A PATTERN OF TRUE PRAYER. A LEARNED AND COMFORtable Exposition or Commentary upon the Lord's Prayer: wherein the Doctrine of the substance and circumstances of true invocation is evidently and fully declared out of the holy Scriptures. By JOHN SMITH, Minister and Preacher of the Word of God. AT LONDON Imprinted by Felix Kyngston for Thomas Man, and are to be sold at his shop in Paternoster row at the sign of the Talbot. 1605. TO THE RIGHT HONOURABLE EDMUND LORD SHEFFIELD, LORD LIEUTENANT, AND Precedent of his majesties Council established in the North: Knight of the most noble Order of the Garter, etc. IT is neither ambition nor covetousness (Right Honourable) that moveth me to publish this Treatise to the view of all, which not long since I delivered to the ears of a few, being then Lecturer in the City of Lincoln: but partly the motion of some friends, partly and chief the satisfying of some sinister spirits have in a manner wrested from me that, whereto otherwise I had little affection. Credit through writing books, is a thing of such dangerous hazard, by reason of the variety of censurers, that it is doubtful whether a man shall win or lose thereby: Gain also is so slender, as that, for a book of a years pains and study, it will be a very hard matter to attain, if it were set to sale in Paul's Churchyard, so much money as ink, paper, and light cost him that penned it: so as except a man should dote, he must have better grounds of publishing his writings, than either credit or gain: especially considering the plentiful harvest of books of all sorts, amongst which there appeareth variable contention. In some it is questionable, whether wit or learning getteth the victory: in others the strife is betwixt wit and the truth: some bewray dissensions betwixt conscience and policy: others contend after other fashions: All declare thus much, that except a man can add something new of his own, it is vanity to write books: for otherwise a man shall sooner get mocks than thanks for his pains. Wherefore I do professedly renounce all ambitious affection of credit, and covetous desire of gain: and betake myself to a better refuge, which is the cleared of myself from unjust imputations and accusations. I have been strangely traduced for the doctrine I taught out of the Lords Prayer: I have been urged to answer in defence of the doctrine I delivered touching that subject, before the Magistrate ecclesiastical: as if so be I called in question the truth thereof. For the cleared of the truth I am bold to publish this present Treatise: wherein (I protest before the God of heaven, and before your Lordship) I have truly set down the substance of all that which I delivered in handling the Lords Prayer. I must needs confess that it is not word for word the same (for that were impossible to me) yet to my knowledge it differeth not in any material circumstance: nay I do verily think that if I miss the truth, it is rather in the writing than in the preaching. Howsoever it be, I most humbly beseech your Honour to vouchsafe the patronage of this traduced Pamphlet: I must acknowledge it is presumption in me to impose upon your Honour the scandal of countenancing so suspicious a writing (for who knoweth whether it shall gain the approbation of the godly learned, when it cometh to their censure?) but for that your Lordship had the managing of the cause of difference betwixt my accusers and me concerning this occasion, and for that your Honour so wisely and charitably compounded the controversy on both parts to the contentment of either of us; your Lordship might justly challenge a greater title herein, than any other whatsoever: wherefore although it prove a troublesome burden, I beseech your Honour not to refuse it: the rather for that the honourable interest which your Lordship hath in the affections and judgements of men honestly disposed, will so far prevail, as to clear your Honour from the least spot of dishonour, which perhaps might accrue through the patronage of so dangerous a tractate: yet thus much I may be bold to assure your Lordship, that this Treatise passeth with approbation to the press; and doth not shroud itself in tenebris, as if it either shamed or feared the light: which may be some reason to induce your Honour the rather to receive it into your Honourable protection: for myself I freely confess, there is in me no ability to declare my thankfulness to your Lordship, otherwise than by betaking myself by some such pamphlet to your Honour's safe conduct: which if it shall please your Honour to afford, I shall at all times acknowledge my thankfulness; and instantly pray for your Lordship's continuance and increase in all true honour and happiness. Your Honours humbly at commandment, JOHN SMITH. TO THE CHRISTIAN READER. Beloved, marvel not that after so many expositions upon the Lord's Prayer, this Pamphlet steppeth up, as if so be it had some thing to say besides that which hath been already spoken: to confess the truth, I guess it may occasion the judicious reader to enter into a more inward view of Christ's purpose in propounding that prayer: perhaps also the manner of handling the several petitions may give some light: but my intent was none of these, when I intended to publish the treatise: only the cleared of myself from unjust accusations, and the satisfying of a few friends moved me thereto: but whatsoever it be, and howsoever uttered, I pray thee of charity to construe (a thing indifferently done) to the better part: especially those few questions resolved in the latter end of the treatise. I do here ingenuously confess that I am far from the opinion of them which separate from our Church, concerning the set form of prayer (although from some of them, I received part of my education in Cambridge) for I do verily assure myself upon such grounds as I have delivered in the treatise, that a set form of prayer is not unlawful: yet as Moses wished that all the people of God could prophecy, so do I wish that all the people of God could conceive prayer: the rather for that personal wants, blessings, and judgements are not comprised particularly according to their several circumstances in any form of prayer possibly to be devised: wherefore I desire that no man mistake me in this treatise: I do judge that there is no one doctrine or opinion contrary to the doctrine of this Church in all this tractate: in respect whereof I hope it shall find more indifferent censure at thy hands. And for that misconceit which some perhaps have entertained at the hearing of the doctrine when I taught in Lincoln, I do also as freely and truly protest, that I never durst admit (I bless God for his mercy) so blasphemous a thought into my mind, as to surmise whether the prayer, commonly called the Lords prayer, be the prayer which Christ taught his Disciples, or no: for I do with my soul confess it to be the same prayer in substance which Christ delivered to his Disciples: therefore I pray thee gentle reader, whosoever thou art, to accept this treatise, and to blame necessity rather than me for publishing it: for the phrase and style it is homely, I confess, and plain; for I do not intend the benefit of the style to the learned, but to the unlearned for the better understanding of the matter: the truth and homeliness may well sort together, and the truth is not to be rejected for her plainness, rather I wish that men in heavenly matters could frame themselves to the capacity of the meanest, which is the surest way: seeing that learned men can understand things plainly delivered, but the unlearned cannot conceive the easiest doctrines, except they be delivered also after an easy manner, with homely, familiar and easy speeches. Now if any man attribute this plainness of mine used in this treatise to ignorance and want of skill, I will not endeavour to weed that prejudice out of his mind, seeing that I profess it to be a part of my study to speak plainly: and I see no reason that seeing speech is the interpreter of the mind, the interpreter should need of another interpreter or commentary. So craving again thy charitable censure, I bid thee heartily farewell in the Lord. Pray for us brethren. Thine in Christ jesus, JOHN SMITH. A PATTERN OF TRUE PRAYER: OR AN EXPOSITION UPON THE LORDS PRAYER. Mat. 6.9.10.11.12.13. Luk. 9.2. After this manner therefore pray ye, etc. THese words contain two points: the first is a precept, whereby Christ enjoineth his disciples a duty: and the second is a prayer or platform of prayer. The duty which Christ enjoineth his disciples, is in these words: After this manner pray ye. Wherein we may consider two things. 1 That we must pray, or the necessity of prayer. 