God, for thy Name sake: for how Psal. 25.11. else could he verify his Name of Father: and Save me, O God, for thy Mercies sake; for how else Psal. 6.4. could he justify his Nature of being merciful? and even from ourselves, though David doth Psal. 110.1. but intimate it, when he saith; The Lord said unto my Lord: yet we can deliver it in plain terms; Forgive us, O God, for thy Son jesus Christ's sake: and this we may justly call a reason from ourselves: seeing, He was therefore given to us, that he might become of us: that being in us, he might be a ransom for us. joh. 11.14. 1 lim. 2.6. And therefore, when we say, Forgive us our trespasses: doth not Christ seem to take our person upon him? and when we say, As we forgive our debtors; do not we seem to take Christ's person upon us? seeing in the petition, that seems verified which was spoken of Christ, He was accounted among the wicked: and in the condition, Esa. 53.12. joh. 1.6. that seems verified which is spoken of us; Of his fullness we have all received. But though our forgiving of others, be neither cause nor measure, of God's forgiving of us: yet it may be inquired, which hath the priority? for they are here so woaven and connexed together: that it cannot eafily be diseerned. God's forgiving is first named; but our forgiving seems first intended. Our forgiving is the condition; and the condition must be first performed before the petition can be granted. God's forgiving is our petition; and the petition must first be granted, before the condition can be performed. So we are in a labyrinth here. Our forgiving proceeds from charity: but what charity without the grace of God? and what grace without forgiving our sins? God's forgiving proceeds from mercy; but what mercy to them, that have not charity? and what charity in them that forgive not others? so we are in a labyrinth still. Our forgiving is our action: but what activeness in us, to any good; without the assistance of God, the Fountain of all goodness? but God assisteth not, where he first forgiveth not. God's forgiving is his action, and is grounded upon our repentance; but what repentance, without sorrowing for our sins? and what sorrowing without forgiving? So we are in a labyrinth still: and no Ari●dues thread to guide us out; but only God's Mercy; for the same Mercy in God which forgiveth us, enableth us with grace to forgive others. In God's forgiving, it is derived to us: in our forgiving it is derived by us: In God's forgiving, we are only Passive: in our forgiving, we are both Active and Passive: but Passive first in receving the grace; and then active in using the grace. And therefore, we say not, Forgive us as we have forgiven; but as we do forgive: seeing it cannot be thought when we desire God to forgive us our trespasses: but that the not forgiving the trespasses of others, is part of the trespasses we desire to be forgiven. There is therefore no standing with God for priority: but we shall do well seeing we cannot be too sure of performing the condition; to turn the condition into a prayer: that as in the petition, we understand; I believe, O God help my unbelief: so in the condition to understand; I am in charity, O God help my uncharitableness. Help me, O God, out of the intricateness of this labyrinth; so forgive me, that I may forgive: so make me to forgive, that I may be forgiven. Do we therefore well consider, what we do, when we say this petition? For do we not make these words, Forgive us our trespasses: to stand at the mercy of the words following whether they shall prove a prayer, or no? For if we do as we say, and be merciful to others: they are no doubt, an excellent prayer: but if we do not as we say, and forgive not others: what are they then but a very curse? for what greater curse, or what plainer terms to express a curse, then to pray to God to forgive us as we forgive others: and in the mean time to mean nothing less, than forgiving of others? and so we do worse to ourselves: then David prayed to be done to his enemies: Let Psal. 109.7. their prayer be turned into sin. For we have little else left us of goodness, but our prayers to be good: and shall we turn them also into sin? and that which is the worst of sin, into a curse? can we not be contented, to commit trespasses against men; but we must make them reach to a mocking of God? Is it not enough that we be so wicked to deserve damnation; but we will be so desperate to pray for damnation? O my tongue, cleave rather to the roof of my mouth; then be made an instrument of this petition; unless thou find my heart, to set thee a work: for so thou shouldst make thyself an instance of God's complaint: They draw near me with their mouths, but their Esa. 29.13. hearts are far from me. And yet, O my tongue, I must not have thee to forbear saying it; seeing it may pass for some part of obedience, to say as thou art taught: though thou do not as thou sayest; and who knows whether God may not give a blessing to it, whilst it is in thy mouth: that though at first, it rise not from thy heart: yet through his grace it may revert a convert; and turn back upon thy heart. But what say we to such men, who are so far from thinking it charity, to forgive their trespassours; that they think it honour, Not to forgive them? do more fear the disgrace of men in forbearing revenge: then the displeasure of God in seeking revenge? May we not justly say of such: that for all their pretending either honour or valour: yet they are in truth both cowards and fools; cowards, to fear where there is no cause of fear; & fools not to fear, where there is cause. And indeed, is it not a marvelous thing, how men dare be so bold to say this petition; and yet be so careless to perform the condition? Do they think it to be a charm; and that the bare saying of the words, without more ado is of itself sufficient to procure forgiveness? Or do they think God so prodigal of his pardons, that he bestoweth them upon all comers, without any difference? Or do they believe, he is so easy of belief, that he takes all promises for payments; and never looks further after any performance? Alas, all these are but suggestions of the devil: they will all be found in the proof to be of no proof: but rather these words of the condition will be the ground of their damnation: for, from them the judge will take advantage, and justly pronounce against them: E'x ore tuo te judico: Thou hast often prayed to be forgiven thyself, as thou forgivest others: and yet all thy life long, thou hast done nothing but breathe revenge: Thou shalt now at last have thy ask; such forgiveness as thou hast showed, such thou shalt find: cast him into utter darkness; He would never forgive; He shall never be forgiven. But why should God require that of us which he would not do himself? For when the Angels sinned; He would not forgive them, but presently in his anger, cast them out of Heaven: And when our first parents transgressed: He would not forgive them, but presently in his justice cast them out of Paradise. And yet if he had forgiven the Angels; there had not been a Serpent to seduce Eve: and if he had forgiven our first parents, there had not been original sin to corrupt us. But O my soul, take heed; remember, the seed of the woman was not yet promised: and thou mayst hereby see what God is to us, without Heb. 12.29. Christ; even a consuming fire: and what he is, through Christ; a fire still, but to comfort, not to consume: for he having paid the ransom of our sins: it is now as just with God joh. 1.9. to forgive sins; as it was before to punish sinners: and we are now in the state St. Paul speaks off; Forgiving one another, even as God for Christ ●sus sake hath forgiven us. So that God requires no more of us then what he hath performed to us: Or may we not be bold to say; He therefore requires it of us, that he may be able to perform it to us? and let it not be taken as impiously spoken; that God should not be able to forgive us unless we forgive others: seeing there is a pious sense, in which perhaps we may be bold to say; He is not. For is it not said of Christ: