A GODLY LEARNED EXPOSITION, TOGETHER with apt and profitable Notes on the LORDS PRAYER. Written by the late Reverend Orthodox Divine, and faithful Servant of jesus Christ, SAMVEL PAGE., Doctor in Divinity, and Preacher of God's Word at Deptford Strand, in the County of Kent. Published since his death, BY NATHANIEL SNAPE, of Gray's Inn, Esquire. LONDON: Printed by THOMAS HARPER, 1631. TO THE RIGHT HONOURABLE, THOMAS Lord Coventry, Baron of Ailsborough, and Lord Keeper of the Great Seal of ENGLAND, etc. Right Honourable. YOur natural propensity and noble inclination to Learning and Religion, your good acceptance of this Authors little Manual of private Devotions, lately presented to your Lordship, and my particular obligation, are the cause of this my dedication. My relation to the Author, brought his papers to my hands, and a desire of the Church's benefit, bids me send them to the Press. I thought fit to begin with this upon the Lord's Prayer, it being the Principle and Rudiment of Christian Religion: And albeit diverse learned Expositors have traveled very far in discovery of the hidden treasure of this Celestial Mine, yet such is the mysterious plenteousness of this compendium of Divinity, (which is a contexture of God Almighty his own making) as that it doth, and ever will, afford continual study to the most laborious and curious searcher. This is such a prayer, as S. Augustine, Math. 6. speaketh of, Quae paucis verbis res multiplices comprehendit: Cuius mysteriorum profunditate Ingeniosorum prudentia stupescit. It is a prayer dictated out of Gods own mouth for our study and imitation: and therefore I shall need no other motive to your Lordship's favourable acceptation hereof. For the Author, your Lordship had some knowledge of him: he must be tam quam, that is, a right Minister of God: all his life must, as Saint Greg. super Eze. hom. 3. saith, sonare verbo & ardere desiderio. And that the Author was not unlike: thus far I may safely adventure to the praise of his memory; that the Clergy thought him a reverend, learned, and orthodox Divine; and that the Laiety found him always painfully zealous in the Ministry, upright and conscionable in his life and conversation: how he hath approved himself by these his labours, I do in all humbleness submit to your Lordship's grave judgement, and the judicious Reader. Your Lordships humbly devoted NATHANIEL SNAPE. AN EXPOSITION UPON THE LORDS PRAYER. LUC. 11.1. And it came to pass, that as he was praying in a certain place, when he ceased, one of his Disciples said unto him, Lord teach us to pray, as john also taught his Disciples. I Follow our Church Catechism, for after the law of the ten Commandments, this caution followeth: know this, that thou art not able to do these things of thyself, nor to walk in the Commandments of God, and to serve him, without his special grace, which thou must learn at all times to call for by diligent prayer. And as we cannot obey without the help of prayer, neither can we pray without both 1 Teaching what and how to pray. 2 Help and assistance in our prayer. The Apostle doth confess this general and common defect in us all. Rom. 8.26. We know not what we should pray for as we ought: so there is a quid, the matter of our prayers, and a sicut, the manner of them to be learned; and there is an help to be sought for, to carry us through this holy duty, that God may have honour, we good by our prayers. Therefore I begin the doctrine of prayer at this place, wherein 1 There is example of praying showed, the best and greatest, Christ himself. 2 Thereupon a motion is made to Christ, the best and ablest Doctor of the Church, to direct in prayer, Doce nos. 3 An instance given of the like. Sicut Ioannes etiam docuit discipulos suos. 1 Concerning the example. It came to pass that he was praying in a certain place. 1 Note. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, factum est, doth intimate the example of purpose showed to the Disciples, to give them this occasion to desire instruction in the use of prayer, for by such baits, the great Fisher of men doth catch men, and if we could take notice of it, God hath many means in continual tender to us, to invite and provoke us, to guide also and direct us, to put us on and encourage us to those holy duties which please him. Satan, and the world, and the flesh, cast out their baits of temptations to evil, and few of them miscarry, but they take. Let us not omit these living books of Doctrine, these walking tables of duty, when good examples offer themselves to our eyes: especially seeing Saint Peter saith, we must ambulare sicut ille; we are much bound to the love of the holy Ghost, who left us these true Records of his walking, that as his mediation with the Father, is our way to glory, so his example of good life may be our way of holy conversation. It is that which the Apostle doth require in Timothy, Be thou an example of the believers, in word, 1 Tim. 4.12. in conversation, in charity, in spirit, in faith, in purity: and in Titus. In all things show thyself an example of good works. Tit. 2.7. The Minister that buildeth only by his Preaching, is but an holy day Preacher, but he that buildeth also by example, is a continual preacher. Me audite hath life in it, when it is followed with sequimini me; you shall see after, how this good example wrought. Christ prayed: 2 Note. there is often mention of Christ's praying, the Author to the Hebrews saith, that in the days of his flesh he cried with strong cries. He spent a whole night in prayer. He rose in the morning a great while before day, Luc. 6.12. Mark. 1.35. he went out, and departed into a solitary place, and there prayed. So that he hath given himself to us an example of prayer, of frequent, of fervent prayer, of public, of private, and secret prayer. Consider then who giveth us example of prayer, the Son of God in whom dwelleth the fullness of the Godhead bodily, and who thought it no robbery to be equal with God, who therefore is heir of all things, and who was in want of nothing, who could say, Omnia mea tua sunt, & omnia tua mea sunt. There be three uses of prayer. 1 For necessity, some say that petitio est soboles indigentiae: and so Christ needed not to pray, for he wanted no grace which God had to bestow upon his humane nature; but prayer is our city of refuge, for our help is in the name of the Lord. Pro. 18.10. The name of the Lord is a strong tower to them that trust in him: the righteous runneth into it and is safe. Prayer acquainteth God with our necessities, not that he is ignorant of them, for we say well, that he knoweth our necessities before we ask, and our ignorance in ask, and he desireth not our prayers for his own information, but that we may declare ourselves sensible of our wants, and that we may thereby make profession of our dependence upon him, and confess all the good that we have, as from the opening of his hand Object. Therefore whereas some have argued to what purpose should I pray to present my wants & necessities to God, who knoweth them well enough, and better than we already. Sol. Mat. 6.8. Our answer is, that our Saviour hath made that a reason why we should pray; for your father knoweth what things you have need of, before you ask him. Every beggar's plea is; if you knew my misery and necessity, you would relieve me, and show me mercy. For many complain without cause, and pretend more want than they feel: but we go to God as to one that knoweth what we want, who having commanded us to seek, and ask, and knock, we cannot hope to have our wants supplied by any other way, then by his relief of us. Therefore Solomon in the dedication of his house of prayer to God, doth not beg that God would give us what we want, but by the way of petition, and so his prayer runneth: for though he charge God with a promise made to David his father, concerning the establishing of his throne; yet he asketh it of God by supplication, and desireth that promise to be given to his prayers. Yet have thou respect unto the prayer of thy servant, 1 Reg. 8.28. and to his supplication, O Lord my God, to hearken unto the cry, and to the prayer which thy servant prayeth before thee. And when he prayeth for such as have trespassed against God, he desireth not their pardon, but upon their prayer for it. When they pray, and thou hearest, forgive. Whereas God hath determined what he will do before all beginnings of time, Verse 30. Obiect. 2. not only in the general administration of the whole, but in the particular and individual manage of all things in several, it may seem that whatsoever our necessities are, the decree of God hath fixed a resolution how all things shall be, against which there is no speeding in our prayers, and which will be by virtue of his decree, whether we pray or no, which seemeth to make prayer altogether useless. Our answer is, that the example of Christ is clear, Sol. both▪ 1 For praying for those things which he knew determined by God to be done. 2 For praying against those things which he also knew appointed by God to be done. And if Christ should not have prayed in these cases, he should never have prayed. 1 He knew that God had given him a light for the Gentiles, Is. 46.1. Psal. 2.8. and yet God the Father biddeth him to ask this of him by prayer. And though Christ knew that he came into the world to suffer and lay down his life for his Church, and he told his Disciples in the way to jerusalem. Behold we go up to jerusalem, and the son of man shall be delivered, etc. Yet he prayed three times in the Garden, that if it were possible that cup might pass from him, that he might not drink of it: the reason whereof is this. For the punishment which he did willingly suffer as our mediator, he did wisely decline as man, who may lawfully pray, Libera nos a malo. Therefore Christ's prayer is exemplary to us, and tells us that for all good things, supplication against all evil deprecation, is so necessary, that in both we must resort to God. Let no man allege the constant will of God by no means to be swerved, as an evasion from prayer; for the will of God is revealed, that he will be sought by prayer. 2 A further use of prayer for maintenance of our familiar acquaintance with God: nothing draweth us nearer to him, that putteth us in his sight, in his ear, and abstracteth us from the world, even from ourselves in an holy rapture. Is. 1.18. Come, saith the Lord, let us reason together: then God and we reason together, when he speaketh to us in his word, we to him in our prayer: and that was another reason why our Saviour did pray often, and all the Saints of God delight in prayer above all other exercises of religion for the conversation with God. The way of religion, and holy obedience, is called walking with God, and as they that walk together do commonly comfort the way, and pass the time of their journey in conference, so do the faithful confer and talk with God. It is a great ease of the heart to open our griefs to one that can and will comfort, to reveal our ignorance to one that can inform us aright; our wants to one that can supply us. The interest that we have in the love of ou● familiar friend, doth extend to a communication of good things, and good offices to one another. This access to God in all our occasions, by our humble prayer, keeps us in his eye, and ear, and confirmeth us in his present protection and supply of all wants. Daniel will not neglect the times by him appointed to give God meeting by his prayers, though the King's contrary decree make it death to pray to any God but him. 3 Another reason of the use of prayer, is the very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the worship that is done and given to God in it: for it is our reasonable serving of God, the lifting up of our hands, that is prayer, is our sacrifice in incense; these be the odours, the sweet odours of the Saints. And we are an holy Priesthood to offer up spiritual sacrifices acceptable to God by jesus Christ; 1 Pet 2.5. these be thanksgiving & prayer, & these Christ offered to his Father, both for us: 1 ad beneficium: 2 ad exemplum. It is not here recorded what prayer Christ used to his Father, or what he prayed for; but no question his prayer was for his Church, for so he saith, I pray for these, Io. 17.9. I pray not for the world. He prayed for us that our faith might not fall, he prayed that God would keep all those that he had given him in his name, that he would save us from evil. And being now at the right hand of God, he maketh intercession for us, for we are his care, and he careth for us. Concerning the place where he prayed, 3 Note. it is not here named, neither needed it, for all places are oratory's for private prayer; the Lion's den is daniel's Chapel, the belly of the Whale jonahs'. Isaac prayeth in the field, Daniel in his chamber, Ezechiah upon his bed. And as all places are alike, so are all times; at morning, at noon, at night, in the midst of the night, all the night, as occasion may sort, so that we avoid the vanity of ostentation by Christ forbidden. Public prayer with the congregation, is a common worship of the Church, wherein the Minister and the people meet in a fit place, and in a solemn and reverend manner to seek the face of God. Here to avoid confusion, the Minister is the voice of the congregation to God, ●oel 2.17. so saith joel. Let the Priests, the Ministers of the Lord say, spare thy people O Lord. And the people declare their assent to his prayers, by their joint Amen. The jews uttered this with great zeal, and therefore doubled it, saying, Amen, Amen. They had four sorts of Amen at prayers, whereof three they condemned and refused. 1 Was that Amen which was given to prayers that they understood not, they called it jethima, like to the Amen in the latin service, which the people do not understand, only they know when the prayer is ended, and for fashion sake they say Amen. 2 Was that Amen, surreptum, which was uttered before the prayer was finished, which showed a weariness, they would fain have it done. 3 Otiosum, when the people did join only in the Amen at the close, and took no regard to the prayer going before, which is the most general fault of congregations. 4 Tzaddik, the Amen of the just, whose hearts following the voice of the prayer quite through, the mind and intention zealously affixed to the holy worship, concluded with an Amen. And Saint Jerome commending the devotion of Christians in his time, doth say that the noise of the Church at this Amen, was reboatus Amen ad similitudinem coelest is tonitrui. The proper places for these public meetings, be those houses of God which are consecrated to prayer; our Churches, and Oratories, and Chapels. Private prayer doth not discharge us of the duty of public prayer with the Church, though some schismatics, and separatists, too confident in their own gift of prayer, and ill affected to the Church service, and uncharitably prejudicate against their brethren, do despise our Church prayers, and think their duty sufficiently discharged in their private devotions. For in all ages of the Church, since Christ, Christians, as they were able, did strive to erect houses of prayer, Temples for the public conventions of people to the worship of God. They begun this even in the time of their persecution, and ever since they have had the estimation of Religion and devotion, that have advanced any such works for the accommodating of congregations to this worship, as our Church Homily of prayer hath very fully and profitably expressed. This prayer of Christ here mentioned, was private, and though he retired from his Disciples, as it may be conceived, to some private place, yet they take notice of his errand, and thereupon followeth. 2 The motion following. When he ceased, one of his Disciples said to him, Lord teach us to pray. Wherein I observe, 1 The discreet seasonableness of the time for this motion, quando cessavit. 2 The manner of it: one of his Disciples. 3 The motion itself: doce nos orare. 1 Of the seasonableness of the motion. When he ceased, after his prayer was ended, and that he returned to his Disciples, this was moved. Christ withdrawing from them to this private place to pray, did admonish them of his desire to be private, and therefore in good manners they would not interrupt him with unseasonable Interpellation; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 It is our lesson from hence, not to give over our prayers to God, till we have brought our service to a pause: it is one of the quarrels against our Church service, the longsomeness of it: yet the whole service at the longest, distinctly read, may be well comprehended within an hour, and Christ speaketh it passionately, and taking it unkindly: Could you not watch with me one hour? Let us not be weary of well doing. Thou lovest to bring all thy business to a full end that concerneth thy estate, or thy delight; and wilt thou slight the greatest work of all, which crowneth all the rest with the blessing of God, by thy unconstant and unfixt indevotion? think not the time long that thou spendest in conference with thy God: finish thy holy work with him, and then return to thy occasions as Christ did. 2 It is our lesson from the example of these Disciples, not to interrupt the devotions of others, not to hinder their prayers: it is a kind of quenching of the spirit in ourselves and others, to disturb devotion, or to interpose in an unseasonable time to hinder God's service. It is observed in Samuel, that when he had assembled the people in Mispeh, to pray to the Lord, and to offer sacrifice, & that the Philistines hearing of their meeting, came upon them, neither Samuel nor the people gave over the service that they were then about, but rather the more earnestly applied it; for, 1 Sam. 7.8.9. The children of Israel said unto Samuel, cease not to cry unto the Lord our God for us, and he will save us out of the hand of the Philistines: and God answered their prayers and desires with desired success. But Saul contrarily, upon the coming of the Philistines against Israel, and being then with the Priest to have consulted with God about that assault, hearing of their near approach, said to the Priest, Withdraw thy hand; 1 Sam. 14 19 and interrupted the consultation, and went immediately to the battle, which though it succeeded well for Israel's sake, yet Saul did quench his own spirit in neglecting the ordinance of God, and hindering the Priest of the Lord in his holy office. Amongst ourselves, let us take warning not to do any thing that may disturb one another's private or public devotions. If we have any thing to say to one that is praying, let us after this example of these disciples, tarry the time till it come to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Men will take it ill to be troubled in the time of their game, or in the press of a serious business, or in some earnest conference, or in the times of their refection: these are no fit times of interpellation, who dares take off, or call aside a subject that is speaking to a King, who is a man? and shall we withdraw one that is in speech with almighty God? Do not say now is best talking with him, he is in a good mind. For I say unto you, he that prayeth to God as he should, is not his own man for the time, he is in the spirit, and hath abstracted himself from the world, and even from himself, to attend upon God. Therefore prayer is called a pouring forth of our souls before God. 2 The manner of this suit. One of his Disciples. One of them, but it is not said which of them, but one of them; it appears in the behalf of the rest of them with himself, and so Christ did understand him, and therefore in answer he said to them, verse 2. when ye pray. It seemeth by this, that the example of Christ took amongst them, for whilst Christ was from them praying, we find it agreed upon amongst them, to make this motion. Note. Observe in this the power of a good example, for when it is in the eyes of them that desire to serve God aright, it worketh in them an affection of imitation. There were heretics that denied any original sin by propagation, but charged all the evil that corrupteth man, upon imitation: surely although they went too far in this opinion of the force of imitation, we may truly charge a great deal, even the most of our evil upon it. It giveth all Superiors warning to observe their whole carriage warily. For children will take great notice what their Parents say or do; the eyes of the Handmaid upon the hand of her Mistress, the eyes of Pupils on their Tutors, of Subjects to their Sovereign; and their good example may do much good, their ill example may corrupt and pervert much here. Christ's example of praying, did put them all upon it, to make a motion concerning prayer. Observe also a modest civil manner observed amongst them, though there were many of them, I suppose the full number of his Disciples, yet but one speaketh for all. It is a good precept of the Apostles, and appliable to all conversations of men. Let all things be done decently, and in good order. In our public meetings, where all of us do come to move our God in petitions for things necessary for us, it were a rude and uncivil confusion if we should all speak at once, every man the desire of his heart; therefore the Minister is appointed to speak for us all, and we as before, declare our consent of hearts, either in some short ejaculation of prayer, or in our devout Amen. 3 The motion itself. Lord teach us to pray. Wherein observe, 1 That they found it a necessary duty to pray. 2 That they found themselves not well instructed in that duty, and therefore desired to be taught. 3 That they resort to their Master, and entreat him to teach them. 1 They find it a necessary duty. If there had been no other provocation but the example of their faithful Master, that had been sufficient to prove to them the necessity of this duty. 1 I cannot conceive of these Disciples that they were utterly ignorant of this duty before, because I know that prayer, which is the invocation of power, able to help us, as we believe, is a suggestion of nature; for as no man is simpliciter atheos, but believes in some deity, whose power is sufficient to protect them from evil, and to give them supply of their wants; so natural reason directeth to seek that protection and supply by way of petition; and therefore in the ship that transported jonah, in the storm, every man called upon his god. Every man had a god to whom he might fly in time of need and danger, and in that extremity, to that god every man directed his prayer; therefore the Disciples could not be ignorant of this duty, which is a lesson taught in the school of nature. 2 The practice of the Church taught them the use of prayer, there was Domus orationis, and men usually went up thither to pray. The Scribes and pharisees were great examples of frequent, of long prayers. Neither can I suspect these Disciples strangers to the better examples of the holy men and women of foregoing times, whose holy devotion and worship of God, those Books of Scripture which then were read publicly in their Synagogues, did sufficiently declare. But all this is helped, and their affections be now by Christ's example stirred to apprehend the necessity thereof more than before. Examples be of great use in this kind. Beloved, this is a necessary point to be taught and believed: whosoever shall desire to be instructed in the doctrine of prayer, let him be first persuaded of the necessity of this duty. Two things do make this duty of prayer necessary in the Church, and amongst the holy servants of God. 1 The ordinance of God who hath commanded it. 2 Our own necessities, which are no other way to be relieved. 1 Concerning God's ordinance. We find it often commanded in Scripture in direct terms, and it is implied in the two great Commandments of the Law; for not only obedience is commanded therein, but all those holy duties also by which our obedience may be any ways furthered, and that gives great place in the precept to prayer, seeing that is the chiefest means by which we do obtain that ability by which the law of God is in any measure fulfilled. And therefore it is a note of the faithful, that they be viri orationum, and where God giveth his spirit, there is prayer, for his is a spirit of grace and supplications. Zach. 12.10. Under the name of prayer is comprehended the whole duty of Christian religion: for the Apostle saith, Whosoever shall call upon the name of the Lord, Rome 10.13. shall be saved. Which words are taken from the Prophet joel, joel 2.32. as the margin of the Bibles directeth you. Act. 2.21. And it is urged also by the Apostle Saint Peter. And the Apostle doth well declare that prayer is the chief part of God's worship by that gradation: for no man prayeth aright, but he that believeth, and none believeth, but he that hath heard, and none can hear without a Preacher, none can Preach, except he be sent. In which gradation you may observe the whole work of man's guiding to salvation is accomplished in prayer. For, first God sendeth his Minister to Preach his word to his Church, he is not disobedient to the heavenly calling, but goeth on the errand of God, and preacheth in season and out of season. The faithful hear the word from him, faith cometh by this hearing, and doth bring forth this ripe fruit of invocation, so that the work of means is complete in prayer, and salvation followeth, which maketh prayer the sum of Christian duty, and to stand there for the whole exercise and practise of religion. In the contrary, David describing the ungodly by many notes, doth conclude with this, as the last and strongest proof to convince them of ungodliness. They call not upon the name of the Lord. Psal. 14.4. The reason on God's part is, for by prayer God is honoured: This declareth him to be God, when the eyes of all things look up to him, when we seek his face, and confess him the only giver of every good and perfect gift, this is a sacrifice of righteousness. With such sacrifices GOD is pleased, so that our Saviour pressed no doctrine more by precept then prayer, in three several words, commanding the same thing. Petite: quaerite: pulsate. And to encourage the service, he directeth us both in the matter and form of prayer, and in the way and means to the Father in his name, and he fortifieth the precept with full and gracious promises made to them that do pray to him. And the Apostles do so much urge this duty: Saint Paul to pray continually, to put our whole strength to prayer. Saint james urgeth the same precept, and showeth that wisdom is obtained by prayer, and declareth what it is that makes many prayers miscarry, when we ask amiss: But the fervent prayers of the just do speed always. 2 Another matter that necessitateth the duty of prayer is, that God hath left us no other revealed means to obtain supply of our wants, but by prayer; insomuch as what God hath directly promised to us, yet he requireth us to demand this of him by prayer, whether it be for giving us good things, or for removing evil from us. God himself doth give it a cause of his indignation against jacob. Isa. 43.22.28. Thou hast not called upon me, O jacob, therefore I have given jacob to the curse, and Israel to reproach: God in favour meant to forgive the friends of job, who had not spoken right of him as job had done, and therefore he blameth them, and showeth his anger kindled against them: yet notwithstanding he directeth them the way of their reconciliation to him. ●ob. 42.8. They must offer sacrifice to God for themselves, and job must pray for them. Him I will accept, saith God, so his prayer prevailed for them with God. The like favour God meant to Abimelech, yet he passed it to him by prayer, by the prayer of Abraham. He is a Prophet, he shall pray for thee, & vives. Gen. 20.7. Pharaoh himself could discern, that there was no way out of the plague that oppressed Egypt, but by prayer, and therefore he saith to Moses, Entreat the Lord that he may take away the Frogs from me and my people. Exod. 8.8 It is objected, that the wicked of the earth do possess many great favours of God, Object. and in more plenty than the just, and yet they neither pray for what they want, nor give thanks for what they receive, and indeed, God is not in all their ways. Let not this quench our zeal, Sol. or abate any thing from the reverend frequency of this holy duty: for God the Father hath two manners and kinds of distribution and dispensation of his favours amongst the children of men here on earth. 1 God bestoweth his gifts as a faithful Creator, and so he is conserver of his creatures by a general providence, and thus he letteth his Sun shine, and his rain fall upon the just and unjust; thus he openeth his hand, and filleth all things with plenty. 2 God bestoweth other favours as a merciful Father for jesus Christ's sake, and with those favours, his blessing goeth forth, and passeth upon them only that fear him: for seeing he hath ordained Christ his Son to be the way of his blessing, all the benefits that he bestoweth on man without the mediation of jesus Christ, do come without his blessing. The ungodly of the earth do receive many of God's common gifts, but not by the way of grace, therefore they are without his blessing, so that we cannot esteem the owners thereof rich: seeing the blessing of God maketh man truly rich. But whatsoever the ungodly possess, is to them unsanctified; therefore let not our eye be set upon that which they have and enjoy, to envy their prosperity, rather let us consider the want of God's blessing, to lament their misery, and let Saint Paul teach us that The good things which God bestoweth on his dear children, are sanctified by the word of God, and by prayer. Thus the gifts of God are made blessings to us, & the holy Ghost hath an hand in the dispensation of them to God's glory in us, & the advancement of our salvation. The difference between these two receivers, doth appear to us, 1 In the effect that these gifts work in them. 2 In the use to which they are applied. 1 For the effect. Where God for Christ's sake doth bestow, and we do receive good things from him, there followeth contentation, which ever accompanieth godliness: but the ungodly man is never satisfied. 2 For the use. The just man applieth all the gifts of God to three ends. 1 To the glory of God, for he useth the gifts of God as the faculties of well doing, whether ye eat or drink, or whatsoever ye do, do all to the glory of God. 2 To the good of our neighbour, for that is the law, proximum tuum ut teipsum, so that in the Church of God there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and both our spiritual and temporal gifts do by communion of charity so participate themselves to our brethren and sisters, as the stomach in the body, receiveth in nourishing food, not for itself only, though into itself first, but for the good of the whole body. 3 Because the end of our creation was not for this life, and we have here no abiding city, therefore the faithful do apply all the gifts of God, as helps to the prosecution of eternal life, whereas the ungodly find them impediments to them: the cause is, for they make them the end of their labours, and fix their hearts upon them. The doctrine of the necessity of prayer is thus cleared from the Commandment by which it is imposed, and from our necessities no other way to be relieved. 2 In the next place. I observed in those Disciples, that they found themselves not well instructed in that service of God, and therefore desire to be taught. And this is a common defect, for although by a natural instinct we know that good things are sought by prayer, and the wants and griefs which we do feel, will easily break forth into words, yet the Apostle saith, We know not what we should pray for as we ought. Rom. 8.26. I understand that the Apostles do here desire to be instructed, 1 In the matter of prayer: what to ask. 2 In the manner of it: as they ought. But because this motion doth arise from a sense of defect in themselves, we know not, saith Saint Paul. 1 Then of that sense. 1 Every man hath this defect, for flesh and blood is not wise enough to pray, prayer is the work of a better spirit than that which enlives and actuates our mortal bodies, it is the work of the holy Ghost: the same spirit that is the spirit of grace, is also the spirit of supplications. But every man doth not feel this defect, for many do overween their ability this way, and despise the help of all set prayers, and take upon them to be able without any other directions, to tell their own tales to God Almighty, and upon this ability which they conceive in themselves, for this service they do neglect the public meetings of our Church to our common prayers. I judge not their sufficiency that way, but I must admonish you that you do mistrust it every man in himself, so far, as to put all the fear and holy reverence you can to this work. For if we be careful in petitions to great personages, and Princes, to weigh our words, and to advise with our best care, both what and how we desire. This holy service of God which is so main a part of God's worship, cannot be undertaken with too much fear and reverence, we cannot come too prepared to this conference with our God. They that are sensible hereof, as no doubt these Apostles were, do well to desire to be taught. We had need to be taught our own, and it is not quenching the spirit in our brethren, to admonish them of this natural unfitness that is in us to pray: that spirit that makes us overbold with God, is a spirit of presumption, and a spirit of pride. The holy Spirit of God doth so reveal us to ourselves, that we have cause to fear, but not to despair of grace in time of need; it doth not discourage us from praying, but helpeth our infirmities in praying. They that feel not these infirmities, need not this spirit: the whole have no need of the Physician: therefore incipe ab hoc sensu. Thus awakened to a feeling of their want, they cry, doce nos. Which teacheth us in all defects in our understanding to seek instruction, to desire to be taught; Note. for that is the wise man's, it is wisdom's advice. If thou criest after knowledge, Pro. 2.3. and liftest up thy voice for understanding. If thou seekest her as silver, and searchest for her as for hid treasures. Then shalt thou understand the fear of the Lord, and find the knowledge of God. Wisdom must be sought, and you see it is worth the seeking. It is a great favour of God, that he hath left his spirit in his Church to teach us all things necessary for us to know. And it is a good method of holy discretion, to begin at doce me, before we undertake to say, Come ye children, harken unto me and I will teach you. This is one of the showers of grace that fell upon the Church after Christ's ascension: for he led captivity captive, and he gave gifts unto men. The Apostle cometh to particulars: some Apostles, Eph. 4. 1●. some Prophets, some Evangelists, some Pastors and Teachers: For the perfecting of the Saints, for the work of the ministry, for the edifying of the body of Christ. This showeth that God hath left in his holy Church sufficient means for the instruction thereof in all holy duties. The point is that so many as would be perfected, and built up in these duties, do seek that perfection and edification in the means ordained by God: he hath said spiritus docebit vos: and we have this treasure of the spirit in earthen vessels, that is, in them whom the holy ghost hath set apart by special vocation to this service of God in the congregation. So Saint Paul admonisheth the Elders, that they take care to feed the flock whereof the holy Ghost hath made them overseers. And as it is our duties to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so our hearts must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as must feel their own defects, and must say to their teachers, Doce me. Now for the matter of their suit. 1 Their desire to be taught what to pray for. A necessary point to be learned, for our desires do affect many things which we may not ask of God by prayer; petimus quae appetimus. Solomon had the treasures of grace set wide open to him, and commanded to ask what he would of God: he asked wisdom, which God took so well, that with wisdom he gave him other things in abundance, hear the word of God to him. 1 Reg. 3.11. Because thou hast asked this thing, and hast not asked for thyself long life, neither haste asked riches for thyself, nor hast asked the life of thine enemies. These be things that every man would fain have, long life, and riches to accommodate that life withal, that our heart desireth; and all our enemies out of the way, that we might have nothing to cross us. Solomon past by these, and begged wisdom, this doth serve for all those turns. 2 For long life, for Solomon saith, dixit pater: Pro. 4.10. Hear O my son, and receive my sayings, and the years of thy life shall be many. 2 For riches; he also addeth Pro. 3.10. Thy barns shall be filled with plenty, and thy presses shall burst out with new wine. 3 For the life of our enemies we need not pray, for if our enemies be God's enemies, he shall destroy all them that hate him, he will make their flesh to consume like the fat of lambs. We are assured that if natural parents will hear and grant the requests of their children, much rather will God give good things to them that ask of him. Mat. 7.11. What those good things be in general, we may know by that of S. john. If we ask any thing according to his will, 1 Io. 5.14. he heareth us: Si utilia, non futilia, petimus. The Scripture is the clear revelation of the will of God, best light that showeth us what is good, and what the Lord requireth of us, and what we may lawfully desire of him. And our Saviour Christ when he answereth this their request, doth briefly comprehend in a short prayer that same summam petendorum, which both directeth us what, and limiteth us how far we may ask of the father in his name. They that come to ask by prayer, without this direction, may have the same answer that the two sons of Zebede had; you know not what you ask. Therefore we must be well advised what we ask, for unlawful and unmeet demands do turn our prayers into sin to us, and into dishonour of God, whom we petition. 2 Their doce nos, doth include also the manner of their prayers, teach us how to pray as we ought. There are many things required to the right manner of prayer. 1 We must pray with understanding, that is, we must know what we ask of God in our petitions, 1 Understanding. lest God answer us as Christ answered the sons of Zebede, you know not what you ask. This condemneth Popish prayers made in a strange language, and not understood, which is so great an abuse of that holy act of religion, as nothing can more unworthy it. Super Ps. 18. Enarr. 2. S. Aug. allegeth the words of David, Beatus populus qui scit iubilationem; as the King's Bible rendereth it. Ps. 89.15. Blessed is the people that know the joyful sound, they shall walk, O Lord, in the light of thy countenance. His note from thence is, Quid hoc sit intelligere debemus, ut humanâ ratione, non quasi avium voce cantemus, nam & merulae, & psittaci, & corvi, picae saepe ab hominibus docentur sonare quod nesciunt. Scienter autem cantare non avised homini divinâ voluntate concessum est. Lib. 3.32. Caelius Rhodoginus writeth that Cardinal Ascanius had a Popiniay that could pronounce distinctly all the articles of the Creed. In Ps. 28. S. Basils' rule is, lingua sonnet, mens autem scrutetur sensum eorum quae dicuntur. I may use the words of godly Malachy to such as put up prayers which they understand not, to God. Go now offer this to thy Prince, Mal. 1.8. and see if he will accept thy person. Will he not think himself abused, and dismiss thee with some sharp punishment? Let me now speak to you my brethren who have lived long in the light of the gospel, where you may have Manna enough for gathering, nay where it is gathered to your hands, and nothing required of you but to come and fill your Homers, and carry them away full, in our public ministry of the word: If we examine you, what is meant by the name of God, what it is to hollow it, what is meant by the kingdom of God, and how would you have it come, etc. If you do not understand what you ask of God in these petitions, are you any better than those birds that are taught to speak, but cannot understand. And do not the Papists pray to as good purpose in Latin as you in English, if you understand not what you ask? Therefore for your better information resort to such as Christ hath left in his Church to instruct you, and say doce me orare. For if you understand not yourselves in your petitions, neither will God understand you. 2 We must pray with reverence. This must be inward, of the soul, and outward, 2 Reverence. of the body. The soul must compose itself in holy fear to this conference with God, 1 Inward: lest when we do seek for mercy from him, we awake his power and justice against ourselves. Our prayer applieth itself that way from whence our help cometh; and Our help is in the name of the Lord, who hath made heaven and earth. Prayer is called the calling upon the name of the Lord; and David saith, holy and reverend is his name. The old law amongst the heathen for their homely gods, was Deos castè adeunto. There is in God greatness, which filleth us with fear; and goodness, which filleth us with hope; the inward reverence that we must bring with us to prayer, must be a mixed composition of the heart, partly put on with hope, and partly stopped with fear, for all fear will keep us away from God, and all hope will make us too bold when we come to him. To this must be added to express this, 2 Outward. outward reverence; for the body must not sit out in this holy service, that is the temple of the holy ghost, every whit of it must show reverence. I deny not but the heart may pray reverently to God in inward devotion, when no appearance thereof comes abroad in voice, in posture, in gesture, in countenance. But ordinarily, the prostration of the body, or geniculation, the lifting up of the eyes, and hands, have been the expressions of prayer in great examples. And the consideration of the great and high Majesty of God may well stoop us to these reverend forms, which ought not to be forborn, where with convenience they may be used, for God challengeth it as a part of his honour. To me, shall every knee bow, and he gives it in reward to his son, that at his name, every knee shall bow, and every tongue shall confess to him. 3 Sense of our want. 3 In perfect sense of our want. 1 For if we pray for good things, we must feel the want of them, and rightly understand that neither we can well be without them, neither are we able to receive them any where else, then from the open giving hand of God, neither can we desire them of him, by any meritorious service we can perform to him, rather we deserve all ill at his hands, malum poenae, to revenge in us malum culpae. Neither can we have them from him, but by way of petition, as he hath commanded us. 2 If we pray against evil, we must feel ourselves justly embarked in the fear or smart thereof, and that none but the preserver of man, can either prevent the evil that we fear, or subvent us in the evil we feel; none but he can defend us against it, or protect us in it, or deliver us from it. Therefore we must heartily affect the good that we pray for, and perfectly abhor the evil against which we pray. 4 We must pray in fervency of spirit; 4 In fervency. so the Apostle admonishing us to many holy duties, addeth this: Continuing instant in prayer; for, Rom. 12.12. qui timidè rogat docet negare: and therefore he requireth us to be fervent in the spirit: olla feruens seipsum purgat. james 5.16. The prayer of a righteous man availeth much if it be fervent. It is noted in the best example of all, that Christ in the days of his flesh offered up his prayers and supplications to his Father with strong cries and tears; the Evangelist addeth, with sweat trickling down his face, of water and blood, which was like the plague of fire mingled with hail amongst the Egyptians: for that shower of water and blood which Christ wept from his agonized body, did lay and calm the storm of God's indignation against sin, and did burn up, and drown the proud Prince of darkness, that he was never able to prevail against the Church, and death was swallowed up in victory. The greatest prayer is that holy fire with which the Church fighteth against Satan, and therefore fervent prayer is by Saint Augustine, called Deo sacrificium, oranti subsidium, daemonibus flagellum. They that offer up to God their prayers in the heat of fury, as the two sons of thunder, let fire come from heaven and consume the Samaritans, and that vent the bitterness of their intemperate spleen in curses and imprecations, to God's dishonour, and the breach of charity, they do offer strange fire, and this offering doth expose the offerers thereof, to the fire of God's fury. This fervour is in respect of the holiness of God. 5 We must pray in sincerity of heart, 5 Sincerity. not in hypocrisy; the sincere heart is in good earnest with God, and therefore is importunate, resembled therefore to hunger 〈…〉 man, which indangereth miscarrying, if it be not satisfied. There is no way for prayers that come of some double hearts; God is one, and Cor simplex, that is, sine plicis, is his delight: this in respect of the wisdom of God. 6 In faith. 6 We must pray in faith. Heb. 10.22. Let us draw near with a true heart in full assurance of faith. And Saint james, james 1.6. Let him ask in faith, nothing wavering, for he that wavereth, is like a wave of the sea, driven with the wind, and tossed: for let not that man think that he shall receive any thing of the Lord. The ground of this faith is the goodness and truth of God, whose promise bindeth him to grant all that we ask of him in the name of his Son. 7 In the mediation of Christ Isa. 6.2. 7 We must pray in the mediation of jesus Christ, for if we consider the greatness and glory of God, it is such that the Angels when they stand before God, do cover their faces with their wings; therefore there is no appearing for us sinful men, in the presence of that glorious Majesty, of ourselves, but we must go by the way of a Mediator to him. This was figured in the old law in the High Priest, who did bear the names of the children of Israel before the Lord. Exod. 28.29. Aaron was a figure of jesus Christ, who is declared our only Mediator, 2. Tim 2 5. for there is one God, and one mediator between God and man, the man Christ jesus. Quid est dulcius quam genitorem in nomine unigeniti invocare? Aug. med. cap. 5. So much of the world as acknowledge one God, but know not this way to him by jesus Christ, may ask, but they shall never receive; they may seek, but shall never find; they may knock, but it shall never be opened to them. Christ saith, I am the way, no man cometh to the Father, but by me. The Papists do forsake this way in their multiplicity of Mediators, for though they bear the world in hand that they acknowledge but one Mediator of satisfaction, that is, Christ: many Mediators of intercession, that is, Angels and Saints: the prayers that their Liturgies do vent, declare against them that they invocate the Father in the mediation of Saints, by way of satisfaction, forasmuch as they plead with God, the merits of Saints, and ascribe as much efficacy to the milk of the Virgin Mother of our Lord, as to the blood of her Son. This in a Book allowed by authority, which concludeth with this blasphemous peremptory prayer to God. O Lord thou must pardon me, I cry aloud, it is not blood will serve my turn, I long for milk. But concerning intercession, Christ himself hath revealed no other way, but quicquid petierit is patrem in nomine meo; and in that we rest. 8 We must pray in fit form of words. 8 Informa verborum. It is not every man's ability to express the desires of the heart in a good composition of fit words, we must neither be overnice, as if we conceived that God would be taken with the oratory and rhetoric of words and sentences, with the music of fine and choice phrases, figurative and affected flourishes of humane eloquence: neither must we be over homely, and rude, and unmannerly to solicit God in such language as we dare not tender to men, sad and serious, grave and gracious must our prayers be, that they may declare an holy reverend zeal, with true and sanctified judgement. For neither courting with elegancies of wit and speech, nor slighting with unkempt and homely rusticity, which with some doth pass for plainness, doth please our God: there is an art of praying as well as of speaking, and the Disciples would learn the Grammar thereof. We teach children how to ask our blessing, how to call for such things as they shall need, and we can minister unto them, and no man's own judgement without good information, can direct him in the great duty of holy prayer, which is our invocation of God: our ask him blessing, and forgiveness, our praising of his name. 9 In Method 9 We must pray in method, for seeing God is our principal delight, we must first seek the honour of God: and seeing ourselves are next to us, we must let our charity begin at home, and so pass to our neighbours, and seeing the soul is more excellent than the body, we must first desire spiritual, then temporal gifts, as Christ, seek ye first the kingdom of God, and the righteousness thereof. You see that the mystery of godliness in prayer, is great and deep, and that we had need to be well directed to do it aright. Many turn this great part of God's holy worship into sin, by being untaught, or not having well learned the doctrine of prayer, it will be worth our consideration to take a short notice of the common faults committed in prayer. 1 Prayer is of no validity with God, if it come from sinners. God heareth not sinners, If I regard wickedness in my heart, the Lord will not hear me; therefore we must purge our conscience from dead works to serve the living God. Understand this comfortably, that it is meant of known sins unrepented, such as know themselves faulty, and do not use the best means to reform themselves, and to forsake sins, cannot pray to be heard. In this case are all they that live in the continual practice, or by the daily gain of a sin. 2 Prayer is unacceptable, si timida, if we come to God as servants, not as sons; there is an holy fear that maketh us come reverently, that is a great ingredient in our preparation to prayer: there is a servile fear, which breedeth in us despair, we pray, but have no hope of success. 3 Si tumida. Proud beggars shall be said nay: the Pharisee came proudly to God to give him an inventory of his virtues, as one saith, as if a wounded man should come to a surgeon and show him all his sound parts, and conceal his wound. They that demand heaven of God as wages due to the merit of their works, pray proudly, and they shall have what they deserve, to their shame and smart. 4 Si anxia. God loves not that we should come to him in distraction, full of the cares of the world, for they hinder devotion, the heart that sendeth forth welcome prayers prevailing with God, must be established with grace. This holy ballast doth make us steady, our own vanities put us to the toss of every wave. 5 Si multiloqua. for God loves not babbling; the juice of grace is not pressed out with the weight of words, it was one of the follies of the heathen by our Saviour reproved. Thou art on the earth, he to whom thou prayest, is in heaven. Sint verba pauca. 6 Si nimium festina. It was a good old counsel, festina lentè, nimis properè, minùs prosperè. We must be content to await the good leisure of God, Ps. 78. 4●. for the holy one will not be limited. I waited patiently upon the Lord, Ps. 40.1. and he inclined his ear to me, and heard me. Is. 28.16. Qui credit, non festinat. Idoneus promissor est fidelis redditor, tu tantum esto pius exactor. 7 Si intempestiva. There is a season for all things, the foolish virgins lost it, and they knocked too late. And Peter was too soon: faciamus hic tria tabernacula. Seek the Lord whilst he may be found. 8 Si carnalis. If we have care to the flesh, to fulfil the lusts thereof. As they that being in the chase of some high preferment, do pray God for the success they desire, and their thoughts are fastened on the good meat they will eat, the good clothes they will wear, the great train that they will keep, whom they will advance, whom they will oppress. You speed not (saith S. james) because you ask amiss, to spend it upon your lusts, if such speed in their suits, it is a gift given to the owner of it for his hurt. And now I think you will confess that it is a great wisdom, to be taught how to pray, and if you love your bodies or souls, God or your neighbour, you will not leave till you have learned how to pray. 3 They come to Christ to teach them. 1 Note. Therein the whole Christian Church was beholding to them, for by this means we come to an absolute direction, for prayer that will hold out and keep in fashion, till time be no more. Donec cesset oratio. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And the word used in compellation, which is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, praeceptor; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; doth fit well to express the high authority of their Master, who by this direction may establish the same as a perpetual law to his Church to be always in force, and may endear to us the direction, as proceeding from one, who not only had wisdom to instruct, but authority also to establish his holy instruction in the Church for all ages thereof. 2 The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 showeth that they desire to be learners of the art of prayer of him: 2 Note. for who better knoweth what may be obtained of God, than he who is in the bosom of his father: and who better knoweth that we have need to demand by prayer, joh. 1.18. than he who having taken to him the similitude of sinful flesh, Rom. 8.3. though without sin, hath with it taken upon him all our infirmities, and was in all things like unto us, sin only excepted. For Such an high Priest it became us to have, who could have in himself the sense and experience of our infirmities and necessities, seeing none but such could well instruct us in these things. Again, seeing all our petitions to the father are delivered up to him in his name, as he is the great Master of the requests to the great King of glory, so it was fit that he should approve our petitions, which can by no better means be performed, then by his direction of them, and giving us instruction what to request of God. Their request is to be taught by him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 3 Note. that is, to pray; teach us the art of prayer: for to teach them words to be said and repeated, is not to teach them to pray, but to say prayers. They need not go to so great a Master to learn to say prayers; any that can teach to speak, or to read, may teach that. Their request intendeth to the very skill and wisdom of prayer. They consider that prayer is an address of their devotions to God: and therefore it is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to pray to, that is, to invocate the Lord to pray to the father. Our lesson then is, to make choice of this Doctor of the Church, this chief Doctor of the chair, more than Seraphical, or illuminate, the very light of the world, and to borrow our light from this Sol justitiae, in all duties of piety and charity. Indeed his Discite à me, fills his school with all such disciples as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; & in all real parts of God's worship we are to admit no other direction but his, & they who direct by his warrant: And in that sense, he saith, Be ye not called Rabbi, Mat. 23.8. or teachers; for on is your teacher, even Christ: one by authority, all the rest by deputation. The name therefore of teacher is proper only in fullness of sense to Christ, who in our ministry is the teacher of his Church. And though some, affecting new forms of speech, have of late called the Ministers of the word Teachers, and their sermons teaching, in a nice novelty to avoid the titles used by the Church; yet let me tell them, that the names of Preachers, and preaching, are a great deal more modest, and express our office better and fuller; for Christ is the proper teacher, and we, as his curates, do but preach his teachings to his Church. And if they account it a bold ascription to us, to call us pardoners, though Christ saith, whosoever sins ye remit, they are remitted; They may as well think it too much to call us teachers, and our sermons teaching, to whom Christ also said, Ite & docete. Though I profess distaste of upstart novelties, yet I admonish you that the title of teacher is peculiar to Christ; and if any be so in love with that form of nuncupation, as to prefer it before the Church-received titles: I give them warning of robbing Christ of his due honour; let our teachers and teaching be understood no otherwise, but as the Apostle saith, nos legatione fungimur: and so are in steed of Christ, from whose instructions we must not vary. And therefore the wise men of Berea did will to examine the preachings of S. Paul by the Scriptures, to see by what warrant he instructed them, and to inquire who sent them, and put their word into their mouth; for if Christ be not the teacher, we must not be Disciples. 3 The instance, as john also taught his Disciples, vide divis. pag. 3. Wherein we have to consider, 1 Who john was. 2 That he had Disciples whom he taught. 3 He taught them to pray. 1 Who john was. He was the son of Zecharie and Elizabeth, borne to them in their old age, and sanctified in the womb, to the office of a forerunner, to prepare the way for Christ, as S. Luke at large reports the story of his nativity: Christ saith of him, Non surrexit maior, Math. 11.11. amongst all that were borne of women, than john, meaning in respect of his office, for whereas all that went before him preached Christ to come, and promised; he pointed at Christ then appearing, and performed to the Church, saying, This is he. Ecce agnus Dei qui tollit peccata mundi. Yet he that is least in the kingdom of heaven, is greater than he: by the kingdom of heaven is meant the clear preaching of the full Gospel of jesus Christ: and the least of those Preachers, who could preach Christ crucified, dead and buried, raised up to life, and ascended to the Father, is greater in the office of ministration of the Gospel, than john. This john was called the Baptist, for that he was the first Minister of that Sacrament, and (which was to the honour both of the Minister and the Sacrament) he baptised Christ himself in jordane, at which time, both the holy Ghost descended in the form of a Dove, and rested upon Christ; and he that sent him, proclaimed him from heaven his well-beloved Son, in whom he was well pleased. He lived a most holy life, severe, and retired, save when he came abroad to teach and baptise; he was generally much honoured of the people, though some maligned him, and in the end he died a Martyr for preaching to Herod, that it was unlawful for him to break the commandment of God by incestuous commistion with his brother Philip's wife. By whose suggestion, Herodias her daughter begged his head of Herod, at a feast, upon advantage taken of the King's overliberall oath, and so he was beheaded in prison: thus much the Evangelists do report of him. Whereas Malachi prophesieth of the coming of Eliah the Prophet. Mal. 4.5. Behold, I will send you Eliah the Prophet, before the coming of the great and dreadful day of the Lord. Which many understanding literally, have made themselves believe that the same Eliah who was taken up in a fiery Chariot, should come down again into the earth before the day of judgement: our Saviour Christ hath cleared that prophecy folly, saying of john, This is he of whom it is written, Math. 11.10. I will send my messenger before thy face, who shall prepare thy way before thee. And a little after, Verse 14. and if ye will receive it, this is Elias which was for to come. The later jews have been so transported with the letter of that prophecy, that they used to set a void chair at every Circumcision, expecting that Eliah should come to them, but themselves therein sat beside the cushion. john is called Eliah, as for the like fervour of zeal, and holiness of life, and diligence in preaching, and boldness in increpation and chiding, the one having to deal with ungodly Ahab, the other with incestuous Herod, but especially as I conceive, propter similitudinem temporum: for, As in Eliahs' time, the Church was so straightened, that few remained in the true and sincere worship of God: so in the days of the mission of john the Baptist, true religion was defiled and vitiated with much corruption, and he was sent to be an instrument of the reformation thereof. It doth stand in good steed to know thus much of john the Baptist, because he was a man sent of God to this purpose to prevent a judgement, lest God should smite the earth with a curse. 2 This holy messenger of the Lord did diligently instruct the people in the doctrine of repentance, and holiness of life, both by the word of wholesome doctrine, and by the example of unblameable conversation, and so drew multitudes to his audience, to his Baptism, to his sequence. And herein he was also the forerunner of Christ, for he had also special Disciples whom he instructed. I do not find any of the Disciples of john named, but only Andrew, Simon Peter's brother, and he was one of the two that heard john saying, john 1.35 etc. Ecce agnus Dei, and thereupon those two Disciples did follow Christ: Andrew is named, the other not so. I cannot conceive, nor will too busily search either who he was, or why his name is suppressed; but I find Saint Andrew named one of john's Disciples, and worthy of high estimation in the christian Church. 1 Because he adhered to the forerunner of Christ, and was his disciple. 2 Because he no sooner saw Christ, whom john had preached, but he followed him, and applied himself to his sequence, and was of Christ the first Disciple that gave him sequence. 3 Because he had not sooner informed himself concerning Christ the Messiah, but he presently communicated that light that was in him to his brother Simon Peter, and brought him to Christ, so that Peter, the first of the Apostles in order, by the nomination of the Text, was in time after Andrew, a Disciple of Christ, and by him brought to Christ. But Peter in the election of the twelve, had the first place, though in priority of notice of Christ, and desire of adherency, Andrew was before them all. Andrew first chose Christ to be his Master, Christ first chose Peter to be his Disciple. We cannot charge the Disciples of john with newfangledness, for multiplying teachers to themselves, when they forsook the sequence of john, to follow Christ: for john did but prepare them for Christ, and acknowledged himself but the Usher of that School whereof Christ was the chief Master. But during their following of john, he taught them diligently, and preached Christ to them; and amongst other good instructions which they received from him. 3 It followeth in the last place, that he taught them to pray. S. Augustine doth well observe, that we have many words in Scripture of things, quae in re gestâ non inveniuntur. Verse 6. The fall of the Angels who kept not their first estate, is mentioned by jude, by way of example, but there is no historical narration thereof in the story of Moses. The great contention between Michael the Archangel, and the devil, about the body of Moses, by jude cited for an example, but no mention of it in any historical part of holy Scripture. The prophecy also of Henoch, the seventh from Adam, by S. jude cited, but in no history recited upon record. S. 2 Tim. 3 8. Paul also mentioneth jannes' and jambres who resisted Moses: But also of that particular resistance, no story speaketh. S. Paul also mentioneth some appearance of Christ after his resurrection, unrevealed in the holy Gospels: as of that to james, and to more than five hundred brethren at once. This is a like example, for here is mention that john taught his Disciples to pray, but neither have we any record when he taught them, or what form of prayer he taught them; but whatsoever it was, Christ is now desired to teach them, and his prayer is left for the perpetual use of the Church. But I will not con●●a●e from you what use a cunning Spanish Friar would ●●●ne insinuate of those concealments of Scripture, for he saith, these things, though not mentioned in the historical part of Scripture, yet are of certain truth. And so he saith, that modus conficiendi sacramenta, and multae pontificiae ordinationes, the Lent Faced, and such like, Quibus Ecclesia Romana utitur, must be believed to be Apostolical, though there be no mention thereof in the history of those times. A poor device to legitimate their vain traditions and humane inventions, by comparing them with those omissions of story which yet are verified to us in the way of Apostolical doctrine recorded in holy Scripture. For let them produce any thing to us by warrant of Scripture, though not historified, we will embrace it, but their unwritten traditions carry no such weight with us, nor have any such pretence to warrant them. john, though he had the holy Ghost, yet it was given him by measure, but in Christ, the fullness of the Godhead dwelled bodily: john was in his time Lucerna arden's, when the Sun of righteousness arose upon the Church, Christ jesus: john gave warning. He must increase, but I must decrease: therefore the prayer that john taught his Disciples, gave place to Christ's prayer, as john himself did give place to Christ. But the fidelity of john is notable, for he omitted no necessary doctrine to inform the understanding, and to direct the holy practice of his Disciples: therefore coming now to a fuller vessel, even a living fountain of grace and wisdom, they desire no longer to drink at the Cistern, but to replenish themselves at the Well head. But the argument is effectual, because john omitted not that care of teaching his Disciples to pray, that therefore they might boldly claim that instruction also from him their Master, whose shoe latchet, john was not worthy to lose. 1 Use. We have our lesson from this example of john, to omit nothing that concerneth the full instruction of them, to whom we preach, that when we come to a survey of the service that we have done to God in our holy ministry, we may be able with a good conscience to avouch with the Apostle: Act. 20.20. I have kept back nothing that is profitable unto you, but have showed you, and have taught you publicly: and again, I have not shunned to declare unto you the whole counsel of God. The principal points of our doctrine are, what we must believe, what we must do, and what we must pray for. The doctrine of faith, the doctrine of good life, and the doctrine of prayer. john taught all these: for, 1 He preached Christ to them, the ground of faith. 2 He exhorted them to repentance, and good life. 3 He taught them also to pray. His example is our direction in all these things. You also have two lessons from hence. 1 To stir up yourselves by the example of other Disciples, and other congregations to do the like: if you hear of their diligence in hearing, and their proficiency in learning the duties of God's worship, let their sicut, their good example inflame you with holy emulation to make as good a progression in knowledge and piety, as they have made. For why should other congregations outlearne you in these necessary duties: do not you think that God will require his good seed of the word sown in you, and examine what you have done with it? 2 You are further to be moved to an holy emulation of God's graces in yourselves, to contend with yourselves, to increase your knowledge, & add strength and growth to your judgement, that you may outgrow your own infancy and minority in that spiritual vegetation which is called incrementum Dei: so Andrew that had learned of john, comes now to be taught of Christ. 3 You have a fair example to require instruction at the hands of them who have the oversight of you: you may say to that Archippus, as the Disciples of Christ did to Christ, teach us▪ as john taught his Disciples: that is, you may stir up your Minister to teach and instruct you, as other faithful and conscionable Ministers of the word do instruct their congregations. The Apostle biddeth the Colossians say to Archippus, Take heed to the ministry which thou hast received in the Lord, that thou fulfil it. You have the same right to his labours in his calling, as he hath to the tithes of your labours. Christ's Disciples put him to it to teach them: and let all people do the like to their minister. LUC. 11.2. And he said unto them, when you pray, say, Our Father, etc. HEre begins Christ's answer to the Disciples motion, in which you may observe, 1 That he answers. 2 What he answers. 