2 How we must pray. First that we must pray, or of the necessity of prayer. The necessity of prayer may appear unto us, Necessity of prayer. partly out of these words; for that our Saviour Christ therein giveth his disciples a commandment to pray: all God's commandments bind the conscience, so long as they are in force: and his moral precepts being perpetual, therefore bind the conscience to absolute obedience perpetually. Now this is a part of the moral law that we must pray: therefore we must pray of necessity: if God should command a man, Gen. 11 & 12 as he did Abraham, either to forsake his own country and father's house to go to a strange nation and people, not knowing what might become of him: or to kill his only son, ●en. 22. ●. he ought of conscience to this commandment of God, presently without reasoning and disputing with flesh and blood, yield obedience simply: how much more than ought we simply to obey the commandment of prayer; for neglect whereof no reasonable excuse can be alleged, as might be for the other of Abraham? Again, God that commandeth, is the great lawgiver that is able to save and destroy: to save thee, if thou obeyest his command, jam. 4.12. Rom. 10.13. in calling upon his name: to destroy thee, if thou disobey his will, in neglecting thy duty. If thou wilt be saved therefore, thou must pray: if thou wilt not pray, thou shalt be destroyed: and this is a very great necessity of prayer: salvation or destruction. Furthermore, we are to know that Gods will is the rule of man's will, and the will of the creature must be squared as it were and framed to the will of the Creator, which is the perfection of the creatures will: now God's law is his revealed will, and prayer is a part of his law commanded in the second commandment. Wherefore that our wills and actions may be perfect, we must of necessity frame them to the will of God, and therefore must pray. Secondly, the necessity of prayer may also appear unto us by other considerations, as namely of the use of prayer: for prayer is that only means in thee whereby thou procurest or obtainest from God saving blessings: for God's promises are conditional: Ask and it shall be given you: seek and ye shall find, knock and it shall be opened unto you: If you ask not, Matth. 7.7. you shall not receive: you shall receive, but you must first ask, seek, knock, pray. Now if it be alleged that many men have abundance of God's blessings, which never ask them of God, seeing that they cannot pray being wicked: it may be answered, that they be not saving blessings, and so indeed they are not true blessings, if we will speak properly: for there is a secret poison insensibly in heart in all the blessings of God, and in all the creatures, which we use in the world, by reason of the curse wherewith God cursed the earth for man's sake: Gen 3. which poison God never removeth away till we beg it by prayer of him. Hence it cometh, that seeing wicked men do not, nor cannot pray, therefore though they have many blessings in show, yet in truth they are not so, but rather curses, even the very poison and bane of their souls, means to hasten their damnation, and to drench the deeper in the pit of hell another day: whereas contrariwise the godly ask blessings of God, he in mercy removeth this curse from the righteous man's goods, and maketh his blessings saving blessings unto him. Wherefore if thou wilt be blessed of God, thou must of necessity pray: otherwise thy blessings shall be accursed of God. The third consideration of the necessity of prayer, 1. Pet. 2.22. joh. 17. is the example of Adam, Christ and all the Saints of God that ever have lived; whose example implieth a necessity of imitation. The first Adam in the state of innocency being free from sin, notwithstanding had need to pray, and no doubt did pray, for perseverance, and continuance in grace: for it must needs be granted that during his innocency he kept the law; and one part of the law is prayer, as was said before: wherefore if Adam, as yet free from sin, and all the punishments of sin, did pray, much more we have need to pray, upon whom both sin and Gods curse have taken such fast hold. The second Adam, Christ jesus, who knew no sin, neither was there guile found in his mouth, did pray and needed to pray, being made under the law for us: and therefore he sometime continued a whole night in prayer, and prayed often a little before his apprehension. If Christ did pray, and had need so to do, lieth there not a great and inevitable necessity upon us to pray? Finally all the Saints of God that ever lived did pray and needed to pray, as David, Daniel, Paul and the rest, and yet the best of us cannot compare with any of these: wherefore there is a great necessity lying upon us, whereby we must be stirred up to perform this duty of prayer unto God, especially considering that it is a principal part of God's worship, and the property of a true child of God: whereas it is the property of a wicked man not to pray. Therefore it is not a thing indifferent or arbitrary, left in our choice to pray or not to pray, but it is a matter of mere necessity, absolutely enjoined every Christian upon pain of damnation: and yet it is a wonder to see how this duty is neglected by many, who pass over days and years profanely and Atheistlike, never calling upon God in prayer, as if either there were no God, or no necessity of worshipping this God by prayer. Thus much of the necessity of prayer, or that we must pray. Seeing then this duty of prayer must be performed, for the practising thereof these two circumstances must be considered; The time, and the place of prayer: for every action must be done in time and place. First of the time. The time is threefold. 1 When we must pray. Time of prayer. 2 How oft we must pray. 3 How long we must pray. First circumstance of the time is: When. When we must pray. The Apostle saith, Pray continually, 1. Thes. 5.17. Which must not be understood as some heretics have deemed called Euchitae, that a man must do nothing but pray; but the meaning of it is, that there must never a day overpass us, but therein certain times we must pray: more plainly and distinctly thus: 1. Pray at the enterprising and ending of all thy affairs, pray upon all occasions. 2. Pray unto thy lives end, never cease praying till thy soul part from thy body. Now although this be generally true, that a man must pray upon all occasions, yet it is not needful that a man should upon every several occasion fall down upon his knees and utter a long prayer to the spending of time and hindering his affairs; but a man must from his heart send up prayers to heaven, if it be but a wish or sigh or groan of the spirit, or such a short prayer as the publican used, or the thief upon the cross, upon all our occasions. This we see warranted by the practice of Nehemia: who before he made his petition to the King for the repairing of jerusalem, prayed unto the God of heaven: Nehem. 2.4. no doubt this was inwardly with a sigh of the spirit unto the Lord who knoweth the heart, as may be seen in the text. Furthermore, and specially we are to understand that the principal occasions and times of prayer are these following. 1. The time of religious exercises. 2. The time of affliction. 3. The time of eating and drinking and using physic. 4. The time of sleeping and waking. 5. The time of working and labour. 6. The time of recreation and sporting. The truth of all these appeareth by that which the Apostle writeth, 1. Tim. 4.4, 5. that every creature or appointment of God is sanctified by the word of God, and prayer, and thanksgiving. God's word warranteth us the lawful use thereof: prayer obtaineth the blessing from God, in the use of it: thanksgiving returneth the praise to God, who gave the blessing. The second circumstance of time is, How oft we must pray. how oft we must pray. Daniel prayed three times a day, Dan. 6.10. David prayed seven times a day. Psal. 119.164. even so oft as we altar our affairs and enterprise new business: as hearing or reading the word: working and labouring in thy special calling, eating and drinking, sleeping, etc. also upon all extraordinary occasions: as judgements, and blessings: all which are things of several condition, and the condition of our affairs being changed, our prayers are to be repeated and renewed. The false Church of Antichrist hath devised certain hours which they call Canonical; which are in number eight, as Father Robert rehearseth them: which must be observed every day, and cannot be omitted without deadly sin, as he teacheth: but we are to know that Christians must stand fast in that liberty wherewith Christ hath made us free: Galath 5. and seeing that we are redeemed with a price, we must not be the servants of men, 1. Cor. 7. much less of times: only thus much; the Lords day of conscience, being God's commandment, must be kept as oft as it cometh: and seeing the Church for order and conveniency hath appointed certain hours, when all the Church publicly may come together to worship God; therefore we cannot break that holy custom and constitution without confusion, and scandal, and breach of charity: for private prayer, or private necessities, occasions, and opportunities may afford a godly heart sufficient instruction, always remembering that there is no time unfit to worship God in. How long we must pray. The third circumstance of time to be considered, is, how long we must pray. Our Saviour Christ giveth us this instruction generally by way of parable, that we ought not to wax faint in prayer: the Apostle willeth us to pray with all perseverance and to watch thereunto: Luk. 18.1. Ephes. 