that among his own people he could do no miracles: he seemed, not to want will; but to want power; He could Mark. 6.5. not do them: yet we must conceive this want of power was not in respect of himself: but in respect of them; they wanted faith, and were uncapable. And as in them, want of faith seemed to take away power from him that is omnipotent: so in us, want of charity seems to take away mercy, from him that is all love: For doth not Christ tell us of a King, who forgave his servant many debts: but when the servant Math. 18.23. would not forgive his fellow; he came upon him again for the same debts, notwithstanding his former forgiveness: Not, that the King went back from his mercy, but that the servant went forward in his cruelty: He wanted charity; and was uncapable. For God's mercy indeed can never enter, where man's cruelty keeps possession: and it is impossible a pardon should be sealed to him, in whom hardness of heart, suffers not the seal to make impression. But is there not a difference here between the condition and the petition? For, in the petition, we pray to God to forgive our debts: but in the condition we offer God, to forgive our debtors? and why is this difference? Indeed in both must be understood both: yet in each of them there seems a special adressment to each of them. For it follows with God, that if he forgive the sin; he is presently withal reconciled to the sinner: but it follows not with men; for they oftentimes can be content to forgive the offence: when yet they cannot find in their hearts to be friends with the offendor: as it is the voice of the world to say; I will forgive him, but I shall never forget him: where, by not forgetting, they mean not loving: and truly if they love not, truly they forgive not. But seeing our trespasses are of two sorts: some, committed against God; and some, committed against our neighbour: It may be here demanded; in praying to God to forgive our trespasses, what it is we mean? For, if only the trespasses committed against God, what shall then become of the trespasses committed against our neighbour? and if in our prayer we mean them also; it may then be doubted, what God hath to do to forgive trespasses committed against others, and not against himself? Certainly in our prayer we mean both: and therefore it remains only to resolve the doubt: which none but profane persons would offer to make. Indeed, if thou couldst find any thing which were a trespass against thy neighbour: and were not also a trespass against God; thy doubt might be thought something, which now is nothing: seeing, there is no trespass against thy neighbour, which is not first and greatest a trespass against God. For if a man steal; it is a trespass against his neighbour; but it is first a trespass against God; because God forbids it. If a man commit a murder, it is a trespass against his neighbour; but it is first a trespass against God; because God forbids it: but this seems not to remove the doubt. For, did not Cain commit a trespass against Abel when he murdered him? yet God had not then forbidden murder. Did not Rachel commit a trespass against Lahan, when she stole his Idols? yet God had not then forbidden stealing. Indeed, these things were not yet forbidden by the pofitive laws of God, written in Tables of stone; but they were notwithstanding forbidden by the natural laws of God, written in the Tables of our hearts. But this doth not yet remove the doubt neither. For seeing there is some trespass committed against the neighbour: it must needs belong to him to forgive his part; and not to God to forgive all. Surely, the neighbour's part, in regard of God's part, is scarce worth reckoning: and therefore David though he had taken from Urias, both his wife and his life; (two as great trespasses against a neighbour, as psal. 51.4. could be) yet he saith to God: Tibi, Tibi soli peccavi: Against thee, against thee only have I sinned: as if his trespasses against Urias, were not worth the speaking off. Yet God is contented to allow the neighbour his part also; and therefore Christ teacheth us, If our neighbour have aught against us: to go first and be reconciled to him, before we come to offer at the Altar: as if else he might put in a caveat, and stop our petition: and so indeed he may. We must therefore use all earnest entreaties; offer all possible satisfaction: make all humble submission to procure our atonement: but if all our endeavours cannot prevail: if our ability be so small, that we cannot satisfy; or their hearts be so hardened that they will not be satisfied: it is then God's prerogative to take the matter into his Psal. 10.4. & 37.33. Rom. 12.9. Psal. 97.1. own hands: For vengeance is his, and he will repay: and The Lord is King, saith the Pfalme; the earth may be glad: and glad indeed, we may be all; that the Lord is King, and will judge the earth: for, if men should be our judges; and our hope of forgiveness should stand in the breasts of men: alas poor wretches, what man of us all should go to Heaven? for, what care they how many go to hell: so they may be revenged, and have their wills? which David knew well: and therefore when after a great sin, God offered him his choice of punishments: 2 Sam. 24.13. Either famine, or pestilence, or to flee three days before his enemies: though he seemed in a great strait; yet he quickly resolved of his choice: Let me fall, saith he, into the hands of God, for his mercies are great: and let me not fall into the hands of men. And therefore Christ, out of this prerogative of God, said unto the thief upon the Cross: This day thou shalt be with me in Paradise: he stands not to examine his trespasses to his neighbour: he takes upon him to answer them himself; and tells him without more a do; This day thou shalt be with me in Paradise. Wherefore O my soul, observe here first; what thou promisest God to observe: Forgive them that trespass against thee: I do here therefore forgive all the world: If any man have done me wrong; if any man have intended me evil: I do freely and fully, from my heart forgive him. And then, observe what Christ teacheth thee to observe: seek all means to be reconciled to thy neighbour: I do here therefore desire forgiveness of all the world; if I have done wrong to any man; if I owe any thing to any man, which I am not able to pay: I am infinitely grieved, and heartily sorry; and humbly from my heart entreat him to forgive me. And when thou hast done this; thou hast yet a City of refuge to fly unto, God: and to him confess thy sins, and desire forgiveness: I do here therefore prostrate myself before thee, O God; I confess and acknowledge the heinousness of my sins: and I most humbly from my heart entreat thee to forgive me. This done, O my soul, thou mayst rise from the earth, and take comfort; and mayst be bold to say, The Lord is my helper, I will not fear Psal. 56.4.11. Heb. 13.6. jer. 15 11. what man shall do unto me. For thou mayst be sure that God will use either hisauthority to the world, to make it forgive thee; or his prerogative over the world: and forgive thee himself. But is it not strange this petition should come in so late; which one would think should have been the first? For, how can we expect a donative before a pardon? that any thing should be given us; unless our sins be first forgiven us? Is it not, that the four first petition are very ancient; and were said of our first parents, even in Paradise: and in them we alter nothing but the tunes; for they were to them songs; but are to us supplications: They were to them Himns, but to us are Dirges: but the two latter are wholly new, and come but now in; and therefore take their place as they come: For, they are indeed, the mere reparations of our first Parents ruins: and had both of them been altogether needless, if they had not both of them; been altogether graceless. And yet there appears another reason. For, we have asked to hollow God's Name; and that his Kingdom may come: and that his Will may be done: and that he would give us bread to eat: and now, it seems by our ask for temporal things, (which is the