1 That he answers. The answer of Christ is ready and present, declaring that he accepteth the persons and the requests of these petitioners; and herein he comforteth such as cannot pray, declaring himself ready to teach them, if they demand it of him: and he comforteth them that pray to him for any thing necessary, that he heareth prayers, and granteth requests. So that they which pretend they cannot pray, have no excuse, for they know where they may be taught, even in this, it is but ask, and it shall be given to you. If john taught his Disciples to pray, how much more and sooner will Christ teach those that come to him? if the lamp shined so clear to his scholars, how much brighter will the shine be of this Sun of righteousness. But as they made this motion for themselves, and for us, so Christ taught them in his answer, for themselves, and for us, and for the whole Church to the world's end. Christ is now sitting at the right hand of his father, but this record of his answer to direct us in prayer, lives in this book of the eternal gospel, here we may have it at a short warning, and though john's prayer be lost, and no monument left of it; yet this holy direction contained in his answer to his disciples, shall remain, and what he saith to them, he saith to all that have the same desire and affection to learn to pray. When you pray, say, Our father, etc. Our comfortable lesson from hence is, that it is not labour lost to come to Christ with our petitions to be instructed, as he is the wisdom of the father to teach us, so he is the goodness and love of his father and our father, to hear and answer our lawful and good petitions. Which David doth make as an encouragement to all men to pray. O thou that hearest prayer, Ps. 65.2. unto thee shall all flesh come. This is wisdom to know how to speak, and what to ask of God, and S. james biddeth If any of you lack wisdom, let him ask of God, jam. 1.5. who giveth to all men liberally. 2 What he answereth. When you pray, say, Our father. His answer doth contain a form of holy prayer to be used when you pray; wherein two mistakes may wrong the good meaning of our Saviour. 1 If we think this so precise a direction for prayer, as that we may never use any other words but these in prayer, but that all our prayers must be totidem verbis, for, that that is not our Saviour's meaning, is plain in the doctrine of prayer delivered by our Saviour in the sermon which he preached on the mount: where he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, pray on this manner, or to this purpose, according to these instructions in this form contained. For I must inform you that the precise frame of the prayer for the words thereof is not punctually the same in S. Matthew and S. Luke, which shows that there is no necssitation of the Church obliging it to the words thereof. 2 Another mistake is on the contrary hand, when we quite forsake the words which Christ himself hath put into our mouths, and esteem this prayer but as a copy to write after, a mould to make prayers by, and not a prayer itself. This error hath put itself in print, and some of our novelists have taken upon them to show reason why this should never be used for a prayer. His late Majesty of worthy memory, gives a quick touch of this erroneous fancy in his learned and godly exposition of the Lords prayer; for he saith, that the Brownists, the authors of this opinion, do approve this prayer for a sampler to make prayers by, but refuse it for a prayer, because they hold all set forms of prayer unlawful. His Majesty saith well that they like, praying by descant, and not by plainesong, by commentary, but not by text. 1 One reason against the use of this prayer, is, because it is Scripture; which were a good reason to justify the use of it, for that is the use of David's Psalms, and the holy hymns of Scripture to apply them to our occasion. Ps. 31.6. Luc. 28.46. It is Scripture, In manus tuas, Domine, commendo animam meam: yet Christ used it for a prayer upon the cross. 2 They allege that prayer must express our wants to God in particular, but the Lords prayer is general. Our answer is, that both in general and in particular we must pray to God, and therefore our larger prayers do refer themselves to the general heads of this prayer, and this concludeth them all, and this prayer is full, even in particular petitions. 3 They plead that this is not to be used for a prayer, because it is but the pattern by which prayers are to be made; which we answer thus. 1 It is untrue that this is only a pattern to make prayers by, it is a prayer also. 2 It is no good consequence, because it is a pattern, therefore it is not a prayer, for it is plain that it is both, and it is a sin against holy Scripture to abridge the full use of it. We allege for the use of it 1 The plain precept of our Saviour: Pray, Our father, etc. not thus only, but this: and so long as we do what he commandeth, we cannot do amiss: 2 The excellency of it from the author, for it was dictated from Christ himself, who best knoweth how to direct, and is best acquainted with the style of heaven. 3 The excellency of it from the matter, containing in it the sum of all things to be desired of God by us. 4 The excellency from the method of it, containing the perfect order of those things which are to be desired, which first. 5 The excellency of it for use, being a short, and compendious composition, easy to be remembered, and repeated. 6 The excellency of it for perspicuity and plainness, being easy to such as desire to inform themselves what and how to pray. 7 The excellency of it in the continual practice of the Church ever since it was taught first by Christ in all the ages of the Church, and the best examples of all times. S. Cyprian speaketh to so good purpose for the use of this prayer, as I shall think his words worthy your hearing and consideration. Quae potest esse magis spiritualis oratio quam quae à Christo nobis data est, à quo nobis & spiritus sanctus missus est. Quae vera magis apud Deum precatio, quam quae à filio qui est veritas, de ejus ore prolata est. Oremus itaque, fratres dilectissimi, sicut magister Deus docuit. Amica & familiaris rogatio est Deum de suo rogare, ad aures ejus ascendere Christi orationem. Agnoscat pater filij sui verba, cum precem faciamus. Qui habitat intùs in pectore, ipse sit in voce; & cum ipsum habeamus advocatum apud patrem pro peccatis nostris, quando pro delictis nostris peccatores nos petimus, advocati nostri verba promamus. Nam cum dicat, quodcunque petieritis in nomine meo dabit vobis, quantò efficaciùs impetramus, quod in nomine ejus petimus, si petamus ipsius oratione. You see in this learned father and godly martyr, that the use of this prayer is both commanded earnestly, and justified by strong reasons effectually. S. Aug. preaching upon this prayer, doth fall into admiration of it, saying. O verè coelestis oratio, quae tota est oratio. De tempore serm. 126. Therefore Master Calvin learnedly and judiciously falleth also into admiration of the loving kindness and favour of Christ to us: Dum unigenitus Dei filius nobis verba in os suggerit, quae mentem nostram omni haesitatione expediant. He also calleth it formam and regulam of praying; for indeed it is both. So I hope I have satisfied you in the point of lawfulness to use these very words in prayer. 3 I must add yet another rub in our way before I come to the words of the prayer. The King complaineth in his exposition hereof, that in the conference at Hampton Court, wherein the chief agents on the behalf of those who took exceptions to our Liturgy, were heard, and their grievances there laid open: this was one, that the Lords prayer is so often repeated in our common service, as it is indeed. After the confession, and absolution, and again in the Litany. And amidst the service after the lesson, again before the ten commandments be read, it is appointed to be repeated. His Majesty thinks they that dislike the often use of it, would have as little of it as they could, and peradventure none of it, if they durst appear to their secret dislike. Let me be accountable to you why this prayer is so often used in our Church service. Durandus saith well that it is Sal omnium divinorum officiorum: And so interspersed, seasoneth every part of our service. 1 After confession of our sins to God, and the absolution of the penitent, pronounced to the comfort of all that have repentingly confessed their sins. This prayer hath good place, for how shall we better begin our directions in God's house of prayer, then with the prayer that his Son, the Master of this house hath taught us. This is used at first for the sanctifying of us to the holy service then begun, for coming there to feed our souls with the bread of life, it is grace before our spiritual meat. 2 When we have heard the word of God in the Psalms and Lessons, the Priest in the name of God blesseth the people, and they him, and they return to their devotions in prayer, which we also resume, beginning at that prayer which doth regulate all the rest: it craveth a blessing upon the word which we have heard, and it putteth us on with more earnestness, and increase of zeal to prostrate our wants before God. And therein we show our obedience in praying the words of Christ, and after our holy wisdom, in our other prayers, composing them according to the rule of that prayer. 3 The Litany containneth a full exposition of the Lords prayer, being the most divine composition that ever the sanctified heart of man composed, besides the holy canonical Scripture, fit for all times, for all persons, and therefore we conclude that with the Lords prayer, as the Well head from whence every drop of it derived itself. It is also appointed to be repeated before the ten Commandments, as a preparative to the hearing of the law of God, that we may seek from God all necessary graces both spiritual and temporal, whereby we are enabled to the faithful keeping of the law in affection, and holy obedience. True it is, that if we do but only say over the words of this prayer, and do not zealously apply it to these occasions, it is a vain lip-labour, and God is much dishonoured in it: therefore do but wisely consider the holy use that may be made of it, and God's service shall be much advanced in the reverend use of it. Another reason for the frequent use of this prayer, is in respect of the full contents of it, for it is so large, and extendeth itself to so many necessary graces desired, as no man's memory can so soon present them to his affection, to send up our petitions to God for them all, in the flames of zeal and devotion, all at once: we have therefore no better way, then to frame our requests according to every petition, and then to return with the same words to God. But what if we repeat the same words to iterate the same petitions to God, why is it more unblamable in us then in Christ himself, Math. 26.44. who in the Garden is said to have used three times severally the same words, not the same petition only. Or then in Saint Paul, who when Satan buffeted him, did three times pray the same prayer, 2 Cor. 12 8. as he confesseth? Neither can I be persuaded that the contrite Publican in the Gospel did give over with once saying, Luk. 18.13. Lord be merciful unto me a sinner; no question he often pressed his humble suit. The practice of the Church of Rome, to say over so many Pater nosters, like Parrots, not understanding what they say, or thinking that God will take his service, and our devotions by number, without weight, is an abominable abusing of the Majesty of God, and of the holy exercise of prayer, it is also a foolish beguiling of themselves. But the often repeating this prayer, or any other, made by the rule of this, or any one petition of this, is a good sign of that importunity which Christ commendeth in prayer, and which we find effectual by the events thereof in the parable of the Widow and unjust judge, Luk. 18 1. and of him that borrowed loaves of his neighbour. It is a rule of charity to make the best construction we can of any thing that is done or said by our neighbour, and therefore in the directions of the holy Church, of which we are members and parts, and into which by our Baptism, we are admitted, it is both piety and charity to make the best of all, and not to abuse our wit to find faults: we are very happy in this, that God hath by his own Son taught us both what good things to ask of God, and in what fit words; and I dare press the frequent use hereof upon warrant of this plain and clear text: Quando oratis, dicite; quandocunque oratis, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bear a siquando. Here is the wood for our sacrifice, the very matter of prayer, provided to our hands, and methodically put in order, we have rather the sacrifice itself prepared, and nothing wanteth but fire from heaven to inflame it, that is our holy zeal, and that may be had for ask, if by faith we demand it of God. In Alcibi. Plato finding that the people of his time were very ill instructed how to pray, and did many times desire things to their own hurt, taught them this form of prayer from an old Poet: juppiter rex, optima nobis, & voventibus & non voventibus tribue, mala autem poscentibus quoque abesse iube. But we may say of Christ; he hath showed thee, O man, what is good, what thou mayst boldly ask by faith: he hath drawn thy petition himself, and puts thee on upon thy suit, that thou shalt neither go on thine own head, nor in thine own name, ne pecces lingua tua. I will yet add one note, Christ saith, when ye pray, as putting it for granted, that you think upon it as a necessary duty, that you resolve upon it as a fit service of God to pray. So when you Fast, saith he, do thus, as supposing that you will find times for these things; if you make no conscience of prayer, this direction is of no use to you. To pray, you have heard is an holy serious act of religion, and a principal part of God's worship, when you really do that, say thus, if it be but saying of prayers, as good let it alone. It is to no purpose to teach men how to pray, that have no meaning or purpose to pray: neither is it to any purpose to teach them the way to heaven, that set their faces not to jerusalem, but to Babylon. It is a great fault in them that do not pray, and yet say, Our father, as all they do, whose tongues repeat the words, and yet neither their understandings are instructed, either in the matter or order of the petitions, nor their affections once moved at any thing they say. This is a direction for none but such as desire to learn it, for none but such as desire to make use of it; that is, for such as would pour forth their hearts, and open their desires to God. When you mean to do so, you may either use these very words, or you may frame your petitions in this order, or if you have any one of these petitions alone to solicit God in, this may be your rule and direction. I must therefore call upon you to pray, and in your prayer to follow this holy direction, and to make you more able for it, I have undertaken to interpret this holy prayer to you, wherein you shall see what you may ask, and you must keep you so precisely to this rule as not to dare to ask any thing else: for Christ would not say, when you pray, say Our father, but that he meaneth to give you a full instruction, and to set you in a good and perfect way of prayer. Whatsoever you ask more than this, or beside this, is sin, and provoketh God against you. Our Father which art in heaven. I come now to the prayer itself, and herein I will not forsake a path so well beaten before me, by so many great and learned judgements, both ancient, and of yesterday, who divide this whole prayer into three parts. 1 An invocation in the first words. 2 Petitions in the body of it. 3 A conclusion, giving reason of both. 1 Of the Invocation. This hath three words in it, which contain the three parts of the invocation. 1 Father, showing who it is to whom our prayers are directed. 2 Our, expressing the interest that we have in him. 3 In heaven, pointing to the place from whence we look for help, and where this our heavenly father is. 1 Father, herein consider, 1 Who is meant in that title. 2 Why he is invocated under that title. 1 Who is meant. No doubt is made that this prayer is addressed to God, and it is clear, that in this we are by Christ only directed to God; for when they said, doce nos orare, they desired the full instruction in all things concerning prayer, and when Christ answered them, pray our Father, he gave them a full direction: in which it is necessary mainly that they be taught, to whom they must pray, and if Christ do only direct them to God, we may conclude, that none but God may be called upon in our prayer. Our reasons for this only invocation of the name of God, are, 1 From this direction, for if any else be to be invocated, Christ himself hath not given a full instruction; who directeth us only to our Father in heaven. But it is sinful to charge the wisdom of God with defect in his directions; jam. 1.5. for if we ask wisdom of God, he giveth it abundantly, as S. james saith; this had been short of giving wisdom abundantly, for he hath not given it sufficiently, if more be added to his instructions. 2 We must in prayer beg nothing but good and perfect gifts, which I think none will deny. And it is folly to beg those of any one, or more, who are not able to give them, therefore S. james doth direct us to God; because Every good gift, and every perfect gift, is from above, jam. 1.16. and cometh down from the father of lights: in spinis non quaeris unas. 3 Prayer is a principal part of God's worship, and therefore only proper to God, according to his law: Thou shalt worship the Lord thy God, and him only shalt thou serve. 4 Invocation and faith are joined together, we may not pray, but to him in whom we must believe: so the Apostle, How shall they call on him on whom they have not believed? Where the Apostles argument is plainly urged, that people did not believe in God, therefore they did not pray. Which consequence showeth, that where there is no believing, there is no prayer, for faith must go before prayer: jam. 1.6. so Saint james: let him ask in faith. And I hope no good Christian will hold it lawful to believe in any but God, therefore Our father which art in heaven, which begins our prayer, answereth to I believe in God the Father Almighty, which begins our Creed. Psal. 73.25. Whom have I in heaven but thee? and there is none upon earth that I desire besides thee. 26. God is the strength of my heart, and my portion for ever. 5 Prayer is not lawfully directed to any, but to him who knoweth what we stand in need of. And this, none but Almighty God knoweth, therefore he only is to be called upon. Math 6.8. I take this argument from our Saviour, your heavenly father knoweth what things ye have need of, before ye ask him. Therefore babble not in long prayers, he only knoweth whether our prayers be for such things as we have need of, for no other things may be desired of him in our prayer, but what we need; this none of our fellow creatures can perfectly know, yea ourselves want many things and are not always sensible of our wants; and sometimes we do falsely flatter ourselves, that we have those things which we want, as the Church of Laodicea thought herself rich and happy, being poor and miserable. 6 It is fit that we direct our prayers to such a one who is able to relieve us against all opposition; this no creature can do, for Satan and all the evil angels, which continually pursue us to annoy us, and to hinder our good, will certainly prevail against us, if we have no strength but our own, and the assistance of our fellow-creatures to aid us. But our God is the rock and fortress of his Church, which is impregnable; he opens his hand, and all the kingdom of Satan cannot shut it, he stretcheth out his hand, and the powers of darkness can neither shrink up nor shorten it: for who hath resisted his right hand? None can hinder the dispensation of his bounties, none can stop the decourse of them to us, none but himself can take them from us. 7 Prayers must be directed to him only who alone heareth the prayers of all them that pray all the world over. It were a lamentable state of man, if his danger be at hand, and his remedy far off: if he feel his misery, and his mercy be to seek: no, David saith O thou that hearest prayers, Ps. 65.2. unto thee shall all flesh come. To what creature can we ascribe this ubiquity, this omniscience, this omnipotence, that we should pray to him; and all things but God are creatures, therefore none but God to be prayed to. I will urge the argument of Moses the man of God concerning all other invocations of any but this living God. Deut 4.32. Ask now of the days that are past, which were before thee, since the day that God created man upon the earth, and ask from the one side of heaven to the other. Search the living book of God's truth, the canon of faith and manners, from the first, in principio, to the last amen; and see if there be either precept or example of any other invocation then that which Christ here teacheth of God only. Examples and instructions are frequent for this invocation, none against it, therefore no other invocation but this pleadable. I deny not but the Church of Rome hath both doctrine and practice against this truth of the word of God, and it is no news, for their kingdom is of this world, and it were much out of their way that all the world should believe that the way to God is open in the only mediation of Christ jesus for all that we would have either given or forgiven us, therefore they maintain prayer to Angels, and to Saints. Which they have long laboured to defend, but their pretended proofs have been ever so learnedly and fully reproved by the patrons of the truth, that any indifferent minded man might see the light, even through the mists which they cast upon it, and poor shifts have they made to put off the shame of their foil. I will give you instance. In the controversy between Bishop jewel and Harding. The Bishop doth press him with this their blasphemous prayer to the Virgin Mary. Defence. of the Apology, p. 2. pag. 244. Salva omnes quae te glorificant. Hard. Our meaning is: pray for us to God that we may be saved. Were not words taught us to express our meaning, do these words import any such thing as their gloss putteth upon them? But because we live now in the times wherein the Papists make more bold than ever they durst, these 60. years and more; and because his Majesty hath left their doctrines open to our confutation, though for some reason of State, their persons are privileged from the justice of the laws of the state. Seeing prayer is a chief part of our holy service of God, and it belongeth to us to teach the doctrine of prayer: it is fit that we be settled in judgement in this first point: to whom we must pray. Wherein because there is a difference between the Papists and us, let us set that to rights first. In a late pocket Pamphlet, which smells yet of the Press, dispersed to corrupt the religion of such as are either ungrounded or giddy; it is undertaken to be proved out of the King's Bible in English, 1 That Angels may be prayed to. 2 That Saints may be invocated. 1 For invocation of Angels. 1 It is alleged that jacob blessing the sons of joseph, used these words, Gen. 48.16. The Angel which redeemed me from all evil, bless the lads. What is this but a calling upon the Angel, and as much is it a prayer, as the former wherein he invocateth the name of God who fed him all his life long. The state of this question lieth in the search and finding out what Angel jacob meaneth in that benediction. His words are plain, the Angel that redeemed him from all evil, and will it not fall out to be the same God that fed him in the former verse. In very grammatical construction, if he spoke of two persons, God Almighty in the first, and a created Angel in the second place, he would, he must have said in the plural, benedicant. Therefore many learned judgements have understood this Angel to be Christ jesus, who only is called the Redeemer, and deliverer of his Church from all evil. Therefore we say to the Church of Rome, let them direct their prayers to him only that saveth and delivereth from all evil, and we will pray with them, and that Angel we will worship with all holy worship. Isa. 47.4. As for our Redeemer, the Lord of boasts is his name, the holy one of Israel: If we look back into the story of jacob, you shall meet with former mention of this Angel, which will sufficiently declare that he was no bonus genius, or good Angel created, but the Lord of all Angels, that is so called. For it was God that said to him in his sleep, when he had the vision of the Ladder. Gen. 28.15. Behold, I am with thee, and will keep thee in all places whither thou goest, and will bring thee again into this Land, for I will not leave thee, till I have done that that I spoke to thee of. When jacob awaked, he said surely, jehovah is in this place. There he delivered him from the fear of his journey, and established him in the faith of his promise. After, when he suffered under the oppression of Laban, and was in danger of a new injury, it is said. The Angel of the Lord comforted him. Gen. 31.11.13. But that Angel saith, I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me. This Angel we invocate with jacob, he is also our preserver and redeemer, he is our King and our God. And this I find the judgement of the learned Rabbins of the jews. Of this Angel is mention in the Prophet Osea. He had power over the Angel, and prevailed, he wept and made supplication unto him: he found him in Bethel, Hos. 12.4. and there he spoke with us: even the Lord God of hosts, the Lord is his memorial. This referreth us to that history where jacob wrestled with the Angel and prevailed. Which Angel, some of the later Rabbins have thought to be the Angel keeper of Esau, who would have hindered Jacob's journey on Esau's behalf, which fancy Lyranus doth well confute. Others conceive him to be the Angel keeper of jacob, but jacob himself saith, he had seen God face to face, and therefore called the place Peniel. Osea saith plainly, that this Angel is the Lord God of hosts. Called there a man, in respect of his sensible apparition, as an Angel in regard of his divine operations. And this place will as well justify prayer to men, as to Angels. Christ then the second person of the holy Trinity, who was revealed in paradise, the only Mediator between God and man, is that holy Angel, who often in the old Testament is sent for the special good of God's Saints. Two proofs were alleged in that lame and unlearned pamphlet, to prove invocation of Angels: One from the Song of the three children. O ye Angels of the Lord, bless ye the Lord, praise him and magnify him. Which is taken from David, in whose imitation that Psalm of the three Children was composed. Psal. 148. Praise ye him all his Angels, praise him all his hosts. And from both we may as well justify the invocation of the Sun and Moon, as of Angels, for so are they spoken to. This is all that there is said for invocation of Angels, this also is the chief argument urged by the Apostate Renegado of Spaletto in his last Pamphlet worthily called his Manifesto, which hath declared him unsavoury salt, worthy to be trod upon. 2 Concerning invocation of Saints. We are accused to deny our own Bible in denying prayer to Saints. Luk. 16, 24. 1 They allege, that the rich man in hell prayed to two Saints, to Abraham, to send to Lazarus to come to relieve him. They are near driven, when they rake hell for examples, and the Church must be ruled by the practice of a damned soul in hell. I hope this proof will be soon out of countenance, but even that example cuts to the quick, for he asked and prevailed not, they would not help him. 2 They allege for invocation of Saints, the words of Eliphaz, saying to job. job 5.1. Call now if there be any that will answer thee, and to which of the Saints wilt thou look? Lyranus understandeth this as a direction to invocate Angels. And the pamphleter doth cite Aug. in his Annotations upon job, for proof hereof; in whom, no such thing is found, therefore that is a manifest falsification, which he hoped his reader would not have examined. The course of the text giveth another sense, Chemni. exam. p. 3. pag. 174. for the question between job and his friends is, whether job be punished for his sin. job confesseth his sin, but denieth that that is the cause of his punishment, but God hath some other end in it. Eliphaz proveth that none is punished of God, but for sin, and here he doth will him to search and inquire out if any can say that the just God hath at any time punished any, and not for sin; and to which of God's holy ones will he look for an example of any such punishment? But in their exposition, it holdeth not for them, for it showeth that none of the Saints can give him help. Therefore they help it in their false translation, reading thus. Ad aliquem sanctorum convertere: so that they must take help from their own translation, who pretend to confute us by ours: but ours is the same, word for word with their Montanus in the King of Spain's Bible. Ad quem de sanctis obtueberis? by way of question: not obtuere, by way of counsel; so they teach the text of holy Scripture to speak the language of their superstition, before he falsified S. Aug. now the very text of Scripture. But officiosum mendacium, doth pass amongst them inter pias frauds, and it is held no sin to lie, to serve a turn for the good of the Church of Rome. So Cardinal Bellarmine belying Luther, saith, Reinold de Idol. 1.7.2 ut Fredericus Staphilus citat fratres in malo: Staphilus believed Luther, and Bellarmine did not cite Luther himself in his own words, but Staphilus teaching Luther to speak. 3 They allege for proof of this invocation of Saints, 2 Pet. 1.15. where there is no syllable to that purpose. 3.28. 3 Daniel is cited, where in like manner nothing is said to that argument: 4 Hester 13.14. it is Apocryphal, but I will not refuse the authority, for they are directly against them: they are a part of the prayer of Mardoche. Neither will I worship any but thee O God, neither will I do it in pride. 5 1 Chron. 29.18. Another shameless quotation against themselves: for there David prayeth to the God of Abraham, Isaac, and Israel, not to them. And to him alone we direct our prayers, not unto them, for they know us not, so saith the prayer of the true Church. Isa. 63.13. Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: thou O Lord art our Father, our Redeemer, thy name is from everlasting. If Abraham the father of the faithful, and the friend of God be ignorant of us, I know not how he should hear or know our prayers. 6 They allege, Luke 15.10. Where Christ saith, there is joy in the presence of the Angels of God, over one sinner that repenteth, a gross non sequitur, so Saints may be prayed to. 7 They allege, Luk. 16.9. Make to yourselves friends of the Mammon of unrighteousness, that when ye fail, they may receive you into everlasting habitations. How this may make to their purpose, their own Stella saith. Nihil aliud Christus hisce verbis innuere voluit, nisi ut bona nostra pauperibus impartiamur, ut in aternis habitaculis recipiamur. And there is nothing that soundeth at all to the justification of invocation of Saints. But these are the false shows that the Papists make to blind the eyes of the ignorant, and to benight the clear light of the Gospel. If they could but divert us from God, that we might seek for help any where but from him, they had their will of us, but our help is in the name of the Lord, who hath made heaven and earth, and we say with the holy Church, O Lord our God, Isa. 26.13. other Lords beside thee have had dominion over us: but by thee only will we make mention of thy name. They allege, Object. that they do not pray to them as to the givers of good things, but as to Mediators to pray to God for these things for us. And so they rob not God of his due worship, but give due honour to Angels and Saints. So the Spalatine changeling doth excuse it in his Manifesto. But we answer, Sol. 1 That they teach so, but practise the contrary, as all their missals, and Breviaries, and Rosaries do demonstrate. Their invocation of Saint Roch. Tu qui Deo es tam charus, Et in luce valde clarus, Sana tuos famulos; Et a peste nos defend, Opem nobis ac impend Contra morbi stimulos. It is their own saying, deum Rocho per angelum promisisse, ut qui ipsum invocarent a peste liberarentur. You see they invocate him, not as the Proctor a father whom we do solicit by our prayers: for Christ saith, Fathers do know to give good gifts unto their children, and it is good praying where there is good to be gotten by it. The wicked and ungodly of the earth, do not believe any such supreme goodness in divine providence. You hear what they say in Zephan: Zeph. 1. Verse 12. The Lord will do no good, neither will he do evil. A most unhappy condition of men, who cannot look beyond and above earth for good things; natural light doth reveal this truth to men without the Church: for the Apostle saith, God left not himself without witness, Acts 14.17. in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. This is the work of a father, thus to provide good things for his children, and so we go not beyond the Gentiles in this, who are not yet come into the communion of the Church. The book of nature, the great volume of God's works is written within and without with this name of a Father, so that if the Council of hell, like the Council of Trent would devose an Index expurgatorius, to put out the testimony of God's fatherhood, the darkness of hell would not be dark enough to benight this light. But we who are the Disciples of Christ, that learn Rea. 2 of him to call God Father, do plead a nearer interest in his love, than those that are without can pretend; for he that is our warrant to call him by that name, doth thereby invite us to pray, and to call upon him in all our necessities. God hath many great and glorious titles, which would rather discourage than invite invocation; the terror of his Majesty is such, that the Angels are said to cover their faces when they appear before him. If we hear him called the God strong and mighty, how dare we the poor worms and grasshoppers of the earth approach him? If we call him the holy one of Israel, how dare we that are conceived in sin, and borne in iniquity, whose life is polluted with a daily infection of actual transgressions, draw near to him? If we call him Lord of heaven and earth, how dare we that have not given him the honour due to his name, that have not obeyed his holy and just commandments, solicit him? If we call him King of Kings, how dare we that have said nolumus hunc regnare super nos, come in his sight: rebels to his will, vassals to his enemy? There is no name so fit for invocation, as the name of a Father; that is a name of such loving conjunction, that when we have wasted our whole portion, and dishonoured our parentage, & are come to the lowest ebb of all worthiness, to the fullest sea of all indignity, yet there is hope in that name of a Father, as there is of the end of the root of a tree cut down, and whose very root is rotten in the earth? for there is a scent of water that will keep life in us, and give us vegetation from the juice of that name, 1 A King offended with a Subject, may banish him his dominions for ever. 2 An husband justly provoked by his false and disloyal wife, may separate from her by divorcement. 3 A Master may revenge the trespasses of his unprofitable servant, by turning him out of his service, and forbidding him his house. 4 Fratrum quoque gratia rara: the quarrels of brethren hardly reconciled, like a Castle barricadoed. 5 Friends may forget the loving interest that they have exchanged one with another. But the name of a Father is a name of such tenderness, as will carry a plea when all these do fail: Can a Father forget? can a Mother forget? as putting it for a kind of impossibility. David cannot forget Absalon, he did him two the most incompatible injuries that could be offered to jealousy: in his wives, he defiled them in the sight of the sun, and of the people: in his kingdom, for he attempted the dethroning of him, and sought the Crown in the blood of his father: yet David forgot not that he was his father, he pardoned him living, he deplored him dead: would God I had died for thee, etc. So that one cometh to God, touched with a conscionable remorse of all his sins, saying, Etsi ego amisi ingenuitatem filij, tu non amisisti pietatem patris. So that the name of Father here given to God, doth denote these two gracious properties of complete love: where, first, tenderness; secondly, immutability: 2 The name of Father putteth us to search what right we have to that name. 1 There is a general interest in that name which is communicated to all creatures, by which all things that have being, must call God their Father, because he is to them all, the author both of their being and conservation; for of him, and by him, and through him, are all things. And if jabal may be called the father of all such as dwell in tents, and of such as have cattle. Gen. 4.20. And jubal, 21. the father of such as handle the Harp and Organs. Because these were the first beginners of these arts amongst men. Much more may all things call God their common Father, in whom all things live, move, and have their being. But thus God is the father of wicked men, of the devils, and of hell, as being the Creator of their substances, and the author of their being. The Church of God doth not undervalue this interest in God, though thus common to all creatures that have being, though the worst and most despised creatures of earth, sea, and hell, do participate with them therein. Who loves the air the worse, because evil men, and noxious creatures, hurtful to man, do breath it in and out, and live by it. Who loves the Sun the worse, because it shines upon the good and bad, upon sweet gardens and loathsome stinks and dunghills, or the rain that falls upon all grounds? Amongst the benefits that we thank God for, this hath good place, we give him thanks, that when we were not, he gave us a being. Heb. 11.3. It is a great wisdom, and it is attained by faith, to understand that the world was ordained by the word of God, so that the things which we see, are not made of things which did appear. And therefore the Prophet calleth upon the creatures, the Angels, the host of heaven, the Sun, and Moon, and Stars, and Waters, etc. Psal. 148.5. Let them praise the name of the Lord, for he commanded, and they were created. He also established them. The donation of being, and the conservation in being, be great favours, and therefore God is called Father: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keeping all things. This putteth us in mind to take heed that we turn not the blessing of our being into a curse, by corrupting our ways, and doing evil in the sight of God. It is otherwise with us, than it is with other creatures, many of them perish, and lose their being: Angels and men are created to immortality, and they that possess not the immortality of life and glory, shall be possessed of the contrary immortality, of confusion and pain. So that the doctrine of our creation doth admonish us to remember our Creator betimes, that we may address our whole being to him: for we see that all other creatures in their kind do serve him, and keep the use for which they were ordained. 2 There is a more special interest in this title of Father belonging to men, who have received favour in their creation above other creatures. 1 For he made man in imagine suâ, which he did to no other creature on earth. 2 He made him in honour: but a little lower than the Angels crowned with glory. 3 He made him immortal, for though his fall brought in death, yet the death of Christ destroyed it, and the souls of men cannot die, and the dead bodies of men shall rise again to an eternal reunion with their souls. 4 He made him to rule. And this putteth us in mind of a great debt of duty to God, who having us as his clay in his hand, when he might have made us beasts, or fowls, and fishes, worms or flies; he chose rather to make us men, to give us the use of reason, discourse and speech. Which though it be a gift common to us with the wicked and ungodly of the earth, yet let us think never the worse of it; for to be a man, is to be an epitome, a little Map of the whole world, and there is a way open for men, as much to excel men, as men generally are more excellent than bruit beasts. 3 There is yet a more special interest that some men have in this title to call God Father, than others have, which none but Christ can warrant us to challenge, and therefore none but he can teach us to call God Father in this sense, and that is by right of adoption. For when we had lost the favour of God, being dead in trespasses and sins, and separated from the life of God, and thereby in a more miserable condition than all our servant creatures, associated also with those rebel Angels that kept not their first estate, but forsook their habitation. Then it pleased God to send his son; first, in promises, then in types & shadows, and in the fullness of time, in the fullness of performance, to reconcile us to himself, and to purchase for us an eternal inheritance, that we might be called the sons of God, and enfeoffed in all the liberties of Gods elect children: so the Apostle, Rom. 8.15: We have received the spirit of adoption, whereby we cry Abba. that is, father. This is the interest of all the faithful in God, and none but the elect do call him by that name by a just claim to the graces annexed to that name, and derived from it. Rea. 3 This revealeth to us a third reason why we call God Father, that is to show that we go to him in our prayers the right way, which is by jesus Christ, for there is no other way to the Father; One Mediator between God and man, the man jesus Christ. For in this last kind of gracious paternity, God is only a Father to us in Christ, and for his sake. And to show our faith in God, grounded upon the sufficient merits of jesus Christ, we seek the face of God under that title which our jesus hath bought with his blood, which is called the blood of the everlasting covenant. So that the name of Father given to God in this prayer, doth teach us that all the prayers of the Church must be offered up to God in the mediation of jesus Christ. For we call not God Father by Angels or Saints, but by Christ only; therefore we must seek this Father only in and by jesus Christ. He himself hath taught us this, for he saith: whatsoever you shall ask the Father in my name, it shall be given you. The Renegado of Spalleto, in his last Manifesto, doth muster up heaps of proofs to maintain invocation of Angels and Saints against the truth, against his own former avouchments of the contrary, against his own conscience, if he have any left after his apostasy. He laboureth to prove that Angels and Saints departed, do continually pray for us; we deny it not, we know that there is a communion of charity in the whole body of the Church, and doubt not of their perfect charity who are released hence, and are with God, toward that part of the Church which is militant here on earth, and we give God thanks for them and their glory. But we have no warrant to resort to them for their intercession, but have an open way to the perfect and full all-sufficient Mediator, jesus Christ, who sitteth at the right hand of God, and maketh intercession for us. Yet let us see how faithfully this apostata doth quote the Fathers, to the maintenance of this idolatrous invocation. I will examine some few of his quotations out of the Fathers, that you may taste him in a little; for he that hath dealt doubly with God, and unfaithfully with the faith itself, what hope can we have of him that he same: he being now in the clear light where he may behold the truth, would therefore pray to God for such as sit yet here below amidst many clouds of darkness. But that he meant not to make Cyprian a Mediator between God and the Church, who can better tell then Saint Augustine himself? Deciu. 9.15. who of purpose handling this point, doth 1 Show the necessity of a Mediator between God and us. 2 He sheweth what kind of Mediator he must be that will serve our turns: God and man: and from thence, 3 He excludeth Angels, Boni igitur Angeli inter miseros mortales & beatos immortales medij esse non possunt. This declareth his found judgement against mediations of any but Christ. So that adiwet nos orationibus suis, is no prayer to him, but a figurative kind of Colloquy with him: as when David saith, Laudent eum coeli. The next authority is S. Aug. De verbis Apostoli Serm. 47. I know not where he found that sermon; for we have in print but 35. in all. It were a long work for me, and not so pleasant for you, nor profitable, that I should pursue this fugitive Apostata in all his colourable pretences for invocation of Saints. I desire to establish your hearts in the doctrine of truth, grounded upon the name of Father. It teacheth us to seek the face of God only in his mediation, for whose sake God is become our Father. To work this steadfast faith in you, know that there be three things which properly belong to a Mediator, which can be found in none but Christ only. 1 He must be of Gods appointing and declaring to us, none but he can tell whom he will admit or hear for us. And we find Christ only revealed. If any sin, we have an advocate with the Father, jesus Christ the righteous. I am the way, no man cometh to the Father, but by me. 2 He must be iustus institia suâ: we say of Angels, that they are just, iustitia data, a quo nostram ab eo habent iustitiam: we say of Saints, that they be rather justificati then iusti. But Christ is called sapientia patris, iustitia nostra. 3 He must be able to merit for others; that, no Angel nor Saint can do: Christ confirmed Angels, Christ restored man. For the angels, we deny not but they may know what our wants are, because they are ministering spirits, that by the appointment of God, do attend upon us; yet no Scripture hath revealed any example of invocation directed to them. But for the Saints, they know not our particular necessities, they see not the evils which we suffer, only they know, as having been members of the militant Church, that we are left behind them here in a valley of tears, and therefore in general they pray for us, as hath been said. Against their particular knowledge of our wants, two plain texts convince our adversaries of error therein. Is. 63.16. 1 When the Church confesseth that Abraham is ignorant of us, and Israel knoweth us not. 2 Reg. 22.20. 2 Huldah the Prophetess telleth josiah, he must be gathered to his fathers, and put into his grave in peace, that his eyes may not see all the evil that God would bring upon that place. From whence we may conclude, that they who see not our miseries, hear not our prayers, and therefore are not to be required to mediate for us. I conclude this point in the words of S. Aug. All christian men commended each other in their prayers to God: and he who prays for all, Contra Epistolam Parmen. lib. 3 c. 8. and for whom none prays, he is that one and true Mediator: you may easily know whom he means. We call him Father, to teach us that prayer is a spiritual exercise, a work of the holy Ghost in us, therefore Rea. 4 it is called the spirit of grace and supplications, which teacheth us to pray, and enableth us in prayer. It is the spirit of God only which witnesseth to our spirits, that we are the sons of God, by which we call Abba, Father. Therefore all those that pray to God by that name, without that sweet, and secret testimony of the holy Ghost, assuring them that they are the children of God, do not pray, but prate and babble, and God heareth them not. This confuteth the Popish doctrine of doubting whether we be in the state of grace: for shall I call God Father, and yet stand in doubt whether he be my Father? if I believe as I say, that he is my Father, upon what shall I build my faith, is it not the suggestion of God's spirit, that is the author of my regeneration, and that leadeth me into the way of all truth that telleth me so? This is the right coming to God in prayer, to ask as S. james teacheth, nothing doubting, to come in assurance of faith. We call him Father▪ to comfort all our distresses, and Rea. 5 to warrant the success of our prayers: for Christ hath taught us that this Father exceedeth all natural Parents, both in the knowledge of the necessities of his children, and in tenderness of compassion of them, and in readiness to hear them, and grant their requests, and in giving good things to them: what can I sin against my father that he will not forgive, what can I ask that he will not give? Rea. 6 Another great reason is, to assure us of the excellency of the state of grace, for so Saint john doth urge it. 1 joh. 3.1. Behold what manner of love the Father hath bestowed upon us, that we should be called the sons of God. This would be thought an high honour if we did wisely consider the glorious liberty of the Sons of God hereafter, the gracious liberty of them here. We call the sons of rich men happy, because they are like to be left full; and the sons of great men, because they shall sit amongst the Princes of the earth: but if these be not the Sons of God, they may one day see poor Lazarus in joys, when themselves are tormented in flames. The truth is, (though the flesh, the world, and the devil oppugn it) that there is no man in the way of happiness, but such only as are the Sons of God, such only as have God to their Father, by a special interest in him by jesus Christ. If these sin, God correcteth them like a Father, pro peccato magno paululum supplicijs satis a patre; saith one. For he that is called our Father, is called pater misericordiarum, and Deus omnis consolationis. If these beg a suit, manum suam implet, saturat, dat cito, dat abunde, dat quod est utilius: therefore David, Psal. 4.2. O Ye sons of men, how long will ye look after vanity, and seek after leasing? 3. But know that the Lord hath set apart him that is godly for himself. And as a father hath compassion of his children, so hath the Lord compassion of all them that fear him. Princes and great persons are called filij excelsi, in respect of the eminence of their places, and the trust of authority and power committed to them; these are filij celsitudinis Dei, but that honoureth them only amongst men, because they represent the authority and dominion of God here on earth: filij quos honorat. But there is another sort of Sons, who be filij amoris, and these do represent their father in his holiness and goodness, and these are the Lords delight. joh. 1.12. S. john calleth this a prerogative, so many as received him, he gave them a prerogative so be the sons of God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Either dedit eis licentiam. 2 Or dedit eye Ius. 3 Dedit eis honorem & dignitatem. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: showeth that there is a new making required to this filiation; for we are fallen from our first creation so far, as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to become 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The honour therefore is great to us, in that we are the sons of God. 1 Because God who had an only begotten Son, the express form of his substance, equal to himself, whom he made heir of all things, needed not to adopt any other sons, or to cast the inheritance, as Abraham once thought to do upon a servant; yet even so, O Father, thy good pleasure was such. 2 Because by this adoption, he hath brought us into the society of inheritance with that son, and hath made us coheirs with Christ, without derogation to the heir, without diminution to the inheritance: for we are the sons of God here, it appeareth not yet what we shall be, but this we know, that when we shall see him, we shall be like him; so united to him, as that his interest in the Father, shall be ours. I may add one reason more, that there is no name Rea. 7 wherein God doth more delight, or in which God is more honoured, than the name of a Father. S. Cyprian observeth, that God hath no title that gives him so much honour in his Church, as this of Father. For as God is called jehovah, which is the name of his being, so he either enjoyeth himself eternally, or he communicateth himself at large to all things that are. But in his title of Father, he is impropriate to his Church, and hereby he magnifieth himself in that divine attribute which excelleth all his works; for his mercy is above all his works. And it is confessed of all hands, that the work of Redemption was a greater and more honourable work, than the Creation. You hear of no joy of Angels at the Creation; at the nativity of the sacred Heir, ye know what jubilation there was, joy to all the earth. 1 Pet. 1.12. The Angels do search into this mystery, and stoop themselves to the inquisition. Eph. 3.10. And the manifold wisdom of God in this work of our redemption, is by the Church revealed and made known to the principalities and powers in heavenly places. I conclude this point with the holy exhortation of S. Peter. 1 Pet. 1.17.14. If ye call on the Father, who without respect judgeth according to every man's work; pass the time of your sojourning here in fear; and as before, as obedient children, not fashioning yourselves according to your former lusts, in your ignorance, etc. Let us make conscience of doing the duty belonging to that gracious name, in imitation of our elder brother, who saith, I come to do thy will O my God, yea thy law is written in my heart. For him, God testified, This is my beloved Son in whom I am well pleased. If we will ambulare sicut ille, as S. Peter biddeth us, we must begin where he began: at lex eius scripta est in cord meo. And then we shall not sin against him, then shall the power of this Father protect us from all evil, the providence of this Father shall supply all our wants: the love of this Father shall be a banner to us: the wisdom of this Father shall be a guide to us to govern all our ways: and the eldest son of this Father shall speak a good word for us, that we may have an inheritance amongst those that be sanctified. So long as by our faith and obedience we can continue this God our Father, we are in good case, we shall want nothing, he will bring us by rivers of waters, and feed us in green pastures. Doubtless mercy and loving kindness shall follow us all the days of our life, Psal. 23. and we shall dwell in the house of the Lord for ever. 2 Our, this word expresseth the interest that we have in him to whom we pray. From whence we are taught, 1 Vox directionis. 1 To whom our prayer is addressed, not to the first person of the holy Trinity, God the Father, but to the whole Trinity, the Father, Son, and holy Ghost. For the first person hath but one Son to call him Father, and he is called Primogenitus, and unigenitus; but God that is the holy Trinity, is our Father, he is the common father of all the elect. Quest. Yet if you demand whether it may be lawful to direct our prayers to each of the persons severally. My answer is, that I find invocations of each in Scriptures, and holy stories, but so as the whole Trinity is ever sought, because the prayers of the Church do always respect the whole godhead: so that he which calleth upon God the Father, doth use the mediation of God the Son, and is assisted therein by God the holy Ghost. The Father is principally respected in the work of Creation, the Son in the work of Redemption, the holy Ghost, in the work of Sanctification; yet neither of these persons is alone in any of these, but one God in three persons doth work all our good in us. 2 Cor. 13.13. And the Apostle blesseth in that holy name, The grace of our Lord jesus Christ, and the love of God, and the communion of the holy Ghost be with you: and we baptise ye in the name of the Father, the Son, and the holy Ghost: for the three distinct persons do subsist in one godhead. Vox fidei. 2 We say Our, to express our faith; for whatsoever is not of faith, is sin, and our prayers are turned into sin, if we waver and doubt in them, but our faith doth apprehend an interest in the love of our God to us: if we pray, believing that he is our Father, we pray with assurance of persuasion that we shall prevail. For they that have the comfortable persuasion of their hearts, that God is their God, cannot doubt of right and interest in his good and perfect gifts; if he be ours, qui se dedit, dabit sua. In our right we can call nothing our own but our sin, for our bodies and souls are not ours, glorify God in your bodies, and in your souls for they are Gods, Gods in the right of creation. And ye are bought with a price, so not your own, in respect of redemption. And God to show his right in his Saints, maketh them a temple for his holy spirit to dwell in, so he taketh possession of us for himself. But all our sins are ours or Satan's: those that grow out of our own corruption, are ours; those that are infused in us by Satan's temptations, are his in us, yet our guiltiness and infection. The grace of God which bringeth salvation, doth make us proprietaries in God, and calleth him ours. The comfort of this interest, taketh away fear. Gen. 15.1. So God to Abraham: fear not, I am thy shield, and thy exceeding great reward. This fixing of our faith upon him to whom we pray, doth put it out of question, that none is to be prayed to, but he in whom we must only believe. Indeed, we have no right or interest in any of our fellow creatures, but by the interest that we have in God by the mediation of jesus Christ. Sin hath both divested us of the primitive right we had in them, and them of the primitive power that they had to aid and support one another; so that faith carrieth noster to God only, and resteth in him. Master Fox, from sufficient testimony out of Scotland, reporteth, that in anno 1551. there arose a great schism in Scotland about the Pater noster, whether it might be said to Saints or no. It was delivered publicly in a Sermon at S. Andrew's, that we could call none our Father, but God only; and presently a grey Friar took upon him to confute that doctrine in the Pulpit, and to prove that it might be said also to Saints. And first, because we call old men fathers, one may therefore much rather call a Saint our Father. 2 Because God hath made the names of Saints holy, therefore we may say to them, Hallowed be thy name. 3 Because the kingdom of heaven is theirs by God's free gift, therefore we may say to them, adveniat regnum tuum. 4 Seeing their will is God's will, else they had never come to that kingdom, we may say, fiat voluntas tua. But when he came to the rest of the petitions, his wits failed him, and he began to allege that they might use the intercession of Saints to God, for daily bread, and for forgiveness of sins, and for deliverance from evil. But the three first Petitions which directly are referred to the only glory of God, these he blasphemously applied to Saints. Which gave occasion of a great schism in Scotland, insomuch as they distinguished their parties by this Shiboleth: to whom say you the Pater noster, to God or to Saints? The people were much distracted with this schism, and in the Abbey Church of S. Andrew's, this pasquell was set up. Patres nostrì in Collegio Concludunt idem cum Lucifero Quod sancti sunt similes altissimo. Another in english. The Friars would be called Rabbi & Magister noster, and know not to whom to say Pater noster. But after much contention, it was at last resolved, that it was only to be said to God. This word Our, joined with Father, is vox fidei, as you have heard and directed to one, and therefore not to be either communicated with others, nor withdrawn from God. 3 Vox charitatis. Our, is vox charitatis; for it containeth the spiritual kindred of the faithful, who do all acknowledge but one common father of all, one God, one Father: this is the object of our common faith. We have patres carnis, our natural Parents, we have Magistrates and Princes in things temporal, Bishops and Ministers in spiritual, and all these have the honourable title of Fathers given to them in the law of the fifth Commandment; but this compellation extendeth not to the longitude or latitude of this fatherhood in the Lord's prayer: these have particular references, this hath an universal relation to the whole body of the Church, and herein God goeth alone away with the name of our Father: the other hold by service this honour from him; only he holdeth that in Capite, over them and their sons. And herein the Pope encroacheth upon God with abominable usurpation, and is by his Parasites styled, Sanctissimus pater, and the blind ignorants that see no further then by his Lampelight, and speak no other language then what he hath taught them, do mannerly call him our holy father. God hath no honour entire, but he comes in for his share with him; not the name of Lord God: he invadeth that also. It is a known and printed blasphemy, Gloss. in extrau● Io. 22. cap. contr. Dominus Deus noster papa, which the gloss upon the extravagancie of john 22. doth lewdly give the Pope. True it is that when the Bishop of Rome was an orthodox Bishop, and maintained the Apostolical doctrine of the true Church: he was called Pappa or Papa, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Greek word which is Pater. And so it was not a proper title to the Bishop of Rome, but common to all Bishops, as at this day the name of Father is given to them. But this unlimited claim to the name in chief over all, not only the lay people, but the very Clergy of the whole Church, he hath rather purchased with S. Paul's sword, then with S. Peter's keys. But he holdeth it now with that absolute right to it, that none can be a member of the true Church, but he must be his son. And therefore Gregory the fifteenth, in his letters lately sent from Rome, to our then most excellent Prince, residing for the time in the Court of Spain, doth thus court his Highness. Truly the arms of papal charity, with sighs, do worship the God of mercy, and do stretch them forth for your safety to embrace you a most desired son, etc. I cannot blame him, for when the Kings and Princes of England were popish, his Holiness had his coffers much the fuller for it, and his Kitchen was the better provided. But one thing I note in that letter, that this Gregory, the then Pope, doth confess himself modestly, far inferior to Gregory the first, whose name he assumed at his Coronation, in sanctity and virtue, although equal in dignity, and of the same name. I wonder that he should be so open, as to confess a succession in dignity, and not in sanctity, in seat, and not in virtue, for this makes it no argument, which yet is falsely urged, and his Holiness forsakes the truth in it. He affirmeth that Gregory the great, did first by his apostolic authority bring the Gospel into this kingdom. And inferreth, that he being his successor, and equal in name and dignity, though inferior to him in sanctity and virtue, should follow his footsteps in restoring the gospel to this land again. But the assertion of Gregory's first plantation of the Gospel in England, is most false: for Parsons in his Book of the three conversions of England to the Gospel, doth make that of Gregory, the third, and not the first conversion. But were it true, the argument followeth not, that he who now carrieth his name, but is inferior to him in holiness and virtue, should have the same power, or hope to work the same effect that he did; for the instruments of God, in the conversion of souls, do not work by name and dignity, but by sanctity and virtue. And even herein this Gregory that then usurped the Church Monarchy, is inferior to Gregory the great in holiness and virtue, because Gregory the great did not only abstain from the name of universal Bishop, and the common Father of the Church, but he wrote most invectively against it. For he wrote an angry reprehension to Eulogius, Patriarch of Alexandria, for styling himself universal Biship. And when john, Patriarch of Constantinople, usurped that undue title, he wrote to him to rebuke it; he called it nefandum, stultum, superbum vocabulum; he saith that the Council of Chalcedon offered his predecessors at Rome, that title, sed tamen nullus sibi hoc temerarium nomen arripuit. But now Bellarmine hath charged the late King's Majesty, with denial of the faith, because he supposeth that in the oath of allegiance, he denyeth the Pope the title of supreme Father of the Church. I had not diverted thus far to the Pope's usurpation of this honour of Our Father, but that the times grow sick of a surfer of light and truth, and begin to incline, and propend to apostasy, that the God of mercies grows impatient thereof, and by admirable iudgeiudgement declareth his indignation against it: Therefore restoring this title of Our Father, to God, to whom only it belongs, and taking it away from the Pope, who blasphemously usurpeth it: we say Our, is vox charitatis, and calleth all the faithful sons of God brethren, all the world over, Christ jesus our elder brother, being the author & maintainer of this brotherhood. It is the said King's Majesty's learned observation upon this word, that it showeth the communion which is among the Saints, and that every one is a member of a body of a Church that is compacted of many members, contrary to those upstart Amsterdam sects, where two or three make a Church. Lib. 1. Ep 3. Who as S. Cyprian saith, do sibi extra Ecclesiam, & contra Ecclesiam constituere sibi conventicula perditae factionis. And yet nothing is more usual with them, then to give the name of the Brethren to their irregular societies, and schismatical complices. But this common interest of the faithful in God, uniteth them in one holy society, and they that divide this into factions, are schismatics, they that break forth into new opinions against the truth of God, are heretics; only they are brethren truly, who increase the truth of God in unity: and these do pray to God, omnes pro omnibus & singulis, & singuli pro omnibus, & singulis. 4 Vox humilitatis. 4 There is no pride in them, they are not ashamed to call one another brethren: King David calls his subject's Brethren and Companions, for my Brethren and Companions sake, etc. Math. 23 8.9. One is your Master, even Christ, and all ye are Brethren; one is your Father, which is in heaven. This Father is no accepter of persons, he is as much father to the poor as to the rich; and though here on earth the difference of rank and degree doth much advance some, and deject others; in this court of supreme audience, Princes have no more right to the fatherhood of God, than their meanest vassals, their wants are no sooner seen, their miseries no sooner pitied, and relieved, their petitions no sooner received and answered, then of those that lie in the dust; and they that wander up and down in Sheep skins and Goat skins, derided, despised, persecuted, are as graciously invited, and with as much welcome received with our Father, as those that have their paths anointed with butter, and whose portion is the fattest. It is a certain rule, that the proud man who despiseth his brethren, cannot pray; he that will not own his brethren, our Father will not own him. The common duty of Christians, Rom. 12. is as the Apostle admonisheth, in giving honours, go one before another. This very compellation, calling God Our Father, doth honour all the faithful servants of God with the honour that is due to them; according to the precept of the Apostle, Honour all men. And we not knowing who belong to the kingdom of God, and not daring to judge, 1 Pet. 2. are therefore to esteem all men our brethren, and to honour them with the name of brethren. I beseech you let prayers and supplications be made for all men, for seeing Christ hath prayed not only for his twelve, but for all those that shall believe through their word, we do charitably conceive, that all men are either in present profession, or in God's gracious expectation, our brethren. Let us not boast ourselves either against them who are not yet come into the Church, or against them that are gone out; for such pride, God resisteth, and let him that thinketh he standeth, take heed lest he fall. Phil. 2.3 Let nothing be done in strife & vain glory, but in lowliness of mind, let each esteem others better than himself. Look not every man on his own things, but every man also on the things of others. This is called the same mind that was in jesus Christ, and they that pray to God in Christ's words, and not with his mind, loose labour. They be flatterers that overdo in giving honour, belying men to their faces, with false and undue ascriptions. They be slanderers that put unjust aspersions upon their brethren: they be proud or worse that overlook them, as unworthy of their regard: humility findeth an equality in the ho●shold of God, and they say with the sons of jacob, we are brethren, the sons of one God, Gen. 42.11. our Father which is in heaven: we are all one man's sons in the land of Canaan. 2 Vox pacis. There is no malice in them that say aright, Our Father; they pray one for another, and wish the welfare of one another. They remember that they were all at first, in the loins of the first Adam, and that now they are in the love and favour of the second Adam, and this reviveth that principle of nature; fac●●lijs fieri quod cupis ipse tibi: It is not lawful for us to beg any thing of God for others, that we would not wish to ourselves. Why should we strive, saith Abraham to Lot, seeing we are brethren? and therefore he that biddeth us to pray continually, biddeth, if it be possible, as much as in you is, have peace with all men; for the God of peace must be sought in peace; and it is a note of the ungodly, The way of peace they have not known. Therefore before thou fall down before the face of God in prayer, empty all malice out of thy heart, and remember that thy father is thy brother's father, and the communion of charity doth give him a share in all thy holy prayers and devotions. But this neglected, will fall so heavy upon us, before we have done this prayer, that God shall condemn us from our own mouths, when we desire to be forgiven as we do forgive. Here arise certain quaeres. 