6.18. as Christ said to his disciples, Watch and pray. This then is the ftrst rule for the length of our prayers: that we be not weary. The second rule is, that we are to pray so long as the spirit of God feedeth us with matter of prayer: for otherwise we should stint the spirit of prayer. Christ prayed till midnight; our infirmity will not bear that: wherefore it is better to cease praying when the spirit ceaseth to minister matter, than to continue still and babble: yet notwithstanding here we must know; First, it is our duty to strive against our corruption: Secondly, it is our duty to strengthen our soul before prayer with premeditate matter; that so coming to pray, and having our hearts filled with matter, we may better continue in prayer: for as a man that hath filled his belly with meat, is better able to hold out at his labour than being fasting; even so he that first replenisheth his soul with meditations of his own sins and wants, of God's judgements and blessings upon himself and others, shall be better furnished to continue longer in hearty and fervent prayer, than coming suddenly to pray without strengthening himself aforehand thereunto. To conclude this point, all prayers are either long or short: a long fervent prayer is best; a short fervent prayer is better than long babbling; a short prayer, containing all thy grace and matter in thy soul, is acceptable to God. The second circumstance to be considered, needful for practise of prayer, is the place where we must pray. Th● place wh●re we must pray. As was said before, there is no time unfit to pray: so there is no place unfit for prayer. The world, and every place in the world is fit for a Christian to call upon the name of the Lord. joh. 4.20. Paul wisheth men in all places to lift up pure hands, 1. Tim. 2.8. that is, to pray: Christ prayed upon the mountain, in the garden, in the wilderness; Peter upon the house top; Paul on the sea shore; jonas in the Whale's belly in the bottom of the sea: but the superstitious papists will have some place more holy than others: hence come there pilgrimages, to such a holy place, hoping thereby sooner to obtain their petitions: therefore also they think the churchyard holy ground, the Church holier than the Churchyard, the Chancel than the Church, and the high altar more holy than the rest of the chancel. True it is indeed, that when the Church of God is assembled in the Church, the place is: more holy but not for any inherent holiness in the ground, but because of God's presence among his people, and because of holy actions there performed: in regard whereof it is sacrilege to offer violence to such places, or any way to profane them; yet God will assoon hear thy prayer at home in thy closet, as in the Church; though the public prayers are more effectual than private. Finally, to shut up this point: in regard of place, prayers are public or private. The place of public prayer is the assembly of the Saints wheresoever it be, which sometime in persecution was in private houses, or in caves of the earth, or the wilderness, or mountains. Act 1.13. Heb. 11 38. The place of private prayer is the house, or the closet, or some such fit place in secret: not the market place, nor the corners of the street: though I doubt not but a man may sigh and groan to the Lord walking in the street and making his markets; Mat. 6.5.6. but the outward signs of prayer private must then be concealed from the sight of men, lest we appear to men as hypocrites. Hitherto of the necessity of prayer, with the time and place of performing that duty. The second general thing to be considered in the duty which Christ enjoineth his disciples, is, the manner how we must pray, How we must pray. which is expressed in these words: After this manner pray ye. The meaning of which words must needs be one of these things following, that is to say; Pray either 1. These words only: or 2. This matter only: or 3. In this method only: or 4. These words and matter: or 5. These words and method: or 6. This matter in this method: or 7. These words, and this matter, in this method. Now which of these things our Saviour Christ doth enjoin, shall appear by the several consideration of every one of these seven things. First, Christ doth not command us to pray these words only: for than we should offend if we used any other words; and words without matter is babbling: and Christ spoke in the Hebrew tongue, the Evangelists wrote in the Greek tongue: but Christ will not have us speak Greek and Hebrew only when we pray: therefore it is evident, that Christ commandeth not to say, and so tieth us not precisely to these words only. Secondly, he doth not enjoin us to pray only in this order or method: for than whosoever useth any other order should sin▪ and Christ commandeth us Matth. 6. First to seek the kingdom of God and his righteousness, Matth. 6. ●3. before our daily bread: but in this prayer Christ doth set the prayer for daily bread before remission of sins and imputation of God's righteousness: wherefore also this is plain that Christ doth not command us to use only this method. Thirdly, he doth not command us to pray this matter in these words only: for then Paul and Daniel and David should sin that pray this matter in other word●, ●. Cor. ●●. 1●. D●n. 9 Psal. 119. and all the Churches that ever have been which have used other words in prayer, though they have always kept themselves to this matter: but it were impiety and blasphemy to say so: therefore Christ here doth not bind us to this matter in these words only. Fourthly, he doth not command these words and method, as hath been proved in the second and third parts. Fiftly, he commandeth not this matter in this method, as is proved in the second and third parts. Sixtly, he commandeth not these words matter and method, as may appear by all the former parts: wherefore in the last place it followeth necessarily, this being a sufficient enumeration of parts, that he commandeth us to pray only this matter: as if when Christ said thus: After this manner pray: he should have said, pray: 1. the matter herein contained, and 2. with the affections here expressed. This then is the meaning of these words, and here Christ toeth us to the matter and affections of this prayer. To proceed: Although Christ commandeth not these words and matter and method, yet he doth not forbid them; for in the whole Scripture there is no such prohibition: wherefore Christ leaveth it arbitrary unto us, as a thing indifferent when we pray to say this prayer, or not to say it, so be that we say it in faith and feeling; or if we say it not, Whether a s●t form of prayer be lawful. yet to pray according unto it: and this I suppose no indifferent man will deny: yet there are some (whom we will account brethren, though they do not so reckon of us, seeing they have separated from us) which think it unlawful to use the Lords Prayer as a set prayer, or any other prescribed form of prayer: but that they are in a manifest error it may appear by these considerations ensuing. For if it be lawful to use the salutation of Paul, the Psalms of David, and the blessing of Moses: then we may lawfully use the Lord's Prayer, or any other prayer in holy Scripture agreeable thereto for a prayer. For Paul himself used always one manner of salutation; our Saviour Christ, as is very probable, used one of David's Psalms with his Disciples, after the first institution and celebration of his Supper; Psal. 92. and the 92 Psalm was usually in the church of the jews sung upon the Sabbath day: and Moses always used one manner of prayer at the removing of the Tabernacle, Numb. 6.24.25.26. and 10.35.36. and another at the pitching thereof: which evidently serveth for the overthrow of that opinion which they of late have devised, contrary to the practice of the ancient Church, and all the reformed Churches in Christendom, who have an uniform order of public prayer, one and the same almost in the very form of words: and plainly confirmeth us in the present truth we hold, that it is lawful to use the prayers in Scriptures, or any other prayers made by the Saints of God to our hands consonant to the Scriptures: and yet notwithstanding, here are some cautions to be remembered. 