last care of a Christian man) that Christ would have made an end of the Prayer here, if it had been possible; but it would not be: For, our hallowing God's Name is but imperfect; his Kingdom comes to us but in part; his Will, though it be done as it is in Heaven; yet it is done in earthen Vessels: and therefore after all this, there is no remedy; we must needs come to this at last, and ask forgiveness: or else all that went before will not serve the turn, for which this Prayer is intended. And may it not be another reason why this petition comes in so late, and is placed amongst the last; to show, that Repentance comes never too late, so it come at last: and therefore Christ makes this one of our last petitions; as washing the Disciples feet, was one of his last acts; the very emblem of this petition. Yet we may observe how dangerous a thing this late repentance is: for, though Peter, no doubt, had often said with David, Wash me thoroughly from my sins; yet when it grew Psal. 51.2. so late, before Christ came to wash him indeed: he would have put it off; if Christ had not put him on, with an extraordinary motion. But may we not seem here to be at a stand? For, here are many petitions; but we can see none of ask for faith: as Christ prayed for Peter, That his faith might not fail: and the Apostles Mark. 22.32. prayed, O Lord increase our faith: and is it not strange that in this principal prayer, we should not pray for that which is the principal? that all our petitions should be for works: and none of them for faith? Is it, for some such reason as Moses had: who describing the creation of the world; and the making of all creatures: yet speaketh nothing, of the making of Angels, though of all creatures, the principal? Or is it, that Christ makes this a Prayer, not a Catechism: Heb. 11.6. and a prayer for the Faithful, not for Infidels: for, He that comes to God, must believe that God is: and that he is a rewarder of them that seek him? Or is it, that we cannot pray for faith; but it must be needs, either without cause, or without effect: and so be either needless or fruitless? For, if we have fauth already, it is needless to ask it: and if we have it not; it is in vain to ask it: seeing, what we ask not in faith, St. james tells us, we shall not obtain: and if we ask it in faith, we then have faith to ask it before we ask it. But will it not be better not to look out reasons, why we do not ask it; but rather to show reasons, that we do ask it? and ask it we do indeed; not verbally, but really. For, do we not pray for faith, when we pray for the hallowing of that, which cannot be hallowed but by the tongue of faith? the Name of God. Do we not pray for faith; when we pray for the coming of that, which cannot come but upon the feet of faith? the Kingdom of God. Do we not pray for faith, when we pray for the doing of that, which cannot be done but by the strength of faith? the Will of God. Do we not pray for faith, when we pray for the having of that, which cannot be had, but by the hand of faith? forgiveness of our fins. Certainly, seeing we pray for the causes and the effects; for the root, and the fruits of faith: it is not the want of naming faith, that can be a reason to make us doubt, that we pray not for faith; no more than the want of naming Christ in this prayer, is any reason to prove that we pray not here in the Name of Christ. It is proper to this petition; that where all the other are absolute, this only is conditional: and where the other are only contemplative, this is both contemplative and active: for, it is to be done, as well as to be laid. And where all the other petitions look God in the face: and expect to receive something at his hands; this only, with the Publican, presumes not to look up to Heaven; neither aspires to taste of God's bounty, but only of his mercy. And yet as dejected as it seems, it hath greater spirits; at least speaks greater words than all the rest: for where the other do but only sue for grace, to be enabled to do good works; this undertakes to do good works at its own peril: and where the other expect Gods blessings all of free gift; this offers to pay for what it takes. And it is proper also to this petition; that it may be called by two names: For, as we say, Forgive us; It may be called, the petition of repentance; and as we say, As we forgive our debtors; it may be called the petition of charity: and they are justly joined here together, seeing they cannot well be parted asunder: for either we must have both, or neither of both. Last of all, are placed Infants; who though they be well borne; yet being but children, it is no disparagement to be set at the lower end: For when it is said; Led us not into temptation, but deliver us from evil; is it not most properly the petition of Infants? who though they cannot say their prayers, in their own persons; yet seeing they have their Angel, it is like they have their petition, and say it in their Angel: and what is fitter for them to pray, who are most subject to fear; then to pray against that object which is most to be feared: and fear is the proper character, both of them, and of this petition. And it is fit they should Agnem claudere; be the last that come into the Temple to pray; seeing they are the last that come into the Field to fight; or rather their prayer is, they may not come into the field at all. And this may be a comfort to those parents, whose children die in their infancy; that certainly their prayer is heard, and granted: seeing God spares to bring them into the field of temptation: (for Tentatio est vita hominis super terram) but delivers them presently from this present evil world. Here the word And, is set on work again; and could not be spared: for, as before it served to join the spiritual blessing to the temporal, charity to prosperity; so here, it serves to join one spiritual blessing to another, perseverance to repentance. And it seems to do as good service now, as it did before: For if a man have his sins forgiven; and afterward be led into temptation; and be not withal delivered from evil: he will quickly fall to his old trade of sinning again; and the end of that man will be worse than the beginning. But all this is helped by the coming in of And: which brings with it either a freedom from temptations, or an assistance in temptations; either an exemption from the battle, or an assurance of victory. It is proper to this petition; that where all the other are single, this only is double: and as being the petition of weak Infants, requires the assistance of both the hands of God. And it may be called, the petition of perseverance; and takes the right way for it: for it removes the impediments, and then applies the helps: and when there is nothing to pull it down; and a sure prop to hold it 1 Cor. 1.8. up: what should hinder, but it may last for ever? We have seen now, that even the virtues themselves seem to speak; and make petitions for us: holiness, hope, obedience, providence, repentance, charity, and perseverance: and is it not strange, that we see not faith amongst them; and that she, of all other, should be missing here? but may not perhaps the reason be, because the seems not to have any particular work to do in this prayer, as the other virtues have; but hath her working in the whole; and in every part; and cannot be so properly said, A Captain of a Company; as she may be styled, the General of the whole Army? But howsoever we may be unwilling to understand this petition, of natural Infants; yet of spiritual we cannot: of whom Christ saith; We cannot enter into the Kingdom of Heaven, but as little children. And such we are, the best of us all, when we are at best; we can neither go nor stand, but as we are led: for if we be left to ourselves, we are sure to fall. We are therefore contented to be led: & have made choice of our leader; but if he lead us, where we may chance to fall; what are we the better for his leading? and what is then our prayer; that he will not lead us, into the rugged ways of temptation, where we may dash our foot against a stone; but that he will lead us, in the even paths of righteousness, where ler. ●1. 