1 Is it not lawful to pray, saying, My father, Quest. give me? No doubt it is, and without prejudice of christian charity, for we have the warrant both of reason, precept, Sol. and example for it. 1 Of reason: the common right of all doth not impeach the particular right of each in this Father: this name is borrowed from nature, whereby every child is warranted to call My father, without invasion of the right of his brethren to that title. 2 Of precept, God himself saith, But I said, how shall I put thee among the children? jer. 3.15. and I said, thou shalt call me, my Father. 3 By example; Christ, O my Father, if it be possible, Math. 27.46. transeat calix iste. Thomas, My Lord, my God. Io. 20.28. Indeed, we have each of us our particular occasions to repair to God, and desire his help; in which cases we may either plead the common interest that we have in God, as members of his Church, under the name of our Father, as here: or we may by faithful zeal invocate him in our own right to him by jesus Christ; saying, My father; so the Son of God is my Redeemer and Mediator: the holy ghost, my sanctifier and preserver. 2 Seeing our Father is a name of such charity, as doth combine us in love and well-wishing, may it be lawful to use imprecations to pray against any? The content of this word our, doth include all men, for all men are by creation, and by conservation and protection, the Sons of God, and God only knows of these who are his; we know that there is no universal grace; Christ hath said, many called, few chosen. so that mankind is divided into two portions, Gods friends, Gods enemies. But they be all our fellow creatures, and the law of charity doth bind us to the love of their. persons, so far forth praying for them, as may stand with the maintenance of God's glory. Indefinitely we may pray against all the devices of the wicked, that God would make them frustrate, as he did the counsel of Achitophel; so David, 2 Sam. 15.31. Lord I pray thee turn the counsel of Achitophel into foolishness. We hear that Antichrist is God's professed enemy, we may pray for his confusion, for we may hate where God hateth. Whence the enemies of our Church wish the light of the Gospel quenched, and the superstition of the Church of Rome, and her abominable idolatry revived amongst us; we may lawfully pray to God against their machinations, that he would confound their counsels. We have seen what they would have done in their Powder Treason, we may see how they fell into the pit that they digged; we may say with Deborah and Barack, So let all thine enemies perish O Lord. Finally, whosoever are not the sons of God, either in present admission, or in his holy election, we may pray against them, that God would glorify himself in their confusion and utter destruction. Generally, against all impenitent sinners, whom God hath given over to a reprobate sense, we pray to be preserved from their society, and from all infection by them, and against their prosperity, as hurtful to the Church of God. 3 Seeing the law of charity doth thus bind us all one to another In christian love, that we must pray for all men in our own particular quarrels, one with another: is it lawful to pray against our enemies? Our answer is, Sol. that Christ hath made it a law to his Church in the exposition of the second great Commandment concerning the love of our neighbour: But I say unto you, love your enemies, Matt. 5.44. bless them that curse you, do good to them that hate you, and pray for them which despitefully use you and persecute you, that you may be children of your Father that is in heaven: whereby he putteth all them out of the number of the children of God, that do not pray for their enemies: and if no children, we cannot say our Father: Therefore our Church in the holy Litany thereof, prayeth charitably, and according to this holy rule: That it may please thee to forgive our enemies, persecutors and slanderers, and to turn their hearts. And by this charitable Shiboleth we are distinguished from the heathen and Publicans, from the pharisaical interpreters of that law, who have said, Thou shalt love thy neighbour, and hate thine enemy. They that seek and love the peace of God, do desire the saving of the enemy, the destruction of the enmity. Our enemy is one of the medicines of our life, he serveth us to good use to exercise our patience, and our charity and wisdom, to keep us in awe that we give no advantage against ourselves: if naturally we love not physic, yet for health's sake, we out of judgement do approve it, and take it patiently. 4 Whether we may rejoice at the destruction of our own enemies, or the enemies of our religion and state. Sol. 1 The very title of our father, which doth unite us in one bond of common brotherhood, doth so enjoin us to wish the common good of all Adam's children, that the ruin of any part of this building, aught to be a grief to all the rest, so that nature biddeth us not to rejoice in the destruction of any man, quia homo; he is flesh of our flesh, and bone of our bone, and can the members suffer, and the whole body not ache for it? 2 There is some remain of the image of God in all the enemies of God, which is lovely, and aught to be dear to us, the defacing whereof, is such a grief, that though Samuel knew that God had wisely and justly rejected Saul, yet he could not choose but mourn for him; and when David saw that Saul was dead, he bewailed his death bitterly, though he got a kingdom by it; and when he heard that his traitor son and subject Absalon was dead, he deplored his death with great passion and much tenderness. 3 The precept of Christ: Be ye merciful as your heavenly father, and his critis filij patris vestri; by showing love to enemies, doth also teach us to take the fall even of God's enemies to heart. Object. But it is objected against this, that Solomon saith, when the wicked perish, Prou. 11.10.28.28. there is shouting; he giveth a good reason for it, for when they perish, the righteous increase. There is great cause of iubilation in the Church, when the righteous increase, therefore there is cause of joy given to the Church, when the wicked perish. The solution of this doubt dependeth upon this consideration. The enemies of God, and of our religion, are to be considered two ways. 1 As they are the creatures of God, and partners with us of the same nature, so they are our own flesh, and no man ever hated his own flesh; thus the persons of all men ought to be dear to us, and their life precious, and their welfare desired. 2 As they are by their corruptions, turned enemies to God and to his Church; so shall not I hate them O Lord which hate thee? not their persons, but their sins, their malice against the Church; that is, odio perfecto odi eos. Again, in the destruction of God's enemies, we must consider, 1 Who it is that punisheth them, for it is the hand of God, and this is matter of joy to the Church; it is one of the duties of the Sabbath to rejoice in the operations of God's hand, and this is repeated there for one, in the Psalms, for the Sabbath, Psal. 92.4. Thou hast made me glad through thy work, I will triumph in the work of thy hands. When the wicked spring as the grass, Verse 7. and when all the workers of iniquity do flourish, it is, that they shall be destroyed for ever. For lo thine enemies, O Lord, 9 for lo thine enemies shall perish, and all the workers of iniquity shall be scattered. Mine eye also shall see my desire upon mine enemies, etc. All which showeth that the ruin and confusion of God's enemies, is the joy of the Church, as it is the work of God's hand, for do we not say, Tu Domine fecisti, and is it not our prayer, fiat voluntas tua? and are we not to rejoice in it when it is done? doth not God do all things well? and do not all things work together for the good of God's children? 2 We must consider who they be that suffer, these are brethren with us according to the flesh, here our bowels yearn, and we have cause to mourn and lament on their behalf for their sins, that deserved this judicial process against them. He that hath a crystal glass in his hand, into which his enemy hath infused poison to destroy him, and seeth the glass broken in his hand, discovereth the preservation of his life, by that breaking, may he not at the same time be glad that the poison is spilt, and sorry that so good a glass is broken. The nature which is empoisoned in God's enemies, is God's creature, if the breaking of this glass of humane nature, do let the poison fall to the ground, is there not cause of joy for the prevention of that evil, and yet cause of grief for the loss of that vessel, by which this work of mischief was to be effected? Our elements of which we are composed in the frame of our bodies, are mixed, and not pure and simple bodies: the affections that are in the inferior part of the soul, are also mixed, for our best courage is shaken with some fear, our hope, mingled with some doubt, our joy commedled with sorrow, that in the very service of God we rejoice with trembling. In our intellectual part, our understanding is not clear of clouds: in our spiritual and divine inspirations by the holy ghost, there is aliquid carnis, some of the natural man that eclipseth the light, and weakeneth the force of the holy ghost in us. Therefore as there is cause of joy, so is there cause of grief in the case of God's enemies, but it is a safe rule always to rejoice in the Lord, and to approve, admire, and bless the operation of his hands. The powder traitors, whose zeal of the religion of Rome, turned them all into gunpowder, and inflamed them to that fury and malice, as to destroy the peace and the Religion of this Land with one blast; how would they have joyed to have brought forth the mischief in full birth, which they had conceived? yet the bowels of our compassion were moved towards them, to see them dye and suffer the just reward of their most damnable projection. But the bowels of the wicked are cruel; shall I show you the mercy of a Pope, it was Sixtus 5. upon occasion of the murder of Henry the 3. the French King, who in joy of it, being performed treacherously by a Monk, set on by himself, doth make a panegyrical oration in the praise of the Creator, and admireth the excellent work of God in it, quod simplex monachus non mutato habitu, nongladio, clipeove armatus ad regem libere penetravit. Is not the folly of this son of Belial worthy to be despised, that makes this a miracle, that a Monk unarmed, and in his own habit, wherein no man mistrusted him, did commit this treason, for so these false Monks were without suspicion admitted to the King's presence; but had he changed his habit, and come armed, he had been prevented. He rejoiceth in the King's death, yet he was no heretic, as Rome calls heresy, but a son of the Pope, and he layeth the murder to God's charge. Regem Deus per sacratum virum interfecit: the whole oration is extant in print, & they are all ashamed of it, so full it is both of folly and malice. We may not do the God whom we worship and serve, that unthankful injury, to omit the late fearful example of his judgement, declared upon a Popish conventicle assembled in a private meeting to an heretical Sermon; they are blind that see not the hand of God in it, and they that take not warning by it to avoid the like, may tempt the justice of God to some new execution, for he hath treasures of wrath. I think I speak the charitable thoughts of you all: it was a judgement much to be deplored in respect of them that suffered the same. So great a number presently, either broken with the ruins of the house, or smothered with the closeness of their own heaps one upon another, others wounded, some dead found, some fallen into madness. We have cause all of us to lament the sudden violent death of so many, of whom we have cause to persuade ourselves charitably, that they had the zeal of God, but not according to knowledge, and that they were made believe that they did God good service. But how many open Churches did they pass by, how many learned Preachers might they have heard at that time, from whose light they might have borrowed light, and in whom they might have heard jesus Christ speaking to his Church, and declaring the way of salvation: they forsook the houses of God to retire themselves into a chamber, where their own weight was their ruin by the just hand of God, as we must needs confess; for his works are often secret, but always just. Did not the blind lead the blind, and both fell into the ditch: 1 I observe how quickly upon the forbearance of the law, the Papists do take advantage to congregate themselves into assemblies and to make open profession of their opposition to us. 2. How ready the treacherous Priests, who have fallen from us by Apostasy are to confirm the Apostasy of such as are gone from us, to tempt others not established. 3. Another special observation in that conventicle, was the time when this sudden destruction came upon Papists, it was by their new computation of the year, in the Gregorian Calendar, on their fifth day of November. So that God would have them taste of his justice, with a touch and remembrance of that dismal day which their religion had designed to our ruin: now they have their fifth of November as well as we, but with so merciful a difference on our part, so just a difference on their part, that when they shall think of our fifth of November, they may see their own hand plotting mischief, God's hand detecting, and defeating it, and their fifth of November will acknowledge, no hand but of Almighty God, in the whole work of their destruction. Their intendment forged in hell was to have wrought upward to blow up all; this execution from the hand of God wrought downward in the fall. On our fifth of November, the great assembly of the State, which maintain true Religions was aimed at. On their fifth of November, a private Conventicle, heretical changelings, and such as have denied the faith of Christ, here rightly and sincerely taught, were hit. And as their day intended the sudden death of some of their own friends, to make those whom they hated more sure; So it is to be feared that some of our own Protestants, somewhat too curious to pry, & somewhit too daring to adventure into the tents of the enemy did pay dear for their over curious diligence in joining themselves with unlawful assemblies. Use. The use of those fearful examples of God's justice, upon those that forsake the true Church of God, is not to rejoice in their destruction. But secondly, to remember the threatening Word of our Saviour, Except ye repent ye shall all likewise perish. For God wanteth not matter of just quarrel against the best of us all to punish us also, and to make us examples of his just vengeance, if he were not our Father, loving and indulgent toward us for Christ's sake, in whom he loveth and spareth, and forbeareth us, and we have no other way to keep him a father, but by our true repentance of our sins, and obedience to his holy Word. 2. It is a warning to us, seeing he that we pray to, is our father, in a special reference to all the sincere professors of the holy truth of God, without schism, heresy, or superstition, that therefore we keep ourselves in the unity of the Church, not forsaking the assemblies of our brethren, whom either faction or superstition hath separated from us. These sinners against their own souls are a dangerous society, let us have nothing to do with them in their heretical separations: the very eye upon them may be dangerous: for these are the windows of the body, & Mors intrat per fenestras. David's Prayer is, Auerie oculos meos ne videant vanitatem. And let not us say, aperiam oculos meos ut videam. If we take hurt by looking on we may too late complain with him in the Poet, Curio aliquid vidi? Cur noxia lumina feci? Is it not safer to avoid poison, then to drink it in upon confidence of our antidote? 3. Let the name of our Father move a compassion in us towards our brethren staggering in Religion, to confirm them; fallen from us, to reduce them to the unity of our Church: this partly by our earnest prayers to God for them, partly by our wholesome and good counsels given to them, partly by the example of our good life, directing them when they shall be witnesses of our conformity in life, with the doctrine of our faith, may be happily performed with much more joy than we can take in the ruin and destruction of them, though they be a generation that doth not set their hearts aright, and in whose sight our lives are nothing precious. Till God do declare them his enemies, let us hope and judge the best of them; but the time shall come when God will come himself to purge his floor, and to divide between the Chaff and the Wheat, between the good grain, & the tares, & then those whom God shall cast off as his enemies, the communion of Saints shall know them, and they shall have warrant to rejoice in their eternal destruction, and they shall have commandment from the judge of quick and dead to triumph over them. Rejoice over her thou heaven, and ye holy Apostles and Prophets, for God hath avenged you on her. Reve 18.20. And in the next Chapter there is an Halleluiah sung in heaven and God is praised for the destruction of Babylon, that is, the kingdom of Antichrist. Let us with prayer strive with God so long as we live to increase the number of his faithful ones, to dilate the bounds of his Church and to add to it daily such as may be saved with us. And let us with patience await the justice of God which in the last day will be revealed when the sheep and goats shall be parted, and when God shall declare both with whom we shall rejoice in the communion of his Saints, and over whom we shall triumph in the Synagogue of Satan: then shall the glory of God both ways delight us, and we shall have our desire upon all God's enemies. Which art in heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, who art in the heavens. The name of heaven in Scripture is given at large to all that space that is above the earth, so that the air where the fowls do fly, is called heaven, and they volatilia coeli: the planets and the fixed stars are heavenly bodies; and there is an heaven, far above all heavens, to which Christ is said to be exalted. We comprehend all in this word, for God is dwelling in them all. Yet we must take heed that we confine not our God to any certain place, for he is infinite, and incomprehensible, himself telleth us so. jer. 23.24. Can any hide himself in secret places that I shall not see him, saith the Lord; do not I fill heaven and earth; saith the Lord? Solomon confesseth when he had built God an house at jerusalem, 1. Reg. 8.27. Behold the heaven, and heaven of heavens cannot contain thee, how much less this house that I have builded? Else what comfort had we to pray or hope to be heard if we did not believe the omnipresence of God. job. 22.12. Eliphaz in job, doth dispute this point, Is not God in the height of heaven▪ and behold the height of the stars how high they are. 13 And thou sayest, how doth God know? can he judge through the dark clouds? 14 Thick clouds are a courening to him, that he seeth not and he walketh in the Circuit of heaven. These are gross and carnal opinions of God, that his high habitation in heaven doth make him a stranger to us and our ways, or maketh our prayers imperssions to him. Am I a God at hand saith the Lord, and not a God far of! This title of Gods being in the heavens, doth not clip the wings of his presence spread and dilated over all the world. Whither shall I go from thy spirit, Psal. 139.7. or whither shall I fly from thy presence. If I ascend up into heaven, thou art there: 8 If I make my bed in hell, thou art there etc. We must therefore search the reasons why God, Quest. whose presence filleth all places, is here called upon as dwelling in the heavens. He is said to be in the heavens in respect of his Majesty and glory, Sol. 1. 1 Glory. for as the throne of an earthly Prince is his highest place of greatness and glory; so we can best conceive God in his glory, when we cast ourselves down before him, sitting upon his throne, so Christ saith, Heaven is God's throne, and the earth is his footstool. Math. 5.34. So David. The Lord's throne is in Heaven, his eyes will consider, Psal. 11.4. his eyelids will try the children of men. This teacheth us to come before God in our prayers, with all humble reverence & fear, as before a Prince of highest glory sitting in the throne where he judgeth right. They forget this who come before him and present him with their rude and undigested extemporal evaporations of their desires, daring to petition the highest Majesty with their unstudied, unpremeditated supplications. Solomon presseth this consideration thus. Eccles. 5.1. Reg Bible. Be not rash with thy mouth, and let not thine heart be hasty to utter any thing before God: for God is in heaven, and thou upon earth, therefore let thy words be few. If the Majesty of earthly Princes do make thee study thy petitions, and take counsel what thou shalt desire, and in what words, and that thou weighest every word in it, that thou mayest give no offence, do not make too bold with God, who though he be thy father, yet is he an heavenly glorious God, whose seat is above all. The sweet and gracious name of a father, may peradventure make us too bold, and therefore this addition of Majesty is put to it, to temper and moderate our presumption and to awe us. Omni vidency. 2. This mention of heaven in God's title, is a remonstrance of God's omni-videncie, for he is above as in speculo, in a watch tower, from whence he discerneth all that is done all the world over. So David, Out of heaven did the Lord behold the earth, Psal. 102.19. his eye is over all the world. Heb. 4.13. Neither is there any creature that is not manifest in his sight, but all things are naked and opened unto the eyes of him, with whom we have to do. The Lord is in his holy temple. Psal 4. He seeth all men's hearts, and discerneth from what affections their prayers are breathed forth into his hearing. He seeth who come to him, who neglect him, he discerneth what it is that brings to him, whether our necessities and wants only, or our love to him: he discerneth what use we intent to make of his gifts, if we prevail with him, how we will take it if we speed not in our suits, for he knoweth all our thoughts long before. So that we are hereby stirred up to a further conscience of reverence & holy devotion in our prayers, for that we appear in his presence, whose searching doth so narrowly survey us from the height of his Sanctuary. Omnipotency. 3. This mention of the heavens in his title, doth express the high power of God, for what doth more express him to us in fullness of omnipotency, than this high throne of his greatness established in heaven. The Heavens declare the glory of God, Psal. 29.1. and the firmament showeth his handiwork. This adds yet more to our fear, for that power is not to be dallied with. The Lord killeth and maketh alive, 1. Sam. 2 6. he bringeth down to the grave, and bringeth up. By strength no man shall prevail. 9 Here is no contesting with this power, and no resisting his right hand: our father which art in the heavens. Take heed that the presumption on the name of Father, do not dash thee against the rock of his power: for, There is no rock like our God. 1. Sam. 2.2. David hath secretly directed us herein, But there is forgiveness with thee, Psal. 130 4. that thou mayst be feared. This is the best composition of the heart that prayeth to God, to love, and hope, and believe, and approach, and sue, and all with fear, for fear will keep us within bounds, that we offend not. Now that we have both these considerations in sight together in this compellation of our father in heaven, we have also matter of faith as well as fear. There be two doubts which may be cast in prayer, which are both removed in this title, and our faith established against them. 1. That of the Leper. Lord if thou wilt thou canst make me clean. Math. 8. He confessed him a Lord, he believed of his power, but his doubt was of his will, But seeing he is our father, there can be no cause of that doubt. 2. That of Israel, Psal 78.19. Can God furnish a table in the wilderness? here is doubt of the power of God, and this is cleared when we confess that our father is in heaven. For his being in heaven which we here confess, is not a bare habitation there, for so the Angels of God are in heaven, but it acknowledgeth his Creation of the heavens, his possession of them, his dominion over them, the heavens are his imperial chamber, wherein he sitteth as supreme Monarch in most absolute and independent omnipotenc: y As David; He hath done whatsoever he would in heaven, and in earth, and in all deep places. There be two great hindrances to the prevailance of our prayers. 1. Nimia trepidatio, when we are too much cast down with the terror of Divine Majesty, that is healed in Our father. 2. Nimia oscitatio, when we bear ourselves too boldly upon the confidence of his favour, and that is quash, tif we consider him in the heavens the place of his high glory. Holiness. 4 This mention of heavens doth call us to the consideration of the holiness of God, for that is called the Lords Sanctuary, the Sanctum, sanctorum, and into that shall enter nothing that is unclean. Therefore in the law, so many washings and cleansings were in use, so many preparations, for any special resort to God, & the people called upon to sanctify themselves; for God that openeth his hand and filleth our empty vessels, as the pots at the marriage in Cana, to the brim, will not pour his pure graces into unclean vessels. And he that is pure and holy, will not receive the prayers that come from an unclean and pudled spring of flesh and blood, he that poureth on the house of David and the inhabitants of jerusalem, the spirit of supplications, poureth also the spirit of grace to sanctify the supplications. So it is called in Zech. the Spirit of grace and supplications. And David can say, If I regard wickedness in my heart, the Lord will not hear me. Observe it in Saint james his directions. Draw nigh to God, and he will draw nigh to you: jam. 4.8. cleanse your hands ye sinners, and purify your hearts you double minded. When God appeared to Moses in the bush, and Moses was approaching to him, he heard a voice saying to him. Put off thy shoes from thy feet, Exod 3.5. for the place whereon thou standest is holy ground. There is no Coming then to God without holiness, without which we may seek, but we shall never see the face of God. 5 This mention of the heavens here doth put us in mind of the wisdom of God, 5▪ Wisdom. who of nothing raised up that glorious frame of those celestial habitations, that high Sanctuary for his own dwelling, for in wisdom he hath made them all. Which teacheth us to beware how we appear before God in our prayers and holy devotions, not as fools, but as wise. Take heed to thy foot when thou interest into the house of God, and be more near to hear then to offer the sacrifice of fools. They that pray not in wisdom, do offer to God the sacrifice of fools. And Solomon saith, God hath no pleasure in fools. Eccles. 5.4. There is no folly like to the folly that is used in prayer and devotion, when the God of wisdom hath us in his eye, and the jealous God who is tender of his worship discerneth; that he is slighted. That is one of the sins of our time, a foolish worship, without consideration, care or reverence, which turneth our prayers into sin. Hath God any pleasure in the set words of a solemn service! Did he not blame his own people. Populus hic honorat me labijs suis. David admonisheth to sing praises to God with understanding. It asketh a great deal of spiritual wisdom to address our suits to the Court of heaven, where the highest King of glory doth wisely, consider all the sons of men, and beholds with what discretion and wisdom they come before him. Take heed therefore that thou forget not our Father to be in heaven. 6 Celsitude. Heaven is mentioned for the height of God's sanctuary, for God is in excelsis which teacheth us in prayer to sublime our souls from the earth and earthly things, to an holy elevation: thereto agree those outward forms of lifting up the eyes in prayer. I lifted up mine eyes to the hills, from whence my help cometh. Our help is in the name of the Lord, who hath made heaven and earth. And let the lifting up of mine hands be an evening sacrifice. Sursum corda. It is the voice of the Church, Our Conversation is in heaven; and it is the Apostles counsel. If ye be risen with Christ seek the things which are above, and not the things which are below, where Christ sitteth at the right hand of God. O that I had the wings of a Dove, the wings of an Eagle, rather to fly high, there is the Carcase, and thither the Eagles resort. Our earthly Parents give good things to us, but they have them from hence, the bread, the fish, the necessaries of life. Sometimes earthly Parents prove 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but our heavenly father is one, whose compassion falls not, when my father and mother forsaketh me, the Lord taketh me up. Doubtless thou art our father, though Abraham knows not, though Israel be ignorant of us. Earthly Parents see us sick, and in prison, and in disgrace, and in want, they can sit down and drop their tears, and viz their groans with ours, but there is no help in them; they may be parted from us by death, but our heavenly father shall endure for ever, his years change not, he looked down from the height of his sanctuary: From heaven did the Lord behold the earth: Psal. 102.19.20. to hear the groaning of the prisoners, to lose those that are appointed to death. 7 The mention of heaven added to the title of our Father, doth put us in mind of his goodness, 7. Goodness. for he dwelleth in that place from which every good giving, and every perfect gift doth proceed. From whence also we are directed in our Prayers not to ask of this Father, that is, nothing but good and perfect gifts. In temporal benefits, we must still have an eye to the true use of them, to make them serve for spiritual and heavenly uses. One thing have I desired of the Lord that I will seek after, Psal 27.4. that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to inquire in his Temple. Let our eye be upon the inheritance and the birthright, and for things temporal, so far as they may be adjumenta or oramenta to us to advance this final desire of the kingdom of God; so far let us desire and seek and use them. Who will petition a King, for beads and babies, and such trifling things: fear unto little flock, it is your father's pleasure to give you a Kingdom. Let our wisdom seek it where it is to be found, in heaven, where jesus Christ sitteth at the right hand of his father, and maketh intercession for us. Why should we ask stones, where we may have bread for ask: bread of the finest wheat flower: Manna, Angel's bread: 8 Our own home. 8 The name of our father in the heavens, doth put us in mind of the country which we seek, for we are but Pilgrims and strangers, and we have no abiding City here, we are but sojourners as all our fathers were. 2 Cor. 5.1. But we know that if our earthly house of this tabernacle were dissolved, we have a building not made with hands, but eternal in the heavens. 2 For in this we groan earnestly, desiring to be clothed upon, 4 with our house which is from heaven.— that mortality might be swallowed up of life▪ for 6 Whilst we art at home in the body, we are absent from the Lord. 8 We are confident and willing to be absent from the body, and to be present with the Lord. We sit here weeping by the rivers of Babel, If I forget thee O jerusalem, etc. Return to thy rest O my soul. Study those heavens, search and find out the way to them: there is one that is gone before to prepare a place there for us, in the many Mansions of his Father's house, and as the Church sweetly Hymneth. Heb. 10 20. He hath opened the Kingdom of heaven to all believers: by a new and living way which he hath Consecrated for us, through the veil, that is to say, his flesh: Conducting us to Mount Zion, the City of the living God, Heb. 17. ●2. the heavenly jerusalem, and to an innumerable company of Angels. To the general assembly, and Church of the first borne, which are written in heaven, and to God the judge of all, and to the spirits of just men made perfect: And to jesus the Mediator of the new Covenant, and to the blood of sprinkling, that speaketh better things than the blood of Abel. 2. The Petitions. These are of two sorts, for some do concern the glory of God, and our spiritual and eternal good: the rest have reference to this life and the good thereof. It is necessary that we be directed by our Saviour, both in the matter, what we may ask, and in the order, where and at what we must begin, there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. If we put that out of the proper place, we may disorder our prayers, and speed the worse. Therefore our first petition here is. Hallowed be thy name. Which wholly is directed to God's glory, for that is first to be desired and sought of us. In the handling of which words, 1 We must search what is here meant by the name of God? 2 What it is to Hollow this name? 3 Who must do this? 4 Why we do ask this of God? 5 Why we make this our first petition? 6 What duties depend upon this? 1. What is meant by the Name of God. Names were given to Persons, to Creatures, and things of old for distinction sake, to distinguish one from another, and that application, by which every thing is called, is the name thereof. Therefore God appointed the Creatures, which he had put under the Dominion of Adam, to take their names from him. And whatsoever Adam called every Creature, that was the name thereof. Gen. 12 19 But God having none greater than himself, gave himself his names, by which he made himself known to the sons of men, and therefore Moses desirous to know the name of God, demanded it of himself. Exod. 3 14. And God called himself, I am that I am: and bade him say. I AM hath sent thee. Which great name of jehovah doth express him. 1 Eternal in his own selfe-being, altogether independent: Heb 13.8. Yesterday, that is, from everlasting, to day, that is for the present, and the same for ever, that is both so long as time is, and eternally after time is no more. Reu. 1.8. Which was, which is, and which is to come. 2 It showeth the omnipotent production, and denuation, of all existences from him, as the Apostle saith: Of him, Rom. 11.36. and in him, and by him are all things. 3 It showeth his wise and powerful providence in the gubernation and preservation of all things, for seeing the omnipotent hand of creation hath extracted all things out of nothing, how easily could they be again resolved into nothing, if the faithful Creator were not the wise and potent supporter of this creation. Sometimes, he is called El, the strong God. Sometimes Elohim: Gods in the plural, to express the Trinity of persons. And so the Preacher useth the plural, Remember thy Creators in the days of thy youth: first the Father, Eclesi. 12.1. Son and holy Ghost. Adonai, is a proper name to God, in respect of his Dominion and absolute Sovereignty, over all the works of his hands. I cannot blame the tenderness of the jews, whom the zeal of this glorious name of God, restrained from taking it in their mouths, or pronouncing it, but upon great occasion, for they were afraid of the terror of that Commandment which saith, The Lord will not hold him guiltless that taketh his name in vain. And superstition in that kind, doth come nearer the virtue, than profaneness doth. But neither that law, nor this prayer doth provide for the honour either of so many letters written, or such a word sounded by the tongue. But as we use to say, that man hath a good name, who hath a good estimation, of whom report speaketh well. So by the name of God in this place, I understand the estimation, and good opinion, and regard, and honour of God. And so I understand our Saviour's prayer to the Father. Father glorify thy name. To whom the Father answered. I have both glorified it, and will glorify it again. joh 12 28. His desire is, that God would reveal his glory so to men, that his name may be great and glorious in the world. God is very careful of this, for the spreading of his name in the world, for he told Moses, and bade him say Exod. 9.16. In very deed for this cause have I raised thee up, to show in thee my power, that my name may be declared throughout all the earth. Deut 28.58. To this end, God doth exact obedience to his law, That thou mayest fear this glorious and fearful name, The Lord thy God. David. Psal. 8.1. O Lord, our Lord, how excellent is thy name in all the earth: who hast set thy glory above the Heavens? The name of God is also taken for the holy attributes of God his wisdom, and power, and holiness, and goodness, and eternity, or whatsoever may honour him, even as the Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And for this, God hath that glorious name, and is so far advanced above all things, insomuch as our Help standeth in the name of the Lord, who hath made heaven and earth. Psal. 20.1. And so it is said by way of benediction. The name of the God of jacob defend thee. Psal. 75.9. And it is used in our prayers by way of Mediation, Help us O God of our salvation for the glory of thy name, and deliver us, and purge away our sins for thy name's sake. You see cause from hence, that care be taken of the name of the Lord, you hear what his name is, not only his titles by which he is known, but his glory in all his due attributes. 2. What is it to Hollow this name? Psal. 111.5. It is nomen sanctum already. So David. Holy and reverend is his name, and our prayer is, that it may be Sanctificatum, that is, so declared and revealed and so accepted, and confessed. Holiness to the Lord: it is his due. Any thing is then said to be sanctified, when it is vindicate, and separate from common use, to a special and reverend regard, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quisi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, separate from all earthiness, and carnality. 1 From oblivion: the name of God must never be forgotten of us, as the Church protesteth, Isay 26.8. The desire of our soul is to thy name, and to the remembrance of thee. 2 From Contempt: When the name of God is remembered to be honoured, and confessed, and praised, and sworn by, upon just occasion; the temple at jerusalem was built to the name of God, and God put his name there, and thither the Tribes went up to give thanks to the name of the Lord. Psal. 122.4. 3 From profanation, either by Blasphemy, which is the highest degree of abuse of the name of God: or by any other pollution of that holy name. Blasphemy is either as Aug. in lingua in vita. 1. In lingua. 1 When any thing is unworthily attributed to God, that becometh not his holiness, or wisdom, or power, or goodness, etc. 2 When any thing is wholly derogated from God, which belongeth to any of these. 3 When any Creature is joined with God in the participation of his incommunicable properties. 2. In vita. When our conversation doth not maintain due correspondence with the honour of God, whose name we profess, and whose obedience we pretend. Again, Every pollution of the name of God, by vain and idle mention thereof, without fear and reverence, is an unhallowing of this name to God's dishonour. So then: Hallowed be thy name is, let thy glory be declared and confessed, according to the excellent greatness, and goodness of it, with all reverence, and fear; let it neither be forgotten, nor despised, nor profaned by any the greatest or least pollution that may be. 3. Who must do this? 1 Christ said to his Father: Father glorify thy name: he answereth as you have heard, I have both glorified it, and will glorify it again. Yet I dare not leave out this desire in this petition, but that we may beseech God, that his name may be hallowed by himself. joh. 17.1. 2 Christ prayeth, Father glorify thy Son, that thy Son also may glorify thee. Neither dare I exclude this in our petition, but that we may pray, that the name of God may be hallowed by the Son of God, who best knoweth how to do it. 3 The glorious Angels and Archangels, Cherubins and Seraphins, continually do cry, Holy, holy, holy, Lord God of Sabbath, as our Church Hymneth. I dare not exclude them in our petition. Let my name be hallowed by the celestial armies, they are the Churches Sicut, in the third petition. Sicut in Coelo & in terrâ. 4 We read that the separate souls of God's Saints, do not cease night and day praising the name of God, and hallowing it with their devotions: I take in them also into this petition; let the Saints in glory hollow thy name. 5 We find that the Celestial bodies, the Sun, the Moon, the Stars, the sublimary creatures, all in their kinds, declare the glory of God and make his name glorious, therefore I will not leave out them, let the name of God be hallowed also in them, let all they that serve him, testify of him. It is not, Sanctificatu: or Sanctificent illi, or Sanctificemus nos, but it is Sanctificetur, and therefore let all things that have a being do God right in this. 6 But I confess, as this prayer is put by our Saviour into our mouths, it concerneth us to desire of God that especially we may hollow the name of God. For the name of God shall never suffer from himself or from his Son, or from his heavenly armies, or his there Celestial bodies, or Terrestrial creatures, all the danger of his holy name is from us. We sinful men, and women do often think, often speak unreverently of God's name, we be the swearers, and liars, and blasphemers and profane persons that blemish the holy glory of God's name, so that we had need especially to regard ourselves in this suit. Sanctificetur à nobis nomen tuum. So Saint Cyprianus, Petimus a Deo, ut nomen ejus sanctificetur in nobis. Decronian domini. And herein we honour God, desiring to be the vessels of his praise, the organs and instruments of his glory here on earth. Yet let no man think that any thing can be added from us to the holiness of God's name, only we pray that his name which is holy in itself, may be so both conceived in our hearts; and expressed in our embraed profession, and confession, of his name to be so, and that nothing may come from us to blemish and indignify it. 4. Why do we ask this of God? The reason is in sight, Holiness is the Lords, none can give the holy spirit of Sanctification, but God only. None can hollow or sanctify, but they who are holy, profane persons and Devils may glorify God, but they cannot sanctify him. God will be glorified, even of his enemies, whether they will or no, but sanctified he cannot be, save only of such as are first made holy. Isay. 6.3. The Seraphins in the Prophet I say, cry one to another, Holy, holy, holy is the Lord God of hosts, the whole earth is full of thy glory. Reu. 4.8. And the four beasts in the Revelation, rest not night and day, saying, Holy, holy, holy Lord God Almighty, which was and is, and is to come. Upon Aaron's breastplate, Holiness to the Lord. Therefore we must resort to the fountain of Holiness, for the grace of sanctification, that he may first sanctify us, that we may be made able to sanctify his name. We ask this of God 1 For it own sake, because the work of hallowing the name of God, is a good work in itself. So David. It is a good thing to give thanks to the Lord. Psal 92.1. And this beginneth prayer best, to glorify God, for his favours already bestowed, for his own goodness; which we perform when we say, Hallowed be thy name: This is the Confession of praise to his name, these be the calves of our lips, Sacrum justitiae. 2. We ask this of God for our own sakes, for seeing none can hollow the name of God, but they that are holy, we do herein beg our own holiness of God, both holiness in our understandings to know God, and holiness in our affections to love him, and holiness of life to serve him, and holiness of perseverance to hold out herein to the end. 3 We ask this of God by way of confession of our own impotency, for when we desire him, that his name may be hallowed by us, we confess to him, that without him, we are notable, to do him that service, for it is not in man to order his own ways, and without him we can do nothing, we confess that he worketh all good in us, therefore we go forth in the strength of the Lord, and make mention of his righteousness only, indeed the holiness that we should give to the name of God, except we had it from him, would not honour him. 4 We ask it of him, to declare our love to him, for seeing he is our Father, as we invocate him, it is a debt that sons owe to their Parents, to perpetuate their names upon earth, and this filial regard of his fatherly providence, we express in desiring the glory of his name. 5 We ask it of him, for their sakes that belong to him, that God declaring the glorious holiness of his name, men may trust in him: for so David. They that know thy name, will trust in thee, So that this maketh way for the following petitions. 5. Why we make this our first petition. In respect of our duty, for we were created to this end, that God might be glorified in our bodies and souls, and to this we were also redeemed, therefore God's part in us, is our best part, and his glory our chiefest good. And the truth is, that, except God's name be hallowed in all that we say, or think, or do, Nihil rite perficitur. His name is put upon us, in our Baptism, In nomine patris et filij etc. His name is in the house of his worship, our meetings are in his name, the prayers of the Church addressed to his name, the word which we hear is revelatio nominis ejus. the Sacraments we receive is recordatio nominis ejus, the Psalms we sing, to his name. 2 In respect of our own good, for our help standeth in the name of God, his name is a strong fortress, to them that trust in him, and so long as we have that name to friend, we have a strong city of refuge to fly to, in all our vexations, an hiding place in a storm, therefore the foundation of our safety and the beginning our felicity driveth itself from the name of the God of our health and salvation. We must therefore seek the sanctification thereof first. 3 In respect of all the following petitions, for except the name of God have the due honour, there can be no hope either of his kingdom, that that may come, or of his will, that it may be performed of us, etc. This is Caput votorum, and whatsoever we beg of God in all our other petitions, if it all aim not at the hallowing of the name, our prayers be turned into sin. It is enough, in the second table of the Law, to love our neighbours as ourselves, but this is angusta dilectio, and will not strain to the extent of the first Commandment, for we must love God more than ourselves, we must lay down all natural, moral, humane respects, and stoop them to this first care of the sanctification of God's name. Exod. 32.32. Rather than that should suffer Moses cries, deal me delibro quem scripsisti. Rom. 9.3. So Saint Paul. I could wish myself accursed from Christ, for my brethren, my kinsmen, according to the flesh. Both of these holy men saw how much the name of God suffered in the Apstoasie of their brethren from God, and for the repair of God's glory in them, and the hallowing of Gods, they could have been content to have parted with their glory and salvation, in piety to God, in charity to their brethren. And surely if the name of God might be glorified in our perdition, we should rather desire the glory of that name, than the eternal salvation of our souls, for better all the world, the whole creature perished then that the glorious name of God should be unhallowed. And this desire in us cannot hinder our salvation, rather it advanceth it, for it is impossible that the soul which hath those holy desires should perish. 6. What duties depend upon this petition. 2 We are admonished hereby, to seek the true knowledge of God, for we cannot honour him before we know him, and the more we know him, the more will his holy name be dear to us. As David saith, They that know thy name will put their trust in thee. We are borne with a small glimpse of this knowledge naturally, which we have from the light of the law of God written in our hearts, but these be so obscure notions, that if we have not farther help to put God more in our sight, we may fail of that life eternal, which is in the knowledge of him. For though the light of nature doth reveal to us one one God: yet it is not clear enough, to show us that God in three distinct persons, & it serveth not to reveal to us, the Mediator between God and man, jesus Christ. Therefore to accomplish our knowledge of this God, whose name must be hallowed by us, we must use the means appointed by God, which are of two sorts. 1. Outward. 2. Inward. 1 For the outward means, God hath opened to us two books. 1. The book of his creatures. 2 The written book of his Word. And they that study both these, shall see the name of God so texted in them, that he that runneth may read. For the book of God's creatures that we are stirred up to study in the Psalm for the Sabbath, there is no such delight as that study; Psal. 32.4. for, David saith, For thou Lord hast made me glad through thy work: I will triumph in the operation of thy hands. O Lord how great are thy works, etc. These works of God declare his name to us; when David entered into consideration of them, 1 Gloria. he saith. O Lord our Lord, Psal. 8.1 how excellent is thy name in all the earth, who hast set thy glory above the heavens? When I consider the heavens the work of thy fingers, the Moon and the Stars which thou hast ordained. Then he descendeth to the Creation of man, and the dominion that God gave him over his other works. And applieth it all to the glory of the Creator; so that the consideration of the Creature, doth reveal to us the glory of the Creator. 2 They declare the wisdom of their maker. O Lord how manifold are thy works, 2 Wisdom. Psal. 104.24. in wisdom hast thou made them all, the earth is full of thy riches, So is this great and wide Sea. 25. He hath declared his greatness in the complete perfection of his work, 3 Greatness. for so Moses saith. Because I will publish the name of the Lord: ascribe ye greatness unto our God. Deut. 32.3.4. He is the rock: his work is perfect. David is full in this point, concerning the declaration of God's name in his Creatures, for when he had brought in his provisions, 4 Power. for the building of the Temple which was to be performed by Solomon his son, he devoted them to that use in the presence of all the people and there he blessed the Lord, before all the congregation, saying. 2 Chron. 29.20 etc. Blessed be thou Lord God of Israel our father, for ever and ever. Thine O Lord is the greatness, and the power, and glory, and the victory, and the Majesty, for all that is in the heaven and earth is thine, thine is the kingdom O Lord, and thou art exalted as head above all. Now therefore O God we thank thee, and praise thy glorious name. Here is the very close and conclusion of the Lords prayer, Quia tuum est regnum, potentia & gloria. 5 When we consider where God hath bestowed all this riches of his favour & holy love, even upon man, 5. Goodness. this addeth to the honour of his name, for what is man that thou art so mindful of him: Psal. 8.4. the Prophet's word is Pathetical and maketh the favour more. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for that signifieth what is sorrowful and miserable man, The same word he useth in another place, Put them in fear O Lord, that the nations, Psal. 3.20. may know themselves to be but Aenosh. that is; sorry men, incurably sick. It is a sweet entertainment of our lonely privateness, when either we sit at home, or lie in our beds, or walk abroad, it will keep us from many loose and evil thoughts, and it will honour the name of God, to think on his works and to meditate on these things. We may thank God for it, that let the Church of Rome do her worst, she cannot shut up, nor forbid the reading of this Bible of God's works, they are in our eyes and we behold them, and take use of them every day, and they that bestow the most pains in the search of God's work, do know him most and best, and from them his name hath, or should have most honour. This book the Apostle calleth the wisdom of God, and seeing this was not found sufficient to make God known to the world as he desired for their good. 2. Another book was opened, the holy Scriptures of God, that by them God might be made manifest, and his name declared, So saith the Apostle. 2 Cor. 1.21. After that in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. This preaching taketh the text from the written word of God, and they that study that book well, shall know the name of the Lord. God hath recommended to his Church the reading & hearing and meditating on his law, and the blessed man doth exercise himself therein day and night, and there is nothing that honoureth a nation more in the sight of all nations of the world, than the study and obedience of this law, as Moses, said to the Lords Israel. Deut. 4.6. Keep therefore and do them, for this is your wisdom and your understanding, in the sight of the nations, which shall hear all these statutes and say: Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them as the Lord our God is in all things, that we call upon him for. And what nation is there so great, that hath statutes, and judgements so righteous, as all this law, which I set before you this day. In which words you may observe, 1 That God requireth an exact care for the keeping of his law. 2 That this is found and professed by God himself, to be the wisdom and understanding of his people. 3 That it is their glory amongst other nations of the world. 4 That by the diligent study and reading, and obedience of the law, God doth draw nigh to us, 5 That God doth therefore set the law before all the 〈◊〉 6 That God's name is hereby hallowed of his own people, & glorified amongst other nations of the world. I beseech you, lay all this to heart, and I dare say you will call the Church of Rome an hard stepmother to her Children, who hideth this book of God from them. for 1 How can the law be well kept when it is not well known, how can it be well known where it is not well preached, & where every soul hath not liberty to read and study it at large, so that they do herein hinder the obedience which God requireth, to be given to his law: for as in faith, so in obedience, how shall they either believe, or obey without hearing? 2 Seeing the wisdom of the Church, doth consist in knowing and keeping the law of God doth not the Church of Rome infatuate her children, a●d make stark fools of them by hiding the book of God from them, and so robbeth God of his delight, for God delighteth not in fools. 3 Seeing the liberty of the law of God is the glory of a nation, the Church of Rome, by hiding the book of God from their people, do make them inglorious, and dishonour them to the nations round about them. 4 Seeing God doth reveal himself to be near unto them that know and study his Law and keep it: the Church of Rome doth what it can to drive it away from amongst them. A strange perverseness, God would draw near to them by the Ministry of his word, and they refuse him. He would be far off from them, when they would make him their creature: for the Priests of Rome profess themselves God makers, & they will enforce his presence. 5 Seeing God doth set his Law before all the people at large, the Church of Rome which keepeth up this book, and forbiddeth the general communication thereof, to all that are capable thereof doth profess itself an Antigod herein. 6 Seeing by this knowledge and this obedience of the Law, the name of God is hallowed, and without this it cannot be sanctified as it ought, the Church of Rome is guilty of hindering the honour of God, both in his Church and without, and therefore is no way to be harkened unto, or embraced as the true Church. Let me therefore exhort you, so many as do make conscience of hallowing the name of God, in which our help standeth, to exercise yourselves in the reading, hearing, and study of the holy word of God, that you may know the Majesty, Wisdom, Holiness, Power, and goodness of that name, that the name of the God of jacob may defend you from all evil. And to this purpose frequent you both diligently and reverently the house of God's name and honour, where his word is read, & preached faithfully and sincerely, & make the Sabbath of the Lord, which is a day appointed to the hallowing of God's name especially, your delight, for this is the only outward ordinary means by God devised, and commanded for the making his name known to his Church. 2. The inward means. This is without us, for it is the work of the holy Ghost, the means to attain this spirit of God, to assist and enable this work in us by prayer, for so our Saviour saith, Luk. 11.13. If ye then being evil know how to give good gifts to your children, how much more shall your heavenly father give the holy spirit to them that ask him: the gift of this spirit is not obtained by all them that pray, but by such only as pray according to rule, and though grace be not necessitated to the outward means, yet the promise thereof is so annexed to the right use of the means, as we may be bold in that way to lay claim to it. God never faileth his own holy ordinances, but they that give themselves to the holy consideration of the works and word of God, and are fervent, and frequent in prayer, such are in the eye and favour of God, and prevail with him. It is a short and sweet prayer of David, let me commend it to you, say it in your hearts often to your God. Support and hold me with thy free spirit. Psal. 51.12. 2 When we know the name of God, our next duty is to be zealous of the glory of this name, for else we do not sanctify it as we ought. Take heed that we do not speak of it vainly, that we do not blaspheme it profanely, that we do not swear by it, but when we are lawfully called thereto, that nothing in the world be more precious in our estimation then this name of God: for God is our blessedness, and the fullness of our joy here, & reward hereafter, his name is glorious, and they that have no other Gods but him, will with their souls seek him, and in thought, word, and deed, they will honour his name. But God may complain of the great want of this zeal, even in his Church, amongst those that make confession of his name. For the common swearing by the name of God, and the ordinary idle naming that holy name, unholy with long custom of evil doing, is grown to such an habit of sin, that few of us do lay it to heart as we ought. We do neither refrain from this injury to the name of our God, ourselves, nor seek to reform it in others. But where the zeal of God's glory is truly kindled, it both consumeth all this evil in ourselves, and it flasheth out to the combustion of it in others. For that we pray in this petition, that the name of God may be hallowed, not only by our own sanctification of it, but by the preparation of others for it, the provocation of others to it, and the reformation of others as much as in us lieth, who offend against it. This zeal then of the name of God doth require of us, both a conscionable care of the glory of God's name, within ourselves expressed in thought, word, and deed: but with it a charitable care of our brethren, that we admonish them, and reprove them if you hear them at any time speak unreverently of the name of God. Remember the word of God's Commandment: Thou shalt not hate thy brother in thy heart: Leu. 19.17. thou shalt in any wise rebuke thy neighbour: that thou bear not sin for him. Observe that place well and therein note. 1. That if a brother, that is, any man or woman, with whom we do converse, doth do any thing to the dishonour of God's name, we must not presently hate him for it as God's enemy. Therefore he is called our brother to endear him to us. 2 That we must severely rebuke him, which is expressed in the Hebrew phrase, in rebuking thou shalt rebuke him. 3 This must be done, as to a brother in love of thy neighbour, showing him the right, and convincing of evil. 4 Note the danger, lest thou bear sin for him, that is, lest thou make his sin thine by thy silence. Psal 141.5. Reproof is Oleum Sanctorum, let the righteous smite me, and reprove me, saith the Psalmist: it is balsamum amicitiae, it showeth true love, and therefore must be performed very discreetly, the Hebrew Doctors say, Leniter, & molli Lingua, let us take heed of putting our brother to shame, till it come to Dic Ecclesiae, and thou spare him not, that he may be ashamed and repent him of his sin. 3 The next duty is to sanctify God in thy life, that is, confess him with thy mouth to be holy, believe him to be so in thy heart, teach others that he is so, and let thy godly conversation testify of thee, that thou servest him so, that the name of God be not evil spoken of for thy sake. For they be God's enemies, Psal. 139.20. that take his name in vain, the Psalmist saith. It is to no purpose to pray daily, that the name of God may be hallowed, if our life and carriage, our words, and works do dishonour God. Therefore let this petition of ours to God, remember us of God's command to us Sancti estote: the very Idols of the Heathen had that honour done them, that the Law went for them, Deos caste adeunto. And if servants must Count their Master's worthy of all honour, that the name of God be not evil spoken of: 1 Tim. 6.1. much more must we esteem our heavenly father worthy of honour, lest he be violated in his name. This Sanctifying of God in our life, extendeth to the use of his good creatures, our food and raiment, our dwellings, and such like riches of God's mercy when we do 1 Preserve them from abuse, 2 Employ them to the end for which they are ordained of God, and bestowed on us. 3 When we receive them with thanksgiving, praising the name of God for them. 4 When we suffer the want of them with patience, learning as well how to want, as to abound. I conclude this point, Consider how the name of God suffereth, without the Church by Turks and infidels, that worship a God without a Trinity, by jews that deny jesus Christ come in the flesh, by all the barbarous nations of the world, who have their several Gods, by Papists who rob God of his glory, giving it to images. By Anabaptists & Schismatics, that serve God in separation, by the profane of the world. There are but few left to hollow his name, let them do it well. 2 Petition. Thy Kingdom come. When we have provided for the honour of the name of our heavenly father that that may be believed and confessed to be holy, and that due reverence may be given by us to it, our next request is for the advancement of the kingdom of God upon earth. This is another addition to the glory of God our father, when we desire that he may reign sole Sovereign Lord of heaven and earth, and that none may rise up against him. For our better understanding of this petition, we must consider. 1 What is meant by the kingdom of God. 2 How we would have this kingdom come. 3 What duties we are taught here. 1 What is meant by this kingdom. The Kingdom of God is three fold. 1 Regnum potentiae, 2 Regnum gratiae. 3 Regnum gloriae. 1 Regnum potentiae. In the first we consider God as the Almighty Creator, maker of heaven and earth, and the high possessor of all that is in them contained, as the mighty governor and protector of his creatures applying them all to his service and to the good of each other. So he is called King of kings, and Lord of all Lords; of this the Psal. The Lord hath prepared his throne in heaven, Psal. 103.19. his kingdom ruleth over all. A voice from heaven told proud Nebuchadnezar that his kingdom was departed from him, & that he must be humbled with great judgements. Until thou know that the most high ruleth in the kingdom of men, and giveth it to whom soever he will. Dan. 4 32. This proves him a liar, who told Christ, Luk. 4.6. showing him the kingdoms of the world, All this power will I give thee, for it is delivered unto me, and to whom soever I will, I give it. For indeed the Lord is king, and he doth whatsoever he will, in heaven and in earth and in all deep places. Under this universal dominion, he hath subject to him all Creatures, Angels and Men, and Devils, heaven and earth, and hell, nothing is in being, that is not in subjection to this universal Monarchy. 2 Regnum gratiae. This is God's special power, and goodness in the government of his elect people: the throne of this kingdom is his Church, judah is his Sanctuary, and Israel his dominion. The subjects of this kingdom are the faithful people of God, to whom he speaketh by his Prophet. Zeph. 2.3. The meek of the earth which have wrought his judgement, who seek righteousness, and seek meekness, Mal. 3.16. all those that fear the Lord, and think upon his name. The Laws of this kingdom, are the holy Scriptures and these are called often the kingdom of heaven, in their Ministry, for by them the glory and power of God's kingdom is declared on earth, and they are The rod of his mouth. The arm of God by which he directeth and aweth all his subjects. Therefore the Sceptre of this Kingdom is called Sceptrum iustitiae. This Kingdom of God is 1 Outward, in the visible profession of the same faith, and conjunction in one body of a Church, and so all that join together in the one worship of the same God, professing to be ruled and governed by his holy Laws, are the visible kingdom. 2 Inward in the hearts of all the elect people of God. And so Christ saith, Luk. 17.21. Behold the kingdom of God is within you, For God reigneth in the hearts, and consciences of all his chosen by their faith, and obedience, and love, and this kingdom is not meat, or drink, but it is Rom. 14.18. Righteousness, Peace and joy in the holy Ghost. 1. Righteousness, that is, the justification of his subject by faith, whereby Christ is made to us of God righteousness, because the righteousness of Christ is imputed to us. 2 Peace, for the Gospel of the kingdom is called the Gospel of peace, because it filleth us with peace of conscience, in the assurance of the pardon of all our sins: and it giveth us a love of outward peace in the Church, knitting us so together with the bonds of love, that as much as in us lieth, we desire to have peace with all men. 3 joy in the holy Ghost, for where righteousness and peace dwell, there is all spiritual joy. The voice of joy is in the Tabernacles of the righteous, for having once tasted how sweet the Lord is, than the soul delighteth in the Lord. Then the Statutes of God taste sweeter than honey, or the honey comb, they are more precious than all manner of riches, they are the very joy of our hearts. Then the feet of them that bring us glad tidings of peace, are beautiful. Then the house of God's worship, is the place of our delight; we will beg of God that we may dwell there, where his honour dwelleth. Then we shall love the holy assemblies, and be glad when it is said to us, we will go up to the house of the Lord, our feet shall then stand in the gates of God's house. And the assembly of his armies will seem to us to be in perfect beauty. Then we shall call the Sabbath of the Lord our delight, and we shall make conscience of doing our own will, upon God's holy day. Then shall we be weaned from the immoderate love of the world, and contentedness shall meet with godliness. Then shall we find and taste sweetness in afflictions, and percive it good for us that we have been afflicted, and shall rejoice in our sufferings for jesus Christ; so than the kingdom of grace is two fold. 1 General in the whole body of the Church, where Christ reigneth King, being head of his Church, to guide it with his wisdom, to save and defend it by his power, to Sanctify it by his Spirit. 2 Particular in every elect member of the Church, where Christ reigneth in the conscience, and hid man of the heart, governing and protecting, and teaching, and sanctifying the same to himself. 3. Regnum gloriae 1 Nostrae 2 Dei. This is that heavenly inheritance of the Church which Christ hath purchased for all the faithful, 1 Norstrae. of which our Saviour saith. Fear not little flock, Luk. 12.38. for it is your father's pleasure to give you the kingdom. And of this is said, Math. 25.34. Come ye blessed of my Father, inherit the kingdom prepared for you, from the foundation of the world. Of this David saith. Psal. 17.15. I shall be satisfied when I awake, with thy likeness; and before. Psal. 16.11. In thy presence is the fullness of joy, and at thy right hand, pleasures for evermore. This is a place of glory. 1 In respect of the holiness of the subjects of it, for no unclean thing can enter into it; it is called Civitas sancta. Isay. 4.3. He that is left in jerusalem, and he that remaineth in Zion, shall be called holy, even every one that is written among the living in jerusalem. vers. 4. When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of jerusalem from the midst thereof, by the spirit of judgement, and by the spirit of burning. 