1. That we labour to insinuate ourselves as much as may be into the grace and affections expressed in the prayers by the makers thereof: that so we may pray with the same spirit they did indite and use them, having by diligent consideration and understanding of them as it were made them our own. 2. This using of other men's prayers is rather allowed to young Christians that want the gift of conceiving and uttering an orderly prayer: or to those that want audacity and boldness to speak before others, than to strong and exercised Christians, unto whom God hath vouchsafed the gift of knowledge and utterance and boldness. 3. It is safer to conceive a prayer, than to read a prayer: for a man may read a prayer, and neither understand it, nor consider the matter thereof, nor affect or desire the petitions therein contained, having his mind pestered with wandering thoughts: but he that conceiveth a prayer, though perhaps he do not desire the things he conceiveth, yet at the least he must have attention, and so be free from many wandering thoughts, he must have also memory, and knowledge and consideration, needful all for the inventing of matter; and so there is less fear of babbling in conceiving a prayer, than reading one. 4. An uniform order of public prayer in the service of God is necessary. 2. Chro. 29.30 Thus the Priests and Levites in the old Testament praised God with the Psalms of David and Asaph: which Psalms were framed of those holy men and sent to the Musicians to be sung upon Instruments. Thus all the reformed Churches use: thus the Church immediately after the Apostles time used: yea thus in the time of the Apostles used the Church of Corinth: 1. Cor. 14.26. as may probably be gathered by that which Paul speaketh concerning the bringing of a Psalm into the public assembly of the Church. 5. Lastly, notwithstanding in private prayer when a Christian being alone calleth upon the name of God, it seemeth most expedient and profitable that he power out his soul unto God with such a form of words as he can, for there and then the edification of other is no end of his prayer, as it is of public prayer: 1. Cor. 14.26. and the Lord he regardeth the heart, and he knoweth the meaning of the spirit, though thy speeches be never so ragged and broken, though thy sentences be never so short and imperfect, though thy words be rude and barbarous: and yet a man ought to labour to glorify God with the best of his lips also. But here certain objections must be answered which are alleged against the using of read prayers. Objection. For they say it is to quench the spirit, & to limit the spirit of God that teacheth us to pray. For answer whereof we are to know, that as he cannot be said to quench the spirit that readeth a chapter of holy Scripture and no more, or that preacheth a sermon which he hath premeditate; so also he cannot be said to quench the spirit that pray th' a portion of holy Scripture, as the Lords Prayer, or the salutation of Paul, or a Psalm of David, or any other prayer agreeable to the word which he hath premeditate before and committed to memory: for the spirit is not limited, though kept within the bounds of holy Scripture, as it ought to be. Again, in a prayer which a man readeth, though a man do not speak every thing that the spirit of God putteth into his heart, yet he quencheth not the spirit: for to quench the spirit is to oppose ●gainst the voice of the spirit. Neither is it to limit or stint the spirit, if a man pray it with his soul, though he speak not the words. For example sake: I say the Lords Prayer: yea when I speak these words; Give us this day our daily bread, there cometh into my soul by the motion of God's spirit this petition: Grant me grace to be content with the mediocrity thou hast given me. If I pray this in my heart, though I do not utter these very words, yet I cannot be said to stint the spirit: for the substance of that petition is comprehended in that fourth petition of the Lords Prayer. So likewise reading any prayer agreeable to holy scripture, and having attention to the matter read, though many motions come into my mind upon consideration of the words of that prayer which I utter not in particular speeches, yet I utter them in general, for they are all comprehended in the matter of that, otherwise they may justly be termed wandering thoughts, though good prayers at other times. Lastly, public wants are always known and may be expressed in the public Liturgy: also private wants and blessings are for the most part known; as at meat, labour, rest, recreation, Physic, etc. Secret wants and blessings may be acknowledged in secret prayers: if any extraordinary occasions occur, extraordinary prayers accordingly may be had. They allege also against set prayers, the speech of the Apostle: Objection. Rom. 8. We know not what to pray: but in a set prayer a man knoweth what to pray: therefore set prayers are not prayers warrantable. For answer whereof, the speech of the Apostle in another place must be remembered: 1. Cor. 2.14.15. the natural man cannot discern spiritual things; but the spiritual man can discern them: so may we say, the natural man cannot tell what to pray, but the spiritual man can tell what to pray. Flesh and blood revealed not the knowledge of Christ unto Peter, but God the Father: Matth. 16. so flesh and blood cannot reveal unto us what we ought to pray, but the spirit of God helpeth our infirmities; which spirit was in our Saviour Christ that taught the Lords prayer, and in the rest of God's servants that wrote prayers: we are not able of ourselves to think any good, but God giveth us ability: 2. Cor. 3. so of ourselves we are not able to pray, but God giveth us the spirit of prayer, which teacheth us to pray with sighs and groans which cannot be uttered: when we have this spirit of God, than we know what to pray, and can teach others also. This may suffice for the answer of their main objections against set prayers. To conclude then: Christ hath not commanded us to use these words and no other, neither hath he forbidden us to use these words, or any other holy form of prayer: but he hath left it indifferent and arbitrary to use them or not to use them, as was said. Hitherto of the precept of prayer in the two general points thereof: first, that we must pray: secondly, how we must pray. Now followeth the prayer itself. In handling whereof we will first propound some general considerations: after descend to the particular exposition of the words thereof. In the general consideration of the Lords prayer we may observe three things. Generally of the Lords prayer. 1. The abuse of the prayer. 2. The true and holy use thereof. 3. The qualities and conditions of it. And first to entreat of the abuse of this prayer, How the Lords prayer is abused. and so of any other godly prayer, for this prayer is all prayers in virtue, and largeness, seeing that all prayers must be framed of the matter and affections herein expressed: it is abused especially by four sorts of persons. 1. By the ignorant persons that understand it not. 2. By impenitent persons that practise it not. 3. By Papists that attend not the matter of it. 4. By witches, wise women or charmers. How ignorant persons abuse prayer. The ignorant person abuseth it, for that he thinketh the very saying of the words, though he understand not the matter signified in the words, to be a good and acceptable service of God: which is very absurd. For first, he that prayeth must pray in faith, if he will have his prayer granted: jam. 1.6.7. jam. 1. for that man that wanteth faith shall not receive any thing of the Lord: but where there is no knowledge of the main articles of faith, there can be no faith: Rom. 10.14.15. for faith cometh by hearing, learning, and knowing of the word of God expounded in the ministery thereof. Seeing then he wanteth knowledge, he wanteth faith, and wanting faith he shall not obtain that he asketh, and obtaining not he prayeth not aright: and so abuseth this prayer, for that he useth it not in faith and knowledge as is required. 1. Cor. 14.26. 2. It is expressly set down by the Apostle, that a man must pray with the spirit and with the understanding, that is, so that another may understand him when he prayeth: if so as other may understand, then much more must he understand himself: if a man therefore pray, not understanding the prayer he saith, he abuseth it; but ignorant persons pray without understanding: wherefore they abuse both this and all the rest of their prayers. Therefore it were better for them to say five words with knowledge, than to say their Pater noster, or any other prayer ten times as long, without understanding. Matth. 15.8. Esay. 29. 