9. our feet may neitherslip nor stumble: and if he do not always hold his hand over us, to keep us from taking falls; that yet at least, he will put his hand under; and keep us from taking ha●mes. But if we take this petition Generally; doth it not seem, to make us speak exceeding strangely? as though we thought God a seducer; and where all this while we have expected he should do us good: we should now begin to fear, he would do us hurt? But the truth is, we are not distrustful of God, but of ourselves; not of his leading, but of our following: Not that God tempts us, for St. james hath cleared him of that, where he saith; that God tempts no man. But we have other tempters; the world, the flesh, and the devil; who have all their several ways of tempting: For, the devil tempts us, by suggestion of fancies; the world tempts us, by allurement of objects; the flesh tempts us, by inclination of will: and these again are all pressed upon us; by the devil; with the rage of a roaring Lion: by the world, with the subtlety of a flattering enemy; by the flesh, with the treachery of a false friend: so that, if force and fraud and falsehood would do it, we were undone: and yet against all these we may do well enough: For, Christ hath overcome the world and hath broken the serpent's head; and by joh. 16.33. Gal. 5.29. his death hath mortified the flesh: and so no matter now, who is against us, if God be with us: but if he lead us in, that should lead us out; in what case are we then? God is an Actor in all our actions; and he hath two hands to work withal, though he do not always use them both at once, and what is then our prayer? that he will be pleased not to use his left hand of justice, to lead us into temptation; but if his pleasure be to do so; that yet at least he will use his right hand of mercy also, to lead us out, and to deliver us. We said before, that this last petition of the three latter; seems to be subordinate to the last petition, of the three former; and therefore having said, Thy Will be done; we justly now make suit to him to be good unto us; and not to lay too heavy burdens upon us: for of whom should we seek for mitigation of our burdens, but of him to whom we have submitted our backs? But why should Christ teach us another order in our praying, than he used himself in his own praying? For he prayed: Father, if it be possible, let this Cup pass from me; yet not as I will, but as thou wilt: so putting his petition before his submission: but he teacheth us, to put our submission first, and after to come with our petition? Is it not that Christ might place his petition where he pleased; who had power in himself to grant it to himself? For he had power to lay down his life; and he had power to take it again: but if we should place our petition first, it might seem, as if we did capitulate with God; and made not our submission, but upon condition. When we say, Led us not; we seem to doubt God: but when we say, Deliver us; we show our trust in God: When we say, Lead us not; it implies we are fearful: but when we say, Deliver us; it implies we are confident. And how should this variation come to happen? In the first, we look upon ourselves; and can see nothing but weakness; and therefore can feel nothing, but doubtfulness and fearc: but in the second, we look upon God; and can see nothing but goodness: and therefore can feel nothing but hope and confidence. In the first, we consider the great hate and power of the devil over us; and this makes us fearful: In the second, we consider the great love of God to us; and his great power over the devil: and this makes us confident. In the first, we consider the Law; and what is threatened to transgressors, and have cause to fear: In the second we consider the Gospel, and what is promised to believers; and have cause Gal. 3.24. to hope. Thus the Law sends us to Christ; our own weakness to seek for succour; the tempter to look out a deliverer. Consider, then, O my soul; what happiness it is to thee; that though the Law kill; yet Christ quickens: though the ●esh be weak; yet the Spirit is willing: though thou hast a devil for thy tempter; yet thou hast God for thy deliverer. And may we not take comfort, to think how fitly our temptation, and our deliverance are placed in one petition together; lest if they were put into two petitions, they might seem to be too far asunder? For if our deliverance, should not be immediate to our temptation; GOD knows, what hurt we might take; but we all know, what hazard we should run. It may seem a strange prayer of David; to Psal. 119 37. say, Averte Oculos, ●e videant vanitatem: Turn away mine eyes from seeing vanity: as though God meddled with our looking? Or that we had not power in ourselves; to cast our eyes upon what objects we list? But is it not, that what we delight in, we delight to look upon? and what we love, we love to be seeing? and so to pray to God, that our eyes may not see vanity; is as much as to pray for grace, that we be not in love with vanity. For indeed, vanity hath of itself so graceful an aspect, that it is not for a natural man, to leave looking upon it: unless the fairer aspect of God's Grace, draw our eyes from vanity, to look upon itself; which will always naturally be looking upon the fairest. And as David here makes his prayer in the particular, Against temptations of prosperity: so Ch●ist teacheth us, to make our prayer in the general; against the temptations, both of prosperity and adversity; and very justly: For, many can bear the temptations of one kind; who are quickly overcome, by temptations of the other kind: So David could bear persecution without murmuring, but when he came to prosperity; he could not turn away, his eyes from vanity. In his crosses, he could say; Examine me, O God, Psal. 26.1 2 and try me; Tudge me according to my integrity. But in his prosperity, he was glad to say; There Psal. 31.3.51. is no soundness in my flesh; neither any rest in my bones, because of my sin. And as David had better shoulders to bear adversity; then eyes to bear prosperity: so there are others, that can bear prosperity with moderation; who are quickly overcome with impatience in adversity. And it seems the Devil took job to be of this temper: for he saw his carriage upright, in his prosperous estate: but he told God, It was no marvel; seeing he had set a hedge about him; a hedge of prosperity: but if he would break down that hedge, and let in crosses; he should l●b 1 11. find him, another man than he took him for; he would curse him to his face. But though the devil were deceived in job, and that job could do this: do we think, that every one of us could do as much? Or rather, not one of a hundred? Or rather, as Solomon saith; Not one of a thousand? Or rather, as God himself saith job 1.8. here; Not such an other in the whole earth. And why then would God lay such crosses upon a righteous man, for trial of that which he knew already? was it not enough that God knew it; but a good man must suffer, that the devil might know it? was it justice in God to put a righteous man to pain, only for the devil's pleasure? But the case indeed is clean otherwise: God did it not for the devil's pleasure; but for his torment; and not for informing of himself, but for endearing of Ioh: For, as there is no such cross to the devil, to make him impatient; as to see a man that is patient in crosses; So there is no deed of men, so acceptable before God; as to take all thankfully which he lays upon them. For, not to murmur; or not to cast our eyes upon vanity: are in themselves any great matters, but when a man murmurs not in adversity; which gives so many causes of impatience: or when a man casts not his eyes upon vanity, in prosperity; which ministers so many occasions of allurement: this is a man after Gods own heart; and this is one, to whom the devil may say, as he said to Christ; Art thou come to torment us before the time? But the difficulty of doing this; and the danger of not doing this; gives us all just cause to say; Led