2 It is a kingdom of glory because all the subjects of it are stripped out of all their infirmities, and made like to the glorious Angels of God. Yea the Scripture telleth us more, that we shall be like to Christ, because we shall see him, as he is. More it saith, that our vile bodies shall be like his glorious body. Eternal health, eternal joy, perfect, and full knowledge, blessedness which shall never be taken away from us, and a full and final abolition of all our wants. Here is that Crown of righteousness, and the reward of faith and the purchase of our Mediator. Here we are subjects and Kings, our subjection is a royalty, for we reign with Christ, and the adoption of children is so complete in heaven, and in glory, that like the Elder son in the parable of the prodigal, all that our father hath is ours. The kingdom of grace is the way to the kingdom of glory: it is the suburbs of this abiding city. The kingdom of grace, is that kingdom which Christ exerciseth in his Church here, and which he delivereth up to God his father, when the kingdom of glory cometh, of which the Apostle saith, 2 Cor. 15.24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father, when he shall have put down all rule, and all authority, and power. For he must reign till he have put down all his enemies under his feet. 25 Then shall the son also himself be subject to him, 23. that put all things under him, that God may be all in all. 2. Dei. Where the Apostle showeth the utter cessation of the kingdom of grace, swallowed up of this kingdom of glory. This place of the Apostle is notable, and containeth points of deep consideration. 1 Concerning Christ's delivering up of the kingdom, we must know that Christ is King, as God and man, & so is the head of his Church, and this kingdom he holdeth by virtue of his office, as he is Mediator between God and man, and when that work is accomplished in the fullness of his glory of the elect, than that kingdom must cease, and be given up into the hands of the Father, who gave him the administration thereof, for the gathering together of the Saints, and for the bringing of all the elect to him. 2 When he saith that Christ shall deliver up this kingdom to his Father, let no man conceive that the Father was all this while out of his kingdom, and is now by the Son restored at last to it. For as the Psalmist. The Lord is king, be the earth never so impatient, & he sitteth between the Cherubimes. But the kingdom of God is opposed by sundry enemies, and he hath committed the vengeance of his enemies to his Son, who when he hath subdued all the enemies of his father's kingdom to him, then shall the kingdom of God appear in full glory, and there shall be none left to oppose it, or to rise against it. 3. Where it is said that the Son himself, by whom all the enemies of this kingdom shall be subdued, shall then be subject to the father: this revealeth a double mystery of grace to the Church. 1 That the Son having finished the office of his Mediatorship, between God and man, shall not lay down his humanity with it, for when it is said that the Son shall be subject to the Father, that cannot be in respect of his Divinity, for so he is equal to the Father, he must therefore continue man still. 2 The use of the humanity of Christ retained after the accomplishment of his office, and the delivery up of the kingdom of his Father, is another gracious mystery, for he remaineth still the head of the Church, and that is the knot of our union to the Father, for Christ hath a double Office. 1 One of reconciling the Church to his Father. 2 Another of confirming and establishing the Church in this glory. He draws us to him by his word, & by his spirit, that he may reconcile us, and so he presenteth us to his father without spot or wrinkle, and confirmeth us in that state both of favour & glory, by maintaining our union with him, for which he keepeth, the hypostatical union eternally undissolued. Indeed that Hypostatical union of the Divine nature, with our humanity, is not complete, in absolute perfection, till we be one with him, as he is with the father, which he prayeth for. joh 17. And therefore the Apostle calleth the Church triumphant, The fullness of him that filleth all in all; Eph. 1.23. for when he hath drawn all to him, and made them one with him, as he is one with the Father, than there is that perfect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he desireth, and no opposition left to resist or disturb it for ever. Then the father is declared universal King, and his glory is revealed without any Eclipse, all the clouds which obscured it, are removed, & all the enemies of it utterly confounded, Then is he both revealed and confessed The King of glory. Now you have heard how many sorts of kingdom's God hath, the next question is, which of these kingdoms we pray for, that it may come. And here I wonder that I find great interpreters, both ancient and modern, at some difference, some understanding the petition of one, others of another of these kingdoms, but the solution is easy, and it is work for another day to resolve it. To clear this question of which of these kingdoms this is meant, Solution. one objection is made that these three first petitions of this prayer, by consent of most interpreters, are to be referred wholly to the glory of God, and concern God only, from whence it is concluded, that we pray not here for the kingdom of grace by which God ruleth in his Church at large, and particularly in the souls and consciences of the faithful, for to pray so, is to pray for ourselves. And the same is alleged for the kingdom of glory, which God giveth to his chosen, for they say to pray for the coming of that, is also to pray for ourselves, and for our own future glory. And for the first, which is the kingdom of God's power, by which he ruleth the world which he hath made, that is thought not to be here meant, because that kingdom hath ever been come, since God began the world, begun in the creation, and proceeding in the conversation and gubernation thereof. Therefore it is concluded that no other kingdom here is prayed for, but the last of God's full glory, when Christ shall have subdued all his enemies under his feet, and shall then himself be subject to him, when God shall be all in all. To which objection my answer is, that the ground of this dispute is false and fallacious, that only the glory of God is desired in the three first petitions, without respect had at all to ourselves. For in the first petition when we desire of God, the hallowing of his name, do we not desire that it may be hallowed by us? and therein we do as well beg our own sanctification to that holy service, as the special honour of God's name; for as I have showed the name of God will be glorified in despite of all opposers, but it is sanctified only by such as are holy. So in this second petition, we exclude not ourselves, though we seek the glory of God, we do withal seek our own glory in it, therefore I am not carried with the strong stream of our later writers, though of reverend memory in the Church of God, to shrink up this petition to any one of these above mentioned kingdoms, but I shall ever in my devotions comprehend them all. 1 We desire the coming of the kingdom of God's power, in the general government of the world, for though that kingdom be come already in part, yet it may be more declared to the world, than yet it is, and it must be exercised with the continuation of the world, yet more and more, and that we pray for. For how many nations and languages of the world yet are there, who though they do confess some deity whom they pretend to serve, yet they are not come to this knowledge to believe and confess that The Lord is King. The coming of the Kingdom of God's power to these may declare him King of kings, and Lord of Lords. Though the Devil could not catch the Son of God in this net, he hath prevailed with many to make them believe that he is the supreme Monarch of this world, and that all the kingdoms of the earth are at his dispose, which maketh many go to the Devil, for the kingdoms of this world, though some overweening the Pope's temporal power by which he claimeth a Monarchical supremacy over the kingdoms of all the world, have sought to him for such high preferment. For the Pope stands as stiffly upon the claim of all the kingdom's subjection to him, as the Devil doth. They are all given to me, and to whomsoever I will I give them. Therefore I pray, let thy kingdom, O Lord, declare itself, and let the Devil and the Pope both know and learn the lesson which thou taughtest proud Nabuchadnezar, that, Dan. 4.32. The most high ruleth in the kingdom of men, and giveth it to whomsoever he will. Let all the nations of the earth know, that these two great impostors, the Devil & the Pope do gull their credulous devotoes, for neither of them hath any thing to do with the kingdoms of the world, God hath reserved that supremacy of right in regno potentiae ejus. Lord let that kingdom come, Amen. It is the phrase of David. Before Ephraim and Manasse, stir up thy strength, Psal. 80.2. and come and save us. Psal. 145.10. All thy works shall praise thee O Lord: and thy Saints shall bless thee. 11 They shall speak of the glory of thy kingdom, and talk of thy power. 12 To make known to the sons of men his mighty acts, and the glorious Majesty of his kingdom. 13. Thy kingdom is an everlasting kingdom, and thy dominion endureth throughout all generations. This Saint Augustine understandeth of the kingdom of God's power, for he saith, in it appeareth quam potens deus qui fecit terram, quam potens qui implevit terram bonis qui dedit vitam animalibus, semina terrae etc. David speaketh of this kingdom. Psal. 97.1. The Lord is King, let the earth rejoice, let the multitude of Israel be glad. Read on and you shall see, that he speaketh there of this kingdom of God's power, and have we not good cause to pray that this kingdom may come, which bringeth such joy to all the earth, such rejoicing to the multitude of the Iles. 2 We desire the coming of God's kingdom of grace, whereby his Son reigneth in our hearts and consciences, for so we shall be made fit and able to hollow the name of God, and thus Saint Ambrose saith, De Sacram. ●. 4. Tunc venit regnum dei, quando ejus estis gratiam conseqwiti. By the coming of this kingdom the light of God's truth is set up in our understandings, and the fire of God's zeal is kindled in our affections, from whence ariseth an utter abnegation of ourselves, a contempt of the world in our affections wholly stooped to the subjection of Christ, and a clear revelation of the truth of God, in our understanding, by which it is freed from all errors of judgement, and rightly informed in Credendis, in agendis, in petendis. And herein we seek and ask the glory of God, for how can we honour him more than by desiring that he would advance the kingdom of his Son in his Church, and in all the hearts of his elect severally: we also desire of God, our own good, withal that we may be subjects of this kingdom, that his Son may reign within us. For this he saith, My son give me thy heart. Give it me that I may make it the seat of my kingdom, that I may set up my throne in it. And we say, take it O Lord, we yield it up unto thee, reign thou and rule in it, say thou of my heart, say thou of thy Church, Here will I dwell, for I have a delight in it. 3. There is yet a further request in this petition, for the kingdom of God's glory, that which God giveth in reward to his chosen servants, let that kingdom come. Wherein, first we seek the glory of God; for the subjects, and faithful, and loyal vassals of a king, are the glory of his Crown. In these God is glorified, both in his power and wisdom, and holiness, and justice, and in his mercy, which is above all his works; this mercy doth keep within the pale and fence of his kingdom of grace, and none but the subjects of that kingdom drink deep of it; this is the marrow and fatness of God's house, that oleum laetitiae wherewith the electare anointed from top to toe, and it is not given in fullness of measure heaped up, and pressed down, till it be made complete in the kingdom of glory: Then the glory of God is full in his triumphant Church, his communion of Saints. 2 We seek our own good in this petition, for this is our summum bonum, this is the gift of God to us, the glory of his bounty, the crown of righteousness, by which we are just by jesus Christ, in the sight of God. This is that immensumpondus gloriae, the prize of that high calling, for which we forget that which is behind, & stretch, and strive ourselves to that which is before, running with patience the race that is set before us, and so running that we may obtain this the reward of our righteousness, the crown of our rejoicing, the salvation of our souls. This we beg not so much for our own sakes, that we may be made glorious, as for the name of God's sake, that that may be glorified in us, and by us. And that this is properly also desired in this petition, this proof may serve: this is that kingdom for which the elect were elected, & this is the full accomplishment of God's grace to us, and glory in us; this is the kingdom provided for God's Saints, from the beginning of the world. This is the hope and expectation of all the just: and no question our Saviour would not leave this out of our prayer, and it is desired but by consequent in any other petition, therefore no question it is included in this, the words, the sense, the matter do all bear it, for all that hollow the name of God on earth, are promised the inheritance of this kingdom in glory, and what God promiseth, we may boldy ask of him, for he hath said, Open thy mouth wide and I will fill it. Last: there is a kingdom of God's glory, which he reserveth to himself, and that is his final conquest of all his enemies, & the bringing of all things in subjection to him, which we have great reason to desire that the glory of God may be complete, as in us his Saints so in himself, the holy Saints in heaven do pray for this kingdom, Even so come quickly Lord jesus, 2 Tim 4.8. They desire it that he may deliver up his kingdom to God the father, that God may be all in all. And the provision of the former kingdom of glory, is for all such as love the appearing of God in that kingdom, wherefore we have cause to pray for the coming of that Kingdom. So are the faithful described, looking for the blessed hope, and the glorious appearing of the great God, Titus. 2.13. and our Saviour jesus Christ. This is that glorious appearance of God, which we pray for, and which the souls under the altar, do hasten by their prayers, wherein God shall be all in all. Therefore of all these kingdoms, do I understand this holy petition. Let the kingdom of thy power, the kingdom of thy grace, thy kingdom of our glory, thy kingdom of thine own final and full glory come. 2 How we would have this kingdom come. We must therefore know that though the kingdom be the Lords, and he ruleth over all. Yet there be enemies, that advance themselues against these kingdoms, & they not flesh and blood only, but powers and Principalities: Such make war with God, and usurp dominion. Our prayer therefore is, that as Moses rod did devour the rods of the sorcerers, so the kingdom of God may destroy all contrary usurpation or opposition. 1 The kingdom of God's power on earth, is opposed by many enemies. 1 Satan takes upon him to be the Prince of this world, and maketh many believe that he hath power to give kingdoms where he listeth. 2 The Pope usurpeth dominion over all Princes, and gives out that God hath set him in the world over the nations, and over kingdoms to root out, and to pull down, jer. 1.10. and to destroy, and to throw down, and to build, and io plant. Blasphemously applying to himself the power which God giveth to his Word, in the Ministry of the Prophets. 3 There is imperium peccati, of which the Apostle saith, Rom. 1.21 22.23. When they knew God, they glorified him not as God, but became vain in their imaginations, and their foolish hearts were darkened: professing themselves wise, they became fools: and changed the glory of the uncorruptible God, into an image made like to a corruptible man, and to birds, and fourfooted beasts, and creeping things. Rome 5.14. 4 There is imperium mortis. Death reigned from Adam to Moses. That is, before the law was written; much more hath death reigned since the law published, for the strength of sin is the law. Death came in by sin, and hath dilated an empire over all the earth, that we see daily what desolations it maketh in the same. It is appointed to all men once to die. 2 Concerning Satan Christ saith, Rom. 16. The Prince of this world is cast out: and Saint Paul saith. The God of peace shall crush Satan under your feet shortly. And when we pray, Let the kingdom of thy power come, we pray that God would destroy the kingdom of Satan, and cast him out, and tread him under our feet, that God may reign abroad gloriously in the world. 2 Thes. 2.4. 2 Concerning the Pope, he is that Antichrist, that man of sin, the son of perdition, of which the Apostle speaketh, who exalteth himself above all that is called God, or is worshipped, so that he as God sitteth in the temple of God, showing himself that he is God. 8. But it followeth, that, The Lord shall consume him with the spirit of his mouth, and shall destroy him with the brightness of his coming. 9 Whose coming is after the working of Satan, with all power, and signs, and lying wonders. Therefore when we pray, that the kingdom of God's power may come, we pray that God would be pleased to appear in power against this usurper, and deluder of his subjects, to destroy him, that he may no longer infatuate and befool the world, with an opinion of his power or holiness, but that he may be revealed as he is a man of sin, full of subtlety and the child of the devil, as Simon Magus, his predecessor, and the true founder of his impostures, was. 3 Concerning sin, the Apostle hath advised, Rom. 6.12. verse 14. Let not sin reign in your mortal bodies, that you should obey it in the lusts thereof, He hath also comforted us again, Rom. 6.6. Sin shall not have dominion over you, for ye are not under the Law, but under Grace. We pray therefore, that God would exercise this his power against the kingdom of sin, that the body of sin may be destroyed, that henceforth we should not serve sin. For the Dominion of sin doth teach men to resist the power of God and to say, Nolumus hunc regnare super nos; it teacheth man to be proud and cruel. David. Lord how long shall the wicked, how long shall the wicked triumph? How long shall they utter and speak hard things: Psal. 9●. 3. and all the workers of iniquity b●ast themselves? They break in pieces thy people, O Lord, 4 and afflict thine heritage. They slay the widow and the fatherless, 5 and murder the stranger. Yet they say, the Lord shall not see. Sin, is a dominearing and daring tyrant, so that we have cause with David to awake the justice of God against it. O Lord God, to whom vengeance belongeth, O God to whom vengeance belongeth, show thyself. Lift up thyself thou judge of the earth, render a reward to the proud, and that is our adveniat regnum tuum. 4 Concerning death, which maketh such havoc in the works of God, God hath said, O death I will be thy plagues: Ose. 13.14. O grave I will be thy destruction: repentance shall be hid from mine eyes. And this is that we pray for, let thy kingdom of thy power destroy death for ever, that we may insult over it, saying, O death where is thy sling, O grave where is thy victory? We pray God to take his rod of iron into his hand, and to break in pieces all the rebels to his kingdom of power here on earth. 2 Concerning the kingdom of grace. 1 We pray that that kingdom may come, that is, that God would declare his Son the king, and Sovereign Monarch of his Church, and that he would rule therein by his Word and holy Spirit. 2 That God would advance the kingdom of his Son jesus Christ, in the hearts of all his elect people severally, that they may live in the knowledge, love, faith and obedience of him. 1 And this is a most necessary petition to be put up often to God in regard of those enemies which do oppose this domination, and seek to dethrone the Son of God in us. 2 And in regard of those necessary graces, which are wanting in us, and can by no other way be supplied, but by the advancement and establishment of that kingdom in us. 1 For the enemies of this kingdom. 1 The great enemy of the Church is Satan, the Prince of darkness, that great red Dragon in the Revelation, that watched the woman with child, Rev. 12.4. to devour the fruit of her womb, as soon as it should be borne: this is the Devil persecuting the Church of God, the fruitful mother of the elect, whose issue we are. This is he that corrupted our first parents in Paradise by his temptations, and having sowed his seed of all iniquity in them, defiled the whole nature of mankind, and made it obnoxious to the curse of the Law. And when the second Adam came to accomplish the remedy of that fall, he persecuted him by Herod in his infancy, that he was to be carried into Egypt for refuge, and after his Baptism he tempted him in the wilderness forty days, and this Prince of the world set many a work to bring him to the Cross, he came himself to him with a new assault a little before his passion, as Christ himself confessed, but he had nought in him of his to work upon. This Lion goeth about continually compassing the earth, seeking whom he may devour, whom resist, saith Peter; our way of resistance is to pray, Adueniat regnum tuum? 2 The world is an enemy to this kingdom of Christ, for Christ saith; The world hateth you, because you are not of the world, that is, the wicked sons of disobedience, who are called filij saeculi huius. Under this title of the world, I comprehend all the open and secret enemies of the Gospel, The Pope, here we will give him the first place, because his scarlet vesturs are died deep in the blood of God's Saints, & he careth not to destroy Christ's kingdom, to advance his own, usurping that power in the world in the name of Christ which himself did not assume, who said; My kingdom is not of this world. The Turk, the jew, and all the Barbarous nations of the world, who live in the dark, to whom the precious light of the Gospel hath not appeared, all profess hostility to this Gospel of the kingdom, that we may say of it, as the jews said to Paul, Act. 28.22. As concerning this sect, we know that every where it is spoken against. But these professed enemies of the kingdom of jesus Christ, are in open hostility against the Church, and proclaim wars to it; they are the forces of that great king who came against that little city in the book of the preacher, and besieged it, and built bulwarks against it, we can expect no better from them, than force and fury. There be secret enemies, Wolves in sheep's clothing, whose close malice doth put us into more danger and fear, these hide themselves within the Church, and carry a semblance of brethren, and they are 1 Heretics, that corrode and fret the holy truth of the Gospel with their false doctrines, and blasphemous and impious assertions of untruths, to misled the ignorant into error, and to corrupt their judgements. 2 Schismatics, that disquiet the peace of the Church, & disturb the order & ranks of Gods well ordered armies and disfigure the beauty of holiness, setting us together by the ears, & fermenting the mass of Christian charity, with their gall of bitterness, which they maliciously infuse into the body of that city, that is compact together. 3 Hypocrites, which put on Religion as they do fine garments for show only and personate piety, to make the world of opinion, that they are holy, whereas all their Religion and holiness is in the eye: those are but the outsides of professors, and their works deny and blaspheme the faith, of which their mouths & tongues do make formal profession. Against all these we pray, that the Kingdom of jesus Christ may come to us, to reveal to us the light of God's truth, to establish peace and concord amongst brethren, and to declare the true and unfeigned Religion which consisteth in the sincere service of our God; for where this kingdom is throughly established, there truth and peace, and sincerity do show their faces, and lift up their heads, and are exalted by all the subjects of that Kingdom. 3 Our natural corruptions are enemies to this kingdom; the flesh lusteth against the spirit, and the law of our members resisteth the law of God; there is ventus ab oriente, which bringeth into us whole armies of Grasshoppers, and Caterpillars: that is, a corruption from our birth, which spanneth in our understandings, with multiplicity of fantastical opinions, & various distraction of our thoughts, and filleth the inferior part of the soul, with many unlawful desires, & unquiet longings for things forbidden, whereby our affections are troubled and corrupted with unjust appetite of things forbidden. Against these also we pray, in the coming of this kingdom, that God would rule in our understandings, to instruct us, and that God would rule in our thoughts, to limit them, and keep them from all wand'ring & distraction, and that he would rule in our affections, to bridle & restrain their looseness, to correct their rebellion to the spirit of God, to awe them to the obedience of God, and to sanctify us wholly both in our bodies, souls, and spirits, that neither in thought, word, nor deed, we may grieve the holy Spirit of God, by whom we are sealed up to the day of our redemption. So that in this petition we pray against the dominion of sin in our mortal bodies, against the pollution of sin in our immortal souls, against all spiritual and carnal wickedness, that the brightness of Christ's kingdom, may drive away the darkness of Satan's kingdom in us, that he would enter into us by his grace, and bind the strong man, Satan who possesseth us by his power, and cast him out in his justice, and abide in us by his mercy: For so shall no iniquity have dominion over us. What need we have to pray for this, as Christ prayed, with strong cries, we may easily discern, for when we look about us, and behold what horrible sins are afoot in the world, even all the works of the flesh Adultery lasciviousness, Gal. 5.19. Idolatry, Contentions, seditions, heresies, envy, murder, drunkenness, and such like, all which are the precious stones in the Diadem of Satan: When we see how much those are despised that walk conscionably, and fear the profanation of God's Sabbath, by doing their own works on Gods holy day, and fear the blasphemy of God's holy name by an oath, & would fain put off the very garment that is spotted with the flesh. When we see the proud esteemed happy, Mal 3.15. and them that work wickedness set up, yea them that tempt God, delivered: When we behold corruption in courts of justice, oppressions of the mighty, persecutions of the poor and weak; Simony, bribery, extort on, trades of living; swearing, gluttony, drunkenness, filthy speaking, sins in fashion; There is no hope to help all this, but by the coming of the kingdom of grace, to pardon these transgressions, to convert these transgressors: for this great King is able to set up a light in our understandings to inform us in the truth, and to shed his love in our affections, to knit us together both to himself and to one another of us. 3. regnum gloriae. 3 Saint Cyprian hath a good caution upon this petition. Continua oratione opus est, ne excidamus a regno Coelesti: this doth bring in the Kingdom of glory into this petition. This is our main ambition; to be heirs of this heavenly Kingdom: and S. Cyprian saith; Cavendum ne excidamus a regno Coelesti, sicut judaei. For it is an heavy saying of Christ. And I say unto you, Math. 8.11.12. many shall come from the East, and West, and shall sit down with Abraham, and Isaac, and jacob in the kingdom of heaven. But the children of the kingdom shall be cast out into utter darkness, etc. By the children of the kingdom here he meaneth the jews, the seed of Abraham, to whom the promises of this kingdom came, and to whom all the means for attaining this kingdom were tendered: so that being then the visible Church of God on earth, they were in a kind of possession of the kingdom of heaven, but lost it by their disobedience, and so left a way open for many to come from the East and West, that is; for the Church of the Gentiles to come in, even in their place, and now till Plenitudo gentium be come in, there is no promise of the restitution of the jews, ad viam regni. It is a good note of Saint Cyprian, quando cessavit in eye no men paternum, cessavit et regnum: When they gave over hallowing of the name of God, God withdrew his kingdom from them, and cast them off. This shows how earnestly we had need to fix our hearts on the hallowing of God's name, that we may be bold to ask of him, and may believe to obtain of him the desired coming of his kingdom. Concerning the enemies that we have to hinder our settingforth, and progression to this kingdom of glory, they be all the same which would hinder the coming of the kingdom of grace; for the way of grace leadeth us to glory; Satan by tempting us here and by accusing us to God. The world partly by fascination of us, leading us into an overlove of things temporal: partly by persecuting of us with many afflictions and vexations of life. Our own body of sin being like tinder, ready to take fire from the least spark of carnal suggestion: all these lay themselves in our way, to hinder our passage to this heavenly kingdom. Against which we pray Adueniat regnum tuum, that is, O Lord let none of our enemies prevail so far against us, as to hinder the salvation of our souls. 2 It is needful to pray this in respect of the necessary graces of God which we do naturally want, by which we are made members of that holy commonwealth which is subject to the Kingdom of God's grace, and made capable of the kingdom of God's glory. These graces of God are partly outward, partly inward and Spiritual. 1 Of the outward. 1 These are the liberty of the Gospel, that we may freely profess Christ, and openly avow his holy worship, and keep his Sabbaths and holy days, and our public meetings in the house of God: there was a time when David was forced to fly, from the angry face of Saul, and escape for his life, than he bewaileth this as his most heavy oppression, that he was banished from the Tabernacle, and might not come to the meetings: of the holy congregations, he hath a psalm of purpose for that compliment. Psal. 84. Therefore we are much bound to God for this holy liberty of his house and service which we enjoy under the pious government of our King, and in this petition we pray that this liberty may be maintained and enlarged to us, and evermore continued, that the free use of the ministry of the word, & holy Sacraments may be established in our Church, and that the Lord of the harvest would furnish his work with worthy & able labourers in this harvest, for the perfiting of his Saints. And consequently that God would remove all hindrances to this light, either arising from the opposition of such as are professed enemies to it, or the wickedness, or unsufficiency of such as by their weakness and unworthiness, or by their idleness and unprofitableness, or their ungodliness, and iniquity, may hinder the free course of the Gospel, or bring a scandal upon the Church of God amongst us. Further we pray for the efficacy of our Ministry in all those that are partakers thereof, that God would thereby enlighten the understandings of all our congregations, that his name and service may be known to them, and that they may not live in darkness in the sunshine of this glorious light of truth. That when wisdom preacheth they may not walk as fools; when truth preacheth, they may not believe lies; when faith preacheth, they may not live in infidelity; when holiness preacheth they may not live in all sensual uncleanness, walking in the way of their corrupt lusts in all abomination, to the provoking of God to anger against them. The inward means for the advancing of this kingdom of God, here desired, is the holy Ghost creating in us new hearts, and regenerating us to a godly life, and establishing us in the same. Christ promised to send this Spirit into his Church, to abide with it, for him forever to instruct it, to be a remembrancer to it of all things that he had said to it. To strengthen it against errors in doctrine, to sanctify it against corruptions of lusts, & fortify it against the principalities and powers that oppose it, to comfort it in spiritual and temporal grievances. So Adueniat regnum tuum, is as much as, reveal to us that spirit which thou hast promised to supply thy room in the perpetual regiment of thy Church, and let the holy Ghost govern us, This than is the suit. Adueniat regnum gloriae nostrae. We pray for the coming of the kingdom of God's glory, which is the consummation of our happiness, as if we would answer Christ; he saith, It is your father's pleasure to give you a kingdom; We cry, Lord let it come. Where our desire of the coming of it doth express our expectation of his coming to give it to us, our love of his coming, and our longing desire of it: The reasons why we desire this coming of it, are. 1 Because God hath revealed to us so great a mercy, laid up for us, and reserved in the decree of his good pleasure, and we may boldly ask it of him, for his commandment is, Ask and receive. 2 Because God hath promised us the gift of it, and we may boldly claim all the precious promises of God in our prayer; promise is our warrant. 3 Because God hath revealed to us, that he will shorten 〈◊〉 days of the troubles of his Church, for the elect sake: We pray therefore for the hastening of that time according to his good pleasure. 4 Because we have great examples of this prayer both in earth and in heaven. Rom. 3.22. 1 Of the whole creature, which groaneth and travaileth in pain together with us. Where instead of praying for this advent of Christ's kingdom, there is The earnest expectation of the creature waiting for the manifestation of the Son of God. For the whole creature hath a promise to be delivered from the bondage of corruption, 21. into the glorious liberty of the children of God. 2 Of the elect of God here, for that follows: 23. And not only they, but ourselves also which have the first fruits of the spirit, even we ourselves groan within ourselves, waiting for our adoption, to wit, the redemption of our body. 3 We have help in these our groans, from the spirit, 26. teaching us as we ought to pray for this. Likewise the spirit also helpeth our infirmities, for we know not what we should pray for as we ought, but the spirit itself maketh intercession for us, with groan which cannot be uttered. 2 In heaven. The souls under the altar of them that were slain for the word of God, and for the testimony which they held. Reuel. 6.9. They cry with a loud voice, saying, how long O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth: and they have their petition answered. That when the number of these Saints is fulfilled, than this kingdom shall come. 4 Regnum gloriae dei. The coming of this kingdom, is the full consummation of God's glory, both in his gracious mercy to save his Church, and his upright justice in the final confusion of all his enemies. Then shall our glory be full, when God is all in all, and reigneth absolute sovereign, without any eclipse of glory, by the interposure of opposition. These are the full contents of this petition. 3 What duties we learn from hence. The proper duties arising from hence, do concern us, 1 In our reference to our God. 2 In the regard of ourselves. 3 In regard of our neighbours. 1 In our reference to God. 1 That we seek and labour to advance the kingdom of God by all means, that God may exercise his power and grace, and mercy, and glory, freely and fully, and that neither our ignorance, nor infirmity, nor iniquity, may obscure his glory, or resist his government; knowing for what we were made, that we might be temples of the holy Ghost, that Christ might rule in our hearts by faith, that we might glorify God in our bodies, and in our souls, because in our creation he gave us a perfect being, and in our redemption, he accomplished a full and perfect restitution of us to his favour, and to all those full benefits which follow the same; namely, that Christ is made to us of God, wisdom, justification, sanctification, and final redemption from all sin and punishment. For this, what shall we render to the Lord, is not this a debt that we owe to him, to seek the advancement of his glory, all that we can, and to set forth his praise? 2 In regard of ourselves. 1 It is our duty to live like subjects of this kingdom, that is, humbled under the mighty hand of God, to the obedience of his will, and stooped under the correcting hand, with patience to bear his chastenings, though for the present they seem grievous. Contented with the state of life, and the proportion of God's allowance to us, for we resist his government, and repine at his administration of the world, if we be not content with that which he bestoweth on us, resting upon his holy providence in the use of lawful means, for godliness and contentedness must be joined in us, and our hearts must not fasten upon things temporal, but we must look before us to the full reward which God hath laid up for us. 2 Seeing we live under the kingdom of God's grace in which we have the liberty of that holy means, by which we may grow up to be perfect men in Christ jesus. We must not turn this grace of God into wantonness, by abusing it to our own perdition, but like thrifty Merchants, make the uttermost of these holy commodities: that is, Of the free liberty of the Word and Sacraments, and of the house of God and his Saints; of the ministry of the Word, and the holy writings of learned and pious men, set forth for our further building up, to be an house for the Lord. Not in surfeiting and drunkenness, not in chambering and wantonness, not in strife and envying, this is not the way to heaven. New creatures. 3 Seeing we live in expectation of the kingdom of God's glory, our duty is to observe and remember our latter end, and to consider that our whole life is our way to this kingdom; let us therefore hasten toward it, to meet it coming towards us: this was jobs holy Meditation, All the days of my appointed time will I wait, job 14.14. till my changing shall come. And when death shall come, let us know and believe that it is no more but a translation from death to life, and Transitus ad Regnum. 4 Seeing we pray for the coming of God's glory, that he may reign over all; let us while we are here, begin an heaven upon earth, by praising and magnifying the name of the Lord, and practise the new song of the Church here, that being admitted into the Choir of the just, we may not cease night and day to glorify him in heaven, where we shall be able to do it more fully and perfectly. 5 Let us consider that there is no such way to make happy our temporal life, as to live thus in the humble subjection to this kingdom: for who shall harm you if you do that which is good? godliness hath the promises of both lives, and all things turn to the best to them that love God. 3 In regard of our neighbours. We must seek to draw one another to God's kingdom, Is. 41.6. like those in the Prophet. They helped every one his neighbour, and every one said to his brother, be of good courage. Ezech. 18.30. So the Lord: Repent and turn others from their transgressions, so iniquity shall not be your ruin. Isa. 2.3. And many shall go and say, come ye and let us go up to the mountain of the Lord, to the house of the God of jacob, and he will teach us his ways, and we shall walk in his paths. O house of jacob, come ye, and let us walk in the light of the Lord: this kingdom doth not breed jealousy, here is enough for all. LUC. 11.2. Thy will be done; as in heaven, so earth. 3 Petition. Observe the coherence of these petitions, which are marshalled with such excellent wisdom, that the first of them is the end which we aim at, that God may be hallowed in us, in his holy name, and so have from us the honour due to him. And that this may be effected in us, we pray in the second petition for the advancement, establishment, and enlargement of God's kingdom, both of power, grace, and glory. And now in this third Petition, we pray that this kingdom of God being erected amongst us, we may by his grace live in due subjection to it, that the Church militant in earth, may honour him, even so, as the Church triumphant doth in heaven. In the handling whereof, 1 We must understand what is meant by the will of God. 2 Quid hoc est facere. 3 How this will is desired to be done, as in heaven, so in earth. 4 What duties are taught herein. 1 What is this will of God. The will of God is understood two ways, 1 As it is in itself, by which he intendeth, createth, 1 Quod Deus vult. governeth, and disposeth all things according to the good pleasure of his will, and so the will of God is both absolute, necessitating all events, which he hath foreseen and determined: and of that the Apostle speaketh, saying, who hath resisted his will? and of that, Christ saith, fiat voluntas tua: and of that, those holy servants of God spoke, who when they could not dissuade Paul's going to jerusalem, they ceased, saying, Acts 21▪ 14. The will of the Lord be done. 2 The will of God is understood to be that manifestation of his service, and our duty, 2 Quod Deus vult nos vel●e. which directeth us what to do, and what to eschew, what to believe, and what to ask according to his will, and this is written and revealed to us in holy Scripture. I dare not with our many English Writers, upon this Petition, quite exclude the absolute will of God, and limit the Petition only to the will revealed in his Word, yet. I confess that if it were to be carried by voices, the most of the Interpreters that I read, go this way. 1 I fear to abate any thing of the full contents of the words, or to shrink up any of the breadth of them, so far as they may be dilated to God's glory. 2 Seeing of all hands it is agreed, that the glory of God is especially aimed at in these three first petitions, which Master Caluine doth well call primam tabulam orationis Dominicae, having indeed, reference to the first table of the Law. I see that the extent of this Petition, to both the secret and revealed will of God, doth best accomplish that address. Let thy absolute and secret will take place in all things according to the royal dignity and high command of thy kingdom of power, and let thy will be done by us according as thou hast revealed it in the laws of thy kingdom of grace. 2 What is meant by doing this will of God. 1 The absolute and secret will of God is done upon all creatures; so it is said of him, He hath done whatsoever he will: and so this Petition is a submission of ourselves to the same will of God, both in our own persons, and in all things else whatsoever. That when God shall by events declare what his will was, we do humbly present ourselves to it, and rest content with it, not murmuring and repining at it, knowing that God doth all things for the best, howsoever humane judgement might conceive some other way better. There is great reason to make a petition of this, for many things succeed according to this absolute will of God, that cross us and our desires, and we could have wished them otherwise, both our judgements esteeming, and our desires affecting some other way. When death taketh the husband from the wife, the father from the children, the Master from the family, upon whose life their maintenance and supportation for the necessaries of life depended. When some sudden fire in a few moments of time devoureth the fruits of many years' labours, and turneth a man's whole estate into ashes, that none is the better for that which perisheth, When shippewrake, or the swallow of the sea at once devoureth both the lives and goods of many that might have survived, and remained both to the general use of the commonwealth, and the particular benefit of private estates. When thieves and Robbers secretly invade the goods of their neighbours, or by strong hand strip them out of all that they carry about them, & perchance thereby do either utterly impoverish their estate in the robbery, or violate their bodies with stripes & wounds to disable them, or take away their lives from them, When sickness comes and weakens the labourer that he cannot work, and disableth any from the execution of his duty either in his own private, or in the common affairs of state. When a foreign enemy invadeth our land, and lays claim to all our labours with, Haec mea sunt, veteres migrate Coloni. These, all these be frequent effects of the absolute will of God, and, coming to pass, we know that God would have it so, the will of God is therein revealed, the motives and reasons inducing him, the uses and ends by him intended, are to us unknown, they may as Saint Augustine saith, seem to us sometimes strange and severe, but they are always just. We have no fence against the vexation and sorrow of these sad events, but to rest ourselves upon the will of God, and to say in submission and prostration to it, fiat voluntas tua. In this acception of the will of God, these words are an humble contentedness with all that God doth, and they are a prayer to God to give us a passive obedience, that we may embrace with thankful cheerfulness all that God will put us to. This is the duty of our full subjection to this supreme Monarch, whose kingdom we pray for, we know that there can be no error or injustice in his administration of this kingdom, for he doth all things by a power, that is managed with wisdom, and sweetened with goodness and mercy, and seasoned with equal justice. 2 For the doing of the will of God revealed to us in the holy word of God, we pray first that the kingdom of God may come, which is the kingdom of light by which we see what is the will of God, acceptable and perfect, and then we pray to God for active obedience that he will give us grace, to do that which is good, and which he requireth at our hands, according to his will. We have great need to make this arequest to God, for of ourselves, as of ourselves we are not able to think a good thought, And there is none that doth good, no not one, all corrupt and abominable. All the imaginations of the thoughts of our hearts are only evil continually. The worst is, so it is with us, and we cannot help it, if to will be present with us, we fail in performance of good. jer. 10.23. Holy jeremy confesseth it. O Lord I know that the way of man is not in himself, it is not in man that walketh to direct his steps: We have a great example in our first parents, who in the state of perfect nature embraced temptation, and forsook the obedience of the revealed will of God in one easy commandment. How then can we hope, whose nature is corrupted with so many sins, to maintain any fit correspondence with the holy will of God revealed in so many great Commandments. Primam Magnum, & secundum simile. Nature is now so sick of that reluctancy to this will of God, that the Law of God which should be the bridle to hold us in, is become the spur to put us on into all kind of evil, as the Apostle saith; The strength of sin is the Law; So strong is our weakness against the will of our God. Nec nos obniti contrà, nec tendere tantum Sufficimus. And as Medea said, Trahit invitos nova vis, aliudque cupido, Mens aliud suadet. We shall see ourselves best, in the glass, the clear Crystal mirror of the holy will of God, to which he requireth our active obedience. For this will of his is revealed to us. 1 In the 2 Tables of his Law which containeth the rule of works. 2 In the holy Gospel which containeth the rule of faith. 1 For the first, The will of God concerning our obedience to his Law. 1 This will of God beginneth at our conversion; we are by nature strangers and aliens from the commonwealth of Israel: therefore God calleth upon us for our conversion to him. Christ complaineth of such as refuse him, They will not come to me that they may have life. The Prophet declareth this to be the will of God. Say unto them, as I live saith the Lord, Ezech 33.11. I have no pleasure in the death of the, wicked, but that the wicked turn from his way and live, Turn ye, Turn ye from your evil ways, for why will ye die, O house of Israel? Math. 18.14. So our Saviour, It is not the will of your Father that is in heaven, that one of these little ones should perish. To declare this to be his will, he rose early to send his Prophets, to his people to convert them to him. And our Saviour in the Gospel doth resemble himself to that good shepherd that went into the wilderness to seek a strayed sheep, to bring it back to the flock, & to the woman that lighted a Candle and swept her house, and sought diligently till she found her lost groat; Both of them made merry, when they found what they had lost. Such joy God hath in the conversion of a sinner. When a profane person becometh holy, when a covetous person turneth liberal, when a drunkard becometh sober, and a glutton temperate, when a swearer feareth an oath, & a liar loveth the truth, when a breaker of the Sabbath, is glad when it is said to him, Come let us go up to the house of the Lord, and answereth them, My feet shall stand in thy gates, O jerusalem. When an oppressor turns merciful, and a proud man humble, and a contentious man quiet and peaceable; this is as God would have it, and this is joy to the Almighty, and the Angels of heaven rejoice in it, for this is the will of God. But in the contrary our sins do grieve the holy one of Israel; grieve not the spirit of God, our sins do overcharge him, he complaineth that he is like a Cart overladen with sheaves. Our sins put him into a storm of indignation, therefore our conversion is his will. 2 Seeing out conversion beginneth at the abnegation of ourselves, that also is the will of God; he that will be my Disciple, saith our Saviour, must forsake all and follow me, Sua suos, se, as Saint Bernard, and none is acceptable according to his will, but he that is a new Creature. This maketh a perfect conversion and this incorporateth us in the body of the Church for God doth not will our forsaking of ourselves and renouncing of the world, for our hurt and loss, but for our greater good, that he himself may be our rock, and fortress, our refuge and exceeding great reward. 3 The will of God is our obedience to his holy laws which he hath given us, as his covenant, that in keeping of them it might go well with us. His own mouth hath revealed his will in this point. O that there were such an heart in them, that they would fear me, and keep my Commandments always, Deut. 5.29. that it might be well with them and with their children for ever. Wherein God is not a severe exactor of more duty, than we are able to perform, but requireth our best endeavour to do his will, and taketh that for pay. Neither doth he will this to make profit to himself of our obedience, but for us, that it may be well with us and our children for ever. 4 The will of God is our holiness in this obedience, that we purge our Conscience from dead works, that we may serve the living God. That we possess our vessels, that is, our bodies in holiness, for they be Vasa animarum, a treasure in earthen vessels, of great price: immortal souls in mortal bodies. For this is the will of God, even your sanctification, 2 Thes. 4.3. he giveth the reason of it. For God hath not called us to uncleanness but to holy 〈…〉 And this was figured in the washings and purifications of the old law, and directly commanded by God, saying. Be ye holy as I am holy. But ye are a royal Priesthood, Gens sancta. 2 The will of God concerning faith, is that we believe in him, and trust him; they that know thy name, will trust in thee; that we cast all our care upon him, that we believe in him whom he hath sent, jesus Christ, and this also for our eternal good. For so saith our Saviour. joh. 6.40. And this is the will of him that sent me, that every one which seeth the son and believeth in him, may have everlasting life, and I will raise him up at the last day. This is the law of faith, and it is the law of life. For it is written; The just man shall live by faith. How needful this petition is, that the will of God may be wrought in us, this way by faith, we may soon see. 1 If we consider our natural infidelity, for the natural man is so far from believing; that he hath not the understanding to discern those things which belong to the spirit of God, neither can he, saith the Apostle, for they are spiritually discerned. And without faith it is impossible to please God. This infidelity must be purged, before the will of God can be done by us, and till this be purged, the very preaching of the word, the means ordained by God to beget faith in us, seemeth foolishness. For it is as much labour lost to preach spiritual things to a man that hath no faith, as to urge natural reasons to a man that hath no wit, for neither of these vessels be open to receive any of this precious liquor stopped with ignorance and unbelief. 2 We have reason to ask this of God, because faith is his gift, and though he suffereth us to acquire it by little and little, by the hearing of the Word, yet the word of God is not any better than litera mortua, in itself, except the holy Ghost do work by it, to beget first, then to nourish and increase our faith. 3 Because as Saint Cyprian observeth well, Nobis à diabolo obsistitur, quo minus per omnia noster animus, atque actus deo obsequatur, and therefore he addeth. Vt fiat voluntas dei ànobis, opus est voluntate dei; i. e. open et protectione, quia nemo suis viribus fortis est. This is a potent adversary, & hath both his temptations to allure us, and his provocation to vex us, we had need crave aid against him, and God hath laid help upon one that is mighty to give us help, we had need pray for faith to fasten our hold upon that help. If either by fight or flight we can put him off, and lay hold upon the horns of this altar, sub hac indulgentia et misericordia (saith Cyprian) tuti sumus. This enemy hath a great advantage of us, because of the treason of our own wills; for nothing is more prone and propense to evil than the will of man, and there is nothing in man, that man loves more than to have his will, even the regenerate man findeth his will wilful often, and unruly still: We had need to pray for the will of God to put in, to correct and direct our wills. 3 The manner how we desire this will of God to be done, As in heaven so in earth. The 3 first petitions that are addressed mainly to the honour of God, end at these words; and therefore some have conceived that these words have their several reference to each of the three petitions and are not a proper appendix to this alone, but to the rest. Hallowed be thy name, in earth as it is in heaven, so in the two following. I approve the necessary implication of it in them all, but I take it where I find it, and it is a full Sicut, a complete example. For in heaven are the Angels of God, and David saith of them, faciunt voluntatem ejus, & there are the souls of just men made perfect, and now, & ever since his ascension there sitteth at the right hand of God, he that taught us to pray this prayer: Who came into the world of purpose to do the will of his father that sent him, he continueth the office yet in heaven: A mediator making intercession to the Father for his Church, & a mighty protector, sending his Angels as ministering spirits, for the good of them whom he hath called of purpose. So that the example is full, jesus Christ, the Angels in what difference so ever, of rank or degree; the souls of the just, who are also tanquam angeli dei, all these obey and fulfil the will of God in perfect obedience to the uttermost, of what is exacted of them: We pray fiat sicut. 2. Cor. 9.7. 2 Col. 3.23. That is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grudgingly, but as Saint Paul saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as to the Lord who knows when he hath service that is due to him. 1 Willingly. 1 They do the will of God willingly, that is their meat and drink, as Christ said of himself here, they have no body of sin to resist them, they have no flesh to oppress and burden them: no temptation can fasten upon them, they always behold the face of God, attending upon him to be commanded by him. 2 Speedily. 2 They are expressed to us as having wings, wherein the holy Ghost doth declare to our apprehension the quick readiness of their expedition in the service of God. So let Gods will be done on earth speedily. So David. Psal. 119.60. I made hast and delayed not to keep thy Commandments. 3 They do the will of God first, 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for indeed they have nothing else to do: here on earth we have many occasions for the necessities of the body, to entertain time and endeavour, and God is so tender of our necessities, as to dispense with his law in compassionate support of them. But the Angels and heavenly spirits have no other business in heaven, but to attend the will of God, and to do it at first, their nature is so perfectly divine, that they are only governed by the will of God, there is nothing concerning themselves to be desired, but the advancement of God's kingdom over all. 4 They do the whole will of God in full obedience. 4 Fideliter. Psal. 103.20. For David saith, They do Gods Commandments by obeying the voice of his Word. That is the right way of obedience, to be directed by the voice of the Word of God, and to do so as he commandeth all that he biddeth. Here note that this Sicut, doth not imply aequalitatem, that we should perform it in the same fullness of perfect & complete obedience as they do, which is impossible for them that dwell in houses of clay, and who carry about them, Corpus peccati; but qualitatem, & similitudinem, so far as in holy imitation we can follow them, as julus followed Aeneas. Sequiturque patrem non passibus aequis. This is the heroical spirit of the elect of God, they are thereby carried towards perfection, & what they fail either in act of obedience, or in endeavour of service, that they supply with fervency of holy desire, & God heareth the desires of the poor. This is further holpen by our grief of heart and holy sorrow for our weakness and holy indignation, against our iniquities that hinder this obedience, and holy carefulness to amend it, and holy prayers to God to assist our endeavour herein. 2 Peter. 2.8. It is observed of Lot, when he laboured the conversion of the Sodomites, that his righteous soul was vexed from day to day with their unlawful deeds. This also pleaseth God, that our hatred of sin in ourselves and others do declare that we seek for the fullness of obedience, that the will of God may be fulfilled according to the great example of heavenly service. 4 What duties are taught here. 1 We must labour for the knowledge of the will of God, Rom. 12.2. so saith the Apostle, That ye may prove what is that good, that acceptable and perfect will of God. That is first concerning the secret will of God, we must know that it is absolute, not to be changed by God, not to be resisted by man, but implicitly to be yielded unto, although we know it not, we believe it doth decree all things out of wisdom and Counsel, with justice and goodness, and all for the best, and when God shall by events declare it to us, we must know that God is to be praised and thanked for it. How therefore we must remember in our devotions to refer our petitions to this absolute will of God, so that our petitions must be with reservation of that will, saluo semper decreto divino. For so Christ prayed his father to take the cup of his passion from him, he hath warrant from the following petition to pray against all evil, and against Satan the suggester of it. Libera nos a male. But because it pleaseth God for some just motives in himself to determine the exercise of the patience of his Church in afflictions, or for some other reason always just, though often secret, to let that evil come upon us against which we pray, therefore our will in this stoopeth to the absolute will of God, with that exception of our Saviour; Father, if thou be willing, remove this cup from me; nevertheless, not mine, but thy will be done. Luk. 1●. 42. Seeing this secret and absolute will of God is within himself, the Saints of God by a general warrant for prayer for all things needful, do go to God often for such things, as in that free and absolute will he hath decreed not to grant: and this may be done without sin in the faithful, and without prevarication of this unrevealed will of God. So we pray for the peace of jerusalem, that is, the Church of God, when yet God may find it fit in his wisdom to send the sword amongst them; as we see in the Churches of Bohemia, both the Palatinates, and the French Protestants. God hath declared his will to us in that which they have suffered, and in that which as yet they endure under the Popish tyranny of those jesuited Princes by whom the religion and truth of God is oppressed. Yet we pray still for their deliverance from the hand of their enemies, but neither disliking the effects, nor doubting the wisdom, nor quarrelling the counsel of God in this decree, but submitting to it. So we pray often for the recovery of our brethren and sisters from sickness, the return of our friends from long voyages, the prosperous success of our affairs: yet God hath sometimes decreed against these, yet we may pray without sin in all these cases. We find great examples hereof, for the Prophets, Moses himself, have prayed to God against his will when he hath declared it, and when God hath sent the Prophets, they have both threatened in the name of the Lord, and yet exhorted to repentance and prayer to divert the judgement menaced. Abraham for Sodom: David prayeth for the life of his child, which was appointed to death, and so much Nathan told David before. Christ, who came of purpose to taste that cup, and knew that his father's will was that he should drink of it, yet doth pray the Father to take it away. Which he did 1 Partly to express the heavy sufferings that he was to sustain for our sakes, that we may know we were bought at a dear rate, and an high price was paid for our redemption; for it is applied to Christ by the Fathers, and fulfilled in Christ. Lam. 1.12. Have ye no regard all ye that pass by the way! Consider and behold, if ever there were sorrow like my sorrow, which was done unto me, wherewith the Lord did afflict me in the day of the fierceness of his wrath! No man can tell, the Angels of God would fain know all the ingredients in this cup which Christ did deprecate. It is best left with admiration and wonder at it, with due consideration of it, as the bitterest cup that ever was tempered by the hand of God, not so much for the bodily passion, as for the inward pangs and convulsions that the soul of Christ suffered for the sons of his Church. 2 For our example to warrant our prayers against all evil, for though we know that the hand of God will smite us, and though we be resolved with patience to bear it, 2 Sam 25 26. saying with David; Lo here I am, let him do to me as seemeth good in his eyes. Yet we may lawfully pray, reserving our submission to the will of God, that this cup tempered of purpose for us, by the decree of God, may be taken from us. Herein we oppose not the absolute will of God, but we oppose the evil, malum poenae, which is against us, and contrary to us. 3 For comfort in afflictions, for Christ praying his Father, though he prevailed not in the main matter of his suit, ad transitum calicis, yet he sped another way, for in his agony, when there was fire in his bones, which melted him that he sweat water and blood, Luk. 22.43. There appeared unto him an Angel from heaven, strengthening him. For our sakes, that we may see the fruit of our prayers, which though they prevail not for full deliverance from afflictions, yet they may speed for comfort in them, and strength to bear them. Therefore it is a blasphemous assertion that one of our novelists vented in print, that Christ did directly pray against the will of his Father. This cleareth the question, in my judgement; our first duty is rightly to know what may concern us in the point of God's absolute and secret will; that is, that the absolute will of God is, to turn all things to the best to them that love him: so far we may lawfully pray against that which God hath secretly decreed to do, that his will may be done upon us for our good, and his glory. We deprecate only that evil that may corrupt either our wisdom, faith, or patience, which is not properly to pray against the will by which this event is willed, but against the sting of it. And so Christ prayed transeat amaritudo calicis, but even that with reservation of his father's will, entire and unresisted. 2 There is required of us also knowledge of the revealed will of God. The Mine of this treasure of heavenly knowledge of the will of God, is holy Scripture, which Christ biddeth all men to search, and which are profitable to make the man of God perfect, absolutely perfect in all good works. These the holy ghost hath recommended to us with all kind of holy indulgence, and favour, and the blessed man doth exercise himself herein day and night. To assist this work of knowledge of his revealed will, as he hath opened the book of his will to us, the holy Bible, so he hath opened the doors of his house to us for our meetings: and therein he hath ordained and established the evangelical Priesthood of the new Testament, for he sendeth forth Ministers of his gospel to Preach the same, and he furnisheth them with his holy instructions, directing them what to say, and he giveth them their errand: then he openeth to them the door of utterance, that he may declare his will in their mouths, to his Church. Then he openeth the understandings, and moveth the affections of the hearers to receive the word of Gods will, both in Scientiâ and in Conscientiâ. For how can the will of God be done there, where it is not known nor understood. Surely they had no mind to do the will of God, that cried nolumus scientiam viarum tuarum. And they that neither study holy Scriptures, nor good helps in use for the understanding thereof, nor come to Church to hear there what is good, and what God requireth at their hands, or hear there without profit, not heeding or observing what is taught; all these have not the care nor conscience of doing Gods will. They may give over praying, that the will of God may be done, that care not for the knowledge of his will. It is said of Christ, by his knowledge, shall my righteous servant justify many. Is. 53.11. 1 Either scientia qua scit, for he knoweth who are his, and none are predestinate to this life, but whom he hath foreknown. 2 Or Scientiâ qua scitur, for they that know him and the virtue of his resurrection, will trust in him. Saint Paul esteemed all things as dung in respect of this knowledge. This is life eternal to know thee. It is a vain hope that some have, that their ignorance of the will of God, will be pleadable for excuse of their disobedience to it, for this may tempt some to live in ignorance, to go their own ways, and to extenuate their sin in the day of their account. To put that pretence out of countenance, 1 Know that ignorantia affectata is a most heinous sin itself, and it abateth nothing of the judgement due to all the sins that are committed in it. Noluerunt intelligere ut bene agerent: this is the will of God which all know, that God who would have all men to be saved, would have all men come to the knowledge of his truth. and we are renewed in knowledge to the image of God. And God hath sent his Son to give knowledge of salvation; they that will be dark in so clear a sunshine, show that they love darkness more than light. These despise the means of grace, and they treasure up wrath to themselves. 2 They must know that all unaffected ignorance in those things that we ought to know of the revealed will of God, which is rather called nescientia, then ignorantia; If it do excuse, it is not à toto, but à tanto: for the servant that doth not know his Masters will, and yet doth things worthy of stripes, Luk. 12.48. shall be beaten with a few stripes. The reason is, because he hath not used the means to know so much of the will of God as is revealed, either by the law written in his heart, or by outward means. Quaest. ex utroque test. qu. 67. Saint Augustine is as favourable in the case of ignorance as may be, saying, Ille ignorans potest excusari a poena, qui a quo disceret non invenit. Observe yet he saith, potest excusari a poena, not a culpa; for he hath said elsewhere, quod ignorans quisque non rectè facit, & quod recte volens facere non potest, ideo dicuntur peccata, quae de peccato liberae voluntatis originem ducunt. Saint Chrysostome, non potest esse excusatio condemnationis ignorantia veritatis, quibus fuit inveniendi facultas, si fuisset quaerendi voluntas: We live in a clear light, and cannot plead invincible ignorance: if we do not know the will of God, it is because we will not know it: Saint Augustine saith. De verb Dom. ● 78. Impia mens odit etiam ipsum intellectum, & homo ment perversa timet intelligere, ne cogatur quod intelligit facere. 