3. Finally, our Saviour Christ out of the Prophet Esay reproveth the hypocritical jews, for that they did draw near with their lips, but their hearts were a far off, and requireth that they draw near both with heart and lips, when they come to worship God: but a man cannot draw near with his heart, except the understanding and the mind go before as the leader of the heart (wherefore the understanding is compared to the wagoner or coachman that directeth and guideth the horse with whip and bridle, that is, restraineth the headstrong and untamed affections, and ordereth then aright by reason rightly ruled: they therefore that want understanding of their prayers, although they may say they have a good heart and affections, yet it cannot be that the heart should be right, except the understanding be right, which is by knowledge: wherefore all is wrong and amiss, and therefore thou abusest thy prayer, except thou understand what thou prayest. To end this first point, prayer is the labour of the mind and heart, not of the lips: and all they that make it a lip-labour only, as all ignorant persons do, abuse this and all other prayers. For four things are necessary to pray this prayer, or any other prayer in speech. 1. Thou must understand it, as already hath been said. 2. Thou must affect and desire the prayers. 3. Thou must utter the words. 4. Heart, tongue and mind must accord in every prayer, and every several matter: wherefore the tongue must not run before our wits, as we say in our common proverb: but first our hearts must indite good matter, Psal. 45. 2. Cor. 4.13. and then our tongues must be as the pen of a ready writer: we must first believe, and then we must speak. Thus then is this prayer abused by ignorant persons. Secondly, How impenitent persons abuse prayer. the impenitent person though he have knowledge, and so be freed from that kind of abuse of this prayer, yet abuseth it as bad, if not worse, in another kind: for 1. God heareth not them that live in sin unrepented of: for their prayers and sacrifices, Psal. 66.18. joh. 9. 3●. Prou. 15.8. Esay. 1. and all their service of God is abominable, and is no better than iniquity itself in God's sight: for though God hath commanded prayer, and sacrifice, and incense, as was accustomed in the old Testament, yet he required that they should be offered by persons that were meet and fit for that purpose: and so though God now require that we should pray, and hear the word, and communicate in the Sacraments, actions answerable to the former of the old Testament, yet God will not accept these actions performed by any man: but first a man must leave his sins, and then pray: repent, and then hear the word, examine himself and find himself worthy before he eat: otherwise his praying, hearing and eating are turned into sin. If then the prayer of an unrepentant person be abominable, if God heareth it not, if it be iniquity, surely the wicked man doth abuse it and make it so: for God would accept that of us which he commandeth us, if we would perform it as he requireth. 2. Again, impenitent persons abuse prayer, because they do not practise that which they pray: for every prayer must be practised: otherwise there is hypocrisy and dissimulation. For if a man pray that God's name may be hallowed, if he by swearing vainly or falsely profane the name of God, it is double dealing, for his heart and tongue accord not in one, nay his tongue contradicteth itself: for he asketh with the tongue that he may not dishonour God's name, and yet with a vain or false oath his tongue doth dishonour God's name: this his tongue speaketh contradictions: or else he never meaneth to practise that which he prayeth, and so his heart and tongue are at variance, which is hypocrisy: an impenitent person than doth abuse prayer, for that he never prayeth with his heart, though with his tongue he speak it. 3. Furthermore, the man that liveth in his sins, which he repenteth not of, doth curtal and (as I may so speak) libbe this prayer, and so abuse it: for if we pray this prayer aright, we must pray every petition thereof: but an impenitent person cannot pray every prayer therein contained: for a swearer cannot pray, hallowed be thy name; a persecutor cannot pray, thy kingdom come; the impatient person cannot pray, thy will be done; the covetous person cannot pray for his daily bread; and so forth of the rest: for how can they pray against those sins, wherein they have resolved with themselves as it were to live and die? And therefore if the minister or any other Christian shall reprove them of those several sins which they practise, they will hate him and persecute him for it; which argueth plainly that they never pray against them, for they cannot abide to hear of them. 4 To end this point, they abuse this prayer for that living in sin, notwithstanding they take this prayer a part of holy scripture, and so God's name in vain; for they have nothing to do to meddle with God's word, Psal. 50.16. seeing they hate to be reform, and cast God's word behind them. For whereas they speak this prayer to God they are never a whit bettered thereby, and so it is in vain to them: also they use it without fear and reverence, as every part of holy Scripture should be used, and therefore abuse it: Esa. 66.5. whereby it appeareth evidently that wicked and hard hearted and impenitent persons that purpose to continue still in their sins, do abuse this prayer, though peradventure they understand it, when they utter it in the worship of God. Thirdly, the papist also abuseth this prayer and that three ways especially: 1. They say it in Latin, a tongue unknown to the common sort of people. 2. They say it in number upon their beads. 3. They say it as satisfactory and meritorious. 1 First they abuse it because they say it in Latin, How papists abuse prayer. a tongue which for the most part is not understood of them that say it, and hardly well pronounced by the multitude: but understanding is necessarily required in prayer, 1. Cor. 14.26. as was said before: and whereas the Jesuits avouch that God understandeth Latin or any language, and prayer is directed to God, and that instruction of the hearer is no end of prayer but of preaching: we answer that the Apostle saith flatly that all things must be done to edification: therefore prayer also, which is some thing, nay a chief and principal part of the public service of God: hence we read that the title of some of the psalms, which are prayers, is to give instruction: as Psal. 74. and 89. That therefore is but a forgery of man contrary to the word: for prayer is an excellent means of edification, it being as a whetstone to sharpen the grace of God in us; especially if it proceed fervently from the heart and lips of the Minister, it doth rouse the drowsy spirits of dull Christians: for there is no difference betwixt preaching and praying but this; that preaching is directed to men from God, prayer is directed from man to God, both preaching and prayer is the word of God, or aught to be so. Wherefore as preaching or reading the word are excellent means of edification and instruction; so likewise conceiving or reading prayer is a worthy means appointed of God to edify the people of God, and prayer is a second hammer, or a second stroke with the hammer, to beat the nail to the head, that is to say, to fasten the holy doctrine, exhortation, admonition, reproof, consolation, or what else, deeper in the conscience or understanding: and this is the edification of prayer. Therefore herein the Jesuits are greatly mistaken that they think instruction and edification no end of prayer. 2 Secondly our Saviour Christ requireth, and it is the very sum of the first table of the law, Deut. 6.5. Matth. 