us not into temptation. But if it be not good that God should lead us into temptation; why should we think that God will offer it? and if it be good; why should we offer to pray against it? seeing God, who is the Fountain of all goodness: can never be the stream to carry us to evil? It is good indeed in God; but it is not good for us: It is good in God, that heo should set his justice a work, where his mercy is provoked: but it is not good for us, that he should lead us in; who is the only means we have to lead us out. We are well assured, that God never tempts us: for else St. james should not tell us right: and we are as well assured, that God sometimes leads us into temptation: for else Christ should not lay our petition right: but it is not all one, to tempt us; and to lead us into temptation: To tempt us is properly the work of sa●an: To lead us into temptation, is oftentimes the work of God: It was God, that led Christ into the Wilderness to be tempted; but it was the devil that tempted him, in the Wilderness. And even this is our case; if God lead us into temptation, the devil will be sure to fall a tempting us, to lead us into sin: and to resist the devil's tempt, Christ found it so difficult for himself; that he knows it to be impossible for us: and therefore what he knows, we cannot resist; he teacheth us to prevent; which is only done by this petition; For if God lead us not into temptation: the devil may have the will to fall a tempting us; but he shall never have the power to tempt us to falling. But why should we pray, not to be led into jam. 1. ●. temptation; seeing St. james bids us, to account it for exceeding joy, when we fall into temptations? Is it wisdom to pray against our exceeding jo●? Or is it misery to be led into that, into which it is happiness to fall? where should be the cause of our making this petition? Not in the temptations; for then St. james would not say, they were cause of joy: Not in Gods leading us, for then David would not desire God, to be his Guide: Is it, that temptations, which are good in themselves; are made evil, if God lead us into them? Or is it, that Gods leading us, which is good in itself; is made evil, if it lead us into temptation? Or shall we believe Christ, and think St. james was deceived? Or shall we believe St. james, and think Christ was mistaken? O feeble flesh, what may not temptations work upon thee; when this very praying against temptations; becomes itself a temptation unto thee? But is it not, that some temptations are only outward; and are but as Files, as I may say, of our rusty nature; of which St. james speaks? And some are inward, and are as engines of battery, to our weak nature; of which Christ speaks? and so St. james says true; that we have cause to joy in those; as the Iron hath cause to joy, to have the rust Filled off: and Christ speaks true, that we have cause to pray against these, as that which is weak, hath cause to pray, it be not battered with engines: and all comes to this, that God will not lead us into temptation, and there leave us: but so guard us, and regard us in them, that though they File us, they may not foil us: though shake us for our fruit, yet not to our fall, but have the issue with the temptation, 1 Cor. 10.13. But why should we think that God will do that for us, which he would not do for Christ himself? For, he led him into temptations, of hunger and thirst; of scandals and reproaches; of crosses and persecution; but above all, into that transcendent temptation, which made him cry; My God, my God, why hast thou for saken me? and how then can we look he will spare us? Even for the same love we look he should spare us; for which we find he spared not him. For he therefore led him into temptation; that he might thereby triumph over the tempter; and we therefore look he will spare us: lest the tempter should thereby triumph over us. For God as our Captain will as well bring us off; as lead us on: and he might well trust Christ with temptations, who had forces of his own to make resistance; but there is no trusting of us with them, who are all of us cripples, from our mother's womb. This petition seems very plausible to worldly minds; because they think there are no temptations, but only crosses: yet there is something in it that would not like them very well, if it were well understood. For would any man like to pray that he might not be rich? yet so he does, that says this petition as St. Paul tells us, They that will be rich fall into many temptations; & into many foolish, and ●some lusts. And therefore Solomon never puts on the mask of generality, but delivers it to God, in bare terms: Give me neither poverty nor riches: Not riches, as Prov 30.8. being a temptation to steal away our hearts from God; Not poverty, as being a temptation to make us steal away the goods of others. And yet we need not be dismayed, or angry with the petition; seeing he that prayed so against riches, proved not withstanding the richest man himself that ever was. But must we not needs think this petition more than needs; seeing by the former petition our sins are all already forgiven? Indeed if Christ to him that cried to him for help, had only said, Thy sins are forgiven thee; we might well enough have made an end of our prayer there: but seeing he addeth, Go thy way and sin no more: this makes way for this petition; and now it comes of necessity to be added: for if this petition do not come and help us, we may go our way, but we shall never go the right way; we may be made clean, but we shall never be kept clean: For the former petition was a remedy against our sin, but this is the remedy against our sinfulness; that was physic to cure; but this is the physic to prevent: and if we do not sometimes use preventing, we must not always look for curing. But if this be the preventing petition; and the former, the curing; why do we not use this petition first; and so perhaps we might not need the other? This indeed might well be done in a sound body; but ours, God knows, from our conception, have never been so sound, but that we have ever needed curing; and therefore our prevention is not from diseases; but from the growth of diseases; not to keep us in perfect health; but to preserve us from greater sickness. And as it is a preventive against sin: so it is, as I may say, a cross bill against the author of sin: for the devil is continually making suit to God; that he would lead us into temptation: and we by this petition make suit that he will not lead us; and we have no advantage of the devil, for prevailing in our suit, but only our saith: for if faith fail us; the devil is as like to speed in the suit, as we. But though Christ prayed himself for Peter, that joh. 17.20. his faith might not fail: and seems to leave us here, to pray for ourselves: yet we cannot doubt, but that coming in his Name, he will do as much for us as he did for Peter: and then if Christ by his prayer, obtain for us, that our faith do not fail: we may be sure, by our own prayers to obtain for ourselves, that God will grant our suit, and not the tempters. But seeing God is in Power, almighty: in Wisdom, infinite: in Care, most tender: in Watchfulness, most vigilant: what need we to fear, or can we be afraid off, if he be our leader? No cause indeed of any fear on God's part: all the fear is on our parts: for though God be powerful, yet we are weak, as Christ saith; The Spirit is willing, but the flesh is weak; though God be wise, yet we are foolish: that God saith of us, My people hath no understanding: Though God be careful, yet we are wilful; that it may be saved as well of us, as of the jews, that we are a stiffnecked Generation. Though God be watchful, yet we are drowsy; that Christ may say to us, as he said to the Apostles, Could ye not watch with me one hour? And now if God should leave us to our infirmities: and add his leading to our own aptness of falling into temptations: It were impossible that this house of ours, which is built upon the sands, should ever be able to stand upright. O Lord, let thy Spirit lead me; for without