2 Remembrance. 2 There is required of us, remembrance of the will of God. We must not be like leaky vessels, which let go as fast as they take in this doctrine of the will of God, which is a precious liquor. It is a great charge that God layeth upon his people after he had revealed to them his will in his law. Deut. 4.9. Only take heed to thyself, and keep thy soul diligently, lest thou forget the things which thine eyes have seen, and lest they depart from thy heart all the days of thy life, but teach them thy sons, and thy son's sons. Pro. 3.1. So Solomon: my son, forget not my law, but let thy heart keep my Commandments. Bind them about thy neck, 4.21. write them on the table of thy heart, keep them in the midst of thy heart. It is called bonum semen verbi, that doth reveal this will of God, it is great pity that any of it should be lost. It is neither safe in the ear from which it often passeth with the sound, nor in the understanding, for no intention of desire, nor attention of ear, nor apprehension of understanding will serve, without retention in memory. It would save us a great deal of our labour in our ministry, if it were enough barely to open to you the whole counsel of God, and to preach his will to your cares and understandings. Bethink you how long you have been hearers of the word preached, and how many Sermons you have heard, how many texts of holy Scripture expounded and applied, and sanctify your storehouse, see what tarries by you, and how much you have committed to the trust of a faithful memory, that is able to give you a good account thereof again. Saint Peter saith, 2 Pet. 1.53. I think it meet so long as I am in this tabernacle, to stir you up, by putting you in remembrance There is nothing that helpeth memory better than meditation and conference. Meditation doth call to mind what we have heard, from point to point, and maketh it our own; it is the best entertainment of our privateness, and retiring, for it keepeth our thoughts at home, and fixeth them upon that which is good and profitable for us; for wand'ring and gadding thought; run themselves out of breath, and build castles in the air, but meditation doth clip their wings, and keep them from flying away from that unum necessarium. 1 Meditation doth set the memory on work, to bring forth the store that it hath laid up for use, to see that nothing of it be wanting or lost, as Christ saith, Colligite quod superest fragmentorum, ne quid pereat. A Sermon perisheth in the hearing to them that think they have done enough to hear it, and think no more of it: so one seeth his face in a glass, and forgetteth presently as the Apostle saith, what his feature is. But they that examine themselves upon interrogatories, when they are alone, what I heard? how was the text opened? what were the parts thereof? what points of doctrine, what applications, what proofs? this doth make the memory more capable, Heb. 2.1.2 the matter more terrible, when it is called to account. Therefore we ought to give the more earnest heed to the things which we have heard. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 Meditation doth set the understanding a work, for it maketh it search for wisdom, and examine our hear, to see what we may add to our former knowledge, or what we must take better notice of, and make more our own than it was. And thus we may much better our understanding, not only by our present hearing, but by comparing that with what we have either heard, or read before, for the intellectual faculty is operative, if we exercise it, and will strain itself to reach at an increase of knowledge. We must be like little children, who when once they have found their feet, will not always look to have the help of an hand to lead and support them, but will try how they can go alone: for the understanding is ambitious of doing somewhat without help. 3 Meditation worketh upon the affections, for when the reasonable soul of man hath seriously considered of that which the ear hath heard, the affection is presently set a work, either to love, or hate, or hope, or fear, or joy; or grieve, according to the condition of that matter which we have heard delivered. Therefore if we have any desire to the doing of the will of God, we must think upon the word we hear, to remember it, and to meditate therein day and night. Conference also doth help memory, Conference. when we speak of our hear one to another, and reason thereof amongst ourselves. It is a good sign that the servants have a care of doing the will of their Master, when they talk of it amongst themselves, and put one another in remembrance of that which their Master hath committed to their care and trust. Hearing and reading doth make a good stock in the store, but conference is a kind of negotiating with it, for it keepeth our hear in readiness for use upon occasion, and by conference a man gaineth dexterity of discourse, to vent his knowledge gotten either by hearing, reading, or observation. Hereupon the people of Israel had the charge given them for the better remembrance of the statutes and commandments of God. And ye shall teach them your children, Deut. 11.19. speaking of them when thou sittest in thy house, and when thou walkest by the way, when thou liest down, and when thou risest up. And Saint Paul doth admonish the Thessalonians, 1 Thes. 5.11. Wherefore comfort or exhort yourselves together, and edify one another, even as also ye do. This is done by private conference, when we enlighten one another's understanding, when we help one another's memories, when we inflame one another's affections, by animating of them in good ways, this is an holy building up of ourselves, and others, in the knowledge, faith and love of the will of God. Men do grow excellent in their mechanical trades, by diligent exercise of them in their own persons, and by frequent conference with such as use the same course of life. They that study living books, which are able to read lectures, and to resolve doubts, and to admit disputation, do learn more speedily, and profit more completely than they that only converse with the dead letter of other men's labours. The good man that would profit by the word, doth with David hide it in his heart, it is an unualuable treasure, and therefore no part of him but his heart, fit for the laying of it up. Yet our Saviour, to show that this treasure is not buried there, Math. 12.35. saith, that a good man out of the good treasure of his heart, bringeth forth good things. Which phrase of bringing forth, doth agree with this point of doctrine, that both to establish our own memory, and to communicate the grace that is in us, it behoveth us to speak one to another, concerning the will of God, that putting that always in sight, it may be the rule of our words and ways. For doth not the unclean person forget that Gods will is his sanctification; doth not the ignorant person forget that God would have all men come to the knowledge of his truth; therefore remember, and forget not, saith the holy ghost. 3 To these we must add practice by obedience to the will of God, that is, doing of this will; for by nature there is in us a rebellion to the holy will of God, and a desire to walk according to the imaginations of our own hearts, which must be corrected by our endeavour, and striving to live in the obedience thereof, according to the rule of God's word. The law is open written in two Tables, we have them from the hand of God by the ministry of Moses; read and hear, and study the statutes and ordinances of God for your good, that it may be well with you, and with your children after you for ever. Christ fulfilled this law of God in perfect obedience, not to exempt us from the obedience of the same to the uttermost of the measure of grace given to us, but to satisfy the justice of God offended at our prevarication of his law, and to give us example that we should ambulare sicut ille. And that the father of john Baptist doth well express, ut liberati seruiamus ei; for there is a double effect of Christ's obedience. 1 It is effusive, spent in the work of our reconciliation to justify us before God. 2 It is infusive, effectual to our sanctification, to frame our imitation to a conformity to his obedience in all holiness. They that apprehend and trust to the one without the other, have part in neither of them, neither can any man say to his own heart, that he hath part in the effusive obedience of Christ, reconciling him to God unless he have his portion also in the infusive obedience of Christ sanctifying him to newness of life, and imitation of his holy and perfect example. This law, as you have heard, doth regulate not only the outward man from doing any thing to the dishonour of God, or the wrong of our neighbour, but it extendeth to the government of the tongue, that neither evil words may corrupt good manners, nor idle words may fill up the evidence against us in the day of our account. It reacheth also to the government of our thoughts and affections, that neither in desire we embrace, not so much as entertain in our fancy, the opposition to the law of God, or the declining in any the least obliquity from it. Search the law then wherein God showeth you what is good, and what his will is, & do that best to do that will, and take knowledged from this petition which our Saviour putteth into your mouth, how apt you are to break this law, how ready to omit the duties of it, how propense to commit trespasses against it, that you may crave help from him, who is mighty and able to manage you against your corruptions. And because this may seem to you durus sermo, and a task more than you can perform: let me comfort you, that the commandments of God in all the elect, have a treble strength. 1 They serve for direction to guide the understanding, so it is said lex lucerna. 2 They serve for correction to reform the will, and bring it into subjection to this will. 3 They serve for corroboration, to strengthen us in our endeavour, and to give us ability to perform in some measure that which is declared to us to be the holy will of God. It is a great secret which God hath revealed to his Church concerning the revelation of his will in precepts; for the precepts of God are of three sorts. 1 Precepts of trial. 2 Of conviction. 3 Of obedience. 1 Precepts of probation are such as God doth but try obedience withal, but he meaneth not to put them to performance, as when God commanded Abraham to offer his son in sacrifice, he did not mean to put him to it to perform it, as the issue of it did demonstrate. So Solomon bade to divide the living child. 1 Reg. 3.24. 2 Precepts of conviction, are all the laws which God commandeth the reprobate to keep, for he knoweth that they will not obey them, yet he commandeth them, to make them without excuse when he shall call them to account. 3 Precepts of obedience, are those wherewith God giveth both light to see, and delight to obey, and grace to perform his will. So when God biddeth an elect person repent, he giveth with the precept, the grace of repentance; as he commanded Lazarus to come forth of his grave, and gave him life and ability to come forth. And that we pray here, for that God with the knowledge of his will would give us the grace of obedience to do it. Which showeth, that prayer is the best means that we can use to obtain this grace of obedience, to which our own strength faileth us, but we can do all things by the power of his might, who is always with us by his spirit to strengthen us. To work this endeavour of obedience, besides the imperious and royal law of our God, we have the example of heaven, which is here added, to make us lift up our heads, to look up to that full precedent of obedience, which is there given to us in the tenants of the new jerusalem. This is the right way of honouring Angels and Saints, not to rob God of his glory, to give it them by adoration and invocation, as the Romanists do, and teach, but imitation. The best examples are most safely imitated, not sicut in terra, for even the Saints of God on earth, had their infirmities, and aberrations, and though it would do well if we did follow them, yet their lame and imperfect example is dangerous, lest we should fasten upon some of their errors, being naturally apt thereto, but their example in heaven is without any danger; there they are as the Angels of God, and we have no such way to make an heaven upon earth, as to maintain the obedience of this holy will of God: for it is not the place, but the service that makes that to be heaven, that is, a glorious and happy place. If Adam had preserved his innocence and integrity in obedience, earth had been the temple of God's holiness and the sanctuary of his presence, and the paradise of man's happiness still. The way to heaven now is the way of obedience, that is, via pacis, and there is no hope of the coming of God's kingdom, but to such as live in the holy and humble obedience of Gods will. And therefore to re-edify this obedience, let me admonish you to take heed of sin. 1 In the antecedents and occasions of it, for he that maketh conscience of doing the will of God, must remove all the occasions and invitations to the will of flesh; as jacob, to prevent the Idolatry of his family, took away all their strange gods, Gen 35.4. and their earrings, and burned them under the oak which was by Sichem. When Paul preached at Ephesus, many were converted, Act: 19.19. and it is especially recorded there, that Many of them which used curious art, brought their books together, and burned them before all men. Gen. 39.10. joseph, to prevent the evil which he feared, from the temptation of his Mistress, he both refused her offer, and avoided her company. 2 In the consequents of sin, for sin doth leave behind it, some kind of delectation, especially, sins that accord with our corrupt will, as the wanton can hardly so be converted to the will of God in sanctification and keeping his vessel clean, but he will remember the delight of his uncleanness with some titillation. The rich man that hath mended his heap, or enlarged his walk by sin, can hardly recover so by repentance, but that he shall sometimes think how dear it costeth him to recover the favour of God. The avenger of his own wrongs cannot so put off that sin, but that the sweetness of his revenge will leave some relish behind it. And he cannot prevail so perfectly against his angry passion, but that if there be not ultio, a full revenge, yet there may remain, retentio. Both these precedents and subsequents of sin, do hinder the course of the due doing of the will of God, and therefore are to be warily declined, as the Apostle saith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as much as in us lieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and and grace be asked of God for it. 4 There is also required a patient submitting of ourselves to the will of God when it is revealed to us; that is, fiat voluntas tua super nos; which is well paraphrased by the Apostle; in whom you have these three duties put in order, according as I have taught them. For this cause we also do not cease to pray for you, Col. 1.9. and to desire that ye may be fulfilled with the knowledge of his will, in all wisdom and spiritual understanding. That is the first duty of them that pray this petition, to know and inform themselves rightly of the will of God; to which we have added a Retention of the same in the remembrance, helped by meditation & conference. 10. It followeth, That ye might walk worthy of the Lord, unto all pleasing, being fruitful in every good work: that is the duty of obedience, in labouring to fulfil the will of God, doing that which he commandeth, and declining that which he forbiddeth. 11. To this he addeth, strengthened with all might, according to his glorious power, unto all patience, and long-suffering with joyfulness. And this being one branch of our petition, that God would strengthen us with his might, to bear his will with patience, doth teach us that the duty required of us, is, 1 Patience to bear the hand of God. 2 Long-suffering to bear it out. 3 joyfulness to bear it with comfort, and contentment in it, without reluctation or murmuring against it, resting in the will of God, as the full and final answer to all objections that may arise against our patience of it. jam. 1.4. Saint james his precept is, Let patience have her perfect work, that ye may be perfect, and entire, wanting nothing. And this is the way to perfect the work of patience, which S. Paul doth teach the Colossians. It is an hard lesson, but they which will go in the narrow way, and enter in at the straight gate that leadeth to life, must look for no easier lessons in the school of the Cross. Flesh and blood doth deprecate all evil, therefore to be put to suffer, which is the doctrine of patience, seemeth harsh and distasteful. And because all affliction for the time, is grievous and painful, therefore when we are in pain, we pray thrice to God, that this evil may depart from us, as Saint Paul did. But to be put to suffer long, and to continue under the cross, which is the doctrine of long-suffering in calamities, that goeth more against the heart: all this is against us. But to rejoice in afflictions, to take them for medicines, to swallow them for health, and to believe them to be the favours of God. Flesh and blood hath never an ear to hear of this paradoxal divinity, yet patience hath not her work perfect, and wanting nothing, till all these meet in the work thereof. Patience is not perfect, except it bear all that God inflicteth on us. It is not entire, except it bear so long as God shall think it meet to visit. It is not wanting nothing, yea it is wanting all things, if it want joyfulness, which through the bitterness of the physic, doth taste the sweetness of health, and through the dark cloud of calamities, behold the clear light of God's countenance. There is nothing wherein the faith of the Church is more tried, then in suffering the hand of God upon us when he smiteth us, and in bearing the Cross of Christ. Saint james saith, that the Trying of our faith, jam. 1.3. worketh patience. Saint Paul seemeth to invert the proposition, Rom. 5.4. for he saith, that patience worketh experience or trial: they are thus reconciled. Saint james speaketh of trial actively, as it is the work of God by afflictions, trying our faith, and so whilst we are under the rod of God, God maketh proof & trial of our patience, how we can bear what he inflicteth. Saint Paul speaketh of this trial passively, as it is the experience which we have of ourselves, and so it is an effect of our patience, because by bearing afflictions, we do make a full proof of our faith, for it is not faith, except it be love also, and love suffereth all things, and faith worketh by love. They also do reconcile the two Apostles well, who said, that patience and experience, mutuo se generant, for one is the effect of the other, as one exemplifies it well; for health is the cause of stirring and exercising of the body, and again, stirring and exercising of the body, is the cause of health. And thus it is between hearing and faith, for hearing begetteth faith, and faith begetteth hearing, and between faith and love, for the love of God maketh us believe in him, and trust him, and the more we believe, the more we love. This is that patience which testifieth of our faith: as in job, Though he kill me, yet will I trust in him: this declareth that we are subjects of Christ's kingdom, when the will of this King is received in his laws with obedience, in his gifts with thankfulness, in his afflictions with patience. 2 But to patience, we must add perseverance, which is called long suffering; for it pleaseth God to try the faith and patience of his servants often, with spinning out their probation to some length of time, to see if any thing have power over them to withdraw them from him. The best of God's servants have felt this an hard trial, insomuch that David often complains, and thinks the time of his sufferings long, and his visitation sharp; and job, the great example of patience, for you have heard of the patience of job, saith the Apostle, yet even job felt some cold fits of fear, and some fevorous burnings of impatience, between while, though upon better consideration, he came again to himself, and went on in long-suffering. If we consider wisely either with what patience God doth bear with the many provoking sins which we commit to his dishonour, or with how long suffering he expecteth our repentance and turning to him, we shall the less esteem the production of our trial: for if God should in just punishment fit vengeance to the dimension of our sin, we should suffer both much more, and much longer than we do. Therefore seeing we find ourselves, not under his execution, as guilty persons to be tortured for our treasons, and racked for our many rebellions, but as patients under the cure of a gracious Physician, who puts us to pain to cure us, we have no cause to complain though affliction gall us for the time, which we have deserved, should oppress and confound us for ever. And seeing the afflictions of this life are not worthy of the glory that shall be revealed, who would refuse foul and deep ways to go to the crown of glory that never withers. 3 To perfect the work of patience we must add hereunto rejoicing in our tribulations. S. Chrysost. doth well express the difference between striving for a mortal, and an immortal crown of glory. Those that strive for a prize here on earth, have no joy till they come to the end of their labours, all the way to the crown is fear, and care, and much labour and sorrow; but to the Saints that strive for that immensum pondus gloriae, non minus iucunditatis adferunt ipsa certamina, and this proceedeth from that difference which is between the servants of God, and the servants of sin. For in the righteous, though there be a man of flesh which shrinketh at the smart of his sufferings, yet there is also a spiritual man, who striveth against the weakness of nature, and overcometh it by the strength of grace, and that hid man of the heart tasteth the sweetness of God in the cup of bitterness, and seeth the light of God's countenance through the thick cloud of temporal vexations. True it is that all afflictions are just punishments of sin, and they are in their nature evil, and it is unnatural to rejoice for them, because they are against us; but to rejoice in them proceedeth from a sense of that divine grace which sweeteneth them, and maketh them wholesome to us, for God is near us in the midst of them, as S. Chrysost. saith. Visitat Deus in carcere suos, et ibi plus est auxilij semper, ubi plus est periculi. Therefore if thou wouldst have the will of God done by thee and upon thee; thy duties are, knowledge of this will, remembrance of it, obedience to it, and patience in it, and this patience must have a perfect work, even to long suffering of, to joyfulness in all our afflictions. LUC. 11.3. Petition 4. Give us day by day our daily bread, or, Give us for the day our daily bread. THe three former petitions are framed, as you have heard, to the glory of God, which is the first and chiefest thing to be sought, and desired by us all; that glory which is due to his name, that which is belonging to his kingdom in the revelation of it, in the dilatation and stabiliation of it: & that glory which is done to God in the knowledge and obedience of his holy will, and in all godly patience of it. Now in this fourth petition we crave a favour from God to support nature with the necessaries of life, that we may be able for God's service, for though we do not live here propter corpus, yet we live in corpore; and God knoweth whereof we be made, he remembreth that we are but dust, and though to make the best of our body, it be templum spiritus sancti, yet this temple must be kept in good reparations lest it fall. For the better understanding of this petition 1 We must inquire what is meant by bread. 2 Why we do desire it to be given unto us. 3 Why it is called our bread. 4 Why it is called daily bread. 5 Why we beg it for this day. 6 What duties we learn from this petition. 1 Bread. Bread, as you know, is called the staff of life, for by it the life is supported, resembled therefore to the staff or pole that standeth in the midst of a tent which stayeth it up: so this earthly tabernacle of our body is supported by bread: and therefore the taking away bread from us, is called the breaking the staff of bread. Leu. 26.16. Ezek. 4. 16.5.16. And so the Prophet Ezechiel calleth it, I will break the staff of bread in jerusalem. The reason why it is so called I take from David, who calleth it Bread which strengtheneth man's heart. We read no mention of bread till the fall of man, Ps. 104.15. neither should man, had he stayed in the state of his first innocency, have needed to have tilled the ground for his food, but the earth had yielded him fruits for his sustentation without any labour, no more but take and eat, and the blessing of God upon that ready provision should have supported man. In the rain of Manna and Quails, the most prepared food that we read of, the favour of God to his people in the wilderness than was a tange of the curse of God, for they were to go forth to gather the Manna and Quails, and after they must dress it for food; and bread is not made without preparation of the earth for the seed, semination of it in the ground, expectation of the growth of it, and the reaping, gathering into the barn, dressing of it for the mill, grinding of it for the oven, moulding and making it fit for food. This bread I understand here meant in this petition: da nobis panem. And though some of the ancient of fathers have extended this name of bread to a comprehension of the Eucharistical bread, of which Christ saith, I am the bread which came down from heaven: yet I dare not follow them. I must confess that I find great Authors divided in judgement concerning this bread; some only understanding the spiritual bread of our souls, sustaining them to life everlasting; some only understanding the ordinary necessaries of life. The greatest show that is made for this interpretation is, that it is not likely in this absolute form of prayer that Christ would comprehend any motion for things temporal for the body, but at second hand, and by way of implication, or consequence, seeing 1 Our Saviour hath said, Seek ye first the kingdom of God, etc. et caetera adijcientur. 2 The Apostle saith, He that hath given us his son, how should he not together with him give us all things? And so no need to look after the necessities of the body, but cast that care upon God. But I answer with S. Bernard· De Quadrag. Ser. 5. Ne mireris quod bona corporis adeo dixerim quaerenda, quoniam eius sunt corporalia omnia, sicut et spiritualia omnia dona: ab eo ergo petendum, et sperandum nobis est unde possimus in eius seruitio sustentari. We may as probably conceive that Christ teaching mortal men to pray in corpore, would not suppress their necessary desires for the body. Others therefore of our ancients, as Saint Cyprian and S. Augustine, do much, for they do better understand both the bodily, and the spiritual food: yet Saint Cyprian doth make the spiritual food chiefest meant here. There is an English popish Catechism, Anno 1616: which goeth about in the dark, published of purpose to corrupt the young beginners in the very beginnings of their learning, by one George Dowley a Priest; he doth understand this petition so, as meant of the bread of Christ's body, and of our common bread, but principally of the spiritual bread. I marvel that an ordinary Priest of that Church, dare add any thing to the doctrine of the counsel of Trent, for in their Catechism set forth by the authority of Pius 5. then Pope of Rome; this petition is understood and interpreted of the corporeal food. And Maldonate a learned jesuit, doth very judiciously remove the objections which are made against it. It is thought, saith Maldonate, Object. that this bread is spiritual, not corporeal, because it is not likely that Christ would teach us to ask food for the body, before the pardon of our sins, and our deliverance from evil. He answereth it well. 1 That Christ doth not regulate our petitions according to the worth and dignity of the things therein desired, but rather according to our necessities, for this is nature petition. Et natura prius, vult vivere nos, tum bene vivere. 2 That this supply doth prevent a great many of sins, to which else we might fall; for if once we have sufficient for nature, with the blessing of God upon it, and our content with it, it is enough, and we have our hearts more free, and our own to attend the holy worship and service of our God. The Trent Catechism doth give good proofs, that it is fit and necessary that we do go to Almighty God for those things which belong to the sustentation of the body. In ser. Dom. in mont. Non enim petimus temporalia haec tanquam bona nostra, sed tanquam necessaria nostra, saith Saint Augustine. Gen. 28.20. 1 That allegeth Jacob's prayer, If God will be with me, and will keep me in the way that I go, and will give me bread to eat, and raiment to put on. Pro 30.8. 2 The prayer of Agur the son of jakeh, feed me with food convenient for me. The danger of want, lest I be poor and steal, and take the name of my God in vain. 1 Reg. 8. To these we may add Salomon's prayer, in the dedication of the Temple, wherein is mention of all sorts of temporal supplies to be sought in that house, or toward it by prayer. All the necessaries of life are here contained under the name of Bread; food, raiment, health, peace, liberty, and bread being the chiefest of the necessaries of life, is named for them all. Deut 8.3. So when Moses saith, Man shall not live by bread only, all things necessary for man's sustentation in this life are understood. And this exposition of the word Bread, here doth distinguish this petition from the former, for all spiritual graces whatsoever, that may concern the advancement of God's glory, or the fitting of our souls to that, are comprehended in the three former petitions, especially that which Saint Cyprian and S. Augustine do make principal in this petition, that is, the Bread of heaven, Christ, or, the bread of the Sacrament, or the obedience of the holy will of God, which Christ calleth his meat and drink, for these do all belong to the hallowing of God's name, the coming and establishing of his kingdom, and the doing of his will. 2 Da nobis. 1 We ask this bread of God, which declareth him to be the author of this gift, and the bestower of it upon man. 2 We ask it to be given, not to me alone, every one for himself, but all of us for all, nobis. 1 We must come to God for bread. For though he hath said in sudore vultus tui comedes panem tuum, which may make some think, that the sweat of our faces doth make this bread ours, and that our claim to it is from the merit of our labour, which maketh it rather earnings and wages, then free gift: yet if we well consider, we do beg of God herein, strength to labour for our livings in some honest vocation, and God's blessing upon our endeavours, without which we cannot sweat and take pains for our living. The eyes of all things look up to thee, O Lord, Psal. 145.15. thou givest them meat in due season, thou openest thy hand, thou fillest all things living with plenty. He covereth the heaven with clouds, Psal. 147.8. he prepareth rain for the earth, he maketh grass to grow upon the mountains. He giveth to the Beast his food, and to the young Ravens that cry. Man holdeth these things of God, by the title of obedience on his part, of favour on God's part: observe it in the sequence: first, we pray fiat voluntas tua; then, Da nobis panem; for we have no plea to this favour, but in the way of our obedience. God only giveth increase to the field, to bring forth corn for the use of man, and when it is come up upon the ground, he ripeneth it, and when it is come to an harvest, he disposeth it to the use of man; therefore, Da nobis. None of all the gods of the heathen could do this, he only crowneth the year with plenty. A fruitful land he maketh barren; abundance is from his full hand, and famine or dearth of victuals, are his rods. The heathens worshipped them for gods, that were the first ingenuous devisers of any profitable invention for the use of man. Ceres that taught the husbanding of grounds for Corn, and Bacchus for Vines, Vulcan, or rather Tubalcaine, that was the father of them that wrought in Iron. Had they known the author of every good and perfect gift, and who it is that giveth bread, they would have gone no further, but Da nobis panem, and have sought their bread from this father which is in heaven. 2 We ask da nobis, not mihi, this is communio charitatis. The extent of this nobis is great: for as under the name of bread, all the necessaries of life are contained: The King observeth it well, that we do esteem our years dear or cheap, according to the price of corn: so under this personal note, nobis, we comprehend all men, all creatures that are supported with food. First, I say all men, even the wicked and reprobate, for though they be never so ungodly, yet during life on earth, they must eat, and if their own means and labours be not sufficient to sustain them, our charity must supply what is wanting, we must not hide ourselves from our own flesh: we have all one Our father in heaven, the common father of our nature; therefore, Da nobis; we pray to God to feed them also, this is, proximum tuum ut teipsum, though he be but natura, not relgiione proximus. I add, that nobis doth also include our beasts and cattle that are created for our use and service, by the feeding whereof we are relieved, who have the service of their labour, and the flesh of their bodies to ease and feed us; they must not be left out in this nobis, for these are appurtenances to us. In the King of Ninivehs' edict for a general fast, their beasts were forbidden to eat or drink, for the sin of man they suffered, to augment their master's sorrow; and to add comfort to their owners, they must also feed with them, therefore da nobis doth include them as a part of ourselves, belonging to us. The wise man saith that A righteous man regardeth the life of his beast: Pro 12.10. we cannot show our care of those helpful creatures to us better, then in praying to him for them, who as David saith, saveth both man and beast. And even amongst these beasts which are made for the use and service of man, though some of them be noxious and offensive now to man, rebelling against his domination, to punish his rebellion against God, yet there is also a good use to be made of them for man, and to that they must be preserved, they must be nourished in life, that may be helpful to man in their death. Thus far do I think nobis in this petition extended. Give us food, & all things necessary for our own persons, for our children that are ex nobis; for our brethren that are pars nostri, for our neighbours, circa nos, for our enemies that are contra nos, for our cattle, pro nobis. 3 Our bread. 1 This bread we are taught to call ours, and we learn it of God himself, for in the very words of that curse which he put upon man for his disobedience, he calleth it so: for if we sweat for it, and then eat of it, nothing doth more assure it ours in the use of it. And that is a legal right that we have to it by our labour in our vocation. The Apostle thinking it just, that he which will not labour, should not eat; doth include it both fie and lawful, that he should eat that will labour. 2 It is called our bread, because it is necessary for supportation of life; for though man do not live by bread only, yet not without bread, that is, without fit food; and so all things that we have, are called ours, in respect of their use for our service. 3 It is called our bread by right of donation, for when it is given, it is ours; the giving of it to us, doth make it so to be. So Saint Gregory, Ecce & nostrum dicimus, & tamen dari petimus, noster enim est qui accipitur, & tamen dei est, cum ab illo datur: for we have no right to it, but by the gift of God, whose hand we open by this petition, that he may fill us with his plenty. 4 That which we have in gift of God, and in present possession, yet is not ours, till the blessing of God be upon it, for the possession without the use, doth not make it ours; therefore the miserable wretched man that hath possession of much, and starueth himself with denying the same to his own use, cannot call his bread his own. 5 They that have and possess bread, that is, all things necessary for life, have no hold thereof that they may call it theirs, except God keep it and preserve it for them: it is subject to fire and water, to thieves and robbers; except God make it ours we may sit to eat, and have the bread taken from our table, even the morsels taken and plucked out of our mouths, therefore da nostrum, we pray to God that it may be ours, lest it be taken away from us. 6 We call it ours, because though we have it and keep it, and it abide by us, yet we may be smitten with sickness, and disabled to take use of it, or it may be received even into our bodies and we not nourished by it, for that judgement God also hath in his treasures. They shall eat and not be satisfied. 7 We call it our bread by a special right that only the faithful have to this and all things that belong to us. Ye are Christ's, and all things are yours, 1 Cor 3.22. saith the Apostle. They that hold things temporal by this right, have them in the best tenure, for they have them with the fullness of God's blessing: the Lord is their shepherd, they shall want nothing. 8 We call it our bread that we pray for, to exclude panem alienum, for we beg not away our brother's bread from him, we desire not the bread of fraud, or oppression, or the bread of idleness, but desire of God that the sustentation of our life may be with our own bread, without the prejudice of any other, and that we may be able to live without the hurt of our neighbour, who dwelleth in peace by us. 4 Daily bread. Here the word used in the original hath bred a question, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for some have rendered it of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 super, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 substantia: panem superstantialem: and that hath put many into the fancy which before I declared, and disclaimed that this petition is meant of spiritual and not of our corporal bread. Many have read it panem supersubstantialem: and even in this land Master Cambden doth give us the copy of the Lords prayer out of the Saxon translation of the Evangelists 900 year old: in which this petition is thus put up: Vren hlaf over wirtlic, which is our loaf supersubstantial. He produceth another translation in the Saxon tongue some 200 years younger, that is, 700 year ago, wherein this bread is called urn daegthantican hlaf, that is, daily bread. In the reign of Henry the second, 160 years after that, Adrian, an Englishman, than Pope of Rome, sent the Lords prayer in English translated into metre, wherein this petition is thus rendered. That holy bread that lasteth ay Thou send it us this ilk day. In the time of Henry the third it is thus rendered. Give us all bread on this day. In the time of Richard the second, Wicliffe translated it thus. Give us this day our bread over other substance. And this conceived opinion of a spiritual food here desired cometh from the word here used, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But Scaliger in his notes upon the new Testament doth refuse this derivation, and bringeth it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sequor, following bread, that is, from day to day give us bread, which he understands bread sufficient, according to that of Agur the son of jakeh, which he prayeth for, panem dimensi, or, sufficientiae. So that under this word two things are begged of God in this petition. 1 That God would give us the necessaries of our mortal life in a sufficiency. 2 That he would give his blessing with them, that they may serve us to that purpose for which he giveth them, to support nature. For it is a great distress to want necessaries, but a greater to have them without their proper use, to eat and not to be satisfied, to wear garments, not to be kept warm with them. Thus than we desire God daily to nourish and support us with our food, so long as we live, that the temples of our bodies in which he is praised may be kept in good repair, that we perish not either for want of his good creatures, or of his blessing given to us with them. So jun. saith that in the Syriake reading of Matthew, desunbanan, the word here used, doth signify panem necessitatis nostrae. And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may well signify bread added to our substance, and therefore not to be omitted in our prayer, nor changed for a word of another signification, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Surely the very life blood of this petition is contained in this word, therein is the blessing desired, therefore Theophilact reading it panem nostrum supersubstantialem da nobis, doth interpret it, Panem dicit qui substantiae et constitutioni nostrae sufficit. But he addeth the spiritual bread withal; Corpus autem Christi panis est supersubstantialis, cuius esse participes contra condemnationem precamur. Thus than I understand this petition, give us the ordinary food of our life, both in a sufficient proportion to serve our turn, and with thy blessing upon it that it may serve us to that use for which we desire it, and thou ordainest it. 5 This day. Christ teacheth us to desire this bread only for the present time: for the body doth need refection every day, and every day it must be sought for of the gift of God, it is not his meaning that we should give over praying unto God after this day: for he saith, When you pray, say, Our father give us bread for this day; and he supposeth that we will pray every day, because all these things which are here desired of God, are of absolute necessity for every day of our life. And therefore this particular notation of time may be annexed to every one of the petitions. Hallowed be thy name this day. Let thy kingdom come this day. Let thy will be done this day on earth, etc. And so in the following petitions. We pray against our sins this day, and for deliverance from evil thi● day. 6 Let us now come to the duties which belong to those that pray thus. 1 From the word Bread, under which all the necessaries of life are comprehended, we are taught: that our prayers have warrant to beg the preservation of our life, and we are directed to esteem life the precious gift of God, and it is our duty to seek by all good means to maintain it. The reason is because life is our season for hallowing of the name of God, for advancing the kingdom of God, for doing and suffering the will of God: They that desire to do this, must desire to be preserved in life, that they may do it. So that herein we beg of God life. He asked life of thee, saith David: and David himself doth press this petition hard, and often, that God would preserve his life, to this purpose, that he may glorify God. Ps. 6.4. Return O Lord, deliver my soul, O save me for thy mercy's sake. For in death there is no remembrance of thee, in the grave who shall give thee thanks? So Ezekiah. The grave cannot praise thee: death cannot celebrate thee: they that go down into the pit, Isa. 38.18. cannot hope for thy truth. The living, the living, the living, he shall praise thee, 19 as I do this day. Therefore after those petitions that concern the glory of God, this is put, to teach us to desire life, that we may spend it in the worship and service of God, this then is David's prayer. Let my soul live, and it shall praise thee: Ps. 119 175. give me bread, that I may live to serve thee. This petition for the supportation of life doth reprove all unreasonable afflicting of the body, those that boast of their fastings, and watchings, and selfe-whipping, as if God took delight in the torments and tortures of our flesh, do glory in vain; God requireth not these extremities, he will have mercy and not sacrifice, they that destroy their life in zeal of God's glory, are called Martyrs of a foolish Philosophy: felons de se, they wilfully demolish the temple in which God should be praised, and by unseasonable and unacceptable violence of mortification, they turn this bread into a stone, this fish into a serpent. Long life is the promise of God in the Law, the first promise of the second table to such as honour superior authority. They that destroy the temple of God, them shall God destroy. Remember this so often as you eat bread, you ask it, and God giveth it you of purpose to strengthen your heart, that when he saith, My son give me thy heart; you may not present him with a dwindled, withered heart, weakened and infirmed with untimely afflictions, but strong and able for his service. And make a conscience to bestow the strength of your heart upon him that gives you bread to strengthen your hearts, that he may think his bread well bestowed: for he loveth not the sacrifices of the lean, and lame, and blind, and impotent of your flock; the best serves him best. 2 From this name of bread given to the necessaries of life, we are taught that we have no warrant to pray to God for more than what is needful. The son of jakeh doth pray against riches; give me not riches: yet many there be that sell heaven for riches, and exchange God for Mammon, whose damnation sleepeth not. Many there be who study the back, what shall I put on, not now only what stuff, but in what fashion, that I may out shine my equals, my betters; they make Idols of their bodies, and bestow such painting, guilding, and iewelling of it, as if it were immortal, their back is their God. Many study what they shall eat, all the inquisitions of rarities and delicacies that the earth, the air, the sea can afford, are congested into their catories and kitchens to please their various palates with change of viands, epicuriously satiating themselves with the marrow and fatness of God's good creatures, cramming themselves for the Devil's shambles, making their bellies their Gods, and delighting in their shame. I deny not but God doth open his hand and giveth great abundance of all good things, crowning the year with his plenty, and making the earth not only to bring forth bread to strengthen the heart of man, but wine also to make his heart glad, and oil to make him a cheerful countenance, for who can control him doing with his own as he please, and disposing of it where he will. But still I say I find no warrant to ask of him any more than the needful support of life, we may not pray beyond our proportion, food necessary for life; for therefore do we ask bread of God: to show our desires limited to the means ordained by him for our preservation. If any shall dare to pass these bounds, let him remember the fearful example of Israel in the way of their journey toward Canaan. They lusted exceedingly in the wilderness, Ps. 10.14 6. and tempted God in the desert. And he gave them their request: 15. but sent leanness into their soul. These over dainty palates that are ever longing for delicacies, may make fat bodies, but they have lean souls, and when they pray beyond warrant, God may hear them, and may grant their request, but they shall lose by it. There was a rich man, who living was richly and softly arrayed, delicately fed every day, but he that hears him pitifully complaining out of hell, for a little cold water, will scarce desire to be in his coat, or to be of his mess. 1 This teacheth us to be content with bread, and to thank God for it, for if we have but sufficient for life, we have as much as we ask, and so much as Christ our Master, who teacheth us to pray, thinks fit to allow us to ask of our father which art in heaven. 2 Seeing we find God so rich and plentiful as to open his hand so wide, to give us more than we ask, exceeding abundantly to some more, to some less. Let not us, like children, when we have any thing given us, measure the worth of the gift, by comparing it with that which is given to others, but weigh the gift in and by itself, and let us admire and praise the open hand of God, who over-doeth our demands, and maketh our cup run over. But because this name of bread doth so limit us to the demand only of things necessary, let me admonish you that there is duplex necessitas. 1 Necessitas rei, which contains only the supportation of life. 2 Necessitas personae, which contains the maintenance of us in our estate of life. I conceive that this petition doth extend to both these, for, 1 We crave of God all those things without which we cannot live. 2 We ask all those things that are convenient for our estate and rank, that we may not want the means to support our persons and estate with moderate decency befitting our degree: but so that if God who lifteth us up, and casteth us down, shall think it meet to abase us, and stoop us below the port and state of our place, that we now hold, we may abate also of our desires, and be content with such things as are of absolute necessity for subsistence in life; and therefore 3 We are taught to learn with the Apostle, both how to abound, and how to want, and may not think much if there be mutatio dexitae excelsi. For in these things, jobs lesson is to be learned, The Lord giveth, and the Lord taketh away; in both, we must bless the name of the Lord. 2 Give. Many duties are learned from this word. 1 We are taught to understand and confess our poor and miserable condition, who in creation, had all things put in subjection under our feet, as David saith, all sheep and oxen, yea and the beasts of the field, the fowls of the air, the fishes of the sea, etc. and now by sin have lost that right to these things, which the grace of creation invested us in, and are now so poor and needy, that we have not bread of our own to sustain us with. God gave man all these things, upon condition of obedience, that failing, he hath canceled that deed of gift, and resumed into his own hands, the possession and power of distribution thereof to the sons of men. Naked came I into the world, naked shall I return, saith job: we brought nothing with us into the world, saith the Apostle, and here we find nothing that we can call ours. The earth is the Lords, and the fullness thereof, they that feel the want of these things, do pray with appetite and fervour for them, and therefore all of us, even such as have most, must learn to know their miserable wants and necessities, they all lie at the gates of God, as Lazarus at the gates of the rich man, desiring to be satisfied with the crumbs that fall from God's table, and except God do both give and bless his gifts to us, we must perish for want of bread, even they whose Barns are fullest crammed, whose Winepresses break with plenty, whose Tables are overcharged with provision, whose stomaches are distent with their full feedings: such is our misery, that we all want both what we have not, and what we have, if God give not our bread. 2 When we say to our father, give, which teacheth us to know the right owner of these things, even he whom Melchisedech calleth The most high God, Gen 14.18. possessor of heaven and earth. To whom else should we say give, but to him of whom the Apostle saith, every good giving, and every perfect gift is from above, from the father of lights. If thou go to the earth, and say to it, give me bread, it will answer thee as jacob answered Rahel, when she said, Gen. 30.2. give me children; Am I in God's stead? If thou go to the King, and say, da mihi panem, will he not answer thee as the King of Israel answered the poor petitioner in the famine of Samaria, If the Lord do not help thee, 2 Reg. 6.27. whence shall I help thee? There is no fruit of our praying and crying, till our petition come to this giver. Hos. 2.21.22. I will hear, saith the Lord, I will hear the heavens, and they shall hear the earth, & the earth shall hear the Corn, and the Wine, and the Oil, and they shall hear Israel. There is no giver but he, and all those who on earth do give, are but his stewards, and give in his name, and for his sake. When the heathen went to jupiter for rain, to Aeolus for winds, to Neptune for safety and good passage at sea, to Ceres for corn, to Bacchus for wine, etc. What did they worse, I may say they did not so ill as the Church of Rome now in the invocation of Saints, for the heathen had not the way to the father by jesus Christ revealed to them: his name is now known to us, and the Church of Rome pretendeth to know and confess, and honour it; they confess, unum est Orco poena, polo gloria, vita solo. Yet having the knowledge, and of God in the face of jesus Christ, in some measure they seek out other benefactors, to whom they say, da nobis. What difference is there between the heathen women in childbearing, crying out, Casta saue Lucina, and the Popish women calling upon the Virgin Mary to help them in their throws and pangs, as the supreme Midwife of the Church. So they invocate Saint Sebastian and Saint Roch in pestilence: Raphael in dolore oculorum; Apollonia in dolore dentium; Michael in war, etc. Is not this to turn God out of his place, and to give his power of giving all good things away from him to creatures. Indeed they have no reason to go to God for any thing, or to say to him da nobis, because they give not him the honour due to his holy and undoubted rights. But Christ our Saviour doth direct us to whom we shall go for our bread, and we have none in heaven to repair to, but to him, and none in earth that we esteem with him, and to him only we say da nobis. 3 This prayer to God to give, doth teach us to confess and to depend upon the providence of God, not only his general providence by which he regardeth the whole creature, but his particular providence by which every particular creature is conserved and supported: it is he that clotheth every Lily, it is he that feedeth every sparrow, it is he that numbereth all the hairs of our head. And though we must labour and sweat for our bread, though we have rich revenues, and plentiful means for our relief, yet there is no trust to be given to these outward helps, our help is in the name of the Lord, who hath made heaven and earth. This providence of God hath an eye to behold our wants, hath a store of all sorts of blessings to furnish him with fit gifts to bestow where he thinketh fit: hath bowels of compassion to pity our wants, and hath an open hand to distribute his favours amongst the sons of men. This providence of God is the Barn and Winepress of the faithful to feed them, it is their harbinger to lodge them, it is their Physician to heal all their diseases. 4 This Da doth teach us to love the goodness of God to us, of whom our bread is to be had of gift: what a stir had he in the Gospel to get up his neighbour at night to lend him some bread to entertain a stranger withal; but we may come at all times to God, and to pray him to give. Even they that will give nothing themselves, nor part with a bit of their great loaf to their hungry brother, but like Na●al, grudge to part with any thing from themselves, yet they cry upon God to have their bread given to them by him. They that sell and make prize of all offers in Church and Commonwealth, and will not open their mouths in a charitable or just mediation for their neighbour, but in judas his tune, quid mihi dabis? yet they come to God for their bread of gift: this is the cheapest and frankest utterer of his favours that ever was, to whom we pray: it is he that saith, Isay. 55. 1● Ho every one that thirsteth, come ye to the waters, and he that hath no money, come ye buy, and eat, yea, come buy wine and milk without money, and without price. 2 Wherefore do you spend money for that which is not bread? and your labour for that which satisfieth not? hearken diligently unto me, and eat ye that which is good, and let your soul delight in fatness. How are we said to buy, and yet to have all these things freely given? but because we do give up our prayers for our bread, and we buy them with our petitions, as Christ, petite, pulsate, quaerite. This is more than the holy father of Rome will say for his indulgencies and pardons, praying will not carry them, they that will have them, must pay for them; and many hard shifts his agents are put to to vent his spiritual treasures, and to force them upon the poor people, that had rather want them, then come to their price. But God who is rich in mercy, and needeth nothing of our goods, God who is good, and doth good, standeth not upon such terms with us: his son who is in his bosom, and best knoweth both his means and his mind, bids us call for our bread of gift. This should move us to a reverend regard of our duty of obedience to him, to worship and serve him only, to have no other God but him, to defy idolatry, to honour his name, to sanctify his Sabbath. He hath not less himself without witnesses, in that he doth good, Acts 14.17. and gives us rain from heaven, and fruitful seasons, filling our hearts with food and gladness. 5 Dam, teacheth us the necessity of prayer, we must ask of God. Christ in our flesh would lose nothing for want of ask: Heb. 5.7. who in the days of his flesh offered up prayers and supplications with strong crying and tears, unto him that was able to save him from death. And his father that loved him, as twice, from heaven he proclaimed, yet saith to him, Thou art my son, this day have I begotten thee, Ps. 2 7.8. ask of me, and I shall give thee the heathen for thine inheritance, etc. When he meant Solomon a good turn, the freest and greatest offer that was ever made to man, yet he put him to it, ask what I shall give thee. 1 Reg 3.5. When Herod would reward the daughter of Herodias for her dancing, he said. Ask of me whatsoever thou wilt, Mar. 6.23. and I will give it thee. Great persons love to be sued to for their favours, and think it an accession to their honour, when they have many petitions. Christ would have us know that prayer is the key which openeth the full hand of God, and that we have no right to the bread we eat, or to any thing we possess, except we have first asked it of God by prayer, or sanctified it thereby. And therefore it is religion and good manners to bless our tables before we eat, with prayer; when you read of Christ's eating, or feeding of others, there, looking up to heaven, and blessing, goeth before breaking, and eating, or giving to eat. As if he would have us know, that our bread is the gift of God, and we must ask it of him, and they that have learned no other grace before meat to bless their table, and their food, if they can say from a devout heart, but this, Our father which art in heaven, give us this day our daily bread; no doubt but he that put that prayer into our hearts and mouths, will see that it shall speed where it goes, for he only maketh our prayers passable to God, and acceptable with him. ● Tim. 4.5. Saint Paul telleth us, that every creature of God is good: for it is sanctified by the word of GOD, and prayer. Therefore ancient is the practice of sanctifying the table before meat, which we call, saying of grace. Saint Chrysostome mentioneth the grace used by the Monks of Egypt; their manner was, before their meat was set upon the board, to repeat over the whole Psal. 145. And when the meat was set on, one said, and he a Priest: Christ Deus noster benedic cibo ac potui servorum tuorum, quoniam tu es sanctus, & nunc & semper, in saecula saeculorum. Amen. In the midst of the meal they stood all up, and one for the rest repeated these words: Benedictus es Domine Deus, qui misereris nostri, & pascis nos à iuventute nostrâ, qui das escam omni carni: reple gaudio & laetitia corda nostra, ut semper habentes animum presentibus contentum, exuberemus in omne opus bonum, in Christo jesu Domino nostro. In the Latin church ancient is this form of blessing the table. The Priest, if any be present, or the Master of the family, if no Priest were in company, standing with the guests about the table, said Sacerd. Oculi omnium in te sperant Domine. Conu. Et tu das escam illorum in tempore opportuno. Sacerd. Aperis tu manum tu●m, Conu. Et imples omne animal benedictione tua. Sacerd. Gloria patri & filio, etc. Conu. Sicut erat in principio, etc. Sacerd. Benedic Domine nos & tua dona quae in tua largitate sumus sumpturi. Mensae coelestis participes nos faciat rex aeternae gloriae. And we may perceive that the ordinary manner of blessing our tables is taken from these great, and good, and ancient examples of the servants of God in times past. Let me therefore admonish you in the fear of God, not to lay hands upon the daily bread, till you have blessed it with prayer, that God may feed you, and sustain you with his provisions: for unblessed bread is not wholesome. 6 Dam teacheth us the necessity of thanksgiving, for if we receive our food of gift, and God doth expect no other pay or reckoning but our thanks: David will tell us that iustos decet laudare. Therefore it was frequent also with those above named after their meal to stand up and to render thanks to God for their food. The Latin Church. Sac. Confiteantur tibi omnia opera tua. Con. Sancti tui benedicant tibi. Sac. Gloria patri & filio, etc. Con. Sicut erat in principio, etc. Sac. Agimus tibi gratias omnipotens Deus pre universis tuis beneficijs, qui vivis & regnas in saecula saeculorum. Sac. Benedicam Domino in omne tempus. Con. Et semper laus ejus erit in ore meo. Sac. In Domine gloriabitur anima mea. Con. Audiant mansueti et laetentur. Sac. Magnificate Dominum mecum. Con. Et exultemus nomini eius in id ipsum. Sac: Sit nomen Domini benedictum. Con. Ex hoc nunc & usque in saecula. Sac. Deus det nobis suam pacem. And this is the form of blessing the table used according to the statutes of the College where I had my breeding, even at this day. In the Greek Church after meals. Gloria tibi, sancte pater, gloria tibi rex, quoniam dedisti nobis escas ad laetitiam: imple nos etiam spiritu sancto, ut in veniamur in conspectu tuo accepti, & non confusi & pudefacti, quando reddes unicuique secundum opera sua. To which they added Sicut in medio discipulorum tuorum coenantium adfuisti Salvator, dicens, pax vobis, ita veni etiam ad nos, et salva nos. I show you these ancient forms used in both the Churches, both Greek and Latin, to stir you up to reverence and thanksgiving in the blessing of this bread which you beg of God, that we do not, like bruit beasts, receive our food from God without imploration of his blessing, with recognition of his favour. 7 The last duty is a sober use of our bread, let it not be the bread of gluttony, or the wine of drunkenness. We must take heed that the gift of God be not abused to his dishonour, lest it turn unwholesome and unprofitable for us. This is the father's gift, and it is the children's bread, it is no meat for dogs, that is, for greedy and unthankful devourers thereof. But a more proper use of this point will follow upon the word Daily. 3 Da nobis. 1 We must herein consider our first respect, the beginning of our charity at our own persons, Christ that taught us to pray, teacheth us to have care of our own maintenance, and to seek it of God, for it is a true rule, Qui sibi nequam cui bonus? The Law makes us a precedent of love, ut teipsum. This doth reprove the Romish doctrine of voluntary poverty; for they taking advantage of those words of Christ to the young man, Si vis perfectus esse, Matth. 19 21. vend omnia, et da pauperibus; do count that a work of supererogation to do so, to give away all, and live upon alms. Whereas that was not an evangelical counsel, as they suggest, but a precept, and not a precept of obedience, but of probation, whereby God did prove the heart of that young man, that himself might see how his soul did cleave to the world and the things thereof. Or at the most it was but a particular precept given to that man, and not a general counsel extensive to all persons, and all ages, and times, for God would have us eat our own bread. And that is called our own bread, as you have heard, which according to God's ordinance, we do labour and sweat for; and that is intended in this petition, da nobis, that is, give it to our honest labours in a lawful calling. Eph. 4 28. The Apostle doth so press this labour upon us, that thereby we many acquire both a competency to relieve our own wants, and an overplus to give to such as need: and this blessing upon our honest endeavours is here begged of God. Prov. 30.8. The son of jakeh prayeth, feed me; approving it lawful for every particular person to pray first for himself and his own sustentation. This also reproveth the idle and unthrifty, those that take no care for the necessaries of life, and those that waste them: we say they are foes to none but themselves, but such are friends to none, the Apostle calleth them, evil beasts, slowbellies: for with what face can they say, Tit. 1.12. da nobis, that either refuse, or abuse, and waste the means that should give them their bread. It lost Esau his birthright, quia maluit victum accipere, quam acquirere. Multitudes of these weeds grow up amongst us, who take no care for their own bread, and cast themselves wilfully upon the charity of others, drinking the sweat of others brows, and devouring the bread of idleness; the just laws of this kingdom do shut up our charity against those who live upon the spoil, and take no care for their own support. Prov. 26.3. Solomon saith, rods be for the backs of fools; and our whipping posts are set up for such: and S. Paul's rule is our warrant to let them that will not labour, 2 Thes. 3.10. go without meat. And from this head of carelessness to get their own bread, come those night burglaries, and day pilferies, and highway insurrections, and coney catching conveyances to rob such as labour for our own bread. 2 Nobis includeth their own families, which also teacheth us every one to have a care of wife and children, to provide for them: how shall we look for the honour due to parents and masters of families, if we neglect our necessary care of them. The good woman in the Proverbs is noted for this care; She riseth while it is yet night, that is, Prov. 31.15. before the Sun, and she giveth meat to her household, and a portion to her maidens: and after followeth, vers. 2● her household are clothed with double garments. The Apostle saith, If there be any that provideth not for his own, and namely, for them of his household, 1 Tim. 5.8. he denieth the faith, and is worse than an infidel. The Apostle saith, If there be any such, for it is presumed that none should be such, but such infidels we have too many, that drink down the maintenance of their families, at drunken sit, that eat up their bread from them, at gluttonous banquets and feasts; that play away the bread of their own houses in unthrifty gamings; that waste the legacies and hereditary dimensions; and the wages of their labour upon harlots. The Apostle telleth us how we should esteem them as infidels, that deny the faith. They have put out that light of nature which shineth in the beasts of the field, in the fowls of the air; for nature teacheth them to take care of their young, they build nests for them, they feed them till they can shift for themselves. The Hen gathereth her young ones under her wings, but these wasteful consumers of their means, pluck out the feathers from their own wings, that they can neither fly themselves, nor shelter their young, without natural affection, and of a reprobate sense: they stench the congregation where they live, with their noisome and ungodly conversation. But thou man of God, fly these things, and seek thy bread for thyself, for thy family, that they may bless thee. 3 This nobis doth put us in mind that we do live in society, homo est animal sociale, we must pray for bread for the commonwealth in which we live, non est bonum nisi in communi bono, the state in which we live doth exact this common care of all the parts of the body thereof, that we suffer not the society of men to suffer, partem patria. No states have ever thrived better, than those that have most studied and laboured the common good, and nothing doth sooner bring in an universal misery, than the overmuch retiring of our care to every ones particular. This hath multiplied grievances, when some particular persons have found out projects to heal themselves, by wounding of the commonwealth; and it is generally prognosticated, that many of these grievances will put forth this spring in our state: God give wisdom, and courage, and skill to the state-Physitians to heal these sores. The King, the head of this body, must be supported, and bread is the care of the state to supply it; for this cause, Rom. 13.6. pay ye tribute, saith the Apostle: the necessities of state must be supported for the honour thereof, and that the faculties of welldoing may not fail. 1 Cor. 13.5. Charity seeketh not her own things, so long as we labour and pray for the good of our Commonwealth, we shall not want bread for in the plenty and peace of our whole land, we shall have both peace and plenty. Those that milk the Commonwealth, and draw the breasts of it till blood come, are enemies of society, and the bread that is thus gotten, will be gravel in their mouths. God be merciful unto us to detect and confound all such projections, and let our Commonwealth that hath been so glorious in the eye of all the world, renew her glory thus blemished in late days. 4 This nobis doth especially oblige our care to the members of the mystical body of Christ: all those that are parts of the Church of God, that we labour God in our prayers, for the prosperity of Zion, and for jerusalem's welfare, that we may see the Church of God in prosperity all our life long, and that we may procure her good. The poor persecuted members of Christ in the bloody violence put upon them in France, fled hither in multitudes to seek bread; God be ever blessed for the piety and charity of our nation toward them, their loins bless us, and their mouths testify for us, that the charitable and hospital entertainments which they gave to our fathers in France, flying from the persecution of Queen Mary, whose garments were died in the blood of God's Saints, were not forgotten. The Apostle commendeth this charity to us with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, especially to the household of faith, O Lord, Gal 6.10. let not them want bread that fear thee and call upon thy name. 5 Nobis doth include our Ministers that break us the bread of life, it is our care and duty to see to them that they want not bread. God hath resigned to us his own portion, and he that hath set us a work, hath designed our wages, he would not have the Altar so lean, that he that attendeth at the Altar, should not be able to live by the Altar, he would not have us serve and starve. 