22.37. Luk. 10.27. Psal. 103.1. that we love God with all our heart, our soul, our mind, our thought, our strength; and all that is within us must praise his holy name. But as was said before, prayer is commanded in the first table, and is therefore a part of love we own to God: hence than it followeth as a necessary conclusion, that we must testify that we love God with our mind and with all our mind in prayer, when our mind is busied about the understanding and consideration of that holy matter which we utter to God; but that cannot possibly be, if we understand not what we spoke, as they do not that speak their prayers in an unknown language as Latin: they therefore abuse prayer that pray in Latin, not understanding it. 3 Lastly, as hath been said, it is plain babbling to speak any thing with the lips in the presence of God, which a man understandeth not, or desireth not in the heart and mind: 1. Cor. 6.20, for we must glorify God with the body and with the spirit both, for they are both Gods by creation and redemption: now to pray to God is a principal part of the glorifying of God; therefore we must pray with the spirit, as well as with the tongue, which is a part of the body. For whereas the schoolmen teach that actual attention is not needful in time of prayer, but it sufficeth to come with a holy purpose to pray, it is as vain a forgery as the former of the Jesuits that held instruction no end of prayer: for whereas they allege for confirmation of their opinion, that our heart is not in our own power, and therefore we are not able to keep it from wandering; surely we must needs grant it to be so, and yet notwithstanding it is sin for us to suffer our hearts to wander: and who durst go speak to his prince, his mind either not understanding his matter, or wandering from it, which in effect are all one? Wherefore if babbling be abusing of prayer, and they babble which understand not or attend not their prayers: no doubt they that say the Lords prayer in Latin, not understanding Latin, abuse it. Thus than the papist abuseth this prayer by saying it in Latin, a tongue unknown to the people. Secondly the papists abuse this prayer especially, by saying it in number, and numbering it upon their beads: and hence it is that they say a whole beadroll of prayers; as for example 30. prayers, Pater nosters, ave maries, creeds etc. which will be proved to be a manifest abusing of the Lords prayer. For first, this is to babble: for it cannot be that every man's devotion should last so long as the number of the prayers lasteth: for some weak Christians fervency and zeal will not endure longer than the saying of the prayer twice or thrice over: at which time he must cease saying it; for if he still continue saying it without fervency and devotion and attention, in a word without sense and feeling, his saying is babbling, only a liplabor, which is abominable in the sight of God. Matth. 6.7. Eccles. 5.1.2. 2 Again, our Saviour Christ condemneth vain repetitions, and the wise Preacher requireth that our words should be few, because God is in heaven and we are upon the earth: therefore we must not rashly and hastily huddle over ten or twenty prayers as a post horse runneth his post miles; but if in any action, surely in this holy and reverent action, the calling upon God's name, our proverb is true, Hast makes waste: for God is in heaven, that is to say, a heavenly God, most wise, most holy, most just, most mighty, and every way most glorious, and therefore must be worshipped after the best manner we can possibly afford: again, we are upon the earth, that is to say, men, dust and ashes, subject to sin in the best actions, improvident and unwise persons, especially in our affairs which are done suddenly and hastily: therefore we are not either with our heart to conceive, or with our tongue to utter a matter rashly and speedily before God, but we must be well advised before hand, and in the action use all solemn decency: but to racket over the Lord's prayer so many times as they do, is nothing else but as it were to toss it like a tennis ball, and to abuse it shamefully. Now our Saviour Christ doth not condemn all repetitions, nor the Preacher simply forbid many words: but such repetitions and multitude of words as are unreverently, and without affection uttered, rather to perfect the number and hold out the time, than express the affection: Dan. 9.19. for repetitions and many words sometimes proceed from an ardent and vehement desire of obtaining something, which men desiring to have, God doth, for reasons best known to himself, defer to grant, and sometimes to stir up our fervency and try our patience and perseverance. Luk. 18.1. 3 Again, such repetitions are needles in regard of God, Act. 15.8. for he knoweth our wants and requests at our conceiving of them in our hearts, seeing he knoweth the heart: or before we think of them, because he knoweth our thoughts a far off: Psal. 139.2. much more than when we have once uttered them, which God requireth not for that he needeth our speech to tell him what we want, but for that we must worship him with the whole man, body as well as soul, and tongue as well as any other part of the body: yea the tongue is the principal part in God's worship, therefore called the glory of the Prophet, Psal. 57.8. as the chief instrument of glorifying God: and as it is needles in regard of God to repeat so often, so in public prayer it serveth not for edification, seeing it wearieth the auditory; and in private prayer it wearieth him that useth it. Once therefore in feeling faith and fervency is better than ten times in coldness, dullness, weariness and superstition. Thirdly, the papists abuse this prayer and that very strangely, because they say it in opinion of merit and satisfaction: for so the arch jesuite teacheth that there are three ends of prayer: namely, first obtaining, secondly merit, thirdly satisfaction: and that prayer doth not only obtain but satisfy for sin, and meritoriously deserve at God's hands. 1 Now the truth is that as all our good works are stained with sin, so especially our prayers, which are the weakest service we can perform to God, and hath most corruption in it: as may appear by the manifold wandering thoughts that haunt our minds in the time of prayer, withdrawing our hearts from that due attention and reverence we ought to have: wherefore the wise man for the terror of wicked men saith, that the sacrifice, Prou. 15.8. even the best service of the wicked, is abomination to the Lord: but contrariwise the prayer, that is the weakest service, of the godly man is acceptable, which maketh very much for the comfort of every distressed conscience: now if our prayers be stained with so many corruptions, they cannot merit any thing except it be the punishment, neither can they satisfy the justice of God, seeing they are not proportionable thereunto, nay they need a satisfaction to be made for them: wherefore every true humbled Christian finding the palpable experience hereof in his heart, crieth out with the prophet, Psal. 143.2. Enter not into judgement with thy servant O Lord, for no flesh shall be righteous in thy sight: and prayeth continually, Lord pardon me my good deeds, that is, the imperfection of my good works. 2 Besides, all our prayers are to be made in Christ's name, joh. 16.23. that is in the merit, mediation and intercession of Christ jesus: and therefore the prayers of the Saints must be performed with the smoke of the odours which are given to the Angel, Apoc. 8.3.4. before they ascend up before God: for in Christ jesus God the Father is well pleased with us, Matth. 3.17. and with all our holy actions: but out of jesus Christ he is displeased with us: joh. 15.5. H●b. 11.6. for wanting faith whereby we are engrafted into the true vine, we cannot please God. Wherefore if our prayers have need of Christ's merit and satisfaction, how have they any merit or satisfaction in themselves? 3 Lastly, all the arguments that are used against the merits of good works in general, serve sufficiently to overthrow the merit of prayers: and so to end this point, seeing the papists use prayer for other ends than it is appointed, they abuse it; as when a man useth a sword to murder, which is appointed for justice, he abuseth the sword. Thus we see how this prayer is abused by papists, saying it in Latin, in number, in opinion of merit and satisfaction. How charmers abuse prayer. The fourth sort of persons that abuse this prayer and others, are wise women, as they are termed, or good witches; which are termed good, not for that they do good by witchcraft and do no harm to their neighbours: these make the Lords prayer or other good prayers charms: for by saying of prayers they can cure diseases, drive away the toothache, heal things forespoken, etc. Now that prayer is abused by them it is plain. 1 God never appointed prayer to be a means to cure diseases or such like, being applied to the sore or disease or ache: for although it be needful that we pray to God for the removing of pains and sickness from us and ours; yet it doth not follow thereupon that God appointed prayer for a medicine, which being applied to diseases shall cure them: for then every man would be a physician to himself whatsoever disease he had, by his prayers. Prayer doth sanctify physic unto us, it is no physic itself: 1. Tim. 4. it obtaineth at God's hands a blessing upon our medicines that they may cure us; itself by virtue inherent in it doth not cure us: and as our meats and drink by virtue in them do nourish our bodies, which notwithstanding are sanctified by prayer for that end: so physic cureth our diseases, prayer sanctifieth physic. Wherefore seeing prayer is not Catholicum as the physicians call some of their medicines, that is an universal medicine for all diseases, nay no medicine for any one disease, it followeth that these wise women that use it as a means to cure diseases, abuse it. 2 Again, jam. 5. this was a miraculous gift in the time of the Apostles, whereunto was added unction with oil also; which continued in the Church but for a certain season, so long as the doctrine of the Church had need of extraordinary confirmation by miracle: now the doctrine of the Gospel being sufficiently confirmed by witness ordinary and extraordinary, of God and man, this gift ceaseth as all other miracles. Wherefore they that shall enterprise this miraculous course of curing sickness, what do they else but challenge this miraculous gift: and what are they else but impostors and seducers of the ignorant, 2. Thes. 2. or of those that receive not the love of the truth? 