leading, I am afraid to fall; but let him not lead me into temptation; for by such leading, I am sure to fall: so lead me in the way that I be not led captive away: yet know, O my soul, and despair not; that if it should so ill befall thee; yet He, which led captivity captive, is able to deliver Psal. 68.18. thee. But why should we talk so much of the devils tempting us? For who is able to come personally, and accuse him of any such matter? St. james saith; Every man is tempted, when he is jam. 1.14. drawn away of his own lusts, and enticed: but speaks not a word of any tempting from the devil. But may it not be said here, Telapalam jaciuntur; Clam subministrantur? St. james seems to speak of sensible tempting; of which our own consciences can accuse us: and which we may easily take notice off in our sel●: but the devil is no such tempter; he is one that will not be seen in tempting: he catcheth us as we use to catch a beast; by clawing and looking another way, he comesnot more close to us, than he keeps himself close from us: and therefore the more dangerous because secret; his malice is not known till felt, & when felt, yet scarce discerned: It is a skill that passeth our cunning, to discern Inter morbum mentis, et morsum serpentis; between the weeds of corruption, growing naturally in us: and the seeds of infection, cast by satan into us: as Christ told Peter, Satan hath Luk. 22.31. desired to winnow thee as Wheat: and what was this winnowing but tempting? yet Peter could not charge the devil with any such matter: he found no such winnowing in himself, nor ever should have done till he had winnowed him all to chaff: if Christ had not prayed for him, that his faith might not fail. For as the wind bloweth where it listeth, yet no man knows from whence it comes: so this windy tempter breatheth his suggestions where he listeth; yet no man knows from whence they come. Our natures are so prone to wickedness; that we may well enough think, they come from thence: yet the Devil that never thinks us prone enough: is never backward to set us forward, though by ways and conveyances so secret and hidden: that no juggler plays his tricks more closely to our sense, than he ministers his suggestions, privily to our fancies, that where Solomon saith, There are four things too wonderful for him; and which he cannot know: he might perhaps have added this as a fifth; the devil's way of tempting in the mind of man. Although therefore we cannot personally come and charge him with tempting us; as our first parents could: yet seeing Christ told 1 Pet. 5.8. Peter, and Peter hath told us; we have reason to take notice of it; and give them the credit to believe it. But may not this petition, with great reason be thought unreasonable? we would be taken for pure silver; and can we not endure the trial? we desire to be accounted hardy soldiers; and can we not abide to hear of the battle? how unlike are we to David in this? For, what we pray against, he prayed for; Prove me, O Lord, and try me; examine my reins and my Psal. 26.2. heart. But was this prayer of David, an opposition to our petition here? he prayed to be tried in that which was passed: we pray, not to be tried in that which is to come: He prayed to be tried, because he knew his own innocency; we pray not to be tried, because we know our own frailty. When the matter was only between him and Saul; he might stand upon his Innocency and justify himself: but when it comes between him and God; he knows not then, where he is himself: but is fain to fall a praying: Forgive me my secret sins: and not contented with that which is past; he is glad to prevent the time and say, Incline not my heart Psal. 141.4. unto any evil thing: and so David is as ready to say this petition as we; Led us not into temptation. But is it not strange how we should be come to this? Doth not this petition suit very ill, with those that went before? For by them we have prepared ourselves at all points for this spiritual war: By the first, we have put ourselves under God's colours, and go under his Name: By the second, we have put on all the Armour of God; and have as much as the Kingdom can afford us: By the third, we have put on a resolution to stand to it what ever happen: By the fourth, we have victualled ourselves for every day, as long as the war lasts: By the fifth, we have made our peace with God and the world; and is it not strange that after all this, we should now shrink from the battle, and be afraid lest God should lead us to it? Esa. 37.3. But all this is done, as Hezekiah said to Esay; The children are come to the birth, and there is not strength to bring forth: that as St. Paul saith, God hath concluded all under unbelief; that he may have mercy upon all: So we may say, God hath concluded all under fear and weakness; that he may deliver all: and that we may know and acknowledge, that we have no hand at all in it; but that our deliverance is wholly and solely, the work of God: that we may call him, and call Psal. 18.48. upon him with David: O thou our deliverer from our enemies. We only have a prayer and a song, for all we can do: a prayer of supplication; that he will deliver us: which is this we say here; Deliver us from evil: and a song of praise for our deliverance; which is that, that follows; For thine is the Kingdom, the Power and the Glory. A song of praise for our deliverance: but from Psal. 49.15. jer. 9.4. Eccles. 6.13. what, and from whom? From hell, from the grave, from the world, from our enemies, from our friends, from ourselves; but above all, from one that makes use of all these against us; from the bramble satan, who catcheth hold of us, to rule over us: but thou, O Lord, art the true Olive tree; and thine is the Kingdom: from the roaring Lion; that goes about to devour us: 1 Pet. 5.8. but thou art the Lion of the Tribe of judah, and thine is the Power; from the cruel Pharaoh, that pursues to destroy us; but thou art the Lord of Hosts that gettest thee honour upon Pharaohs Exod. 14.4. Host, and thine is the glory: And for this deliverance Exod. 15.2. from Pharaoh and his Host, though but a type of ours: Moses long since sung a song so Psal. 118.14. loud, that it hath echoed from him to David; and from David to Esay, and from Esay is come Esa. 12.2. to us; Thou, O Lord, art our strength, and our song; for thou hast been our deliverance. But is deliverance from evil, the highest blessing, we can reach to, by our prayers? what becomes then of the resurrection of our bodies, and the life everlasting? things so much talked off, and so highly magnified? Are they only idle names, and are there no such things indeed? Or are they so little worth the praying for, in all this absolute prayer we bestow not so much as a word upon them? Or shall we think the prayer unperfect; seeing the greatest things are left unprayed for, and not once named or employed? O my soul take heed, let not the weak fancies of thy own spirit; or the strong suggestions of a worse Spirit, move such unhallowed doubts within thee; For our deliverance from evil, shall plainly appear to be the highest blessing we can directly attain to by our prayers; and yet our confidence for the resurrection of our bodies; and for the life everlasting, shall have foundation enough to stand most firm. For the three first petitions, seem chiefly referred to the honour of God; in whom all his attributes are equal; and therefore in them, we go as I may say, upon even gronnd; we can find neither rising, nor falling in them; we seem to see nothing, that carries any higher than the earth, or that tarries any longer than this life; (and therefore that clause, In Earth as it is in Heaven; though it be expressed only, in the third petition; yet it is by many, understood also in the other two:) but in the three latter, which are referred to our own benefit; we seem to be climbing up Jacob's ladder; for at every petition, we take a step higher. In the first, we begin very low; and ask, as jacob did, but only meat and raiment: In the second, we take a step higher; and ask a pardon of our faults. In the third, we go