1 Cor. 9.9. The mouth of the Ox 〈◊〉 treadeth out the corn, must not be muzzled. They understand not this petition, that invade the goods of the Church, the inheritance of God: they may say within themselves, as William Rufus the conquerors son said when he kept Church-livings in his hands long void, and took the revenues of them into his own coffers: God's bread is sweet. But it will be bitterness in the latter end, to him it was so, his end was untimely and violent. There be too many that invade the rights of the Church, and Religion suffereth for it, for if worthy maintenance fail, worthy service will hardly subsist. If they that should apply their whole studies to the fitting of the souls of men, are directed to the care for their bread, time must needs be lost from the main work of our ministry, which is to save souls. What encouragement can a student have to apply his wits and industry to a fitness for that calling, in which he cannot promise himself bread except he buy it. The complaint of Solomon shall end this point, though this gives us just occasion to renew his complaint, which I doubt will never end. Eccles. 9.11. I returned, and saw under the sun, The race is not to the swift, nor the battle to the strong, nor bread to the wise, nor yet riches to men of understanding, nor favour to men of skill. We see which way all these things go, we may lament it, and pray God to amend it, that they may not want the necessaries of this life, who show to us the way of everlasting life. Remember us in your prayers for bread, that we also may have our part with you. 6 Our duty to the poor is taught here also, for they are ex nobis, we must not hide ourselves, or restrain our prayers, or alms from our own flesh, they are digged out of our pit, and hewn out of our rock. job 31.17. job protesteth his charity this way; he did not eat his morsels alone, the fatherless did eat with him. For from my youth up he was brought up with me as with a father, I was a guide to her from my mother's womb, he saw none perish for want of clothing, nor any poor without covering: the loins of the poor blessed him, job 31.17.18.19.20. and his fleece kept them warm. For he considered, verse 15. Did not he that made me in the womb, make him, and did not one fashion us in the womb? These have as much right to bread, from the hand, and of the gift of God, as we, and except God give it us, the poor shall no more feel the want of bread, than the rich that have and possess it in fullness. Therefore let us not put the needy off with our prayers, but be ye merciful as your father in heaven: of him we say: Aperis tu manum & imples own animal benedictionem tua. Surely God giveth us all the bread that we ask for necessity, as to owners of it, but if he exceed our demand, and giveth us above that he intendeth, that we should be his stewards of it to dispense it to the necessities of our brethren, and therefore he maketh the cups of some to overflow, that their abundance may fill such as are empty. 7 Nobis includeth our enemies, we are also taught here to remember them, let not malice drown our charity, and spite drink up our devotion and piety. If thine enemy hunger, not only pray God to give him bread, but do thou feed him, if he thirst, Rom. 12.20. do thou give him drink, forget not of what spirit thou art, of the spirit of him who prayed for his transgressors, who had not a friend upon earth, but yet came to us being his enemies, to seek our love, and to make our peace with his father. Be angry, but sin not, let not the sun go down upon thy wrath: bless them that curse you, pray for them, do them good. Anger is a dangerous inmate to harbour in us, for it hindereth our devotion, and maketh us leave them all out of our Nobis, that we have any edge against, and imperfect prayers cannot have a full prevailing; therefore Solomon saith, Eccles. 7.11. anger resteth in the bosom of a fool. Anger is a fire, and canst thou carry fire in thy bosom, and not be burnt, saith he? It is ignis alienus, if we offer up our prayers to the God of peace, with any of our anger in them, that one ingredient puts death in the pot: we must come to the God of peace in peace: When Socrates his servant had done a fault that moved his Master to some choler, one cried, whip him, whip him; Socrates answered, I had need whip my anger first, for I find that more to blame, than my man. It is our wisdom and patience, to bear injuries, and to let the seed of them come up in us in benefits and prayers; the liker that we make ourselves to him, to whom we pray, the better will he like of us and our prayers; therefore damn nobis, must mean, feed us, and feed our enemies, let not them that hate us, want bread. This is an holy revenge, to recompense evil with good. 8 Nobis doth include, as you have heard, our cat-tail, and creatures given to us for our use; we owe then a duty to pray to God for them to preserve them to our use. jobs first blow that he had, was in his cat-tail, his Oxen and Asses; the devil knew that that would be a smarting rod: the next in his servants, and other cat-tail. The goodness of God the giver is to be invocated for preservation, he preserveth man and beast. They be beasts that are cruel to their own cat-tail, that exact work of them, and care not to feed them; their bowels are cruel, their labours, their bodies are ours. If our care must extend to the feeding and nourishing and praying for these helpful creatures made to our use; they do much offend God, that upon every provocation, curse them, and smite and abuse them, as Balaam did his Ass, who would have been content to have killed his beast in his fury: to whom God gave a speaking tongue to reprove him, and the record thereof is kept for our instruction, to teach us to use our servant creatures, with all gentleness, for the just man is merciful to his beast, as I told you from Solomon. Pro. 12.10. 4 Panem nostrum. We gather the doctrine of our duties from the several reasons why the bread that we do pray for, is called ours. 1 Seeing it is called ours, because we labour for it according to the ordinance of God, in sudore unltus tui comedes panem; we are here taught to apply ourselves to labour in some honest vocation to win our bread. This is that we are borne to, as Eliphaz in job, job 5.7. saith truly. Man is borne to labour, as the sparks fly upward. Therefore the Prophet calleth this our bread, Psal. 127.2. The bread of sorrows, because it asketh so much pains to purchase it. Eph. 4.28. Saint Paul enjoineth it, Let him that stole, steal no more, but let him labour, working with his hands the thing that is good. Math. 10.10. The labourer is worthy of his meat, Christ saith, and the Apostle saith, when we were with you, this we commanded you, 2 Thes. 3.10. that if any would not work, neither should he eat. Sweet and wholesome is the bread of honest and lawful labour, for in that curse of God, there is sweetness of mercy: in sudore vultus tui is punishment, comedes panem is blessing. This reproves idleness in all callings, from the highest to the lowest, for such as offend that way, do not eat their own bread, neither Kings, nor their subordinate Magistrates, that labour not in government to manage all things justly: nor Bishops and Ministers that labour not in the government and teaching of the Church of God wisely, faithfully, and painfully, nor men of inferior rank, that do not find something still to do to the common benefit of Church or Commonwealth, or the particular good of their own souls and bodies, that God may be glorified. 2 Seeing this bread is called ours, in regard of the necessity of our life, which is such, that we cannot live by the ordinary providence of God without it. We are taught to come to God in the full sense of this necessity: let not the rich man say, I have bread enough, I have no need to pray for it; let not the poor impotent man say, I cannot work, and the Parish must find me bread. Let not the idle person say, there be workers enough, and there is bread enough stirring, and I shall get a share amongst them. Let not the cunning ungodly man say, I will make others provide me of bread. Let not the thief say, I will steal bread: rather let every man know that bread is the gift of God only, and let him consider how necessary it is for his life, that he may daily prostrate this his want before God in his prayers: for the full person that despiseth an honey comb, can scarce put any zeal or fervency to this petition, but he that knoweth the necessity of bread, and how his life dependeth upon it, will put this petition home. They pray coldly and perfunctoriously, that do not feel and consider their necessities, and such prayers go no further than their own lips, they have no power to ascend so high as heaven, therefore let every one that calleth upon God for this bread, remember that he cannot live without it, that he may pray fervently for it. 3 Seeing it is called our bread in respect of God's donation, who only giveth it, as you have heard; we are taught to seek our bread no where else by prayer, but from the open hand of God. David telleth us, that The eyes of all things look up to God, and he openeth his hand, and filleth all things living with plenteousness. The young lions, though they roar for their prey, Ps. 104.21. yet they seek their meat of God. As Cardinal Bellarmine well observeth, because they seek it, Eo modo quo providentia Dei statuit. For it is God that saves both man and beast. And as we must go no whither else but to God for food, so we must go to him, and seek it from his hand: as children go to their father for their bread, this caseth us of our care and anxious sollicitudes for our bread: for the love of a father is such, such is his tenderness, that a little praying will soon prevail with him for any thing that is in his power to give, and they are worthy to suffer hunger, that will not say to their father, Da nobis panem. In our father's house there is bread enough. And Christ saith, Ask and you shall receive. Our Saviour cannot put the easy purchase of our food better in sight, then in the example of nature in our natural parents; for what father is there that if his son do ask bread of him, will give him a stone. Observe it in the parable of the prodigal, he called for stolam primam to clothe him, and he killed vitulum illum to feed him. 4 Seeing it is called our bread by his blessing of it to our nourishment, we must remember to pray, that God's blessing may make our bread ours, for where he giveth it without his blessing, he giveth it to hurt. It is the blessing of God that maketh rich, and there is no sorrow with it. That blessing upon the earth crowneth it with fatness: upon the barns and garners, with fullness: in our use, with wholesomeness. A little with this blessing goeth far. The miserable rich man that hath no power to eat of the bread that God giveth him, because God hat sent leanness into his soul; hath no joy of his bread, because he wanteth the blessing of God with it. The ungodly man that holdeth good things without the Sun of righteousness shining upon his tabernacle, is unhappy in all that he hath, cursed in his fields, cursed in his barns, cursed in his winepresses, in his cattle, in his oven, in his table, in all that he possesseth: for it is not earthly happiness to have much, but to have the blessing of God upon that we have, be it much or little. Therefore learn from hence to bless your own endeavours, to bless your seruans, your cattle that labour for you, your fields, your tables, that is, to pray to God to give you his blessing in all these things. Do not seize upon these things as infidels that know not God aright, as the gifts of strange gods; nor, as bruit beasts, eat and are satisfied, and consider not who makes their food theirs. Wrestle with God in your prayers, as jacob did, and give him not over till he leave his blessing upon all that you have, upon all that you do, begin your day with prayer to God to bless you in all your undertake. 5 Seeing God preserveth our food for us, and so it is called ours, we must know that our bread will not keep without his blessing, if he do blow upon it, the breath of his indignation blasteth it, and it mouldeth, and rotteth in our hands, as the Israelites Manna gathered in undue time did; and if God do not make it ours, a stranger shall come and eat our labours. What a great provision had the army of the Syrians, that in the dearth and famine of Samaria, when an Ass' head was sold for 80 pieces of silver in the city: 2 Reg. 7.1. the next day, according to the word of the man of God, the plenty was such in that famished city, that a measure of fine flower was sold for a shekel, and two measures of barley for a shekel: and all this plenty came from the full provision of the Syrians, they being driven away from their own bread. If God keep not our bread for us, how soon is it gone, and a stranger cometh in upon all that we have, with, Haec mea sunt, veter●s migrate Coloni. Therefore our duty is, herein, to come unto God in our prayers for the keeping, as well as for the obtaining of things necessary. For we must as well depend upon the holy providence of God, for keeping that we have, as for giving to us that we want. 6 It is called ours, because we desire that we may have the use of our food: wherein we pray to God for health; for what is bread without a stomach: if either we want appetite to it to desire it, or stomach to digest it, that either we cannot eat it, or that it cometh up again: therefore pray that God by giving us the right use of our bread, would make it ours. So our bread will strengthen our heart, our wine will comfort it, our clothes will keep us warm, and all the necessaries of life will prosper to us in the lawful use of them. 7 Seeing our best right to this bread is by jesus Christ, let us labour first for him, that he may dwell in our hearts by faith, that we be rooted and grounded in him: for how can he not with him give us all things, who giveth him to us? When God shall seek us, if we be found in him, as Christ is Gods, so shall we be. Let him therefore be in our ear; God saith, Hear him. Let him be in our love testified by obedience, If ye love me, keep my commandments. There is no juice nor sap in any thing that God doth give man, which he doth not give through him, and for his sake: all the nations of the world that eat bread, and receive food from the hand of God without the mediation of jesus Christ, are under the general providence of God, as the young Lions, and Bears, and beasts of prey are. But those that have the Sun, have with him the special providence of God, which ministereth these things to them with favour, and for their good. 8 Lastly, seeing we pray for our bread, we are taught that we must use no unlawful means for the supply of our wants, all is not ours that we may invade; if by wicked means we get it, it is called The bread of wickedness; if we earn it by ungodly works, it is called The wages of iniquity; if by fraud, it is called The bread of deceit; if we labour not at all, it is called The bread of idleness: if we have more than needeth for ourselves, it is The bread of the poor. Let us take heed we neither take the bread of the poor from them, as the Scribes and Pharisees did, who devoured widows houses; nor keep and withhold from the poor their bread, as the rich man did, who gave not the crumbs of his table to the poor beggar. That is our bread that our necessity craveth, not that our sensuality desireth: the overplus is the poors. 5 Daily bread. I showed in the exposition of this word, that two things are here desired of God. 1 We ask panem sufficientiae, that we may not want things necessary for us. 2 Panem nutritionis, such food as may serve by the blessing of God for our nourishment. Therefore our duty is, to use the gifts of God wisely, and soberly, that is to say, 1 With contentment. 2 Without waste. We bear about us weak bodies, that need a daily sustentation, our stomaches will call upon us every day for food, and so must we every day call upon God for supply thereof; that debt our souls owe to our bodies, to seek their meat from God by prayers. 1 We are taught a contented use of those things which we receive from God; for if our bread be sufficient for us against want, if it be wholesome and nourishing, we ought to be contented with it; for godliness only seeketh the means which may enable us to God's service, and that is always joined with contentedness, godliness is great riches thus joined with contentedness, according to the Apostles rule. If you have food, and cannot be therewith content; the sin of Israel, not content with the bread of heaven, but still murmuring for change, destroyed them with their meat in their mouths. 2 We are taught the sober and moderate use of bread, desiring of God, bread and food for our health. Sodomes' sin was fullness of bread, the insatiate gluttonous abuse of God's good creatures, which turns the bread of nourishment, into the bread of surfeit, and wine that maketh glad the heart of man, into drunkenness. This turneth God's blessings into rods, and maketh our bread our disease, and this is one of the crying sins of our sinful nation, which overchargeth us with iniquity, and sometimes makes our fruitful land barren, to scourge our excess and intemperancy. 6 This day. 1 This teacheth us to come every day to God in our prayers, to demand the necessaries of our life: God loveth to be entreated often, and therefore Christ hath limited us to the present time, of purpose, that we may be still sensible of our wants, and of God's supply, that we may be ever praying, God may be always giving, we always receiving: by which holy intercourse between God and us, this part of God's holy worship may still be kept a foot, which consisteth in prayer and thanksgiving, prayer to obtain and sanctify the gifts of God to us. Thanksgiving to acknowledge the author of every good and perfect gift, to the honour of the bountiful giver thereof. Prayer, to show us mortal men, that we have many wants, which none but God can supply. Thanksgiving, to put us into the society of the Saints in glory, whose continual exercise is to praise the holy name of God. So the Apostle joineth these two duties of piety and religion. Pray without ceasing, in every thing give thanks, 1 Thes. 5.17.18 for this is the will of God in Christ jesus, concerning you. It is the joy of the faithful, that they may do this, and therefore the Apostle doth put this precept first. Rejoice evermore, than he biddeth to pray & give thanks. Let no man think it a grief or burden to him, to be put to it to come to God, for every thing that he needeth every day; rather let him rejoice that Christ hath made the way of access to his father so easy, that the oftener we come, the better are we welcome to him, and the more we pray, the more we give him cause to open his hand, and to declare his singular love to us: this reciprocation of our ask, and Gods giving, of our receiving, and our thanksgiving, doth so please our God, and pleasure us, that no time is spent more comfortably, more religiously; and thus we shall be ever creeping under the wings of God for shelter, ever drawing near to God for his favour, ever seeking his face for his blessings: and like the elder son in the Gospel, we shall be ever with our father, and all that he hath, shall be ours. 2 Praying only for This day, we shall honour the constant providence of God, with faithful repose of our trust in him, for they who seek to engross things temporal, for fear of want, and had rather trust their own providence than God, show great weakness of faith; and distrust in God. If we observe it well, the greatest part of men upon earth, have small certainty of their maintenance, certain charges, yet living in lawful callings, though not sure of their employments, not always sure of the wages they earn, of the vent of the commodities in which they trade, yet still God supplieth them from day to day, and supporteth them in their wants, which showeth that there is no such thrift and good husbandry, as to trust to the providence of God for our maintenance, in the use of honest and lawful means: he is Diespiter, and every day he looketh upon the sons of men, and surueyeth their wants, and he that will not let the fowls of the air, nor the beasts of the field, want bread, will not suffer his own dear children to want the necessaries of life, if they seek them from him. Men might make their lives much more happy to themselves, much more quiet to their neighbours, if they did wisely inform themselves in the doctrine of this daily providence of God; for he that knows his duty to be labour in an honest vocation, and prayer to God for his blessing upon his labour, needs do nothing more, but cast all the rest of his care upon God, who careth for him. But partly the fear of wants, and partly the desire of riches, do so transport us, that we can neither be good children to God in devotion, nor good neighbours to our brethren in charity, because we do not depend upon this daily providence of our God. If a man sit down, and cast up the charges of his family, and compare it with the short reckonings of his comings in, he may say, I and my family shall want bread: but if religiously he compare it with the rich revenue of God's holy providence, he will find a store there so furnished with plenty, and an hand so open to give it away to them that ask it, that he will resolve with the Prophet, No good thing will God withhold from them that walk uprightly. Psal. 84 11. I conclude this point, put thyself into an honest calling, do thy endeavour in it conscionably, pray to God for his blessing upon it, and trust him with the rest. If in this way I want bread, I will be bold to tell my God, as the holy Prophet did, if I be deceived, thou Lord hast deceived me. But that imputation cannot fall on him. They that have put him to it, have found him full and faithful in his promises and performances, Psal. 22.4. Our fathers trusted in thee, they trusted in thee, and thou didst deliver them. They trusted in thee, and were not confounded. But you demand, Is therefore all providence for the time to come, Object. unlawful, and must our thoughts and desires be only confined to the present, all for to day, and nothing for to morrow? We answer, Sol. that our desires must be limited to the present, but our endeavours must not be so; let us labour honestly for the blessings of God with contentment in his gifts for to day; but if our endeavours so bestowed, extend to a further proportion of gettings, thrift is allowed where it is not joined with distrustful carefulness. joseph may lay up in the seven years of plenty, for the famine of seven years to succeed, when God revealeth a dearth coming on, and warranteth the provision. The good man may have a treasure wherein is old and new, so this treasure be filled for uses of piety and charity. Go to the Ant thou sluggard, consider her ways, Pro. 6.6. and be wise. She provideth her meat in summer, 8 and gathereth her food in the harvest. Prou. 10.5. He that gathereth in summer, is a wise son, but he that sleepeth in harvest, is a son that causeth shame. Prou. 20 4. The sluggard will not plough by reason of the cold, therefore shall he beg in harvest, and have nothing; and the Apostle saith, 2 Cor. 12 14. That Parents ought to lay up for their children. Religion doth not make men ill husbands, and the possession of good things must not hinder our daily prayer to God for his blessing upon them. LUC. 11.4. And forgive us our sins, for we also forgive every one that is indebted to us: In Saint Matthew, we read thus. And forgive us our debts, as we forgive our debtors. But we commonly say, and forgive us our trespasses, as we forgive them that trespass against us. IT is a consideration worthy to be continued, to observe the order and composition of this prayer; the foundation of it is laid in the love and power of God, in the preface to it. For when we call him our Father, we plead a special interest in his love, and when we call him our father in heaven, we acknowledge him of power to perform whatsoever his love intends to us. Then in the first petition, we declare ourselves the loyal and loving sons to this father, in seeking the exaltation of his glorious name first: which we do, 1 For his sake, whose name only is glorious. 2 For our sakes, for it is not only to us, Turris fortissima, but it is oleum effusum. Then in the second petition, we pray for the advancement, stability, and propagation of his kingdom, that he may only rule over us, only he may rule in us. In the third petition, we desire a conformity with that part of the Church that is with God in heaven, by our obedience to the will of God. And having made three petitions for the advancement of the knowledge and worship of God, we come in the fourth petition to beg for ourselves the necessaries of life, that we may live to serve our God, by his giving and blessing our bread to our use. Now in that which remaineth, we pray against all impediments of this holy worship and service. That which hindereth this service of God, is our sin past, present, and to come, therefore here we pray against sin; and we desire 1 The gracious pardon of past and present sins. 2 The free and full prevention of sins to come. This petition hath regard to the present guilt for sins past and present. Saint Cyprian doth say well, Post subsidium cibi sequitur venia delicti, ut qui à Deo pascitur, in Deo vivat, nec tantum praesenti, De orat. Dominica. & corporali vitae consulat, sed & aeternae, ad quam venire potest, si peccata donantur. For our better understanding of this petition, 1 We must know what it is that we pray against. 2 What we request. 3 Of whom. 4 For whom: 5 The condition of our request, or the manner of it. 6 The duties depending upon all this. 1 Against what we pray. Saint Matthew calleth them debts, figuratively, Saint Luke here calleth them sins literally, and we commonly call them trespasses, because by every sin we trespass our God, and give him offence. The name of debts doth well express in what case we are, for all the service which God requireth from us, he exacteth as a due debt to him, to which we stand obliged by the law of our creation, being made for it. And this obligation of our duty hath annexed to it a counterband of all God's favours, assured to the obedience of God's laws, and it implieth both a release of God from all his promised mercies, and an engagement of us to the whole wrath of God. So debtors must either pay their debt, or the justice of the law sendeth them to prison. I tell thee, saith Christ, thou shalt not come out thence, till thou hast paid the utmost farthing. Obedience then being due, every sin that we do, every good duty that we omit, doth increase our debt, call them therefore as they are sins, or as they are like debts: against these we pray. Again, in the indefinite, forgive our debts or sins, we comprehend all, both of all sorts, and of all times, our original and natural sins, our actual, our omissions of good duties, our commissions of evil, our sins of thoughts, words and works, our secret, our open sins, known and unknown, our sins which the Church of Rome calleth venial, as well as those that they call mortal: we must leave out none, for the least sin unpardoned, defileth, and nothing unclean, shall enter into heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, errors. Further, seeing our sins make us debtors, and thereby liable to God's just punishment, that obedience which we owe, and cannot pay to God, faciendo, by performing what he doth command, that engageth us to satisfaction, patiendo, by enduring the punishment due to our sin. So that therein we are Gods debtors, owing to him the sufferance of his just punishment. It was the state of Gods own Israel. God gave them the lands of the heathen, Ps. 105.44. and they inherited the labour of the people. That they might observe his statutes and keep his laws. That was their debt. 45. But then if they paid not that debt, Deut 28.1. they should owe God a suffering of all his judgements: verse 15. the undergoing of all the following curses, whereby God should chasten their disobedience, and pay himself in their just punishment. 2 What we request: Forgive. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is as much as, let them go, have nothing to say to them. There be diverse phrases used in holy scripture to express this forgiveness that is here desired. Blessed is he whose transgression is forgiven, Ps. 32.1. whose sin is covered. Blessed is the man to whom the Lord imputeth not iniquity, and in whose speech there is no guile. 2 In which words of pardon, and covering, and not imputing sin, is intended such an abolition both of the fault and punishment, as if neither the one had been committed, nor the other deserved. Ezechiah finding God favourable to him in this free pardon of his sins, doth confess it, and he expresseth it thus; Thou hast cast all my sins behind thy back. Is. 38.17. Micah hath another phrase for it. He will turn again, he will have compassion upon us: Mic. 7.19. he will subdue our iniquities, and thou wilt cast all their sins into the depth of the seas. These phrases meet in one expression of a full forgiveness, for what we cast behind us as willing to see no more, what we cast away into the sea as willing it should perish, that we desire to quit from any further thought. Therefore David calleth this forgiveness, a washing, and purging, Ps. 51 12. and cleansing from sin, blotting out of transgressions, putting them out of the book of God's remembrance for ever. This forgiveness of all our sins, is an article of our Christian faith: so that we may say with David, I believed, therefore I did speak. We must first believe, than we must pray to God for the pardon of our sins. Nehemiah putteth this petition full into a double request: Neh. 13.27. Remember me O Lord, and spare me. He desireth that God would take notice of all the good service he had done to him, and reward it, that he would spare him for all the evil that he had done, to forgive and forget it. 3 Of whom this forgiveness is desired. That is, of our father which is in heaven, of him only, whose name must be hallowed, whose kingdom must rule all, and whose will must be obeyed, of him only who alone giveth us bread to nourish us, in whom we live, and move, and have our being. No question, but in a cast of so great danger as our sin doth put us into, Christ would direct us the right way out of them, to him that only hath power to forgive them. 4 For whom this request is made. Forgive us, carrieth the same extent that give us do●h in the former petition, to all that have done, or are now doing any evil: we pray for all that offend God any way, that God's gracious pardon may cancel all the obligations, and forgive all the debts for payment, whereof we find ourselves unable and unsufficient. But under this word us we do not comprehend the dead, upon whom God hath passed his sentence in their particular judgement at their death, which sentence is not to be reversed or altered: we find no warrant in Scripture to bear us out in any such superstitious charity; but us includeth the living, without respect of persons, high or low, bond or free, jew or Grecian. Neither yet do we so include all in this general pardon, as if we had opinion of universal grace: for when the Apostle saith, The Lord knoweth who are his, we may probably suppose, that all are not his: therefore we forget not our former petition, Fiat voluntas tua: for so we desire God to forgive, and so far to extend this his general pardon, as may stand with your fulfilling of the will of God: yet because we know not how to put difference, we pray, as the Apostle biddeth, for all men; declaring our charity to them, and referring them to the will of our God. 5 The condition of the request: so S. Matthew repeateth it: Forgive as we forgive. Or the reason of the request. Forgive us, for we forgive our debtors. We must include both in our petition, and that help we have by comparing text with text; for one giveth light to another: and we professing our forgiveness of our brethren trespassing us, are made the more capable of God's pardon of all our sins. When before we pray, fiat voluntas tua sicut in coelo, that sicut importeth our imitation of the heavenly spirits in their obedience: but we here say, forgive as we forgive, this sicut doth not stoop God to an imitation of us, but implieth only a condition, that God would forgive us, if we forgive our brethren. For as one saith, quilibet homo est debtor, habens debitorem: and so resembled by Christ in the parable of one that was a debtor to his Lord, Mat 18.23. etc. and a creditor to his fellow servant, in which parable the point is cleared, for as his Lord forgave him, so should he have forgiven his fellow servant. The odds is great, for that servant did owe his Lord 10000 talents, which in the margin of the King's Bible is estimated in our account at 750 ounces of silver to a talon, which amounteth to a huge mass of wealth. But his fellow servant did owe him 100 pence, and there every Roman denarius is valued but at 7 d. ob. which difference is put to express the great debt that we owe to our God, and the small debts that our neighbours do owe us; so that we, who pray for the pardon of our great debts at the hand of God, might not think much to forgive the small debts owing us. Though indeed there be nulla proportio finiti ad infinitum: and our debt to our God for infinite sins is infinite; and Christ would not have us seek the pardon hereof, but in the way of charity, measuring the same measure to our brethren, which we desire for ourselves. 6 The duties required from hence. 1 From the consideration of our sins against which we pray. 1 We are taught before we pray, to search our hearts and our ways for sin, to examine our reins, and to see if there be any way of wickedness in us: for so did David; I know mine own wickedness, and my sin is ever before me. Ps. 51.3. This general confession of our sins in the lump, will not serve without a particular recognition of so many as we can call to our remembrance; and therefore he that would solicit God for this gracious pardon, it behooveth him to examine himself by every commandment of the law, and to see how much, how often he hath offended God in the breach of every one of these commandments, in thought, word, and deed. Let him consider what amends he can make to his God for these sins, that finding himself a debtor, and knowing how much he oweth, he may see that he is no ways able to satisfy the debt; and then he will pray heartily for forgiveness of it. This is well expressed in the forementioned parable where the King took account of his servants; and there it is set down how much one of them did owe him, the whole debt was 10000 talents. Let no man discourage him to do this, because all our sins, laid by themselves, do swell to so great a bulk, as when we take them into consideration, we cannot take up. This was David's case. Innumerable evils have compassed me about, Ps. 40.121 mine iniquities have taken hold upon me, so that I am not able to look up, they are more than the hairs of my head, therefore my heart faileth me. David doth well express these sins of ours in their burden oppressing us, in their number, not to be reckoned. He saith, more than the hairs of our head. S. Aug. saith, Minima sunt, sed multa sunt. But our sins are multa & magna: we cannot account them, for, who can tell how oft he hath offended? These be those builders that set up a wall of separation between God and us: these be those mists which gather into thick clouds to eclipse the light of God's countenance, and to hinder the cheerful shining thereof upon us. It is the Churches pitiful complaint. Lam. 3.44. Thou hast covered thyself with a cloud, that our prayer should not pass through: We have made this thick cloud with the rising vapours of our many sins, which hinder the passage of our prayers. Therefore we must peruse the book of our conscience, and hear the accusations of Satan, we must put ourselves in our own eyes, and lay our whole life open, like a roll that is spread, before the law of God, and every man must say, quid feci? In this account we must examine our debtor and creditor, as strictly as we use to do in the survey of our estate. And here we shall find our God a great creditor, for what have we that we have not received? the life that quickens us, the clothes that cover us, the bread that feeds us, the houses that harbour us, the fruit of the womb, of the earth, of the seas, health, liberty, peace, and before all, our religion, these are all of him, and through him, and by him, and from him. We shall find ourselves debtors to him, the full obedience of the whole law. Let us save God a labour herein, for if we do not search our ways ourselves, he will do it for us, but against us, as he hath said. But I will reprove thee, and set them in order before thine eyes. This searching of our wounds to the bottom, is the way of our recovery: this revealeth us to ourselves, and shows us what it is we pray against: for when we come to behold all our sins together, and find them innumerable, and intolerable, we shall see cause for this petition, to desire of God the pardon of them. 2 Our second duty is, confession of them, which doth put them into the eye of God: this is employed in the petition, forgive us our sins, Psal. 32.5. for therein we confess ourselves sinners. So David. I acknowledge my sin unto thee, and mine iniquity have I not hid. Satan, the accuser of the brethren, the great Promoter, will inform against us, and make the worst of every thing we have said or done. Our brethren whom we have wronged, will complain of us, our own works will join with them in the information, all these things are against us; therefore David doth well to be his own accuser, saying, peccavi & stulte egi. job doth well to cry peccavi; quid faciam tibi custos hominum! The Prodigal bethought him of the best course to go to his father, and say unto him, peccavi contra coelum & contrate, etc. Saint Bernard directeth us in confession of sins. 1 It must be humilis, against all opinion of setting of some of our sins, with some of our righteousness. 2 It must be pura, without concealing, excusing, or defending our sins. 3 It must be fidelis, with confidence in the healing mercies of God. There must be confossio cordis, the heart must ache for it. There must be confusio facici, the face must be ashamed of it. There must then be confessio oris, the tongue must tell the heavy tale of our abberrations. But here ariseth a fear. David saith, who can tell how oft he offendeth? Psal. 19.21. who then hath searched the nest of concupiscence within him so narrowly, as to find out all the young ones? we have committed many sins that we have forgotten, we have done much evil that we are not aware of, many secret sins, secret to the world, and to the eyes of others, many also secret, even to ourselves. Against this fear let us oppose, 1 Consilium. 1 A counsel. 2 Comfort. The counsel is, let no day escape thee wherein thou dost not survey thy ways, and before thou sleepest, even the reckoning with thy God by a contrite confession of thy sins, for often and even reckonings, make long friends. Solution. The comfort is, that where particular confession cannot perfect the account, it be there supplied with a general, of all our sins, both remembered and forgotten, known and unknown. This was David's course, for having said, who can tell how oft he hath offended? he addeth, cleanse me, O Lord, from my secret sins; in which general request there is engrossed a full confession of all. If this general confession availed, not to this purpose, the rule could not hold, that at what time so ever a sinner repenteth him of his sins, from the bottom of his heart, all his sins should be put out of remembrance: Math. 27.44 The converted thief on the Cross had many sins to repent, even after he was nailed to the Cross, he reproached Christ, and whilst he was blaspheming, his heart smote him, and he reproved his fellow, and confessed that they suffered justly, therefore he sought, and found grace. It were most unhappy for man, and would make the way of salvation impossible, unpassable, if a general contrition for the whole body of sin, did not ease the conscience, when the shortness of time, and forgetfulness do hinder a particular enumeration of all the several provocations of the wrath of God against sin: for ignorantly we offend often. 3 A third duty joined with this confession of the mouth, is confession of the heart, unfeignedly touched with remorse of sin; for sin must be first discerned, and discovered, before it can put us into shame, and fear, and grief for it. This yieldeth us guilty into the power of justice, and saith like the sons of jacob, when the cup was found in Benjamins sack; What shall I say unto my Lord, what shall I speak, or how shall I clear myself? God hath found out mine iniquity. But the tender conscience feareth lest this compunction come short of the sorrow that is due and proportionable to the trespass: for we should have as great a measure and proportion of hatred to the sin wherein we offend, as there hath been in us love of evil. But the delectation of the sin remembered, doth often take out the sting of fit remorse. The comfort is, that as a father hath compassion of his children, so the Lord, etc. For he knoweth whereof we be made, etc. We cannot brush off this dust, but it will still foul us, and make us unclean; the law of our members, during the union of our soul with our body, cannot be repealed: therefore the most sanctified man that lives, doth find 1 That either he doth not find the heinous condition of his sin to fit it with proportionable remorse. 2 Or he doth not sufficiently regard the due punishment, to fit it with proportionable fear, for according as a man feareth, such is God's displeasure. 3 Or not enough consider the foulness of the fact, to fit it with due shame and hatred of it. Therefore considering our imperfections, and knowing that our old man is not, cannot be utterly destroyed in us, let it be our comfort yet that we do the evil which we would not, if we had a measure of grace sufficient to resist it: and David will tell us that our God heareth the desires of the poor. 4 A fourth duty implied here, is, renovation of our life, for when we ask God forgiveness of sins, we must take heed that we do not turn it into a practice to do evil, and cry God mercy for it when we have done, as if that were all that we desired, to have leave to sin, to wipe off the old score, and to run again into God's debt, still pleading for pardon, and still offending. Therefore that which God requireth of this petitioner, is, that he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that we be renewed in the spirits of our minds, to walk from henceforth in newness of life. For neither circumcision availeth any thing, nor uncircumcision, but a new creature, and as many as walk according to this rule, peace is upon them, and upon the Israel of God. So that this petitioner must have a care to his walk, that it be secundum hanc regulam, of holiness and piety. Here the tender conscience feareth much. 1 Because we find not the image of God repaired in us, for we are nothing like him. Against this, comfort thyself, for that is not to be hoped for in this life. Saint john saith of us all, comprehending therein all the elect of God. 1 joh. 3.1. We are the sons of God, but it doth not appear what we shall be, but we know that when he shall appear, we shall be like him, for we shall see him as he is. So that till he appear, we cannot be like him. But Saint Paul saith of the Thessalonians, even here, ye are the children of the light, and of the day, 1 Thes. 5.5. and as peremptorily he saith, not of the night, nor of darkness. But I say I do not find my life amended, Object. how then can I say, dimitte mihi? Indeed I confess that our time is best spent, Sol. in the reformation of our lives, and here is work enough to take up all the time of our life, and our whole measure of grace. They that study this well, see so much weakness in themselves, to undergo this work, that they cry out for help. It is time for thee Lord to put to thine helping hand. Our comfort against this grief is, Thou also hast wrought all our works in us: we that are the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the shop in which God worketh, cannot suddenly discern the operations of God within us, for who knoweth his own heart? And the more we strive toward perfection, the more we discern the length of the voyage, and the weakness and defects both in our skill and provisions, to accomplish the same, wherefore we mistrust ourselves, and the better we grow, the worse estimation we still have of ourselves. God worketh much good in us, that we are not aware of, we are dust and ashes, and in these ashes are many embers of grace raked up; the time will come when God will reveal us to ourselves, himself to us, and then we shall find ourselves much better than our opinion. This doth God a while conceal, that we may both work out our salvation with fear and trembling in a godly mortification of the deeds of the flesh, passing the time of our dwelling here in fear. God who bringeth good out of evil, by miraculous extraction, and who maketh light to arise out of darkness, doth make two good uses, even of that remain of sin which surviveth our repentance, and of that propension which procliveth us to evil. 1 As the law is called the strength of sin, so these sins that remain in us, and corruption which escapeth our repentance, may be called the strength of grace. For the elect of God, the more sensible they be of their own, both pollution by sin, and weakness to resist it, and impotency to reform it, so much the more fervent is their zeal of the glory of God against it. Seeing the conscience of our frailties doth awake us to a more watchful custody of our heart, and observation of our ways, Therefore as some sharp fits of an ague, in the spring, prove medicinal to our bodies. So in our spring of grace, our infirmities well considered, prove physic to our souls, because they make us remember whereof we are made, and show us the use of those means which God hath ordained for our recovery: such are hearing of the Word, meditation in it, prayer to God for his blessing upon us, and such like holy munitions against Satan. 2 These remains of sin do show us what need we have of a jesus to save us from them, that we may cry with Saint Bernard, O jesus esto mihi jesus. For if any thing will cast us down at the feet of God, and open our hearts and mouths, to say, Our father which art in heaven, forgive us our trespasses, this will do it, when we behold these remains of evil disposition after our repentance. But it is observed, that all this labour which we put upon men, for search of their conscience, for confession and compunction for sin, and newness of life, needeth not. Seeing God seeth no sins in his elect, Object. and they are so reconciled to God, that they cannot fall from grace. For if they be the sheep of Christ, no man or devil can take them out of his hand. This is a flattering heresy, Sol. which under a colour of establishing the decree of God's election of grace, doth destroy the truth of God's word, and nourisheth sin. The Apostle saith, If we say we have no sin, 1 Io. 1.8. we deceive ourselves, and the truth is not in us. If we confess our sins, 9 he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. If we say we have not sinned, we make him a liar, 10. and his word is not in us: They object from the same Apostle, he saith, Object. we know that he which is borne of God, sinneth not, 1 joh. 5.18. but he that is begotten of God, keepeth himself, and that wicked one toucheth him not. Whosoever is borne of God, 1 joh. 3.9. doth not commit sin, for his seed remaineth in him, and he cannot sin, because he is borne of God. Is the Apostle contrary to himself? Not so, for he declareth what sin it is of which he speaketh, that he which is borne of God, cannot commit. All unrighteousness is sin. 1 joh. 5.17. And there is a sin not unto death. In which words he distinguisheth sin from sin: for in the former verse he saith, There is a sin unto death: 16. I say not that he shall pray for it. This distinction cleareth the point, for sin is of two sorts. 1 Not unto death. 2 Unto death. When the Apostle saith, We make God a liar, and deceive ourselves, if we say we have no sin; he meaneth that of the sins of infirmity, which are not unto death; because these the elect of God do confess to God penitently, and he is faithful and just to forgive them upon their repentance. And when he saith, Whosoever is borne of God, sinneth not, neither can sin; he meaneth that sin that is unto death. The elect cannot sin unto death. Cap. 3. v. 8. But when he saith, He that committeth sin, is of the Devil; he meaneth such as sin obstinately, and with an high hand, and a stiff neck, impenitently; which is to death. So then to the point of their tenet; God doth not see sin in his elect, is a true position, cum grano salis, if we understand it thus. God seeth no sin in them unto death, no such sin as either they will conceal from him, but they will, by confession, lay open before him: no such sin as he will punish with eternal death, but he will forgive it them. But what is the way of their peace? 1 joh. 3.3. Every man that hath this hope, purifieth himself, even as he is pure. The manner of our purifying ourselves is also expressed. I will take it as I find it in the text. 6 Whosoever abideth in him, sinneth not. 7 He that doth righteousness is righteous, even as he is righteous. Not in equality, as righteous as he, but in imitation and by imputation of his righteousness. This doing of righeeousnesse he distributeth into the love of God, whom we have not seen, and the love of our neighbour whom we have seen. This he calleth Keeping of the commandments, Verse 22. and doing those things that are pleasing in his fight. And this commandment is double. 1 Of faith, to believe on the name of his son jesus Christ. 2 Of love one to another. There is also before required on our part, our confession; on God's part, his absolution. God's absolution consisteth of two parts. 1 His pardon of our sins, that is, his releasing us from the punishment of them. 2 His purging and cleansing us from the pollution of them. As you have heard, if we confess our sins, 1 joh. 1.9. he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. He addeth hereunto prayer. Whatsoever we ask, we receive of him. 1 joh. 3.22. So that to gather up all into a short compendium, thus it is with us: The elect of God are all sinners. The way to help it is, 1 Search and confession. 2 Faith in the son of God. 3 Obedience to the Law of God. 4 Prayer to God for pardon of our sins. And therefore when Christ's holy disciples desired him to teach them to pray, he bade them say, dimitte nobis debita nostra: showing that they were debtors, and not able to pay the debt, but needed to desire of God to pardon it. And from hence the whole doctrine of repentance from dead works comes, which needed not if the elect had no sin. But it is objected, Object. 1 That Christ hath satisfied his father for the sins of all the elect, for so saith Isaiah; Is. 53.5. He was wounded for our transgression, he was bruised for our iniquities, the chastisement of our peace was upon him, and with his stripes are we healed. 6. And God laid on him the iniquity of us all. What need we then pray for the forgiveness of our sins, which are already forgiven? 2 Remission of our sins is one the articles of our faith: if we believe that our sin are forgiven already, why do we yet pray to have them forgiven? Sol. To both we answer; That Christ hath indeed answered for all the sins of his Church, and the elect of God do believe it. But this satisfaction of Christ is performed to none but such as both search their heart for sin, and find it, and confess it, and come to him by prayer to ask it. Come to me all ye that are weary and heavy laden, and I will ease you: This coming is by repentance of sins, by saith of the remission of them, and by prayer for the remission of them: I confess that there needeth no more deprecation of the wrath of God to establish the decree of God's mercy to us, for the foundation of God is sure, and sealed with this seal; Dominus novit qui sunt sui. But we are admonished by the Apostle to make our calling and election sure: not in the decree of God, but in our own persuasion. And it cannot be sure, except we use the means ordained to assure us. But if we have truly discovered in ourselves the body of sin, and have opened into God in a contrite confession, and have bewailed them with tears of unfeigned contrition, which S. Augustine calleth Sanguinen vulnerati cordis: and have asked God forgiveness, and cried him mercy from them. This is applicatio remedij, that there is a ground for our saith to believe the pardon of them sealed to us, and not before. God testified of David that he was a man after his own heart, yet he sinned soulely; and till he had made confession of his sin, and had deplored it penitentially, he was not absolved from it. Christ told Peter that Satan desired to sift him, but he had prayed that his faith should not fail him. That did not make his threefold denial of his Master, no sin, he knew it, and remembering himself, he went forth from the place where he had done the fault, and wept bitterly. The rule therefore is, that All the promises of God, and our faith in those promises, have reference to the holy use of the means ordained by God, for establishing our peace with him. Therefore in the name of God, go the way that he hath ordained for you to walk in; follow the holy example of all the faithful servants of God, who have gone to Gilead for balm, when they have had any soarenes; and have humbly prostrated their diseases before the Physician, who came to comfort them that mourn, and to bind up the broken hearted, and say, Domine dimitte nobis debita nostra. Another duty is, to pray only to God for pardon of our sins. When Christ said to the sick of the palsy, Son be of good cheer, Math. 9.2. thy sins be forgiven thee. The Scribes said within themselves; This man blasphemeth. Our Saviour defendeth himself by lawful authority; The son of man hath power on earth to forgive sins. Math. 2.7. S. Mark is more express in this relation, for these Scribes gave a reason why they charged Christ with blasphemy, saying, Who can forgive sins but God only? They were in the right for that general rule, that none but God can forgive sins, but they mistook Christ, not knowing him to be God. God layeth claim to this authority. Isa. 43.25. ay, even I, am he that blotteth out thy transgressions, for mine own sake, and will not remember thy sins. And again, Isa. 44.22. I have blotted out, as a thick cloud, thy transgressions; and, as a cloud, thy sins, return unto me, for I have redeemed thee. Sing, O ye heavens, for the Lord hath done it. Ezech. 36.25. So by the Prophet Ezechiel he saith, I will sprinkle clean water upon you, and ye shall be clean from all your filthiness. 26. A new heart also will I give you, and a new spirit will I put within you. David stirreth up himself to bless the Lord for this. Psal. 103.2.3. Bless the Lord, O my soul, and forget not all his benefits. Who forgiveth all thy iniquities. Therefore our Saviour sendeth his disciples to our father in heaven, to forgive them their sins. Contrary to this doctrine is the precept of the Church of Rome, which imposeth on the consciences of men a necessity of auricular confession of all mortal sins to the Priest, for obtaining pardon thereof. For if only God must forgive, only to God must confession of sins be made. The doctrine and practice of auricular confession in the Church, howsoever pretended by the Council of Trent, to be the institution of Christ, yet did it come in, when partly humane policy, partly superstition, corrupted the Church in the doctrine and discipline thereof. For in Saint Augustine's time it was not heard of, who protesteth against it as a thing unreasonable, and thus he disclaimeth it. Quid mihi est cum hominibus ut audiant confessiones meas, quasi ipsi sanaturi sint omnes languores meos. Confes. 10. 3● Curiosum genus ad cognoscendam vitam alienam, desidiosum ad corrigendam suam. Quid a me quaerunt audire qui sim, qui nolunt a te audire qui sint? The power of forgiving sins is only in God, but he hath left in his Church a ministerial dispensation of that power by application to true penitents, and they that press it further, invade the rights of God. Therefore to rectify your judgements in this point, concerning men forgiving of sins, know that this belongeth to men two ways: 1 In Church discipline, it belongeth to the Minister to absolve penitents: for as God hath left in the Church the ministry of exhortation, of doctrine, of conviction, and of reprehension, so hath he left the ministry of absolution to pronounce his pardon to them that truly repent them of their sins. If you object that any private layman may assure him that truly repenteth, that his sins are forgiven, Object. from the certain warrant of the word of God; or a man may assure himself hereof by reading and meditation in holy Scriptures. I answer, Sol. that nothing is well done that hath not the warrant of a lawful calling to authorise it, for that is transgression of the ordinance of God. The Apostle doth impose it on all sorts of men promiscuously, to exhort and instruct one another, but none may perform this duty publicly, but they who are called to it. For how shall he preach, except he be sent? He that gave his Apostles authority to go into all nations, joh 20.23. to preach and baptise, said also to them, whosoever sins ye remit, they are remitted, and whosoevers sins ye retain, they are retained. And though the Church of Rome doth reserve certain cases of absolution only to the Pope, as in the right of Peter; under colour of whose succession, he usurpeth, yet the text is clear, that what Christ spoke to Peter, he spoke to the rest, and Saint Basil did so understand him, who saith, In Ascet. c. 13. Christus omnibus pastoribus & doctoribus ecclesiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & omnes ex aequo soluunt et ligant. And their own Thomas of Aquine, saith, quilibet sacerdos (quantum est ex virtute clavium) habet potestatem indifferenter in omnes. And the very phrase of Christ, not saying, to whomsoever you declare remission of sins, they are remitted, but whosoever sins ye remit; showing that Christ in our ministry doth this: for nos legatione fungimur pro jesu Christo: even as if Christ did beseech you by us. Therefore as the waters of Damascus might be as clear, and as sweet, and as wholesome, as the waters of jordan, yet not so effectual to wash off the leprosy of Naaman, because the word of the Lord sent Naaman to that River: So though any other man in respect of his knowledge, and zeal, and good life, may be fit to minister comfort to souls sick of the leprosy of sin, yet none can purge this leprosy by forgiving the sins, and absolving the sinner from the guilt and punishment of them, but the ministers who are called and separated by the voice of God to that office. It is well expressed in the words of Christ; for when he speaketh of this power of absolution, and giveth it to his Apostles, he useth the same word to them, which he useth in the Lord's prayer; for in my Text he teacheth us to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and to them he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For as God hath reconciled the world to himself by jesus Christ, so hath he given to us the ministry of reconciliation. So that the Minister's forgiving of sins is no intrusion upon the rights of God, no impeachment of the honour of God, but it is his own act, declared by his own ordinance, and by his appointment particularly applied. Yet have we no warrant to say to our Minister, forgive us our sins, but having declared to him our repentance, we may pray to God for his pardon, and desire our Minister by the power given to him by jesus Christ, to pronounce it to us. This power was in the Church long before the coming of Christ into the world, as it may appear by the words of Elihu to job. For he speaking of the remedy which God hath ordained for the restoring of sinners, saith, If there be with him an Angel, an Interpreter, job 33.23. one among a thousand, to show unto man his uprightness. Then he is gracious unto him, and saith, 24. Deliver him from going down into the pit: I have found a ransom. Observe God's ordinance in calling a Minister to be his Angel or messenger: every man is not fit for this service, such a one is one of a thousand, to him God committeth the office of an interpreter, to declare to man his uprightness, that is, to comfort him against the terrors of his sin, by preaching to him the doctrine of justification by the righteousness of Christ. To him is committed the office of delivering a sinner from the pit, that is, from hell, and that is by absolving him from his sins: this is the greatest power that is left unto any creature upon earth. For to use the words of the holy Ghost to which of the Angels did God say at any time, that he should deliver a soul from going down into the pit? To the King is committed the civil government of us in policy; to the Lawyer, the care of our goods and good name; to the Physician, the care of our health of body; to the Soldier, the care of our goods and lives; but our souls are committed to the care of the Minister to save them. So saith the Apostle: Thou shalt be able to save thyself, and those that hear thee: which made Saint Ambrose say, Nihil in hoc saeculo excellentius Sacerdotibus. Our power is to deliver men up to Satan, by binding, and to save them from going down to the pit, by losing of them from their sins. Justit●● 4.12. Master Calvin is judicious and moderate in this point, for he adviseth sinners that are burdened in their consciences for sin, rather to seek the remedy in the means ordained, and settled by God in the Church, than any other way, which is to exonerate their conscience of the burden of sin, to some godly, learned, and discreet Minister of the word. Cuius officium est publicè & privatim pop. dei evangelica doctrina consolari. But such an even course must be held herein, ut tyrannidem abesse velint a se, a populo superstitionem. Therefore let me admonish you in the holy fear of God to seek the forgiveness of sins, and the peace of your consciences in the holy and good way which God hath ordained, and especially upon your sick beds, when you are enditing your whole life to God, neglect not the establishing of your hearts in the remission of sins, by confession and absolution. Let not a jealousy of Popish superstition, discourage you from this: for what is there in christian religion, which they have not corrupted? but do you separate the clean from, the vile, and forsake not the holy direction of God's word? It is again objected: Obiect. 2. if I must only ask forgiveness of God for my sin, why is there mention here of my forgiving such as do trespass against me? Is it lawful for me to ask man forgiveness of any sin? I answer, that every sin that we commit, Sol. doth trespass God, being the prevarication of his law, but if that sin do trespass our brother also, we must go and be reconciled to our brother: for if it be possible, so much as lieth in us, we must have peace with all men. Man may forgive the offence done by his brother to him, but the offence done to the law of God, none but God can forgive. I will speak a bold word, it is a truth, God may forgive a sin committed against man, so far as it is a breach of the law of duty and obedience to him, without man, but God cannot forgive a sin done by one man against another, except the man trespassed do forgive it: for there can be no reconciliation between God and us, so long as there is war between our brother and us. Our Saviour hath expressed as much, When thou comest to offer thy gift upon the Altar, and remember'st that thy brother hath aught against thee, leave there thy gift, go and be reconciled, etc. It may appear also in the very case of debt, he that is a debtor to his neighbour, and refuseth to make him satisfaction, doth break the law of the kingdom, and is an offender against the King, and therefore is the king's prisoner for breach of the King's law: the King may forgive his prisoner the breach of his law, wherein he is trespassed, but he cannot forgive the debt which he oweth to his subject. If we would have a full forgiveness of our sins, wheresoever they offend, let us labour to give satisfaction: but if we meet with harsh natures, to whom no reasonable satisfaction is answerable, they beg their own judgement in this petition, for so shall they be forgiven, as they forgive; and they shall find God as inexorable, and as implacable, as themselves are. 6 Another duty we learn here in the word nobis, for we are taught charitably to pray for the forgiveness of one another's sins, not of our own only. We do not pray God for the pardon of the sins of the Angels that fell, they kept not their first estate, and the holy Ghost hath revealed to us, that there is no possibility of their reconciliation to God: for Saint Peter saith. 2 Pet. 2.4. God spared not the Angels that sinned, but cast them down to hell, and delivered them into chains of darkness to be reserved unto judgement. The God of spirits spared not the spirits that transgressed, but the Prophet David saith, Psal. 63.2. O thou that hearest prayer, unto thee shall all flesh come. Upon which words Saint Augustine, quare omnis caro? quia carnem assumpsit. Heb. 2.14. Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same: but, Verily he took not on him the nature of Angels, verse 16. but he took on him the seed of Abraham. The sin of Angels, for many reasons is an unpardonable sin, a sin unto death, and Saint john saith, 1 joh. 5.16. I say not that thou pray for it. 1 Because all men derive themselves from one Adam, he stood or fell for the whole species. If God should have been extreme to mark and punish all that was amiss, who could have stood? the Lord looked down from heaven upon the children of men, and found not one that did good, not one; and if God had not in judgement, thought upon mercy, all mankind must needs have perished in their sins. But God at once creating innumerable Angels, every one stood or fell to his own proper good or evil. 2 The evil Angels corrupted themselves, but man was by their suggestion and temptation, corrupted, and sins selfe-growing, selfe-sowne, are more provoking then such as come by iniection and insinuation from without. 3 The Angels ambition was to be like God in his omnipotency, which is an incommunicable property of divine essence, and cannot be imparted to any creature: but man desired only to be like God in his omniscience, which we knost was committed to the soul of Christ in our nature. 4 The Angels being intellectual spirits, and dwelling in the presence of God, and enjoying the full light of glory, next to God, would not offend by error or ignorance, but their transgression must needs be damnable apostasy from God, and malicious opposition against God, which is the sin against the holy Ghost, not to be 〈…〉 The school saith there be three sorts of will. 1 Of God who never turneth. 2 Of Angels which may turn, but cannot return. 