3 Besides this, you shall observe these wise women, wizards, and charmers will with writing the prayer cure the diseases and aches of men. As for example, they will write it upon a piece of paper: or having written it, cause the party diseased to wear it about his neck, and so they shall be cured: they will write it in cheese or upon bread and give it to mad dogs to eat, and their madness shall departed from them: and other practices of like folly and impiety: all which plainly argue society and fellowship with the devil, and the help of the devil: for others cannot do it, but themselves: and why I pray you cannot others do it? forsooth say they, you do not believe as we do, no not though you say or write the same prayers that they do. Surely we believe that to be true which they say: for they have either openly, or at the least secretly, contracted with the devil, whose they are, whom they serve and honour; and in whom they believe. No marvel then though others which worship the true God, cannot do such charming tricks as they can, for indeed good Christians believe not in the devil as they do. Wherefore seeing they direct their prayers to the devil, which should be directed to God alone, they do greatly abuse their prayers. Objection. If any object that these wise women use medicines as well as prayers, and so their prayers do only sanctify their medicines which they use to cure their diseases: the answer is, their medicines are not such as the art of physic alloweth, but some foolish trumpery, which hath no quality or virtue suitable to the disease, as fit to draw the moon out of heaven, as to cure a disease: and both their medicines and prayers are nothing else but a colour of their charming, that so under such a show of art and holiness, they may the easier deceive the simple people, who for the most part think that all is gold that glistereth: and who knoweth not that even Satan can transform himself into an Angel of light? Also if it be observed, these women and charmers are either ignorant, or profane persons, wanting the true knowledge of God, or leading lewd and ungodly lives: yet outwardly at performing of their cures they will make such a holy show of devotion, as may blear the eyes of unexperienced people. In regard whereof greater care and diligence ought to be used in examining and trying their actions: for the white devil will sooner deceive than the black devil. It appeareth then plainly by this which hath been said, that the Lords prayer is diversly abused by divers sorts of persons, as namely the ignorant, the impenitent, the papist, the charmer. The holy use of the Lords prayer. The second point to be handled in the general consideration of the Lords prayer, is, the true, lawful and holy use thereof, and so of prayer generally: which may partly be perceived by that which hath already been delivered concerning the abuse; for the knowledge of one contrary ariseth but of the knowledge of another, and he that knoweth wherein the abuse of the Lords prayer consisteth, knoweth also wherein the true and holy use doth consist. Yet notwithstanding it shall not be amiss to entreat briefly of this point; referring the further understanding thereof, partly to that which hath been already spoken of the abuse, and partly to that which shall be spoken afterward in the preface; and in the conclusion of the Lords prayer of the affections and dispositions in the time of prayer, and of the manner of prayer. To handle this point then of the true and holy use of prayer: it consisteth especially in four particulars. 1. Knowledge: for a man must understand what he prayeth. 2. Faith: which is an assurance of obtaining that we ask. 3. Repentance: which is bewailing our sins and wants, and a practising of our prayers. 4. Devotion: which is a due disposition in time of prayer. For if understanding the matter of our prayers, Knowledge necessary for the use of prayer. feeling our sins and wants, bewailing them, purposing to amend them, earnestly ask pardon and relief, reverently carrying our hearts in God's presence, faithfully persuading ourselves God will hear us: if I say we thus ask, we do truly and aright use prayer. First, for knowledge that it is necessary, shall appear by consideration of the several parts thereof: for there is a threefold knowledge required. 1. Knowledge of the words uttered. 2. Knowledge of the matter contained in the words. 3. Knowledge of the doctrine comprehended in the matter. The knowledge of the words is opposed against prayer in an unknown tongue; which edifieth not, and therefore must be removed out of the congregation: and in the congregation, the words of the prayer must be understood, 1. Cor. 14. else the speaker shall be a barbarian to the hearer, and otherwise the hearer cannot say Amen. Strange languages is a judgement of God upon the world, as may be seen by the history of the tower of Babel; Gen. 11. the evidence whereof appeareth unto this day, in that the pains we bestow about the learning of the tongues is so hard and tedious, and is a great impediment to the true knowledge of the Scriptures. If it be: a judgement of God, why shall we not seek to pray in a known tongue, and so to understand wh●t we pray, that we may be freed from that judgement? The knowledge of strange tongues indeed is a blessing, but the strange tongue is undoubtedly a judgement. The knowledge of the matter is a thing absolutely necessary also: for shall we utter we know not what to God, or shall we give consent in public prayer to that we are ignorant of? the prayer perhaps may contain Arrianisme, or Pelagianisme, it may be heretical, or schismatical, or savour of some foul errors; which cannot please God seeing they are not agreeable to wholesome doctrine of the word: 1. joh. 5.14. all our prayers must be according to his will, but false doctrine, heresies or errors, are contrary to his will. Wherefore we must carefully know and search whether the matter of our prayers contain in them truth or falsehood; and so the knowledge of the matter is also absolutely necessary, if we will have our prayers accepted and granted. The knowledge of the doctrine comprehended in the matter, also is needful, that a man in some measure know the fundamental points of religion, joh. 4.22. which our Saviour Christ requireth in the Samaritans; for they worshipped they could not tell what, but the jews knew what they worshipped: joh. 17.3. 2. Cor 13.5. 1. Cor. 11.28. a man therefore must know God and himself, the law and the Gospel in some tolerable measu e before he can make acceptable prayers to God through Christ jesus. The second thing necessary for the true and holy use of prayer, Faith necessary o the ●olie vs● of p●●●er. 〈…〉. 5 14. is faith or an assurance of obtaining that we ask according to his will: this faith or assurance is a fruit of justifying faith, which layeth hold upon Christ for pardon of sin, and for all manner of good things for body and soul: so that whatsoever good thing we ask, H●b. 11.30. we may certainly resolve ourselves we shall obt●ine: for if God the Father hath given unto us jesus Christ, Rom. 8. P●al 34.10. how shall he not with him give us all things else that are good? If he give us the greater, he will give v● the lesser also: for temporal blessings are additions and dependents of heavenly blessings. Matth 6. More shall be said of this point afterward in the conclusion of the prayer, whither the reader is to be referred. The third thing requisite for the true and holy use of prayer, is Repentance: Repentance necessary for the holy use of prayer. joh. 9 Psal. 66. Proverb. for God heareth not sinners that live in sin unrepented of, that regard wickedness in their hearts, that purpose to live in known sins; all their prayers are abominable, for that they turn their ears from hearing of the law, as the Wiseman testifieth. Wherefore he that will have his prayer heard, must in his heart bewail his sins, hate them, renounce them, study and strive to forsake them, pray against them, and then the Lord will graciously grant his petitions. Indeed sometime God granteth wicked men that which they ask, or wish to have from