yet higher; and ask an absolute protection from all dangers, and deliverance from all evil: wherein we may be said, to have wrestled with the Angel; and obtained a blessing: for this is the highest step we can possibly attain to in this mortal life: But how doth this step reach so high as Jacob's ladder, which reacheth up to heaven? Mark therefore, O my soul, for having begun in humility; It seems, as if Christ here, should say unto us: Friend, sit up higher: for this step of our deliverance from evil, seems to deliver us to Heaven: seeing it is contiguous and joins immediately to the first step, we shall take in Heaven; when all tears shall be wiped from our eyes; and they be made clear, to behold the blessed vision of God, which is the highest step of all: and in which consists the sum and summum of our eternal happiness. But why in all this prayer, should we have for these things, no petition? Is it that we shall have them rather by the participation of Christ: then by the intercession? rather as sons, by inheritance; then by suit, as servants? and is as much beyond our prayers as above our capacities? Or is it, that our deliverance from evil, which is the highest step, we are capable of in this world, implies an Adhering to the Deliverer himself in the world, where we shall be capable? Or may we not say, that the petition, Thy Kingdom come; though it go from us with an only reference to the honour of God; yet it is returned from God to us, with this Interence; Honorantes me Honorabo: and though 1 Sam. 2.30. it reach not so far as the suit of the mother of Zebedeus sons; to have one sit at his right hand; the other, at his left: yet he reacheth as far as the suit of the thief upon the Cross; Lord remember me when thou comest into thy Kingdom. But lest it should be said, that we go about to take the Kingdom of Heaven by violence, may we not make the matter plainer, by saying: that we therefore pray not for the resurrection of the body, and for the life everlasting: because they are not so properly the objects of faith, which have most to do in our prayers; as they are the objects of hope, which is a transcendent to our prayers. faith indeed prepares us for hope: and the things we here pray for, for the things we here after hope for: but as it is not the fashion of a son, to pray his father to make him his heir; but he carrieth himself dutifully; and performeth his obedience; and then he doubts not but he shall be heir: so it is not our fashion with God; to pray for our inheritance, which is life everlasting, and the Kingdom of Heaven; but we pray, that as sons, we may do our duties, and obey his Will; and then, we have an assured hope, we shall enjoy them. Although therefore by Name, and in express terms, we pray here, but for the things only, which may be had here; yet by consequent, and as in their causes, we pray also for the things, which shall be had hereafter. For the Graces, which are the causes preceding now; the blessings which are the effects, will necessarily follow; that is, remission of sins: and obedience to his Will; and an uniting to Christ, by the coming of his Kingdom, being here obtained; the resurrection of our bodies, and the life everlasting: and the blessed vision of God, will undoubtedly succeed. We therefore pray only, that all impediments of our own defects, may be removed; and that all graces necessary, may be supplied: and for the rest, we rest ourselves upon God: and Faith seems here, to put us over to hope; for we have no more petitions Heb. 6.11.18. to make; but the next thing that follows: is that, of the Martyr Stephen, concerning our eternal life; In manus tuas Domine, Commendo spiritum meum: & concerning the resurrection of our bodies, that of the Prophet David; My Psal. 16.9. stesh shall rest in hope: For having the promise of his word; and the truth of his promise, and the infallibility of his truth, for our security; though we have not done with Faith; yet we have now more to do with hope; and through faith are made confident to say in hope; I know, that my Redeemer liveth; and joh. 19. 2●. though worms destroy this body, yet I shall see God in my ●esh. For, we through the spirit wait for the hope of righteousness, through faith; and that being justified by Gal. 5.5. his grace we shall be made heirs, according to our hope of everlasting life. Tit. 3 7. But yet at last, if it be exacted of this prayer, that it must of necessity include also the blessings of the world to come; or else will be concluded for unperfect: may we not very justly justify it, even in this kind also? Let us therefore take a review: For, though at the first looking, we have discovered nothing; yet if we continue looking, as the servant of Eliah did; we shall perhaps, discern a Cloud, arising from the sea of these petitions: that will serve to signify, a shower of blessings, immediately to follow. And we need not stand long a looking: for do not the very first words afford us a Cloud? For when we say, Our Father: doth it not imply, that we are his children? and if the Father always be in Heaven; shall the children always be on Earth? how then is it true, that where he is, we shall be also? and that which Christ saith: the son abideth in the House for ever? For how shall he abide there, if he never come there? seeing therefore Heaven is God's House; and we as children, must in our time, be in the house with him; we must necessarily at last, come to be in Heaven: and so one of the blessings is found here, which was complayed of, to be wanting in the prayer. And when it is saved, Hallowed be thy Name: shall not Gods Name eternally be hallowed? If then we be apppointed, to do a work which is eternal; must not we be needs eternal, that are to do it? and so, to our being in Heaven, is added eternity; another of the blessings, complained of, to be missing. Let us now come, to Thy Kingdom come: and will not this afford us; to see the Cloud more plainly? For, the Kingdom is but in relation to the subjects; if therefore the Kingdom be perfect, the subjects must be perfect also: for without perfection of subjects; It can never be a perfect Kingdom: and what perfection of subjects could there be; if their should be no other subjects, but only Angels? For so, there should be, but one rank of subjects; which in a Kingdom, were a great imperfection. To make therefore some other ranks, for perfecting of this Kingdom; we also shall be taken in; and then certainly, taken in, whole and imire●; both body, and soul: for else, the Kingdom should rule over but pieces of subjects; which in a perfect Kingdom must not be. If then we be taken in, whole and entire; then must our bodies be raised, and joined to our souls again; and this is our resurrection: another of the blessings complained of to be missing. And may we not continue looking still; and come to discern the cloud yet plainer? For, when it is said; Thy Will be done in earth, as it is in Heaven: are not we to do as much work, as the Angels? and if we do as much work, may we not expect as much blessing? and they behold the face of God continually; and therefore we certainly if we do the Will of God, shall do so to: and so we have found even the greatest of the blessings, which were complained of, to be missing in this prayer: And we have found it here, where we lest expected it. Eor indeed, these petitions will afford, diverse ways of drawing forth these blessings from them; according as we take our standing to discern the Cloud. But this which is done, may serve sufficiently, to clear this prayer, from all imputation of imperfection: seeing we have all the blessings, now, that can be thought of, worth the having: Eternal life; and that in Heaven; and that both in body and soul; and in them both, to enjoy the blessed vision of God; which is life everlasting, in its exaltation. Math, 22.32. And now, if any man think, that to fetch the resurrection of our bodies; and the rest of these blessings, is far fetched, and from the Clouds indeed: Let him consider, how far it was, fetching it, from the words of God to Moses: I am the God of