3 Of men, who turn and return. But the Angel's obstinacy is without return. Therefore those Misericordes, as Augustine doth call them, who deem a possibility of the recovery of devils to the favour of God, and of their salvation, do deceive themselves, and abuse the patience, and overween the mercy of God. But we ought to pray one for another, so Saint james admonisheth, jam. 5.16. pray one for another, that you may be healed, for the effectual fervent prayer of the righteous man, availeth much. It is not unprobable that the prayer of Christ, Luk. 23.34. Act. 7.60. father forgive them, served effectually to the conversion of the Centurion: and the prayer of Stephen for the conversion of Saul, who kept the garments of them that stoned him. job 42 8. God himself declared to the friends of job, that job should pray for them to him, and he promised to accept his face. Or if you will look higher, God in a dream reproved Abimelech, for Sarah, Abraham's wife, and he said to him. Gen. 20.7. Now therefore restore the man his wife, for he is a Prophet, and he shall pray for thee, and thou shalt live. There is great reason why we should pray for the pardoning of one another's sins: 1 Out of the zeal of piety to God, that his name may be hallowed, that his kingdom may be revealed and established, that his will may be done. Unrighteousness and sin do hinder the glory of God in all these. So that if it were possible to root out all sin, nothing were more to be desired, that God might not be eclipsed in any of his glory. 2 Out of charity to them that sin, that we may so bear one another's burdens, and endeavour the healing of their sores: they be devils, and not men, that would have their brethren perish in their sins. 3 Out of charity to ourselves, that 1 We may add to our own glory in heaven, and increase our own joy in the full society of the communion of Saints. 2 That we may make our own lives on earth more happy, living amongst such as do fear the Lord, and having our conversation amongst such as are purified, which removeth the two dangerous infections of evil counsel, and evil example, which corrupt many. 4 Out of an holy indignation against sin, as being a thing of itself hateful and abominable, and extremely dangerous to both lives. 5 Out of a sanctified malice against Satan, who reigneth in all the sons of disobedience, whose pardon if we could obtain of God by our prayers, he should have no subjects. 6 Out of faith in the sufficient sacrifice of Christ, for when all of us pray for the forgiveness of all men's sins, we show that the fountain which God hath opened to the house of David, and to the Inhabitants of Israel, for sin, and for uncleanness, can never be drawn dry, that there is water enough therein to wash us all throughly, to wash us all clean, and to purge us all from all sins. This including all men in our prayers for the pardon of sins, doth blame all those, who by their evil example, or by their counsel, do provoke or entice others to sin. How canst thou say to God, dimitte nobis, when thou givest thy neighbour strong drink ●●ll 〈…〉 When thou tellest him tales in the whisper of secrecy to enfire him against his brother? When thou by secret detraction, dost make him appear worse than he is? When thou reioycest in his sins, that they are the occasion of his ruin? When thou makest thyself sport with the sins of thy brother: all such rejoicing is contrary to this petition, and God will tell thee that thou art not in good earnest with him, when thou prayest to have him pardoned with thee, and in good earnest, he that heareth thy prayers, will not pardon thee the sin of this petition. I conclude this point of our duty, 1 Search thy ways for sin. 2 Confess, 3 Be contrite. 4 Amend thy life. 5 Seek this pardon only from God. Psal. 20.4. 6 Pray in charity, and the Lord give thee thy hearts desire, and fulfil all thy counsel. 2 From the condition, annexed to this petition, as we forgive them that are our debtors: or if we read it as a reason or motive to put home the petition for pardon: for we forgive. 1 We are taught to take notice of our natural corruption, which is such, as we cannot live in society one with another, but one way or other we shall be offensive one to another. Our Saviour therefore teacheth us in this petition, not to seek the pardon of our own sins to God, but in the way of peace. If we find continual need of God's mercy to us, we must be merciful as our heavenly Father is merciful, for that is his law, proximum ut teipsum. It is a great inducement to God, to persuade our prevailing with him in this suit, if we see our hearts do freely forgive injuries done to us: therefore when Christ taught us this prayer, this petition above all the rest, is resumed, and more pressed than the rest, both in the affirmative, and in the negative. 1 In the affirmative; Math. 6.14.15. for if ye forgive men their trespasses, your heavenly Father will also forgive you. 2 In the negative; But if ye forgive not men their trespasses, neither will your father forgive you your trespasses. The reason is, because this pardoning of wrongs done to us, is a supernatural grace, and doth testify of us, that we have the image of God in us, for naturally we return evil for evil, eye for eye, tooth for tooth, one evil word, one evil work for another. Therefore to fix this holy duty in us, our Saviour binds us to it by this petition, to look for no more mercy in heaven, than we do show to our brethren here on earth with whom we live. The parable of our Saviour doth make this reasonable: our debt to God is 10000 Talents, Math. 18.23. our neighbour's debt to us 100 pence, the odds is great: if we would be forgiven this great sum, should not we forgive that small debt? We are apt to aggravate the wrongs we suffer one from another, Si patimur. 1 In famâ. and to extenuate the offence that we do to God. But be it that from our neighbour we suffer in our good name; let us consider how much the glorious name doth suffer from us in our swearing and blaspheming, in our evil conversation, which causeth the name of God to be evil spoken of, amongst those that are without: yet we would make God believe, that nothing is so dear to us, as his holy name, because we make it our first petition, Hallowed be thy name. 2 In bonis. Be it that our neighbour offend us in our goods, by taking unjustly from us, that which belongs to us; let us consider, that we have nothing but from the hand of God, and all that we possess, is his, and we can call no more ours, than what he giveth, and we use to his glory, and the maintenance of our life in soberness and honesty. In all that we spend from these uses, we ourselves are not owners, but usurpers of all that we so misemploy, and for 100 pence that we lose of our right, by the injury of men, we misspend of God's treasure 10000 Talents, lewdly and dishonourably to him, offensively to our own souls, and injuriously to our brethren. Compare all that pride, and gluttony, and drunkenness, and vanity, and wantonness, and contention, spendeth prodigally; all that covetousness congesteth and hideth from the use of thy brother wretchedly, with that which either thine own necessities, or thy christian charity do demand of thee, thou shalt find, that the wrong thou dost, doth more exceed the wrong thou sufferest in thy goods, than 10000 talents do exceed 100 pence. 3 In amicis. Be it that thy brother wrong thee in thy friends, by seeking to distaste them to thee, dost not thou by evil conversation, corrupt the affections of thy brother, to alienate his heart from the holy service of thy God? 4 In vita. If thy brother seek thy life, dost not thou in thy rebellion against God, offend thy God in a more high degree, ungodding of him, and taking away his honour which is his life, and destroying in thyself, and in thy brother, the image of God? Therefore consider thyself, & maior parcas insane minori. The God to whom thou prayest, is the God of peace, the Gospel which thou professest, is the Gospel of peace, the kingdom that thou seekest, is the kingdom of peace; the way to it is via pacis. It was a good observation of King Henry 7. that the proclamation of Christ coming into the world, was peace upon earth, and the legacy of Christ's going out of the world, was, pacem meam do vobis, and thence he concluded, that the life of a Christian man should be a prosecution of peace. The Apostle doth press it earnestly. If it be possible, as much as lieth in you, Rom. 12.18. live peaceably with all men. The soul of man doth not animate and quicken the members that are cut off from the body, Aug. neither doth the holy Ghost quicken the members of the Church that are not united to the Church. Therefore peacemakers are called the sons of God, for so doth God love peace, that he gave his only Son. By him to reconcile all things unto himself, Col. 1.20. and to set at peace through the blood of his cross, both the things on earth, and the things in heaven. The Apostle saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for it is one of the hardest lessons that is taught in the school of Christ, to forgive our enemies, and most contrary it is to flesh and blood: Saint Peter thought he had offered fair, when he asked Christ, quoties, how often he should do it; and then added, usque ad septies, but Christ made nothing of it, non dico usque ad septies. Therefore as when we have a work to do that requireth force, we put our whole strength to it: so the Apostle biddeth, as much as in us lieth, to strive for peace. Our Saviour by this petition doth tell us plainly, that his care in this precept is not all for our neighbour, that he may be forgiven his trespass: It concerns us ourselves so near, as the forgiving of our own sins doth import; for if we cannot plead our active pardon, we cannot desire this passive pardon; we must be pardoners, if we will be pardoned. It is true, that in the parable, the Master pardoned his servant his debt to him first, but when after he heard complaint that his servant would not forgive his fellow his small debt, he revoked the pardon, and redemanded the debt. Therefore our Saviour would have us work sure, first to forgive trespasses done to us, then to pray for forgiveness of our trespasses. 2 Where we say, forgive us as we forgive, we do make profession of our forgiveness of our debtors, that is, of such as have trespassed us. Which admonisheth us to be sincere in our forgiveness, as Christ saith, if ye from your heart forgive, for we pray to him who is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a seer, who seeth our hearts, and knoweth whether we deal faithfully and sincerely with him or not: therefore let us consider how we would be forgiven of God, that we may so forgive. 1 We would be forgiven presently. 2 We would be forgiven heartily. 3 We would be forgiven totally. 4 We would be forgiven so, as there should remain no root of bitterness in stock, to make a new quarrel, which we call forgiving and forgetting: it is not forgiveness, if all that meet not so. 1 Some delay the pardon of their brethren, and so live in prosecution of revenge, and in retribution of evil for evil, and when they have either failed of their revenge, or effected it, than they forgive. When God sent Nathan to reprove David for his double sin, David charged with this debt, confessed it at the first voice of reprehension, and Nathan replied to him, The Lord also hath put away thy sin, 1 Sam. 12 13. thou shalt not dye. Be ye merciful as your heavenly father is merciful, to forgive presently, seek peace, much more give and yield it to them that seek it of thee; the sooner, the better. Who will not stop a little leak in his ship, and make his house th'eight, although it be but a small drippe that drinks in the rain? David saith, I labour for peace. The forgiveness that is put off to the deathbed, when all hope of revenge lies as sick as the diseased person, and as near to death's door, is feared to be rather the extortion of necessity, than the free work of piety and charity. As he that giveth, so he that forgiveth, doth it twice, if he do it quickly. 2 Some forgive, but not heartily, they make fair weather, and heal the sores, and bind up the broken bones of friendship and peace, with good countenances, fair outward addresses, and sweet words: but their inward parts are all gall and wormwood, their bowels are cruel: Such hypocrites there be, whose kiss of reconciliation, is the seal of treason, and their next embracement is death, they say, as joab to Amasa, Art thou well my brother, when they mean them a present death. Saint Cyprian comparing Cain and Abel in their service of godly sacrifice, saith of them, neque in sacrificijs quae Abel & Cain primi obtulerunt, De oratione domin. munera eorum Deus, sed corda intuebatur, ut ille placeret in munere qui placebat in cord, and therefore of Abel. Meritò ille dum in sacrificio dei talis esset, postmodum sacrificium deo factus est. 3 Some forgive, but not totally, there remaineth yet some root of bitterness for a day of requital, if it may come: if God should forgive us all the sins of our whole life, and should retain but one, even the least of all for his just revenge that one were enough to shut the gates of mercy and glory against us. Our Saviour saith, si quid habet aduersumte frater: though it be never so little, go and be reconciled. Long and sincere friendship, doth follow even reckonings. The Master saith in the parable, I forgive thee all the debt. 4 Some forgive, but they cannot forget, God's law is peremptorily against it: Levit. 19.18. Thou shalt not avenge, nor bear any grudge: the original saith, Thou shalt not avenge, nor keep; that is, remember: for, seruare intendeth seruare iram. So Nahum saith. Nah 1.2. The Lord reserveth wrath for his enemies: so that not only ultio, but retentio is forbidden. The Hebrews have thus exemplified it, a man would borrow an Axe of his neighbour, who will not lend him, he cometh another time to his neighbour to borrow, and he answereth, thou wouldst not lend me, ergo, nor will I lend to thee, this is ultio. Reuben would borrow money of Simeon, Simeon would not lend: Simeon after would borrow of Reuben, he answereth, I will not, I deny thee as thou didst me; this is retentio, both forbidden in the law. Therefore as thou wouldst be forgiven, so forgive, for thou shalt be forgiven as thou forgivest. Forgive presently, that peace may not be neglected. Forgive heartily, that peace may not be falsehearted. Forgive totally, that there be no after-reckoning. Forgive and forget, that there may be an end of strife, and then pray, sicut nos. You see in this petition, how God hath put an hook in our nostrils, and holdeth us to it, either we must have peace with men, or we shall have no peace with him. The uncharitable man doth never pray this petition, but he beggeth judgement at the hands of God, and desireth God's anger. I find a complaint of Saint Chrysostome, that multi nolentes dare veniam peccatoribus in se, fugiunt istam orationem orare. I remember that once I was asked this question, by one troubled in his mind for this: for having a desire, as he professed, to forgive great injuries done to him, he yet suspected himself that his forgiveness was not so complete, as it is here required, such as he sought at the hands of God, and he trembled to think of ask a judgement against himself, therefore he demanded whether he might not omit that clause in this petition: Sicut nos dimittimus. I answered him with Saint Chrysostom's answer, 1 Qui non sic orat ut Christus docuit, non est Christi Discipulus. 2 Non exaudit pater orationem, nisi quam filius dictaverit. And further I added, that there is in flesh and blood, a reluctation against all good, and therefore we may as well make question of the whole prayer, as of that one clause. For we pray that the name of God may be sanctified: yet we do not give the honour due to that name. We pray that the kingdom of God may come, yet we live out of the rule and awe of it. We pray that the will of God may be done here, as in heaven, yet we give way continually to our own wills. We pray for bread, yet we are not contented with God's allowance. We pray for pardon of our sins, and sin on. We would not be led into temptation, yet every one is tempted by his own concupiscence. We would be delivered from evil, yet the corruptions of our nature do carry us headlong, into all sorts of evil. Our comfort is, that we send up these our prayers to our Father, who knoweth both our natural infirmities, and our good desires proceeding from his spirit, and what measure of grace he hath given us, according to which he accepteth our prayers for Christ his sake. And if I sin against that corruption in myself, which maketh my forgiving of my neighbour, defective and imperfect, doing my best to perform this act of charity, according to the law of peace, though I come short of accomplishing the same, I may safely desire that God to the uttermost of his perfect mercy, would so forgive me, as I to the uttermost of that measure of grace which he hath given me, do the best to obey his law in forgiving my brother. Enchirid. cap. 73. Saint Augustine is comfortable and conformable in this, Sed quoniam perfectorum sunt ista filiorum dei, huc se debet omnis fidelis extendere & humanum animum ad hunc affectum orando deum secumque agendo luctandoque perducere. But I am not of his mind in that which followeth. Procul dubio verba sponsionis huius implentur si homo rogatus ut dimittat, dimittat ex cord: sicut rogans a deo petit dimitti. For I resolve, that whether our enemy do ask us forgiveness or not, we are bound by the law of charity, unasked to forgive him. I conclude this point, pray as thou art taught, and do thy best to be like that which thou pretendest to affect, even in mercy and love, like thy heavenly father, league Ecclus. 28. 3 We must have respect in this petition to trespasses committed against us, for we must take heed that we intermeddle not with any other forgiveness, then of such offences are properly against ourselves. Sworn men are bound by virtue of their oath, to inquire after such as do not live in the obedience of the laws of the Church, and of the Commonwealth, their oath is faithful, to present such delinquents to superior authority, that the ecclesiastical or civil Magistrate may proceed against such delinquents to punish them according to law. This is the oath of Church officers, and of the Sworne-men of the jewry: let me admonish such, that they make conscience of that oath, for the wisdom of the State hath put them in trust to give intelligence of law-breakers for the common good, that by punishing of offenders, the law may stand in full strength. In this case, let no Sworneman take upon him to forgive an offender, by suppressing this sworn intelligence: for the faults detected, are not personal trespasses done to them, but of an higher nature, prevarications of the laws of God, of the Church, or of the Commonwealth, and therefore out of our power to remit them, against their oath to conceal them. Mercy here is cruel to such as doth deceive the trust. committed to them, and break the oath sworn by the holy name of God, for God will not hold such innocent: and it is cruelly to society, which is best preserved by inquisition and delation of offenders. This resolution of this case of conscience, doth also clear another; for a Magistrate, to whom the supreme and sovereign authority doth give subordinate regency for administration of equal justice, though as a private person he ought to remit offences done to him, as he would have God forgive him; yet in offences done against the law, he hath rules set him, from which he must not swerve. The sovereign Magistrate doth commit to the subordinate, the dispensation of his justice, and to this he is sworn: but he reserveth to himself, the dispensation of mercy, to qualify and mitigate the rigour of law: so that remission of offences in that case, is out of the power of deputed judges. Quest. Concerning cases of difference between man and man, the question is, whether those that solicit God in this petition, may prosecute suits of law one against another, seeing we stand so strictly obliged to forgiveness. Our answer is, that in regard of the many differences which grow between men here, God hath ordained Magistracy, and political government, to set all to rights, and to assign suum cuique. Therefore in all cases of variance, we ought to resort to our judges, and by men experienced in the laws, to allege what we pretend for our right, and to submit ourselves to their judicature. So as children go to a father to judge between them, and this may be done in charity of them who seek for nothing but equal justice. They that mingle tricks of wit, untrue suggestions, cunning suppressions of truth, corruption of judges, or witnesses, or any other indirect conveyances with their just cause, or bombast an evil and lean cause with this unjust addition, do highly offend God, and abuse the remedy which God hath ordained to establish peace. They that maliciously pursue rightful cases, or cunningly colour unrightful, with the false die of seeming pretences, strive against charity and peace. They that reinduce suits of molestation, making just laws, unjust rods to scourge those whom God would have spared, trespass love. But in a case of personal injury, by depravation of our good name, by hurt to our persons, or to any thing belonging to us: we may charitably forgive the wrong done to us, and justly pursue the offender, ad dignam emendationem. LUC. 11.4. And lead us not into temptation, but deliver us from evil. THis Petition is commonly by our late Writers, called the sixth and last Petition of the Lords prayer. But the Fathers heretofore have divided it into two, making seven petitions, whom I follow. These four last petitions are chained together, with a conjunction copulative. Give us our daily bread, that we may live, and forgive us all our sins past and present, that we may be reconciled to thee. And lead us not into temptation, that we may live in all godliness and honesty hereafter. But deliver us from the evil one, that is, from Satan, that he may have no power to corrupt our understandings, or affections. This conjunction is doctrinal. 1 It teacheth that we have no warrant to pray to God for the necessaries of life, except our desire be to live well: for why should we desire life of God, but that we may live to good works, which God hath ordained for us, that we should walk in them. 2 To live in our sins unrepented of us, unpardoned of God, is to live most unhappily, therefore the former petition is to reconcile us to God for all things passed amiss, and these following petitions serve for preventions of offences to come. O let me live, and I will praise thy name. Sin no more, said Christ, lest some greater evil fall upon thee. 2 Reg. 1. In the story of the poor widow that was much indebted, whom the creditor threatened to take her two sons for bondmen, in satisfaction of the debt; when she made her moan to Elisha that he would take compassion of her: Elisha demanded what she had in the house, she answered, nothing but a pot of oil; he willed her to borrow many empty vessels, and she did so, and poured out of her pot, and filled them all, then said the Prophet, verse 7. Go and sell the oil, pay the debt, and live thou and thy children of the rest. In this miracle of God's mercy, our sins be our debts, justice is the creditor which exacteth satisfaction, the oil that must pay the debt, is the grace of God which bringeth salvation to all men. My grace (saith Christ to Paul) is sufficient for thee. Sufficient it is to pay the debt of all our sins past: sufficient for us to live on in the time to come: for this oil we pray in these petitions; forgive us our sins, demandeth so much as will pay the debt; and lead us not into temptation, desireth enough to maintain us for the time to come, that we may not run again upon the score in a new reckoning. These two cares must not be parted, Christ hath put them together, Ecce sanus factus es, then followeth, Noli amplius peccare. For without this, nothing that we hear from God, nothing that we ask of God, speedeth with him or us: for David saith, If I regard wickedness in my heart, Dominus nom ex audit, we must not be like dogs and swine, returning, etc. Psal. 66.18. 2 Pet. 2.22. We must, as Saint Peter adviseth, consider that the time passed of our life may suffice us to have wrought the will of the Gentiles, when we walked in lasciviousness, 1 Pet. 4.3. lusts, excess of wine, revel, banquet, etc. There must be a forsaking of sin, before there can be a partaking of mercy, as Solomon saith, Pro. 28.13. who so confesseth and forsaketh sins, shall have mercy. There be two things which do endanger us. 1 A natural propension in us to sin, which maketh us like tinder, apt to take fire from a little spark; conceived and borne in sin and iniquity. 2 There is in temptation, a deceitful appearance of good, that tendereth to us a sensual delight, which flesh and blood do soon relish and taste. This petition doth put off both these, when we desire the preventing grace of God to sanctify our understanding and affections, so that temptation may not fasten upon us. The coherence and scope of this petition thus cleared, let us proceed in this order. 1 To inquire what temptation is. 2 How God leadeth into it, against which we pray. 3 What duties are here required to be done of us that make this petition. 1 What temptation we pray against. There is a temptation whereof often mention is made in Scripture, whereby God doth make trial of the wisdom, faith, hope and love of his children, of their patience, and other virtues, both to make them better acquainted with themselves, and to make use of their good example abroad, for confirming such as are in the Church, and for recovering such as are departed from the Church, and for bringing in such as are without the Church. This is a fan by which God doth divide the chaff from the wheat: it is the fire which purgeth the mettle, and refineth it. God ever useth this for the good of his holy ones, this kind of temptation, Aquin. describeth thus, it is Probatio alicuiu●, an sciat, an passit, an velit. And let no man suppose that God useth this temptation to inform himself concerning the knowledge, power, or will of his servants, for he knoweth all that is in man, better than the spirit that is in him, for his hands made man, and fashioned him, and his spirit searcheth all things, even arcana dei. Gen. 22 1. Thus was Abraham tempted, when God commanded him to offer his son. And it came to pass after these thing, God did tempt Abraham. It is noted, that the word rendered to tempt in that place, signifieth a lifting up of a thing for a sign; which expresseth both what God did, and why he did it. 1 What he did in this trial, he did lift up Abraham above former examples of obedience and faith. 2 Why he did it, even for a sign, that the eyes of all posterity might be fixed upon him▪ as a memorable precedent. The author to the Hebrews, proclaims this amongst the great examples of faith and obedience. By faith, Abraham when he was tried, offered up Isaac, etc. Heb 11 17. So job was tried, and made an example of patience, so well known in the Church, that Saint james saith, ye have heard of the patience of job. jam 5.11. But of this trial no more, because that is not the temptation here meant. This is a provocation to evil, against which we pray, lest after God hath pardoned our former sins, we either relapse into the old, or fall into new sins. The word here used is significant, and expresseth the thing meant, very fully; for, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth an undertaking of any thing by strength and fraud, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth both force and deceit; thence Pirates take their name. And we pray against that malice and cunning wherewith the old Serpent assaulteth us. This kind of temptation is double. 1 From without us by Satan, whose deceivableness too often miscarryes us to evil, and therefore he in his attempt against Christ in the wilderness, is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 From within us, and that is from the corruption of nature, and that seed of evil which we derive by seminal traduction from our first transgressing and faulty Parents, of which the Apostle saith, Every man is tempted when he is drawn away by his own lust, and enticed: james 1.14. In which words, the Apostle well describeth this temptation, against which we pray, for it consisteth of two parts, 1 Our concupiscence draweth us away from the rule of God's law, and the obedience of it, as in the first of the Angels that sinned, they were drawn away from that content that should have established them in the liking of their high and glorious creation, by entertaining an aspiring sublimation of themselves to an equality with God: whereas the condition of their creation should have been a law to them, to have reposed them on the providence of their maker. So in the temptation of Euah, the Serpent began with her to question the law of the forbidden fruit, and to move doubts concerning the equity of that law. And ever since, our concupiscence corrupted with original impurity, resisteth the law of God so far, as the law against sin doth become an occasion of sinning. 2 This concupiscence enticeth to do evil, for so the Angels being diverted from the content in the law of their creation, were enticed to that sin of rebellion, which lost them heaven. And our Mother Euah seeing the fruit was fair, good to eat, and to be desired for the knowledge of good and evil, was enticed to eat thereof. And ever since, after we are once drawn away from God, and the obedience of his law, we are enticed by our own concupiscence to obey the law of our members, giving our concupiscence leave to nest in us, to conceive, and breed, and bring forth, and hatch sin. Against both these we pray, that we may neither be carried away from the obedience that we owe to the law of God, nor caused to affect or do those things which are contrary to this holy law, the rule of our life: Object. 2 How we say to God, Ne nos inducas. Some object, what need this petition, when S. james saith, let no man say when he is tempted, I am tempted of God, james 1.13. for God cannot be tempted with evil, neither tempteth he any man. Sol. To tempt▪ there as the scope of the place doth declare, is to draw from God, and to entice to do evil, for so the Apostle doth express himself, and in that sense God doth tempt no man, for he that Would have all men to be saved, and come to the knowledge of his truth, cannot be suspected of unfaithfulness to his creature, to betray him to his ruin, for he is called a faithful Creator: but as Saint Cyprian saith. Dat potestatem adversum nos, 1 Vel ad poenam cum delinquimus 2 Velure ad gloriam cum probamur. Both these ways God trieth us, sometime by withdrawing his grace from us, and leaving of us to ourselves, that we may know by our yielding to the temptations of Satan, how weak we are in our own strength, that we may not presume upon ourselves, but depend wholly upon him, for he is our rock and strong hold. Sometime by expressing us with sundry trials of our faith, to see if any thing will support us from the love that we bear to God. Against this we pray not wholly, james 1.2. for the Apostle doth bid us to count it exceeding joy when ye fall into diverse temptations, this is probatio fidei. David beggeth this of God, prove me O Lord, and try me: Saint Augustine, Hic ure, hic seca: this is ever meant to God's glory and for our good, we deprecate it not wholly: we pray against the first of these, which is Gods leading us into temptation, ad poenam cum delinquimus: for this is God's act for the punishment of some former, to leave us to Satan's power for a time. 3 Desertio in poena. So job was by God led into temptation, when God gave Satan leave to vex him with many afflictions, wherein God did so hide and conceal his protection, that the faith and patience of job were staggered, and suffered a very hard assault. And in like manner was jeremiah led into temptation, when his passion broke forth into some extremities. And Saint Paul knew that it was God who led him into that great temptation, when the Angel of Satan buffeted him, and he therefore did thrice beseech the Lord that he might depart from him: this was one of God's desertions, wherein he left his faithful servants for a time, of which himself speaketh by his holy Prophet. Isa. 54.7. For a moment in mine anger, I hid my face from thee, for a little season. During the fit, the servants of God wanting the light of this countenance of God, discover great weakness, as you have heard in the former examples, and it will better appear if you hear themselves utter their own passions. David felt this desertion strongly, when he complained, Psal. 71.7. Will the Lord cast off for ever, and will he be favourable no more? 8 Is his mercy clean gone for ever, doth his promise fail for evermore? 9 Hath God forgotten to be gracious, hath he in anger shut up his tender mercies? Here God's desertion led David into temptation. This kind of desertion in punishment, the Son of God himself felt on the Cross, which broke forth into that bitter complaint, when he said, Mat. 24.46. My God, my God, why hast thou forsaken me? Here was no doubt of the love of God, but here the plaintive smarted, and in the anguish of his pain, complained of what he suffered, being for the time, engulfed in afflictions. This was Gedeons' case, the Angel of the Lord said to him, The Lord is with thee, he replied, O my Lord, judge 6.13. if the Lord be with us, why then is all this befallen us? where be all his miracles which our Fathers told us of; saying, Did not the Lord bring us out of Egypt, but now the Lord hath forsaken us, and delivered us into the hands of the Midianites. Many of God's faithful servants find and feel in themselves a decay of faith, an unwillingness and unableness to pray, a fear and almost a despair of the presence and favour of God, a quenching of the spirit in them. Some are so far gone in this desertion, as to apprehend the disfavour of God so deeply, as to see no way out of it for the time, and therefore they judge themselves unworthy to live any longer, and are tempted by Satan to destroy themselves. Some are left in their sins, as David and Peter were, and many of God's Saints, who do many things amiss. All these cases are full of danger, and require of us to be importunate suitors to our God for his favour, that he would not lead us into any of these temptations: that he would not be a looker on, or stand far off when we are thus assaulted: that he would not keep in the influence of his grace, from working effectually in us first, ne veniant, secondly, ne vincant. And here for comfort of the faithful in these kind of temptations, we are taught, 1 That there is danger in these temptations, but God hath in mercy directed us where to seek help, & remedy, even from our father which is in heaven, and he that biddeth us ask his help, hath promised to give to them that ask, and to open to them that knock at the gates of his mercy; therefore Christ biddeth us pray ne nos inducas. 2 That it is God that leadeth his servants into these temptations, from whence we may comfortably conclude. 1 That they shall not prevail totally and finally against us: for God will suffer no man to be tempted beyond his strength, but will give issue to the temptation, though they do not suddenly find the way out of them, and though they press, and oppress us for the time with great violence, for his compassions fail not. 2 That he which taught us this prayer, the son of God was man, and himself endured temptation, and was in all things tempted like to us, and overcame these temptations for us. 3 That Christ our Saviour doth assist us in our temptations with his prayers to the Father, as he said to Peter: But I have prayed for thee, that thy faith may not fail. 4 That God in these spiritual and temporal desertions doth give us grace for grace, that if he hide himself from us, by withholding one necessary grace, the want whereof doth disquiet us, and put us in fear, yet he graciously supplieth us otherwise, with some other favour, wherein he secretly signifieth to us that he hath not quite forsaken us. So when David by the treasonable insurrection of his son, saw a curtain drawn between him and the face of his God, yet God in favour gave him an humble and patient heart, to cast himself at his foot, and to tarry in expectation of his will. 2 Sam. 15.26. If the Lord thus say, I have no delight in thee, behold here I am, let him do to me as seemeth good in his eyes: Though he give not the grace of taking away from us the Angel of Satan that buffereth us as he did Paul: he saith, my grace is sufficient for thee, he armeth us with such fortification and munition, as shall safeguard us from Satan's victory. Or if he giveth not the grace of remove of our temptations from us, in stead thereof, he removeth us in grace and good favour from them. The righteous is taken away from the evil to come: so to josiah. Behold, Isa 57.1. 2 Reg. 22.20. I will gather thee to thy fathers in peace, and thine eyes shall not see the evil that I will bring upon this place. Or if he take away from us the sense of his love, and feeling of the comforts of his spirit, in stead thereof, he giveth us an holy desire and longing after him, which the Apostle calleth sighs and groans which cannot be expressed, as in David, I cried unto God with my voice, Psal. 77.1. even unto God with my voice, and he gave ear unto me. 2 In the day of my trouble I sought the Lord, my soar ●●nne in the night, and ceased not, my soul refused to be comforted. Read on, and you shall find that God did not leave him comfortless, but when he could not feel the favour of God, he found the grace of prayer, and perceived that God heard him. By this that hath been said, it is plain, how God leadeth into temptation, and that it is a malicious slander that is put upon the Protestants by the shavelings of Rome, that we maintain God to be the author and suggestor of sin. Campian in his paradoxes of the Protestants, Rea. 8. chargeth Master Calvin with this, and shamelessly citeth a chapter in his institutions, which beareth this title, and maketh it good by learned proofs. Deumita impiorum opera uti & animos flectere ad exequenda sua iudicia ut purus ipse ab omni labe maneat. Wherein he maintaineth, that no evil is or can be done against the will of God; for where were his providence, if any thing could be done whether he will or no? so that there is not a bare permission of God, but there is the hand of action in all evils; for seeing in him, all live, move and have their being, there can be nothing done but by his power. And Thomas of Aquine hath put a difference between these two, Actio & Actionis vitium: we cannot exclude the will and power of God, from the action, we cannot include his approbation of the evil in the action. Yet Maldonate the jesuit, upon this petition, demandeth, quomodo nos deus in tentationem inducitur, he answereth, facilè Caluinistae respondent; quia nos ad peccandum impellit, he addeth, facile est hareticum esse. We reply facile est mendacem esse; Master Calvin's book is in many hands, and they that will read him upon this point, shall convince his accusers of malicious calumniation, and shall find the truth of God clearly, and learnedly, and unanswerably maintained against all contradiction and strife of tongues. 3 What duties are required of those that move God in this petition. 1 We are admonished to know the danger that we are in of being tempted to evil. 2 Of God's justice in leaving many in their temptations for their punishment. 3 Of our easiness in yielding, of our impotency in resisting temptations. 4 Of the necessity of faith to apprehend the remedy of this temptation. 5 Of the use and application of this remedy. 1 The danger. The danger, as you have heard, is double. 1 From within us by our concupiscence. 2 From without us by Satan. 1 The danger from within us is by the Apostle Saint james well set forth, jam. 1.14. Every man is tempted when he is drawn away by his own concupiscence, and enticed. Against this the Apostle instructeth us. Dear beloved, I beseech you as pilgrims and strangers, abstain from fleshly lusts, 1 Pet. 2.11. which war against the soul. The way to put them off at the first breeding of them, is to meet with them in their conception, and to kill them upon the nest, according to the old rule, principijs obstat, Rome 8.13. If ye through the spirit do mortify the deeds of the body, ye shall live. But then sin is grown to a full stature when it cometh to deeds of the body, yet even then not invincible. But it is not safe suffering of lust to hatch her younglings, and to send them abroad in deeds of the body, it is a surer way to begin sooner. Blessed shall he be that taketh and dasheth the little ones against the stones: for it is a true rule, Psal. 137.9. that primi motus ad peccata sunt peccata. We kill whole nests of young vermin, not for any hurt that they have done yet, but because they are ex genere noxio, they are invisam genus: so must we break the eggs of concupiscence, for as the Prophet saith, Out of the Serpent's root, shall come forth a Cockatrice, Isa. 14.29. and his fruit shall be a fiery flying Serpent. Therefore the surest way is to lay our Axe to this root. And let no man excuse himself of being overtaken with a temptation, for it is a man's own fault, and not his excuse, if he be so miscarried, for this I dare say, The unregenerate man by the light of the law written in his heart by the finger of God, hath understanding to distinguish between good and evil, and though humane appetite do approve evil, yet humane reason doth defy it. Therefore to the natural man I say. If he desire to lead a moral and civil life in the society of men, let him rather be directed by his reason, than his appetite, and let reason doubt of all the fair tenders of appetite, and prove all things, and hold only what is good. In the regenerate man, there is the spirit of God, and the will of man, these the Apostle saith, are contrary the one to the other, for the flesh, that is, the will of man, lusteth against the spirit, so that except by this spirit we mortify those lusts, we shall suffer sin to reign in our mortal bodies, to our obedience of it in the lusts thereof. But he that desireth to lead a christian and a holy life, Prou. 4.23. is admonished, omnicustodia custodire cor suum, and when his own corruption is kindling a fire in him, to give way to the spirit of God to blow it out: for the spirit of God is not either idle or impotent in the children of God to resist concupiscence if we do hearken to it, and embrace the good motions thereof. Here is the safety of a christian in this spiritual combat, for if we incline to the better part, and rather suffer ourselves to be led and guided by the spirit of God, then by our own spirits; temptation to evil is soon put off, and we overcome evil with goodness, therefore our rest must be that of joseph. How shall I do this great evil, and so sin against God? If there be a voice before us, wasting us to evil, God hath told us, Isa. 30: 21. Thine ear shall hear a word behind thee, this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. If the natural man cannot do evil against his own reason, but that will rise up against it to resist it, surely the regenerate man cannot do evil against the conscience, and the secret check of the spirit of God, but he shall be sure to hear of it. This is a work of grace in the faithful servants of God, that they take timely notice of these spawning lusts, and muster the graces of the spirit of God, and array them against their first appearing, calling for help from him that is mighty, in this petition: Lead us not into temptation. 2 Our second danger is from without us by Satan, who goeth about sometimes, as to Euah, with an apple of temptation, like a subtle Serpent, sometimes with fire and tempests, and instruments of violence, as to job. In jobs story we find how he comes into the presence of God, how he seeketh for leave to afflict, and how he spareth not the uttermost of malice, so far as his power and leave extendeth. In Saint Peter's story we see how he desireth to sift and winnow him. In Saint Paul's story, we read how the angel of Satan buffeted him. But especially in Christ's story, we behold him in his full strength, forty days and forty nights, tempting him in the wilderness. In all these, God himself had an hand; for having furnished our first Parents with all graces belonging to a complete creation, he gave them an uncontrolled freewill to do good or evil, and left them to Satan to prove them. In jobs story it is plain, that he hindered Satan to tempt the wisdom, holiness, and patience of job: In Saint Peter's story, Christ said that Satan desired to sift him, and Christ gave him leave so to do. And of Saint Paul it is expressly professed by himself, There was given to me a thorn in the flesh, 2 Cor. 12.7. the messenger of Satan to buffet me. And Christ himself was led by the spirit of God to his temptation. 1 Pet. 5 9 Therefore our duty is taught by the Apostle, whom resist, steadfast in the faith. 2 Cor. 2.11. Lest Satan should get an advantage of us, for we are not ignorant of his devices. It is comfort to us that the Apostle doth intimate, that Satan may be resisted. Therefore it is our own fault if Satan do prevail against us, seeing there is in us a power to resist him. This power, though it be not of ourselves, yet it is within ourselves in that seed remaining in us, which is the grace of election, of which Saint john speaketh, and he that is with us, is greater than he that is against us: for though our enemy be called Legion, because there are many, our Elohim, our one Gods three and one, is able to tread Satan under our feet quickly. jam. 4. verse 7. Submit yourselves therefore to God, resist the devil, and he will fly from you. True it is of him, Non tam fortis est fortitudine suâ, quam infirmitate nostrâ. Let us therefore stoop as low as we can to him that made us, our faithful Creator, custos hominum is his name, but let us rise up against Satan to resist him. Christ gave us example, for when he by the word and spirit of God resisted him, at last he drove him away for a season, sent away with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; So when he came after closely conveying himself in the semblance of love, and speaking in the mouth of Peter, dissuading the passion of Christ, yet he discovered him there, and sent him packing with another 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And thus must we do, if we will avoid his temptations, remembering how Euah lost her innocency, and Paradise with it, because she endured the treaty with Satan, and stood out the disputation with him. But thou man of God, fly those things. Fly to this petition, and ask of God that he would not lead thee into temptation, but that he would give thee both wisdom to discover it, and grace to dislike it, and strength to resist it. Satan's darts are fiery, and strongly shot, and cunningly aimed, the servants of God have much ado to quench them. When Satan had suggested to David to number the people, he propounded the matter to joab, joab discerned the temptation, and dissuaded it, saying to David, 2 Sam. 24.3. Why doth my Lord the King delight in this thing? But Satan had moved David to this, and his temptation had taken so deep an impression in him, that he would not hearken to good counsel. So though Peter had warning of him by Christ, telling him how Satan desired to sift him, telling him that that night he would attempt it, and that he would yield: though he had engaged himself by solemn protestation against it, though the temptation was to deny his Master, and that thrice, which seemed to Peter a thing impossible to be wrought in him, yet because he resisted not Satan in the very act of temptation, Satan prevailed, and Peter was foiled, and till his fall, he remembered not the words of jesus, than he did, and rose up against Satan, and reigned so many tears from his eyes, which in Saint Augustine are called sanguis vulnerati cordis: that with those penitential waters he both purged his defiled soul from the sin that he had committed, and he quenched the fiery darts of Satan, who had polluted him. This resistance must be constant, for Satan is called Beelzebub, the god of flies: flies if they be beaten off, will come on again, so will Satan, for if he be driven off from us once, he will not so give us over, but as Balak brought Balaam from place to place, to try if any where he would curse Israel, so will Satan do, leave no place, no time free from his assaults to do mischief. 2 We find that God doth sometimes in his justice leave men a while in temptation for their punishment. De serm. Dom. in Mat l. 2. c. 14 Saint Augustine, Multi precando ita dicunt, ne patiaris nos induci in tentationem, exponentes quomodo dictum est ne inducas, non enim per seipsum inducit deus, sed induci patitur eum quem sine auxilio deseruerit, ordine occultissimo & meritis. The duty required of us here, is double. 1 That we take care, not to provoke God by our sins to this desertion of us. Sometimes when God discerneth us negligent in our duties of piety, cooling in our zeal or charity, swelling in presumption of his favour, over-ioyed with prosperity, better fed then taught, boasting of our knowledge, overweening our strength of grace, resty in idleness, or any other way overgrown with self-love, he sends the Angel of Satan to cuff and buffet us, till we know him and ourselves better. Was not David sick of prosperity, when God left him to Satan to tempt him to adultery, was he not sick of honour, when he would needs have his people numbered, that he might know how great a King he was? Was not Ezechiah sick of peace, when he showed his treasure to a strange Ambassador? Was not Peter sick of his faith, when he durst challenge Satan to a duel in the protestation of his true loyalty to his Master? Therefore God left them for a time to temptation, and taught us, that to fall off from God never so little, putteth us into the danger of Satan, therefore tempt not God by sin, lest he lead thee into temptation. 2 We are taught our several duties to God, to ourselves, and to our brethren, from the consideration of this divine justice. 1 To God, that we must not think much when any such trial by temptation come upon us, to murmur and repine at him, or to resist his right hand: for he doth this in his justice to punish our former sins, or by way of prevention, to keep us from sins to come, or for our trial of faith, to establish us the more in his grace, and to make use of our example: therefore let us rest upon this, it is the Lord, 1 Sam. 3.18. let him do with me as it pleaseth him. If he say, I have no delight in thee, lo here I am, etc. 2 Sam. 15.26. Is. 39.8. good is the word of the Lord. 2 To ourselves, if we feel temptations both coming thicker, and lying heavier, and smarting more sharply upon us then before, let us consider this to be done in the equal justice of God, whose judgements are saepe occulta, but nunquam iniusta. And remember that of Saint Paul, Rom. 8.28. All things work together for the good of them that love God: and Saint Augustine, Aug. Sine tentatione probatus esse nullus potest. This is the Lords fire, and though it burn and scorch, it prevaileth not but upon our dross, the gold is safe. It is the Lords fan, it prevaileth only against the chaff, the good wheat is the purer for it, and the fitter for the garner. 3 To our brethren, when we see them shaken with a temptation, and struggling with sin, wrestling with Satan, and almost foiled: let us not judge them forsaken of the Lord, but visited in his justice for their good, and you that are spiritual, restore such a one with the spirit of meekness, considering yourselves, lest you also be tempted. Ply them with all spiritual consolations, even those especially wherewith God hath in like trials comforted you, and expect their happy coming forth of the furnace of this probation with victory. Pray for them with yourselves, Lead not us O Lord into temptation, let not the enemy prevail against us. This charity runs in every vein of this prayer, no petition is without it, and every petitioner must be as hearty and zealous in the cause of his brethren, as for himself, for we are members one of another, and the law commandeth to love our neighbour as ourself. 3 We must consider our facility in yielding, our impotency in resisting temptations. It is Saint Cyprians note upon this petition, Quando hoc rogamus, admonemur infirmitatis & imbecillitatis nostrae, neque se insolenter extollat neque sibi superbe atque arroganter aliquid assumat: neque aut confessionis aut passionis gloriam suam ducat. In temptations, the faithful are hardly distinguished from the reprobate, which makes many of God's beloved servants doubt whether they be in the state of grace or no. Yea, the elect of God have commonly a deep impression both of the conscience of their sin, and of the sense of God's wrath, and of fear, and of the vengeance to come. 1 Therefore our duty in this case is to renounce ourselves utterly, and to lay down all confidence of our own strength, for by his own strength, none can prevail. Wherefore I abhor myself, and repent in dust and ashes: this will cast us upon the mercy of God, job. 42.6. and put us under the shadow of his wings. 2 In regard of our infirmity to resist temptations, our duty is as much as we can to decline the battle, which is here desired: for Christ hath not taught us to petition God, to assist us in temptation, or to deliver us out of it, but rather to keep us altogether from it. Lead us not into temptation. For he knows whereof we are made. Never did any of the Saints of God come off so fair from temptations, but that they had some very deep wound, and the scar of it remained after the healing. Adam and Solomon had their falls, and the scar remaining is, that to this day many are unsatisfied concerning their salvation, and though there be no just cause of such doubt, yet it may pass for a punishment, that their fall well deserved. Noah and Lot had their drunken fits, and the holy story hath recorded them; josephus. David carries that blemish upon record, and his praise hath that exception, save only in the matter of Vriah the Hittite. job and jeremy have their passions and pangs of impatience registered. The pusillanimity of the Apostles, the special incredulity of Thomas, the renegation of Peter, and his oblique treading reproved by Saint Paul: all these are blemishes in their stories, and trophies in Satan's. Therefore O Lord lead us not into temptation. 4 We must consider the necessity of faith, to apprehend this favour. He that prays lead us not, must believe that, 1 We cannot be led by any opposite arm against his protection, it cannot be done without him. 2 That he is able to divert all temptations from us, ut ne in ficiant, if he please, ut ne interficiant, if they do their worst. 1 It is Cyprians note, qua in parte ostenditur nihil contra adversarium posse nos, nisi Deus ante permiserit. He teacheth us the duty arising hence, ut omnis timor noster atque devotio ad deum convertatur. There is nothing to be feared in a subordinate power, if we keep the supreme to friend; who regards the frowns of any subject power, upon whom the face of his Sovereign shines clear: from whence all inferior greatness doth borrow light. Who knows not that the power of Satan is all borrowed and limited,, therefore no cause of fear from him if we cleave to the rock of our defence, who is the holy one of Israel. 2 Seeing he in whom we trust, can divert temptations from us, we have warning whither to go to prevent them, and this petition in our mouth, from a fervent spirit, is the charm that putteth them off, with this we go so defenced against them, that Joseph's Mistress may solicit, day by day, her unchaste suit for his unhonest welcome of her unlawful desires, and lose all her labour. 5 Concerning the right use and application of this remedy. Seeing we find temptation so dangerous, and our God so just to punish by it, ourselves so apt to yield to it, so weak to resist it, seeing we know where we may have help, I conclude this point: Let every one that desireth to escape this danger, and who would not fall in the trial of his faith, labour to avoid temptations all that we can, and to pray continually against them, that we may have Gods preventing grace to keep us out of them, his subvecting grace to assist us in them, his filial grace, delivering us always from them. To this purpose let us take a learned father's good counsel. Semper inveniat te inimicus occupatum: pray continually, in all things, give thanks, be hearing, or reading, or meditating on thy duty to God and thy neighbour, remembering and confessing thy sins, deploring them, deprecating God's wrath, striving against thine own corruptions, endeavouring to amend thy life, labouring always to have a good conscience before God and men, walking with God. It is Saint Augustine's note upon this petition. Cum sancti petant ne nos inferas in tentationem, De bona pierce. c 7 quid aliud petunt? nisi ut in sanctitate perseverent? ask of God wisdom from above, to discern temptations, strength to resist them, faith to overcome them. And for those instruments of Satan that tempt thee to evil, know the voice of Satan speaking in them, as Christ did when Peter tempted him, and say unto them as Ahab did Eliah, have I found thee, O mine enemy? If any tempt thee to wantonness, to drunkenness, to breach of the Sabbath, to contention, enflaming thee against thy neighbour: say as Rhode did in the acts of the Apostles, It is Peter's voice, it is the voice of Satan, Nec vox hominem sonat, and put him off with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Let no Pelagian, selfe-opiniond, betray thee that thou shouldest think, nulla dei gratia adi●tos omnia peccata posse vitare. There be two great dangers that we are yet subject to after God hath in mercy forgiven all our trespasses past. 1 Falling into new sins, for if Satan cannot prevail against us in one temptation, he will assault us in another; it is said of him, that he hath Nomina mille, Mille nocendi arts: as David, though we never read him again tempted either to adultery or murder, yet he was led into a new temptation, to number the people. And Peter though he never faulted more in denying his Master, yet Saint Paul took him in the manner, for not walking pede recto. For our original corruption hath in it the seed of all kind of sins, and many baits being at once in sight, it is an hard escape to quite them all. 2 The other danger is of relapse, for after repentance and pardon obtained, we may fall again into the same sin, with much more danger than before, especially such sins as custom hath assiduated: as a common liar, a common swearer, a common drunkard, a common breaker of the Sabbath. How can we say that any of these sinners that live in the daily practice of these sins, do repent them, or how dare they say, Lead us not into temptation, when they love the works they do so well, as not to part with them. Relapses have so small comfort in holy Scripture, as it is observed by some learned, that there is not one example of Scripture in either testament of grace, after relapse, whereupon some of the ancient Fathers have gone too far in denying possibility of grace, after recidivation. I dare not go so far: it is breaking of a bruised reed. Master Perkins in his book of the nature and practice of repentance, doth say, We find no example in Scripture of recovery after relapse, yet in his book of the conflicts of Satan with a Christian, nameth two examples, one of Abraham, who twice said that Sarah was his sister: and of joseph, who twice swore by the life of Pharaoh. He also chargeth David with more adulteries also in maintaining many wives. But as in the body, so in the soul, relapses are full of danger. LUC. 11.4. But deliver us from evil. I Follow the most ancient, who make this the seventh Petition of this prayer; for temptation and evil are not all one, every evil is not temptation, nor every temptation evil. I distinguish them thus! In the former petition we pray that we may do no evil, in this, that we may suffer none, in the former is malum culpae, in this malum poenae is deprecated. Both against the devil. 1 Ne doceat malum. 2 Ne noceat malo. 1 That he seduce us not, against Massah. 2 That he torment us not, against Meribah. This is like David's prayer. Deliver me out of the mire, let me not sink, Psal. 69.14. let me be delivered from them that hate me, and out of the deep waters. Let not the water flood overflow me, 15 neither let the deep swallow me up, let not the pit shut her mouth upon me. To proceed in this, as in the former petitions, let us 1 Consider what is meant by evil. 2 What we desire under the name of deliverance. 3 What duties this petition teacheth us. 1 What we mean by evil. Saint Cyprian, Post ista omnia in consummationem orationis venit clausula universas petitiones & preces nostras collectâ brevitate concludens. He understands this evil here deprecated to reprehend, adversa cuncta quae contra nos in hoc mundo molitur inimicus. Quando dicimus liberanos a malo, nihil remanet quod ultra debeat, a nobis postulari, cum semel protectionem dei adversus malum petamus, qua impetrata contra omnia quae diabolus & mundus operantur securi stamus & tuti. Quis enim ei de saeculo metus est, cui in saeculo deus tutor est. Saint Augustine saith, A malo in quod inducti sumus, a malo in quod induci possumus. Ludolph. a malo praesenti, praeterito, futuro. Augustine again, ab inimico, & à peccato. Saint Ambrose before him understood it so. I embrace my former exposition as most consonant to the course of our prayer, and fitted to our necessities. 1 Give us bread that we may live. 2 Forgive us all our sins past and present, that we may live well. 3 Lead us not into temptation, that we may prevent sin to come. 4 Deliver us from all evils that may afflict and punish us in the time to come: that is, 1 A malo quod sumus. 2 A malo: i. a diabolo. 3 A malo quod meriti sumus. 1 A malo quod sumus. 1 We are so corrupt by nature, being borne filij irae that we had need to pray to be delivered from it, not only as it is our pollution, defiling us, but as it is our rod scourging, rather our Scorpion stinging us. Sin is a burden, David complaineth of it, too heavy for him to bear, and as we desire to be washed from the filth and pollution of it, so desire we to be eased from the importable burden of it: from the terrors of a guilty conscience, from the fear of the wages of it; for, stipendium peccati mors, from the shame of it in the world, from the grief of it in the heart; for they that hide sin in the bosom, carry all these rods about them. There is no vexation comparable to that of a guilty conscience, it maketh the inward man like the furious rage of the sea, foaming out froth and filth. Isidore tells us as we shall find it, Conscientia rei semper in poena est. This evil is best declared and revealed to us, if we do consider, 1 That the holy word of truth hath plainly affirmed, that all the elect of God are washed in the blood of Christ, and have the free and full forgiveness of all their sins sealed to them by the oracle of truth, by God who cannot lie, by two immutable things: his word and oath. 2 That notwithstanding this certain sealed pardon given by God, obtained by jesus Christ, yet God for the punishment of sin, doth in his severe justice, leave his faithful servants to the cark and torment of a guilty conscience, which for want of faith to sue out this pardon, and to plead it at the court of justice, doth almost lead the distressed guilty person to the gates of hell. 1 The evil that here we deprecate, is the terror of the conscience, wanting faith to make a comfortable application of all the gracious promises of God to the elect, taking them home to ourselves. 2 Another evil is presumption, laying hold upon these promises without faith. 1 For the want of faith. It is true that the faith of the elect cannot fail finally or totally. 1 For the foundation of God is sealed with this seal, the Lord knoweth who are his. 2 The grace of election is the gift and calling of God, and his gifts and calling are without repentance. 3 Whom, he loveth, to the end he loveth them: 4 His promise, I will not leave thee nor forsake thee. 5 His gift, he hath given the elect to his son, and no man shall take them out of his hands. 6 Christ prayeth for them; I pray for those whom thou hast given me. But the evil that we may suffer herein, is our want of faith to believe that we are of that number, for the conscience accuseth us, and layeth our sins in order before us, and showeth us the wages of this sin to be death: job 13.23. job was in this distress when he complained, How many are mine iniquities and sins? make me to know my transgressions and my sin. 24. Wherefore hidest thou thy face, and holdest me for thine enemy? In this distress was David, when he said in the bitterness of expostulation, Psal. 77.7. Will the Lord cast off for ever, and will he be favourable no more? 8. Is his mercy clean gone for ever, doth his promise fail for evermore? Hath God forgotten to be gracious, 9 hath he in anger shut up his tender mercies? What greater evil can there be then this? it is vinum furoris, a cup of vinegar and gall. David was in the very pit when he prayed. Let not the deep swallow me up, Psal. 69.15. and let not the pit shut her mouth upon me. This evil we pray God to divert from us, that our faith may not fail us, though our feeling do; and because the best of God's servants on earth may have some of these cold shaking fits of fear, Christ hath put this petition in our mouths, libera nos a malo. 2 Another evil in the state of a Christian is, presumption, when we make too bold with our God; this is not faith, but the corruption of it: corruptio optimi pessima: O keep thy servant from presumptuous sins, so shall I be innocent from the great offences. 1 As presumption is a sin in act, we pray against it in Dimitte nobis debita nostra. As it is a sin that we fear to be coming on by our corrupt nature inclining us to it, so we pray against it in ne nos inducas. 3 But we must consider presumption as it may be a punishment, a rod of God to scourge us for some other sin, and so we pray to be delivered from it in this petition. This presumption whether it build too much upon the experience of God's former favour, as David, dixi in cord meo, nunquam movebor: tu domine etc. Or if it let go the hold that it hath upon God, and rest itself upon some way of our own, as in our Paradise Parents, who found a trick to better their own creation, by being like to God; poena est. Generally it pleaseth God to punish one sin by another, as we have great and full examples: Saint Paul saith, that the people falling into idolatry, Therefore God also gave them up to uncleanness, Rom. 1.24. through the lusts of their own hearts to dishonour their own bodies between themselves: and again, 26 For this cause God gave them up unto vile affections. So when David waxed wanton of his peace and prosperity, and begun to forget God, God gave him up to uncleanness, to defile his body with adultery, and after that to hide it with murder: so did he Peter, for sinning in presumption of the strength of his faith to resist Satan: God gave him up to the denial of his Master, and to maintain that with swearing and protestation. Against this we pray, deliver us from evil, that evil of sinning, which draweth on and increaseth sin, till it make it out of measure sinful: for there is such a concatenation of sins, that if God leave us in one sin, and heal not our souls, he whose name is Legion, because they are many, will soon bring in seven spirits worse than the former. 2 A malo, i. a diabolo. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He compasseth the earth to and fro, as he confesseth in job: and he goeth about saith Saint Peter, like a roaring Lion, seeking to devour, and Saint Paul saith to the Corinthians, I fear lest by any means, 2 Cor. 11.3. as the Scripture beguiled Euah through his subtlety, so your mind should be corrupted from the simplicity that is in Christ. 1 The fury of this violent enemy is to be feared, for though his power be so limited, that without leave, he cannot hurt us: yet his malice is such to us, that he will never give over his provocation of us to ill by his temptations, and his accusation of us to God for our offences, therefore he is called The accuser of the brethren. The Apostle doth express him formidable, when he putteth a Christian to it, to put on the whole armour of God to defend us against him. For the power of Satan is to flesh and blood invincible, it cannot resist him, whereas the greatest force of flesh and blood hath been by flesh and blood resisted and subdued. The great sons of Anak, the mighty Goliath, and his brethren, whole armies of valiant men, have been put to the worst, but Satan was never conquered by mere man. 2 The malice of Satan to mankind is implacable, for he hateth God, and the image of God in man, makes matter of unreconcilable malignity, there is no safety in yielding to him; whom he kisseth, he betrayeth, for he is a murderer from the beginning. 3 The cunning of Satan is unmatchable for man, he is the old Serpent, and he hath his wiles as the Apostle calleth them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fraudulent circumuentions pretenced to be the ways wherein we ought to walk: flesh and blood cannot overreach him. And to advance his cunning, he is 1 Invisible, for he is about us unseen. 2 He is privy to all our words and works. 3 He is unwearied in his watch. 4 Not hindered in his passage to and fro, being a spirit quick of motion. 5 Assisted with innumerable angels of darkness, nimble mormies to negotiate for him. Who would have suspected the devil in the bosom of judas Iscariot, or in the mouth of Peter? yet Adam met with him in the fair-spoken tongue of Euah, and was beguiled by him. Therefore we have cause to pray heartily and continually, deliver us from the evil one. 3 Deliver us à malo quod meriti sumus, we have deserved punishments of our sins here in our bodies, in our souls, in our goods, in our good name, in our life, the second death, even the nethermost hell: against all these we pray, Libera nos Domine. Generally we deprecate all afflictions of body and mind, which follow sin as the punishment of it; for there is no punishment in itself good, it is called Malum poenae. Is there any evil in the city, and I have not done it. Object. Among the many exceptions that are taken against our book of Common prayer, this is quarrelled by some Ministers of Devonshire, and Cornwall, because in the Collect for the 22. Sunday after Trinity, our Church prayeth thus, Lord we beseech thee to keep thy household the Church in continual godliness, that through thy protection it may be free from all adversities. Again, this they object, That this petition is against the manifest word of God, and against his decree and true faith, for it is written, Acts 14.21. We must through many afflictions enter into the kingdom of God: and, 2 Tim. 3.12. All that will live godly in Christ jesus, shall suffer persecutions: and, joh. 16.33. In the world ye shall have tribulation. God hath promised that we shall not be swallowed up of adversity, but no promise that we shall be free from all: ergo, To pray for that whereof we have no proof, is against faith, and so sin. Sol. To this our answer is, 1 That it is no sin to pray against the decree of God concerning our punishment by adversities. 1 Because this decree of God is revocable, as appeareth by the example of the Ninivites, to whom jonah preached, threatening them destruction within forty days; and God defended his truth and justice against jonah, who took the revocation thereof impatiently: which example proveth these decrees of God to be conditional, with exception of true repentance. And Zephany, Zeph 2.2 preaching repentance to judah and jerusalem, admonisheth them to hasten their repentance, before the decree bring forth. And though the decree pass, yet he comforteth them. It may be ye shall be hid in the day of she Lord's anger. Therefore the word of God is our warrant to pray against the decree of God, and our possibility is double: Either in the aversment of the decree. Or in our occultation from the force of it: Did not Christ, who saith, in the world you shall have afflictions, pray against this decree. I pray not that thou shouldest take them out of the world; but that thou shouldest keep them from evil. Io. 17.15. Where he useth the same word that is here used in this petition. What evil doth he mean there, but both Satan the evil one, and all evils both of sin and punishment, even all adversities. 2 Christ himself who came into the world to be made a sacrifice for our sin by his death on the cross, who foreknew, and foretold what he should suffer at jerusalem, and went thither of purpose to undergo that bitter passion, and to drink of that cup, yet he prayed three times to his father to let that cup pass from him. If our wisdom allege that that prayer was with reservation of his father's will, let our charity plead the same for our Church prayer, that we desire of God to be free from all adversities with that reservation, as in this prayer, fiat voluntas tua; then, libera a nos à malo. 3 Here they allege that we have no promise to secure us against all adversities, what say they to the promises made by Moses to them that keep the law: there is no evil to them that have those blessings. Deut. 28. And what say they to the promise of David. There shall no evil happen unto thee, Ps. 51 10. neither shall any plague come nigh thy dwelling. May not we say, Blessed are the people that are in such a case? May we not pray to be in such a case? Sure we may pray for the protection of God that includeth a deliverance from all adversity. Again: the Psalmist saith, Ps. 121.7. The Lord shall preserve thee from all evil, he shall preserve thy soul. This is that we pray for in libera nos à malo. 4 In our Church Collect we pray to be free from all adversities. And if we come to take a full weight of the word adversities, doth it not signify such things only as are against us? This word will not bear the stress to include all afflictions and tribulations whatsoever, for in the afflictions of the just there is bonum. Ps. 119.71. It is good for me that I have been afflicted. This bonum is no adversity, it is not against us; but as Physic which is against the disease. Our prayer is, libera nos, not morbis nostris. There is malum in affliction, in poverty, in losses, in defamation, etc. There evil is in all that we have, in all that we suffer, not in the nature, but in the use of them; vermis divitiarum: against this we pray. The wise son of jakeh saw this evil in poverty and in riches, and prayed against it: the evil of riches is, Lest I be full, and deny thee, and say, who is the Lord? The evil of poverty is, Lest I be poor, and steal, Pro. 30.9. and take the name, of my God in vain. The evil of honour is pride, Lest thy heart be exalted above thy brethren. The evil of power and authority, is oppression. The evil of a low degree is envy: against all these we pray; these are adversities. Libera nos. Therefore our Church Litany, like a comment upon this text, like a descant upon this plainsong, doth express this petition more at large. 2 Declaring from what we desire to be delivered: from all evil and mischief, etc. in four several ejaculations. 2 By what we desire to be delivered, that is, by that which Christ was, by that he did, and by that he suffered, in two. By the mystery of his holy incarnation, etc. 3 In what times specially of danger we desire to be delivered: that is, in all times of tribulation, in all times of prosperity, in the hour of death and at the day of judgement. Which prayer of the Church though it hath not pleased all, yet is it warantable by this last petition of the Lords prayer, and sober judgements may make an holy use of it. There is a particular enumeration of many evils to which we are here subject, especially our sin, which breedeth and spawneth them all: let our holy thoughts comprehend them all in this one full petition. Deliver us from evil. Sed libera nos à malo. We may also include in this petition, all the present and incumbent calamities of life; all present pains in our bodies, or griefs in our minds, all wants of things necessary for life, and whatsoever present affliction distresseth our own persons, or any member of the Church of God. All evils personal, or popular. For our Saviour saith, Mat. 6.34. Sufficient unto the day is the evil thereof. Every day than hath it evil, and bringeth with it sundry inconveniences, which we desire God to put off from us. And as we beg bread for the food of this day, and pardon of sins for this day, and deprecate this day's temptations to evil; so we pray against this day's vexations, that nothing may disquiet or molest us, to hinder the service of our God, or the labours in our several callings. For job also telleth us by his experience. Io. 14.1. Man that is borne of woman is of few days, and full of trouble. The best of God's servants commonly smart most in these daily grievances, for judgement beginneth at God's house. David makes great moan, often in his Psalms, griefs in his body, unquietness in his soul, persecutions from his enemies, and innumerable vexations. 2 Cor 11.23. S. Paul complaineth of labours, stripes, imprisonments, shipwreck, many perils by land, and by sea, weariness, painfulness, watching, fasting, hunger, thirst, cold, nakedness. And who is he that walketh conscionably in the fear of God, that hath not cause to complain with David, Innumerable troubles have compassed me about. 2 The remedy of this. Pater noster libera nos. The deliverance here desired of our father, is that copiosa redemptio, plentiful redemption which David doth speak of, which is By grace of prevention to keep them off from us, ne ingruant: 2 By grace of subvention to support us in these evils, ne opprimant. 3 By grace of full deliverance to remove them utterly from us, ne destruant. 1 For the grace of prevention. David was very near a shrewd turn when Saul the king threw his iavelin at him. 1 Sam. 29.9. So was he when Michall conveied him away through a window, 12. that he might escape the messengers which Saul sent of purpose to kill him. S. Paul had such a deliverance. In Damascus the Governor under Aretas the king kept the city with a garrison, desirous to apprehend me. 2 Cor. 11▪ 32. And through the windows in a basket I was let down by the wall, and escaped. The Scripture is full of examples of this kind, and he that observeth well the course of his own life, will find many of these gracious preventions of evil, wherewith the hand of our great deliverer hath kept off many evils from him. Destruction was come even to the very gates of Niniveh, and within forty days all had perished, had not mercy interposed. In 88 when Spain girded on her harness against this land, and came hitherward with purpose to invade, with the Pope's promise to conquer, and possess this kingdom, here was the Devil suggesting, the Pope abetting, and the Spaniard attempting, and God preventing. In 1605 the machination of the powder treason by the sons of Belial, men of blood, the corroboration of the plot by the agents for the Pope: the secret abetment of it from Spain: the prosecution of it to the day of destruction, lost all their strength, and spit their venom upon themselves, in the defeat of their treason, the destruction of the traitors, and in the perpetual reproach of Popish religion, to all the ends of the world, and to the last period of time. All this by this preventing goodness of God, who kept us from the evil, and would not suffer us to fall into the pit that they had digged for our souls. For this Christ prayed his father. Pater, si possibile est, transeat hic calix. And this is that which is promised to the faithful. Ps. 91.10. There shall no evil befall thee, neither shall any plague come nigh thy dwelling. 11 He shall give his Angel's charge, ne offendas. This is the chiefest of God's deliverances, and the fullest of Gods temporal mercies: this also is a common and usual tenderness of God to us, to preserve us from danger, but this is neither so sensibly perceived, nor received so thankfully as it deserves. It may be we may report our strange escapes with wonder, and tell them for news: but we do not commonly give God the honour due to his name for them, by praising him for them as we ought. 2 The grace of subvention in evils. This was the favour that the father did to the son, in the agony that he suffered in the garden; for he sent to him then. Luk. 22 43. And there appeared to him an Angel from heaven strengthening him. Christ our loving Saviour chose rather to be comforted in his sorrows, then to be kept quite from them, for he did undergo them for us, as S. Ambrose sweetly saith. Suscepit tristitiam meam, ut mihi largiretur laetitiam suam: and again. Debuit dolorem suscipere ut vinceret. And God sent to him his Angel to comfort him in this distress, as Beda saith. Sicut propter nos tristis est, & propter nos confortatur: that we might know that so many as are by faith united to Christ, have interest in Gods spiritual consolations in the midst of all troubles. Thus Saint Paul was comforted aboard the ship in his dangerous voyage to Rome, Acts 27.23. the Angel of the Lord appeared to him, and promised him his own life, and all their lives that sailed with him. Thus was Noah supported in the deluge of the whole world: Let in the conflagration of Sodom: Daniel in the den of Lions: the three Children in the fiery furnace: joseph in the prison: Peter also being in ward. Our Father to whom we pray, 2 Cor. 2.3.4. even as jonah from the belly of hell, is called the father of mercies, and the God of all comfort, who comforteth us in all our tribulations, that we may be able to comfort you which be in any trouble, by the comfort wherewith we ourselves are comforted of God. So he himself is a comforter, and he would have us comforters one to another, and his Angels be comforters. Yet for all this, to make up a full consolation, Christ saith, I will give you another comforter, and he promiseth his abode with us for ever. This grace of subvention, though it do not quit the afflictions, yet it taketh away the evil of them, so that the Saints of God are expressed, rejoicing in tribulations; which they could not do, if the evil thereof were not removed. This mercy of subvention, if neither charity nor zeal desire it, yet smart and pain will extort it from men, for who suffers pain or grief, or loss, or infamy, but in the pang of the fit, he cryeth God help me? 3 The grace of full deliverance. Many are the troubles of the righteous, but the Lord delivereth him out of them all. The snare is broken, we are delivered. This favour Noah and Lot had, so had Daniel and the three Children: first comforted in tribulations, then delivered from them; and joseph, of whom it is said, that they put his feet in the stocks, the iron entered into his soul. He had the innocency of his cause to comfort him, and though for a time he did suffer this affliction in the prison as a malefactor, (for so we must understand the story) yet after some time of suffering, God did give him favour in the sight of the Keeper, and then he had comfort in his captivity. Psal 105.19. And as the Psalmist saith, he abode there until the time that his word came: the word of the Lord tried him. 20 The King sent, and loosed him, the ruler of the people, and let him go free. The time when his word came, was the time when he interpreted to Pharaoh his double dream, than the word of the Lord tried him, and approved him innocent of the great offence for which he lay bound. We can cry loud in the smart of pain and grief, for this full deliverance, as Saint Paul, when he had as he saith, a Thorn in the flesh, the messenger of Satan to buffet him. Which I conceive to be some sharp bodily sickness, accompanied with some strong and dangerous temptations. But in that affliction, as David saith, when his sore ran and ceased not, he confesseth, for this thing I besought the Lord thrice, that it might depart from me. 2 Cor. ●2. 8. Here he craveth deliverance from evil, a full riddance, such as may amount to a final departure of it from him. This kind of deliverance God doth esteem meritorious, and therefore he putteth it in the front of the law: I am the Lord thy God, which brought thee out of the house of bondage: this was but a figure of our deliverance from the devil: for which he exacteth a strict obedience of his whole law. And we are delivered still from evils, for that being delivered from the hand of our enemies, etc. liberati de manu inimicorum serntamus ei: 2 Next followeth the deliverer. We have warrant here to ask deliverance of none, to seek deliverance no where, but from God: for as David saith, Our help is in the name of the Lord who made heaven and earth. The heathens had their two sorts of gods. 1 Their white gods, to whom they went for all good turns. 2 Their black gods, which were depulsores malorum, they resorted to them against evils. We know but one God, and of him we say, Isa. 25.9. Lo this is our God, we have waited for him, and he will save us: this is the Lord, we have waited for him, we will be glad and rejoice in his salvation. This agrees with the title that job giveth to God: O thou preserver of men. job 7.20. 1 Pet 4.19. And that which Saint Peter giveth him, who calleth him a faithful Creator. God himself telleth us so. Isa. 45.21.22. There is no God beside me, a just God and a Saviour, there is none beside me. Look unto me, and be ye saved all the ends of the earth, for I am God, and there is none else. Three times together in two verses he hath excluded all other: there is none else. Let us see how they have sped that sought deliverance any other way, and not from God. In the great famine of Samaria, a woman sues to the King, ● Reg. 6.26.27. crying, Help my Lord, O King, but the King answered her, If the Lord do not help thee, whence should I help thee? out of the barn floor or out of the winepress? And therefore David saith, Trust not in Princes, nor in any son of man, for there is no help in them. In the danger of war, Israel sought help from Egypt, and they had this thank for their labour. Is 32.1. Woe be to them that go down to Egypt for help, and stay on horses, and trust in Chariots, and in horsemen, because they are many, and very strong, but they look not to the holy one of Israel, neither seek the Lord. 3 Here is their error: the Egyptians are men, and not God, and their horse's flesh and not spirit, when the Lord shall stretch forth his hand, he that helpeth shall fall, and he that is holpen, shall fall down, and they shall all fail together. 2 Chron. 16.12 In disease, Asa King of judah, committed that error recorded to his infamy. In the 39 year of his reign, he was diseased in his feet, until his disease was exceeding great, yet in his disease he sought not to the Lord, but to the Physicians. To the Lord, and not to the Physicians, to the Physicians, and not to the Lord, both wrong. To both the author and means he should have sought. 4 Saul wanting help in case of intelligence, Witches▪ 2 Sam. 28. 7● went to consult Almighty God as he had used to do in his serious affairs often with good success. But the Lord answered him not. Therefore in that distress he went to the woman the Witch of Endor, that had a familiar spirit, and she presented to him a representation of Samuel, who was dead, from whom he received a true prediction of his future sorrows. Whether the success of this example, or the natural itch that is in our desire to know future events, or whatsoever other heathenish rapture doth transport many, so it is, that Witches and Wizards are yet frequented, both for intelligence and health, in griefs and loss, as if he that is evil in abstract and concrete, could be author of any good to men. This hangs not well together, to pray to God to deliver us from evil, and crave help of him who is of all evils the worst: to demand the truth of a liar, to seek health of a murderer, to procure deliverance, or desire help from the devil. David saith well, that God made man pure, but he sought many inventions. Some in evils either feared or prement, 5 jesus. fly to the name of jesus, not religiously trusting in him that carries salvation in his name, but superstitiously overweening the letters, syllables, and sound of that name, as if the devil were afraid of that word. And the cunning Serpent hath not spared sometimes to pretend a fear of it, of purpose to nourish that superstition, which hath made it passable in the Church of Rome. But Satan dares show himself against that name, as we see. Acts 19.13. Then certain of the vagabond jews, exorcists, took upon them to call over them that had unclean spirits, the name of the Lord jesus: saying, we adjure you by jesus, whom Paul preached. But observe the success. 16. The man in whom the evil spirit was, leapt upon them, and overcame them, and prevailed against them, so that they fled out of that house naked and wounded. Did this abate any thing of the honour or power of that name amongst the faithful? the next verse saith no. 17. And this was known to all the jews and greeks also dwelling at Ephesus, and fear fell on them all, and the name of the Lord jesus was magnified. For they did rightly conceive that the name of jesus was profaned by those exorcists, seeing not that name, but the faith in it, was the rod of Satan, for the faith of God's people hath power not from the syllables of that name, but from the efficacy of his power, who carrieth that name to scourge Satan. Signum crucis. 6 Others for prevention or subvention in evils, have reforted to the sign of the Cross, & it is in the Church of Rome an ordinary munition against all evils. The Popish Legends are full of pretty tales of the great wonders that the sign of the Cross hath effected in depulsion of evils. Dialog. lib. 3 c. 7. Gregory the great tells a true story: quia pene tanti de eo testes sunt quanti babitatores eiusdem loci existunt. Yet none could testify it but upon one man's credit, a jew belated and wanting lodging, reposed himself near to Apollo's Temple in Rome, qui quam●is fidem crucis non haberet, signo tamen crucis samuniri curabat. To that place came a congregation of evil spirits, declaring to their chief an account of the evil they had suggested that day. One of them told how he had tempted one Andrea's a Bishop, to some loose desires; the chief of them, and all the rest urged his further proceeding therein. After espying themselves over heard by the jew which lay quietly by them, they thought to have done him a mischief, but he was so fenced with the sign of the Cross, that they could not, but left him, and disappeared. The next day the jew told the Bishop what he had heard, what he had done, and the Bishop was by him preserved against Satan, he by the Bishop catechised and baptised. Thomas Cantipratanus a suffragan Bishop, Lib. 1. c. 25. parag. 6. a great collector and register of miracles, reports from his own eyes: he saith, Proprijs oculis vidi: he travailed 40. miles of purpose, and there laet is oculis vidit. One Voluandus, a Prior of the Predicants, used ever in life, often to sign his breast with the sign of the Cross; his bones after being taken up to be deposited in another place, they saw upon his breast bone, the sign of the Cross, of a massy and bony substance, quasi scutum cordis. I should surfeit your christian patience, if I should recount to you the legend of Saint Francis and the Wolf, how he saved himself, and overcame the cruelty of the Wolf, only by the sign of the Cross, and after by gentle persuasions, made the Wolf as tame as any Lamb, and made the Wolf promise him never to use any cruelty again. For why should it not be as possible for a Wolf to speak, as an Ass. These things the Roman faith doth follow, as Esau did the red pottage that lost him the blessing. And such lying Legends as these do beget such an opinion of the sign of the cross, that many simple ignorants think themselves sufficiently fortified against all evil by that sign. George Dowley a Priest set forth a Catechism in English in An. 1616. 1 Chapter of the sign of the Cross. Where he persuadeth this manner of blessing ourselves against all evil. Making with the thumb a cross upon the forehead against all evil thoughts. Another upon the mouth against evil words. The third upon the breast against evil works, which proceed from the heart, saying, By the sign of the holy Cross, from all our enemies deliver us good Lord. This is modest blasphemy compared with that in the Breviary of the Church of Rome, where, upon the feast of the Invent. of the cross, the people are required to prostrate themselves before the cross, and to say these words, O crux splendidior astris, salva catervam in tuis laudibus congregatam. Is not this a flying from our father which is in heaven, to seek help against evils from a creature, the work of man's hands? thus doth the idolatrous Church of Rome dishonour God with highest contumely and blasphemy. In like manner their desertion of God is further declared in their invocations of the virgin Mary, of Angels, and Saints, and their images, their Agni Dei, hallowed grains, and Medailes, which the superstitious papists do bear about them, as their munition and defence against evils; that God may renew his old complaint, My people have committed two evils, Ier 2.13. they have forsaken me the fountain of living waters, and hewed them out Cisterns that can hold no water. Against this damnable error and practice let us learn of him that teacheth us here to pray, of whom we may seek for deliverance from all evils; let us observe the way of the faithful in all ages of the Church, and see who gave them deliverance, and whither they resorted in all fears and pressures: and we shall find, that all the faithful have sought and found deliverance no where but in the arm of our father which is in heaven. 3 The duties of such as move God in this petition. Let us see where this petition is placed: for it is the last request that we make to God in this prayer, teaching us that none are capable of deliverance from the power and fury of the Devil, but such as desire of God heartily and zealously, 1 That the name of God may have right done to it by him; by hallowing of it. 2 That the kingdom of God may rule him. 3 That he may live in obedience of the holy will of God all his life. 4 That he may live under the providence of God, seeking his meat from him; and receiving it with his blessing thankfully and contentedly. 5 That he may be pardoned all his sins in the mercy of God, and show mercy himself to such as offend him. 6 That he may be free from new defections or relapses. He that faithfully believeth, and fervently desireth, and heartily prayeth for these spiritual graces, may safely pray it out Libera nos à malo. Therefore all the duties of zeal and piety, of knowledge, obedience, charity, temperance, mercy, repentance, godly life, are required of him that solicits this suit to God, to be delivered from all evil: for he that would not suffer ill, must take heed, as much as he can, to do none. The first caution directeth us how to compose ourselves for this petition, that we may prevail with our God for deliverance, that is, by seeking first the kingdom of God, and the righteousness thereof, by desiring to live in the sober and thankful use of his creatures, and maintaining a good conscience toward God, and men. 2 Seeing we pray for deliverance from all evil, we are admonished to decline and avoid all the occasions of evil: he that would not have his teeth set on edge, let him not taste of sour grapes; it is the forbidden fruit that embroileth us in all the calamities of life, that unparadiseth us, and turns us over to labour and sorrow. It is a certain sign of our regeneration, if we have a care to keep ourselves from these evils. As S. john saith, 1 Io. 5.18. We know that he that is borne of God sinneth not, but he that is begotten of God, keepeth himself, and that wicked one toucheth him not. Which words do show that there is a seed of grace in the elect, whereby they may keep themselves from the touch of Satan: The way to keep ourselves from this danger, is by Saint Paul thus opened. 1 Tim. 1.19. Holding faith and a good conscience: 1 Holding faith; that is, depending only upon God for our safety, loving him, and cleaving to him, trusting him, and resting upon him, desiring the constant course of his unchangeable love to us in Christ jesus. For nothing doth more establish our hearts in faith, than the sweet experience that we have had of God's former mercies and love to us, from which we conclude the undoubted assurance of his future providence. This was David's plea. By thee have I been holden up from the womb: Ps. 71 6. thou art he that took me out of my mother's bowels, and therefore he prayeth, Cast me not off in the time of old age, O forsake me not when my strength faileth. To establish this faith and to make it fruitful of obedience, God himself, giving his law to his people, saith, I am the Lord thy God which brought thee out of the land of Egypt, out of the house of bondage. And we may say, God hath said and clothed me, and preserved me hitherto, therefore my trust is in him, for he never forsaketh those that trust in his mercy. This made David confident against Goliath, when Saul the king discouraged him saying, Thou art not able to go against this Philistin to fight with him, for thou art but a youth, 1 Sam. 17.33. and he a man of war from his youth. But David called to mind how God had enabled him against a Boar, and a Lion that attempted one of his Lambs which he kept, and he slew them: and he resolved. This uncircumcised Philistine shall be as one of them. Faith buildeth upon this rock, and trusteth not to any self abilility. And is strong only in the strength of God's might: keep faith then, and keep thyself. This is the mercy of the Church, God's gracious protection; jonah calleth it so. They that observe lying vanities, forsake their own mercy, God is ever prior in amore, he reserveth mercy for thousands of them that fear him. So that the mercy of protection from evils is our own, if we forsake it not: this is the patrimony and birthright of the Church, for mercy embraceth them on every side: for if God be ours, as we call him here our Father: His mercy is to them that fear him, throughout all generations: David describing his safety under this protecting and supporting mercy of God; The Lord is my shepherd, etc. concludeth from this proof and experience of God's good favour. Psal. 23. ●. Surely goodness and mercy shall follow me all the days of my life. They have not this faith, and so forfeit their interest in this mercy, who having grown up like young Plants, watered with God's early and later rain, to whom God hath been a sun to enlighten and warm them, a shield to defend them; the more they receive from God, the more they fear, and cruciate themselves with the solicitous and anxious jealousy of loss and want. The faith here meant to be holden in the whole course of life, is a constant and equal dependence upon God, casting all our care upon him, because he hath declared that he careth for us. 2 Another thing to ensure God's protection from evils, is the holding fast of a good conscience, this makes our life a continual feast: that is, when we have the secret testimony of our heart, that 2 Cor. 1.12. In simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God we have had our conversation in the world. This godly sincerity I conceive to be best expressed. 1 In our general vocation to the Church of God; for therein we must labour to be sound in our knowledge of the truth and will of God, without those crotchets & fancies which commonly possess the fanatical brains of such as study new ways, as heretics and schismatics do. Without that dead and dull ignorance which implicit faith-founders do cast and mould into devotion. And without hypocrisy, the leaven of Scribes and Pharisees, which turns all religion into a formal outside of pretence, and hath no heart; this is rottenness at the core. 2 Sincerity in our private callings, which keeps from idleness, the moth and rust that corrupteth the whole conversation, and exposeth us to Satan's temptations. Herein we must walk, as in our ways, and we may promise ourselves a guard of Angels to protect us, and we need not to waste and consume ourselves with cares of the world, but cast the success of all upon God. 3 In sincerity of godly conversation, not giving, not taking evil counsel, not defiling, not defiled with evil example, eschewing ill words and corrupt communications, vain delights, and wicked and ungodly company, having no fellowship with the unfruitful works of darkness, but rather reproving them. They that go in this way may not promise themselves any privilege from the calamities of life, for if the devil or the Pope can do such a shrewd turn, he will; but they may boldly and faithfully put themselves under the wings of Gods saving protection, and pray to him, Libera nos a malo. 3 This as the rest, imposeth on us all the duty of charity, for we pray not every one for himself, but each for all, libera nos; that law, proximum ut teipsum, doth make us as much obliged to procure the good of our neigbbour, as our own good: which reproveth, 1 Those whose care begins and ends with themselves; the lash of calamity doth not smart upon them, if it fall not upon their own particular; these make themselves entire bodies, they are not members of the whole body of Christ, the Church; and they had need of a particular Mediator, for cutting themselves from the body, they are no members of Christ, neither can they have any interest in the common salvation. 2 These are much more to be reproved, who work their own good out of the common evil, and heal themselves with the wounds and soars of the Commonwealth: for if the procuration of common good be an incumbent care on every member, both of Church and Commonwealth: when we pray libera nos a malo, we pray to be delivered from all those proiectours and devisers of new rods to scourge their brethren. 3 This reproveth them that curse and ban their brethren with all bitterness of imprecation, that by secret or open means, do practise the vexation and molestation, the impoverishing or defamation of their brethren. Christ teacheth us to pray one for another, that we may be all delivered from ill. David biddeth, Pray for the peace of jerusalem: he promiseth, They shall prosper that love thee: he directeth them in a form of blessing, Peace be within thy walls. He putteth them on by his own example, For my brethren and companions sake I will wish thee now prosperity. For the house of God's sake I will seek to do thee good. It was cain's voice. Am I my brother's keeper? we may answer, thou art, to the utmost of thy power. To thee belongeth the care and custody of thy brother, to save and keep him from hurt, if thou mayest: if any evil come to him, which thou mightest have diverted, thou art answerable to him before God for it: but if thou procure his hurt, or but wish it in thy heart, or if thou joy in his grief, this petition is thy accusation. 4 This last petition doth teach us the Apostles doctrine, pray continually, in all things give thanks. For there be so many evils towards us, by reason of our continual trespasses, that we are ever in danger, juge peccatum, juge periculum, so that there is not a moment of our life, but it had need be fenced and armed with this petition. And so much time as escapeth us free from these evils, is gained in the patience and long suffering of God to us, to offer up to God the due tribute of our thanks. There should then be no vacation from this double service of prayer and praise; for not only one day telleth another, but one hour and minute telleth another, of God's great deliverances of us from evil. Satan is our professed adversary; you may see in jobs history what he did, what he would do if the power of God did not restrain him, if the protection of God did not defend us: neither should our bodies, nor our goods, nor our cat-tail, nor our fruits of the earth, nor our children, be safe, if his hand might be stretched out, but the preserver of men keepeth us, resisteth him. 5 Observe the course of this whole prayer, for why do we desire the honour of God's holy name, but for this, that we may fly to it as our tower of strength, to defend and deliver us from all evil, for our help is in the name of the Lord. They that know thy name, will trust in thee, Psal. 9 10. for thou never failest them that seek thee. And why do we desire the coming of the kingdom of God, but that we may be safe from evil, being under his holy regiment, who is able to tread Satan under our feet. And why do we desire that the will of God may be done, but that we may live in holy obedience to him, that we that be his servants, and the sheep of his pasture, may walk without fear in the valley of the shadow of death. Why do we desire life of God, to be fed by his hand, and blessing with our daily bread, but that we may be preserved by his providence from all things that may hurt and annoy us. Why do we desire forgiveness of sins past and present, but to assure his protection, and to establish our hearts with grace, that we may serve him in holiness and righteousness. Why do we desire preservation from temptation, but to secure our lives against the pollution and infection of sin. So that these petitions, mutuò se generant; we desire to obtain of God all that we ask in the six former petitions, that we may be delivered from evil: and we desire to be delivered from evil, that we may do all the duties required in those former requests. And let him that desireth to speed in this last supplication, cast back his eye upon the rest, that he may rectify himself in primo, medio, & imo, to the pleasing of God in his prayer. 6 Let us have faith to believe a good success of our prayers, and to apprehend the loving kindness of God to us in jesus Christ; for he is the Angel of the covenant of this mercy. Acts 10.42. joh. 8.36. He went about doing good, and healing all that were oppressed of the devil; if the son therefore make you free, you shall be free indeed. He giveth perfect liberty from the hands of all our enemies, that we may serve him without fear, Luke 1.74. in holiness and righteousness before him. We cannot have this deliverance without faith to apprehend and apply it, therefore let us remember the former mercies of God to strengthen our faith: as David. Our fathers trusted in thee, they trusted in thee, Psal. 22.4. and thou didst deliver them. They cried unto thee, and were delivered: 5 they trusted in thee, and were not confounded. He is the rock of our safety, let us build our nests, and lay out young ones in the holes of this rock, for they that trust in him, can want nothing that is good for them. MATH. 6.13. For thine is the kingdom, and the power, and the glory, for ever. IT is plain in the story of the Gospel, that Christ did twice teach to pray this prayer: once privately, which Saint Luke relateth, and that at the request of his Disciples. Another time publicly in his sermon preached upon the Mount, reported here by Saint Matthew. These words which are the close and conclusion of the Lords prayer, are omitted in Saint Luke. But in his public sermon they are added, as you read here, therefore from hence we borrow them to supply the prayer in Saint Luke. The Disciples obtained what they desired in Saint Luke, for Christ taught them to pray, and the prayer doth extend no further than these seven petitions: for nothing is desired of God in these words of the conclusion added in Saint Matthew. And here let me show you a great want of judgement and charity in some of our brethren, who have tendered to his Majesty some exceptions against our book of Common Prayer, by the way of Question, whereof this is one. Quest. 32. Whether it be an acceptable serving of God, rather to follow the mass-book in omitting these words, than the scripture in using of them. Sol. 1: You may easily discern a root of bitterness in this objection: for these words are not found in this Scripture, and yet here Christ is desired to teach his Disciples to pray, and charity might have as well seen the want of these words in this Scripture, as in the mass-book, and thought our imitation rather guided by this text, then by that idolatrous book. Sol. 2 Master Beza who took great pains to search all the old copies of the new Testament to perfect his edition thereof, by comparing them together, doth confess, that in many copies he found these words wanting both in Saint Matthew and Saint Luke. He addeth also, that many interpreters have thought them put into the text, as being the common conclusion used by the Christians in their prayers. Further he allegeth, that three of the ancient Fathers of purpose expounding the Lord's prayer, have omitted this conclusion, and have not so much as mentioned it, that is, Cyprian, Augustine, and Jerome. So that this uncharitable construction of leaving out these words in the book of common Prayer, will light as heavy upon Saint Luke, and these holy Fathers of the Church, as upon our book, through whose sides these are pierced with this dart of false witness, to the manifest prevarication of that holy commandment. But let them charge it upon us; doth any Minister in Sol. 3 reading of divine Service, ever omit the adding this conclusion to the rest? or are we forbidden to use it, rather do we not understand it intended, that it should be added as we use to say, quod necessario subintelligitur, non deest. Else they might also quarrel the book, for only beginning the Lords prayer, as in many places. Zeal is madness, if it be not guided by a right understanding, and tempered with charity. I could not omit the answering for our Church against this unjust imputation, both to stop the mouth of slander, and to fasten shame on the foreheads that blush not at these picked quarrels. And also to settle your judgements in a sober construction of those things which the Church hath established and done for us. Arias Montanus gives this note upon these words in Saint Matthew. Animaduerte lector, hanc clausulam non esse de textu: he addeth also that in the Greek Church, the congregation doth never repeat this clause, but when they have with the Minister said, libera nos a malo. The Priest only pronounceth these words, quia tuum est regnum, etc. And learned Erasmus thinks that these words might be added to the Lords prayer, by the use of the Church, as at the end of the Psalms we added that holy acclamation of, Gloria patri & filio & spiritui sancto; yet neither of these Apocryphicall or without divine authority: for, David is said to bless the Lord before all the congregation, saying, 1 Chro. 22.11. Thine O Lord is the greatness, power, and glory, and the majesty, and the victory, for all that is in the heaven and earth is thine. 12. Thine is the kingdom O Lord, and thou art exalted as head above all. Therefore approving the use of this conclusion of the Lords prayer, we proceed in it. 1 And call it by the name which is given to it by the holy Ghost, our Blessing of God after prayer, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 2 We will consider it as a motive to God, to grant us the requests made in the seven petitions. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3 As it is a strengthening of our faith, to ask all these things at the hands of God: 1 This is a blessing of God. We are said to bless God when we do praise him, and give him the honour due to his name: So Saint Paul meant it. 2 Cor. 1.3. Blessed be God, even the Father of our Lord jesus Christ: the Father of mercies, and the God of all comfort. And it agreeth well with our duty, that we petitioning this father in this prayer for all mercies and all comfort, and wrestling with him in our prayer, as jacob did for his blessing upon us, should also bless him, and praise his name. Rea. 1 And for our direction herein we have our Sicut in coelo & in terra▪ Reu 5.13. for john heard every creature which is in heaven and in earth, and under the earth, and such as are in the sea, saying, Blessing, honour, glory, and power be unto him that sitteth upon the throne, and unto the lamb for ever and ever. Rea. 2 Let us consider what David saith, Great is the Lord, and greatly to be praised. Psal 48.1. We pray in our first petition, Hallowed be thy name, for the name of God is great, and David saith, According to thy name O God, so is thy praise unto the ends of the earth: thy hand is full of righteousness. verse 10. We labour to open that hand by our prayers, that we may partake of his righteousness, therefore to him belongeth praise for his name's sake. We are created to this end, to glorify God in our bodies, Rea. 3 and in our souls, and this is the way to honour him, ipse dixit. Who so offereth praise, glorifieth me; Psal. 50.23. David often calleth it Sacrificium laudis. And he calleth these kind of sacrifices, the sacrifices of righteousness. These be called vituli labiorum in Hose, they are called fructus labiorum confitentium nomini eius, by the author to the Hebrews. The Saints of God have used to cast themselves down at his feet, that in their humiliation he may be exalted: when we kneel or prostrate ourselves to one that standeth by us, we make him show high over us, therefore when the Lords faithful servants come to him to worship, they fall low on their knees before him. They evacuate themselves, This is lingua angel. and put off all honour and estimation from themselves, to give it all to him: this is blessing of God. So do we in this prayer, all petition, than confession. 2 Consider this as a motive to God to grant the petitions herein contained. 1 Wherein observe that we have no arguments to induce God to goodness towards us, but such only as are drawn from himself and his own holy and great attributes. Therefore Daniel renounceth all respects drawn from himself, as unpleadable: D●n 9 18. We do not present our supplications before thee, for our own righteousness, but for thy great mercies: therefore he prayeth, 19 O Lord hear, O Lord forgive, O Lord hearken and do, defer not for thine own sake O my God. Neh 1.6.7.8. So Nehemiah in his prayer doth make a contrite confession of his sins to God, and the sins of all the people, and his plea for mercy and forgiveness, and for further grace and favour of God, is the promise of God. Remember the word that thou commandedst by thy servant Moses. So we pray, remember thine own kingdom, thy power and thy glory, when we ask of thee these petitions, for we have nothing of our own worth the remembering, for whose sake thou shouldest grant our requests. 2 Let us consider how these may be motives to persuade our God to hear our prayers; we do herein acknowledge and ascribe to God, 1 Kingdom, as David saith, The Lord is King, the earth may be glad thereof: he is no tyrant, but a King to whom belongeth the procuration of the good of his Subjects. He is our King of old, saith David, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. He is therefore the breath of our nostrils: he is the common father of us all, ruling us with authority and love. And because thou art our King, we pray thee to glorify thine own name in thy Church, to let thy kingdom come to it. To advance thy will in it. To sustain us thy subjects with all the necessaries and conveniences of life. To seal thy pardon of all our sins. To keep us from the infection of new sins, from relapses into our old ones. To defend us from the power of the devil, and to save us from any thing that may offend and hurt us. 2 Power is ascribed to God. Wherein we appeal to the omnipotency of our Father, we acknowledge him able to do whatsoever he will in heaven and earth. So Nehemiah beginneth his prayer. O Lord God of heaven, the great and terrible God. Neh. 1.5. So began Daniel. O Lord, the great and dreadful God. Dan. 9.4. This confession of God's power doth incline the greatness and might of God to stoop itself to us, for power takes no joy in advancing itself against weakness. Amongst men, there be of those barbarous and inhuman natures, which abuse power to unmerciful tyranny and oppression, but when we confess the power of God, we submit to it, and thereby move the God of power to declare the same to our good. He hath power in spiritual graces to bestow them on us, that we may serve him in the hallowing of his name: his power can extend his kingdom over all, his power only can make us able to do his will: this power commandeth heaven and earth to minister to our necessities. He hath power to pardon all sins, and to preserve us from temptation and evil. Therefore the consideration of our confession of his power, moveth him to grant our requests in all these things. 3 We ascribe unto him glory. A great argument to move him to do all these things for his own glory, for this is his praise, that he heareth our prayers, therefore to him doth all flesh come: and that is it we seek in this prayer: the three first petitions are addressed to the glory of his name, of his kingdom and will, we desire bread that we may live here to praise and serve him. We desire pardon of all sins past, and release from our iniquities present, and strength against all ensuing temptations, and deliverance from all deserved evils, that we may be able to live in holiness and righteousness before him all the days of our life. 3 Our faith in this prayer is confirmed by these 3, reg. potentia: glor. Psal. 146.1. 1 A regno, true that of earthly Kings the Prophet saith, Trust not in Princes, nor in any son of man, for there is no help, etc. But the Lord is a King that may be trusted. Mal. 1.14. I am a great King, saith the Lord of hosts, King of Kings, and Lord of Lords is his name, Revel. 19.16▪ and he saith, Per me reges regnant. We begin at Our father, whence we have audaciam petendi, we end at tuum est regnum, whence we have fiduciam impetrandi, he ruleth over all: all things serve him, fear not thou little flock, for it is your father's pleasure to give you a kingdom. The Apostle calleth this kingdom the inheritance of them that are sanctified, and he calleth all the faithful heirs and coheirs with Christ. This King sent the heir of his kingdom in the similitude of sinful flesh amongst the sons of men, of purpose to expiate their faults, to reconcile them to his favour, and to invest them in the rights of this inheritance. Faith is the ground of these things which we hope for: and this King is the giver of every good and perfect gift, whom we call our father. What can we want, wherein can our faith stagger, if it cleave to him, and that we may once say cheerfully with the Apostle, Scio cui credidi. All the elect of God are not only the subjects of this kingdom, but favourites also of this King, his darlings, his delight is in them; David makes so bold with God, as to pray. Keep me as the Apple of thine eye, Psal. 17.8. hide me under the shadow of thy wings. The Hebrew word signifieth the black of the Apple, the very sight of the eye. He that toucheth you, toucheth the Apple of his eye: Zech. ●. 8. God holdeth them so precious, that men had need to handle his children as tenderly as they would handle the Apples of their own eyes: aliqui intelligunt de oculis dei. 2 A potentia: there be many titulary Kings here on earth, swollen with titles of great dominions, wherein they have neither foot of land in possession, nor the obedience of any subject: it may be that there is ius dominij annexed to their Crowns, for which they retain the titles, as our Sovereigns do in France; or they may be pretenders to some rights, as the Kings of Spain are to jerusalem. There be Kings that have supremacy of dignity, and possession of regality, but their wings are clipped, they are limited how far they may fly. Such a King was Achish in Gath, who approved David well, but he could not keep him with him, 1 Sam. 29.6.7. for saith he, Thou art not good in the eyes of the Lords, wherefore now return and go in peace, that you displease not the Lords of the Philistines. Whether Princes be overawed by their Magnats, or in their own facility, do divest themselves of their power, both ways here is kingdom without power or glory. But thine is the power; Gen. 14 19 for God is the high creator and possessor of heaven and earth, as Melchizedech called him. And as he holdeth possession undenied, so he maintaineth dominion unresisted, He doth whatsoever he will. Power is never fearful when it is in a Father, rather here is firm foundation to build faith on: the Leper in the Gospel built upon this rock: Thou canst make me clean. The sister of Lazarus confessed the power that Christ had with the Father, quicquid petieris. Our God is caput potentiae. The powers that be, are ordained of God, they are but so many rays or beams of this glorious sun, or if we esteem them as stars for glory, yet they borrow their light from this sun. God would have this known and confessed. Psal. 145.11. Thy Saints shall bless thee, they shall speak of the glory of thy kingdom, and talk of thy power. This power is the strong rock, and the high place, the wall of defence to the Church. The powers and principalities which are against us, may shake our faith with some terrors, they cannot make it fail. As the mountain's compass about jerusalem, so is the Lord round about them that fear him and put their trust in his mercy. 3 A gloria, ubi regnum & potentia, ibi gloria. The glory of God is threefold. 1 In his own glorious nature and essence. 2 In his works. 3 In his word. 1 Naturae. The glory of his nature is a light that no man can attain to, we conceive it best by that which is revealed to us in the two great volumes of his works, which our eyes behold, and of his word which he hath left in his Church for our learning, that we may know him, and him whom he hath sent, jesus Christ. There is that which the Apostle calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and we have no outward means to know it, but by the works and word of God, within us; the spirit also helpeth our infirmities. This glory of divine nature doth consist in the holy attributes of God. 1 His simplicity: for he is ens simplicissimum, without permission, a selfe-bearer. 2 His eternity: for he is α and ω, without beginning and end. 3 His life: for he is called deus vivens ita vivit ut sit sua vita, ita est ut sit sua essentia. 4 His immensity and infinity, whereby he comprehendeth all things, filleth all things, and is in every place: 5 His authority, perfection, and selfe-sufficiency which extendeth not only to the compliment of his own essence, but is the original of all perfection that is in his works. 6 His blessedness: for he is God blessed for ever, blessed in being so, and blessed in knowing himself so to be, and blessed in the communication of his blessings to his creatures, according to their capacity and use. 7 His omnipotency, for he always worketh both in himself in actions immanent, and without himself in actions transient: in both he doth what he will. 8 His wisdom, for he knoweth, and foreknoweth, and decreeth, maketh and governeth, and preserveth all things, by infinite wisdom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 9 His truth, for his wisdom doth both apprehend all truth, his operations be all in truth, his only is the revelation of truth. 10 His will secret, done in and upon all things revealed, done by all that love and conscionably serve him. 11 His goodness, in himself, and toward all things that have being of him. 12 His grace, by which he declareth himself in jesus Christ, the father of us all. 13 His mercy, in which he covereth our sins, and pardoneth all our iniquities. 14 His righteousness, by which he justifieth his elect, and condemneth the ungodly. In all these, God is glorious in his Church, and his Church confesseth it. 2 He is glorious in his works. Psal. 92. It is a work for the Sabbath to think of them. David makes two good uses of them. Psal. 8. 1 To debase himself. 2 To exalt God. O Lord our Lord, how excellent is thy name in all the earth. 3 He is glorious in his word. 1 In veritate, it is called verbum veritatis. 2 In aeternitate: durat in saeculum▪ Truth maketh us free, and eternity crowneth us with indesinent perpetuity: Our faith is hereby supported, that seeing our God is the King of glory, and all our prayers are directed to his glory, that he will therefore hear us from heaven, and when he heareth, he will have mercy. And in that faith, we all say Amen, to these our holy devotions. MATH. 6.13. Amen. THis is the last gasp of this heavenly prayer. 1 Consider we what Amen is. 2 To what it is said. 3 By whom it must be said: 4 How we must say it. 1 What Amen is. It is one of those Hebrew words which is retained in the use of the Church in all languages, and Gabriel Gerson saith it is used in Scripture, three ways. 1 Nominaliter. 2 Aduerbialiter: 3 Verbaliter. 1 Nominaliter, and that 1 Personaliter. 2 Realiter. Thus it signifieth the truth of the person, 1 Personaliter: and so it is the appellation of Christ. These things saith Amen, the faithful and true witness, only proper to Christ. Ego veritas, Reu. 3.14. omnis homo mendax. Thus it signifieth the truth of things so called: 2 Realiter. all the promises of God in him are yea and Amen: 2 Cor. 1.20. that is perfect truth. 2 Aduerbialiter. So it signifieth verily, a word of earnest asseveration, sometimes used single, sometimes double, Amen, Amen. Our Saviour useth it much in the Gospel, always in serious matters. joh. 3.5. 1 In doctrina Baptism. Verily I say unto you, nisi quis renatus fuerit, etc. joh 6.53. 2 In doctrina Euchar. Amen Amen, dico vobis. Except ye eat the flesh of the son of man, and drink his blood, you have no life in you. joh. 16.23. 3 In doctrina orationis; Amen, Amen, dico vobis quaecunque petieritis patrem in nomin● meo, dabit vobis. joh. 16.20. 4 In the doctrine of comfort in afflictions. Verily, verily I say unto you, ye shall weep and lament, and the world shall rejoice, but your sorrow shall be turned into joy. So it is used in many other important passages in holy Scripture. In Rom. 16. Origen: per quod verbum vernaculo Hebraeorum sermone vera & fidelia esse quae scripta sunt & dicta consignatur. Therefore where you find that word begin the sentence, expect some thing of great moment to follow. Attendite, credit. 3 Verbaliter. And thus it is equivalent to So be it, and is used in the close of 1 Thanksgiving. 2 Praise. 3 And prayer. 1 Of thanksgiving. 1 Cor. 14.16. The Apostle taketh care that this service be performed lingua familiari, Idiomate noto, that Amen may be said to it. 2 Of praise or blessing of God. Blessed be the Lord God of Israel, Psal. 41.13. from everlasting and to everlasting. Amen and Amen. Blessed be the Lord for evermore, Amen and Amen. Psal 80.52. Numb. 6.23. God teacheth his Levites to bless his people when they dismiss the congregation. He addeth, 27. They shall put my name upon the children of Israel. Amen is his name, and the seal of that blessing. 3 Of prayer. So our prayers end generally, and it hath a double use, which I learn of two Fathers. 1 Signaculum consensus nostri. 2 Votum desiderij nostri. 1 It showeth our understanding well informed. 2 Our affections fervently inflamed. 2 To what it is said. 1 To the Preface. 2 To the seven petitions. 3 To the Conclusion. 1 To the Preface. Here are three things of import. 1 That we challenge interest in God, and call him ours. 2 That we seek his face as his children, and call him Father. 3 That we lift up our hearts to him as being in heaven. 1 The Preface. 1 Aduerbi. In all these we use Amen, both adverbialiter and verbaliter. 1 Amen, verily he is ours, it is vox fidei, we believe him so to be. 1 We believe our right in him, noster. 2 His love to us, in Pater. 3 His provident power over us, by reason his dwelling is in heaven, from whom every good and perfect gift cometh. Amen, verily, as Aquila; fideliter, as origen, ad confirmationem omnium quae dicta suut: all this is true. This is signaculum fidei. He that sealeth to his conscience a full persuasion, that God dwelling in heaven, is his father, may be bold to go on with all the seven petitions. jam. 1.6. He that will pray, let him ask in faith and waver not. Hear the Church prayer. Isa. 63.15. Look down from heaven, and behold from the habitation of thy holiness and glory, where is thy zeal and strength, and the multitude of thy bowels, and of thy mercies towards me, are they restrained? 16. Doubtless thou art our Father, though Abraham be ignorant of us, though Israel acknowledge us not, thou O Lord art our Father, our redeemer, etc. Say Amen to this, and pray on. 2 Verbal. There is also another use of Amen, by way of blessing ourselves in the name of the lord Amen, So be it: for this is votum desiderij nostri. 1 That he may own us and call us his. 2 That he may love us, and call us children. 3 That he may possess the place. From whence every good gift cometh. That his providence may be our storehouse to supply all our wants. That his love may be our banner. That his power may be our fenced city. So be it. 2 Amen to the petitions. Amen to the whole body of the prayer. 2. The petitions. Amen to every part of it, not only to every petition, but to every member thereof. 2 Aduerbiabiter. 1 For our hearts must be established with a full persuasion, that it cannot go well with us by any means, except all this be done that we pray for. 1 The name of God which is our tower and refuge, must be hallowed, else quo fugiemus? 2 The kingdom of God must come, else who shall reign over us? 3 The will of God must be obeyed by us, and fulfilled upon us, for it is his will to save us. 4 And if this will of God be not obeyed on earth, according to the pattern of heavenly obedience, performed by the Angels and Saints of God, it will not be accepted in his sight. 5 If he give us not bread, and his blessing with it, we shall not live in his sight. 6 If he forgive us not, we shall dye in our sins: who then shall have pity on us? 7 If we forgive not as we would be forgiven, will he not say to us, Oughtest not thou to have forgiven thy fellow servant, as I forgave thee? and he will require the utmost farthing of our debt of us. 8 If he lead us into temptation, and suffer our own corruptions to guide us, or Satan's temptations to prevail against us, how shall we be able to keep faith and a good conscience? 9 If he do not either prevent evils coming, or support in evils incumbent, or deliver us out of them, how can we subsist in them? Therefore our double Amen is requisite in all these. 1 Signaculum sidci, that we believe a necessity of obtaining all these for God's glory and our good. 2 Votum desiderij, that we express an earnest and fervent desire to prevail with God in all these. 1 We must pray that his name may be hallowed, that 2 We may be partakers of his kingdom. 3 We must desire that his will may be done, that we may eat of his bread. 4 We must desire forgiveness of sins past, and protection against all after temptations, that we may be delivered from all evils of punishment, and that Satan may not touch us. Leave out nothing, he is our father of whom we ask, and he hath a full hand, and our prayers will open it. They whose hearts do say Amen to some part of this prayer, and their zeal tooleth in the rest, obtain nothing of God: but pro corona fidei, they have poenam perfidiae. How many be there in the world that cry heartily, panem nostrum quotidianum, and libera nos a malo, who neither care for the name, the kingdom, nor the will of God, they neither feel any inconvenience in sin, nor fear, rather like temptations, which have a pleasing relish. Like those that die with tickling. Others press the first petition slightly, concerning the name of God, because they are profane, and swear by it. They will allow God a kingdom, and take it away by disobeying his will. Bread they would have, but they think much to be limited to ask for the day. They like the forgiveness of their own sins, but not the sicut & nos. They fear not temptation: evils they deprecate. But Amen to all is our lesson. 3 Amen to the conclusion, i. In faith, believing kingdom, power, and glory to be his. Amen. So is it. In zeal, desiring that God may ever have all due ascriptions. Amen. So be it. 3 By whom it must be said. All that pray, must say Amen, for as we pray one for another, so one with another. We have one God, one faith, in that God, one Baptism into that faith, one Eucharist, the seal of the covenant, one word the rule of faith and manners, one prayer, and one Amen. They that bring their bodies without their hearts, do increase the company, but they do not mend the choir. Cardinal Bellarmine confesseth usum respondendi Amen, antiquissimum in ecclesia. But to come to Church only to hear prayers, and not to pray, to pray and not to seal it with an Amen, is to profane the service and worship of God. We are, or should be an holy Priesthood to offer up unto God, the sacrifice of praise, and the incense of prayers with one voice, one heart, as Zeph. saith, with one shoulder. Multorum preces impossibile est contemni So all the congregation, and every part of it, must say Amen to all the prayers, and to every petition of them. And that was the reason why our holy Church did so dispose of the common prayers, that the people should have their part in sundry short ejaculations, that their devotions might be set a work to join with the Minister, whereas in other reformed Churches, the congregation hath nothing to say, but Amen. This was so well observed in the Church in Saint jeromes' time, that the people made the Church ring again with the loud voice of their joint Amen: he saith ad similitudinem coelestis tonitrui reboavit. And the jews of old in their Synagogues, did redouble it, Amen, Amen. 4 How we must say Amen. Caninius in voces novi testamenti, saith there is 1 Amen pupillum, a non intelligentibus. 2 Surreptum, spoken in haste before the prayer ended. 3 Otiosum, of them that mind it not. 4 justorum, and that must be said. 1 With knowledge. They that know thy name will trust in thee. If we know what we pray for. Who is the giver of it. For whose sake we ask it. For what use. What need we have, say Amen heartily. They that pray in a strange tongue, pray without knowledge, therefore God will say to the Church of Rome, Math 20.22. nescitis quid petatis. They that say this prayer, and understand it not, sin as much in Our Father, as they in Pater noster. If God should say to them, as Philip to the Eunuch, intelligis quid dicis, would they not say: how can I without a teacher? You have been taught, take heed that you learn; for, All ignorant devotion, is no better than taking the name of God in vain. 2 Amen must be said with the spirit. These two, understanding and the spirit must not be parted in our prayers. I will pray with the spirit, 1 Cor. 14.15. and I will pray with the understanding also. As the Hart panteth after the water brooks, Psal 42.1. so panteth my soul after thee O God: So, O God thou art my God, early will I seek thee, Psal. 63.1. my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land where no water is. This spirit is willing, though the flesh be weak. Our prayer is directed to him who is called the God of spirits, who is also a spirit, and to be served in spirit and in truth. This is the holy fire from God's Altar, which inflameth devotion, even the zeal of this spirit, this fireth the incense of our prayers, and makes them ascend. The Amen of the lips is thus welcome to God. Populus hic honorat me labijs. But let our souls, and all that is within us say Amen, even the hid man of the heart, and God will answer us with his Amen. 3 Amen with faith. Three things there are in God for faith to fasten on. 1 Quia fidelis. David urgeth him upon that point. Hear my prayer O Lord, give ear to my supplications, Psal. 143.1. in thy faithfulness answer me. We pray in confidence of God's promise, Heb. 10.20. for he is faithful that promised. 1 Pet. 4.19. Saint Peter calleth him a faithful Creator; Commit the keeping of your souls to him in well doing, as unto a faithful Creator. 2 Quia potens. We may say boldly with the paralitike, Domine si vis potes me mundum facere. Apud deum nihil est impossibile. Omnia tibi seruiunt. Amen may rest in that power which ruleth over all, and doth quicquid vult. 3 Quia volens. The first compellation in this prayer is proof enough of this, quia pater noster. Whatsoever we ask according to his will, we obtain, all those petitions are according to his will; he that is in his bosom, hath taught us this prayer. Attributa dei hoc volunt. 1 His holiness affecteth the hallowing of his name. 2 His glory, the coming of his kingdom. 3 His justice, the doing of his will. 4 His bounty, the giving of bread. 5 His mercy forgiving of sins. 6 His wisdom in preventing temptations. 7 His power in delivering from evil He is willing to magnify his own glorious attributes, in all these, therefore we may safely say, Amen to all these petitions, seeing we ask them all according to his holy will. To conclude in this prayer, we cast ourselves at the feet of our Father, we seek his kingdom first, and the righteousness thereof, in the three first petitions. Then we plead our own cause in the four last. We begin in confession of his goodness, we end in confession of his greatness, he is our α, he is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the first we plead our interest in him, in the last we acknowledge his interest in us; we seal all with one Amen. And even that Amen of ours is petitory, and begs his Amen, that as we, so he would say to our whole prayer. So be it. He that biddeth us pray, prayed himself with supplications and strong cries in the days of his flesh. As Bernard, Sic gessit, sic iussit: and he hath taught us how and what to pray. Would not one of us that had a suit to the King, persuade himself that he should prevail if the Prince should pen his petition for him with his own hand, and put it into his to deliver? Would not the King know his own son's hand? would not his very Character commend the cause to gracious hearing? It is our case, GOD is our King of old, we are his humble suppliants and poor creatures, Christ the Son of God, the Prince, hath endighted here our Petition, we pray coldly, and offend very foully in the delivery of our petition, if we speed not. For his drawing our petition is GOD'S Amen to it. Much wrong hath this holy prayer done to it in the Church of Rome, often repeated in a strange tongue. Much wrong generally done, even where the light of the Gospel shineth, when it is only said, and not understood. I have done my best to help your understandings in the exposition of it, and God give his blessing to my faithful labours herein. To whose sufficient grace I recommend you, for he is able to build you up further in knowledge and faith, and zeal, and obedience, and to give you an inheritance amongst those that are sanctified. FJNJS.