Abraham, the God of Isaac, and the God of jacob: and yet when Christ fetched it so far; it was taken for a proof near hand; and for a Cloud of witnesses. And indeed, there is a benefit to us, by this abstruse expressing: for being less obvious: It is more speculative in the searching: and more meditative in the finding: and the more it is wrapped up to the sense, the more it is dignified to the understanding. And though these Petitions may serve sufficiently, to afford these Blessings: yet there is a Petition behind: which though it make not so great a show, of a Cloud: yet may prove to afford as great a shower of blessings, as all the former. For, when we are delivered from all evil: then if death be evil, we are delivered from death; and to be delivered from death, is life everlasting. When we are delivered from all evil; then if corruption of the body, be evil; we are delivered from that corruption; and to be delivered from that corruption; is the very resurrection. When we are delivered from all evil; then if restraint from the sight of God be evil: we are delivered from that restraint; and to be delivered from that restraint: is to be admitted into his presence, and to enjoy his blessed vision. And now this prayer reacheth full as high, as Jacob's ladder: and so we have ladder enough, to carry us to Heaven; and prayer enough, to obtain the blessings of Heaven: & we are come to the Consummatum est; which is not only a finishing, but a perfecting: a perfecting in itself, in being made perfect; and a perfecting of us, in making us perfect. Let us therefore pray this prayer; and let us pray, that we may pray it; seeing it can never be too much said; which can never be enough done. We have now gone over these petitions, as they lie in the prayer, Ordine recto: but do they not invite us also, to a consideration of them, as they lie Ordine Inverso? and apply hither, that of Christ: the first shall be last, and the last first. For the first of these petitions in our praying; will be the last of Gods accomplishing; and the last will prove the first: and they seem to have a correspondence to God's favours, showed to the Israelites, in their progress in the Wilderness. For, when we say, Deliver us from evil: Is it not the first blessing we receive from God; that we are delivered from the bondage we were in, to satan? and this was figured, by Gods first favour, showed to the Israelites, in delivering them from the captivity of Egypt; after many temptations, with signs, and wonders. The next petition is our desire to be forgiven: and to have our sins washed away, in the blood of Christ: and was not this also figured to the Israelites, in the Passover? a figure of the true Lamb of God, which taketh away the sins of the World. And these two petitions, are immediate to one another: as the two favours were intermingled to the Israelites: For there could not be a deliverance without a Passover to them; because there cannot be to us. The third petition is for our daily bread; and this likewise was figured, by the next favour showed to the Israelites; his sending down of Manna, day by day, from Heaven; and his bringing water out of the Rocks. The next Petition is for sanctification; when our wills are made conformable unto his: and though by his Adoption, we are children, yet by our own Vow, are servants: ●nd this also was Figured in the Israelites, by his giving of the Law: when God said to them, ye shall be to me a Kingdom of Priests; and an holy Nation; and they again answered God; All that the Lord hath spoken; we will do. The next Petition, is for the coming of his Kingdom: which is not only wages, as to servants; but an Inheritance, as to children: For it is not only said: Euge bone serve: but venite Benedicti Patris: and this was also figured in the Israelites, when God distributed amongst them the Kingdoms of the Heathen: and every Tribe had their stations Num. 26.54. assigned them in the land of Canaan, some by Geometrical proportion, and some by Arithmetical. The last Blessing, is our first Petition; when we shall come to be as Angels; and when our Hallowing of God's Name, which is now our work, shall be our happiness: and this was also Figured in the Israelites; when they rested in lesnua 21.44. Canaan, and subduing their Enemies round about them, had nothing but songs of Praise, and Thanksgiving, for the Blessings they enjoyed. After this, there is no more Figure; for we are come to that, which cannot be Figured: there shall be no more use of the Name of Father; for we shall Haliow God, in his proper Name: and as he is in himself: and our charity shall be in that we shall then love God, Not as Misericordem; Not as Bonum nobis; but as Bonum: and not only love him, for himself; but not love ourselves, but for him: that it is no merveile, Saint Paul leaves Faith and Hope behind this Charity: seeing They are only for ourselves: This, only for God: and great reason: for God shall then be All in All. And now, before we make an end to speak of Hallowing God's Name; It may not be unfit; to consider the Three First Petitions; as they are only Hallowing, or Alleluiahs': for, observing the difference of the songs: we shall perceive the difference of the singers. The First, when we say; Hallowed be thy Name; is the Alleluiah of Angels: and we may truly say, is Canticum Canticorum: the song of songs: not only because it is sung without ceasing; but because it shall be sung without Ending; and is both the cause and the effect: both the sign and the substance of our Eternal Happiness. The Second (when we say Thy kingdom come) is the Alleluiah of the Saints in Heaven: and is an aspiring to the First; but in aspiring in a very near degree; near in distance, though remote in Existence: for they are an assurance of Attaining: and do but tarry the time, but the time will not be; till Time will not be. The Third (when we say; Thy will be done) is the Allelujah of the Saints on Earth: and is an aspiring to the second: but an aspiring in a remote degree: for while they are in the world, they are subject to all the rubs of the world: while they live in the Flesh: to all infirmities of the Flesh: yet they have a confidence, though no assurance, or an assurance; though but in confidence: and therefore are remiss, but not dejected, Bold; but not presumptuous: not out of heart; but not out of fear. And may it not here be observed; that as we begin in saying Hallowed be thy Name; so we end in a kind of facting the Hallowing it: and our first and last words, are all for his Glory, who is the first and the last: and these three Attributes, seem to answer to our three first Petitions: Hallowed be thy Name: for Thine is the Glory: Thy Kingdom come: for Thine is the Kingdom: Thy will be done: for Thine is the Power: and we seem to sing, not only in the first, a unisonewith the Angels: but in all the Three; the same Ditty with the Saints in Heaven; for their Allelujah is: Thou art worthy O Lord to receive Glory, and Honour, and Power: and ours here: Thine is the Kingdom the Power, and the Glory: that having sung the Song of Saints and Angels here on Earth, we may be admitted, into the Choir of Saints and Angels in Heaven: and sing eternally Thou art mouthy O Lord, toreceave Glory, and Honour, and Power. For Thine is the Kingdom, the Power, and the Glory, for ever and ever. Amen. And now O my soul: Consider how perfect this Prayer is: where are the Petitions of Men and Angels; the Petions of the Church Militant and Triumphant; the Petitions of Innocent Infants; Penitent sinners; and Faithful Believers. And then hearken, what Music it makes in God's Ears; how Pleasing; where the songs are all of Christ's own setting: how Melodious; where they are all so sweet singers: how loud; where there are so many voices: especially, when this Chorus Cantantium, this Choir of singers, which hitherto have sung their parts a part, shall all join their voices together, in that sacred Anthem; For Thine is the Kingdom, the Power, and the Glory; and so End all in that which is the End of all; and is it self without End. The Glory of God. FINIS.