God, but that is in wrath and vengeance: for that which he giveth them shall turn to their woe and misery another day. And as it may be said of a godly man, that God heareth him by denying that he asketh: so also may it be said of a wicked man, that God heareth him not by granting that he asketh: the godly man is heard by denying the evil he asketh, and granting the good he asketh not: the wicked man is not heard by granting the evil he asked, and withholding the good he asked not: for though none of God's creatures are evil in themselves, yet through the abuse of the wicked and Gods curse, 1. Tim. 4. they may be evil unto the evil man. Again, though God hear what the wicked man saith when he pray, and grant him that very self same thing he asketh; yet God cannot properly be said to hear his prayer and grant his request: for the wicked man's prayer is not a means of obtaining, neither doth God grant him any thing by means or through instancy of his prayer: but God is truly said to hear the prayer and grant the request of the godly, seeing that he granteth that which they ask through the instancy of their prayers, they being the only means of obtaining. Devotion necessary for the true use of prayer. The fourth thing necessary for the holy use of prayer is Devotion, which is the due regard and religious estimation a man ought to have of God's Majesty and his own misery in time of prayer: which devotion hath a special signification in this place, and containeth these four things in it principally. 1. Attention in time of prayer. 2. Reverence in regard of God's presence. 3. Feeling of our sins and wants. 4. Desire to obtain that we ask. Attention a part of devotion. Attention is opposed against wandering thoughts, which usually in the time of prayer creep into the minds of men: for expelling and avoiding whereof, it behoveth every careful Christian to watch over his understanding, and affections, that by-thoughts either rush not into the mind; or if they do, that then presently they be thrust out again. This attention is threefold. 1. Attention to the words of prayer. 2. Attention to the matter contained in the words. 3. Attention to God, to whom prayer is directed. Attention to the words, is when a man doth so watch over his tongue, that no words unsanctified, or unfit for the holy matter of prayer, do unawares break out of his mouth. Attention to the matter, is when a man doth so busy his understanding in conceiving, and affections in pursuing the substance of his petitions, as that by-matters take not place to disturb the course of his prayers. 1. Cor. 7. Attention to God, is when a man doth so conceive of God as the words of prayer afford, according to the several names, titles, attributes, properties, and works wherewithal in time of prayer we entitle God according to his holy word: as, Father, merciful, just, etc. Reverence is opposed against either a common or base estimation of God's excellency and glorious majesty, Reverence a part of devotion. before whom we appear when we come to pray. When a man cometh to make a supplication to a Prince, he is stricken with a reverent fear of so excellent a person as the Prince is: much more ought we so to be affected coming before the Prince of all the Princes in the world: wherefore the Psalmist counseleth us to fear when we serve God, and to tremble when we give thanks. Psal. 2.11. This reverence will be increased, if we consider who God is before whom we come, and what we are that come before God: God is in heaven, and we are upon the earth: Eccles 4.1. Gen. 18 27. Psal 95. job 42. Dan. 9 we are dust and ashes, as Abraham sp●ke to God, and God is the Creator and maker of us all: we are vile, and to be abhorred, to whom appertaineth shame and confusion of face: but God is excellent, admirable and glorious. If these things possess our affections thoroughly, a holy reverence also will enter upon our souls. Gen. 28.17. And as it befell jacob when he slept at Bethel; which is by interpretation, God's house, that he was afraid, saying, it was a fearful place, and no other but the house of God, and the gate of heaven: even so ought we to be affected, by faith seeing God spiritually present which is a spirit and invisible, searching the hearts, and knowing the thoughts of all the sons of men. Feeling of sin is opposed against hardness of heart, Feeling of sin a part of devotion. both that general obduration which is contrary to repentance; and a more special, which the children of God sometime are cumbered with for want of a continual renovation of repentance, and growing by occasion of lapse into some sins, whence issue hardness of heart and a careless security and affections benumbed for the time. This feeling of sin is called by our Saviour Christ a heavy load, Matth. 11.28. and wearisome burden. For as a man that hath a burden or load upon his back, doth sensibly feel it, and is thereby greatly wearied, oppressed and compelled to bow and stoop through the weight thereof, his strength being not sufficient to match and overcome the weight of his load: even so the man that once feeleth the heavy burden of sin, which is the wrath of God every way intolerable and insupportable of man, is thereby so surcharged and oppressed, Psal. 40.12. as that he cannot look up, and then his heart beginneth to fail as a man in a swoon: and therefore the Prophet in the Psalm complaineth and confesseth his sins unto God, Psal 51.3. after he had known his iniquity and viewed his sins, Luk. 4.18. being always placed in his sight: and they only are fit to come unto Christ by faithful prayer that feel this burden of sin upon their backs; that think themselves vile and abominable sinners: for God resisteth the proud, as if he were his special enemy: but he giveth grace unto the humble as unto his beloved friend. jam. 4.1. Desire to obtain that we ask is opposed against cold, lukewarm or faint affections: Desire to obtain a part of devotion. jam 5.16. Matth. 7.7. when men ask, but care not greatly for obtaining that they ask: true devotion hath fervency annexed thereto. For as a beggar is very earnest to get his alms, if he be hungry: so the devout person is full of craving and begging affections, if he have once felt the spiritual hunger and thirst of a barren and dry soul void of the grace of God. Matth. 5.6. Thus much briefly of the right and holy use of prayer, whereof more shall be spoken afterward. The qualities of the Lords prayer. The third point to be handled in the general consideration of the Lords prayer, is the qualities and conditions thereof, which are these five following. 1. First, it is a platform of prayer. 2. Secondly, it is most excellent. 3. Thirdly, it is most perfect and absolute. 4. Fourthly, it is only a general form of prayer. 5. Fiftly, it is hard to be used aright for a prayer. The first quality or property of this prayer is, T●e Lords prayer is a platform of prayer. Matth. 6.9. that as it is a prayer, so also and that more especially it is a direction and platform of prayer. For as a man going to build an house, will first have a platform or an idea in his head, according whereunto he will frame his house: so the Lords prayer is an idea or pattern whereby every true prayer is framed: and as the holy Scriptures are termed Canonical, for that they are the canon or rule of faith and manners; so the Lords prayer may be called Canonical, for that it is the canon or rule of all other prayers: for there is no prayer in the holy Scripture but it may be referred unto this prayer: and all the prayers which have been, are, or shall be made, must be measured by this prayer, and so far forth are they commendable and acceptable as they are agreeable hereunto. For as a circle containeth all figures, a sphere all bodies, and an infinite line all lines: so the Lords prayer containeth all prayers: resembled to a map which at once to the view offereth the consideration of all the world, so this is the synopsis of all prayers. The second quality of this prayer is the excellency thereof: for it is God's word, a portion of holy Scripture. The excellency of the Lords prayer. The prayers which we make may be, and aught to be agreeable to the word, but God's word they are not: wherefore it is most excellent: for if all the men living in the world should study all their days to frame a prayer, they were not able to make a prayer comparable hereunto: jesus Christ the wisdom of God framed it, Luk. 11 49. & 11.1. and that purposely teaching how to pray: therefore excellent must that prayer be which was framed by the excellency of God's wisdom: and as there is no proportion between the finite and the infinite; so is there no comparison between the infinite excellency and capacity of this prayer, and the prayers of all other men living. The third property of this prayer is the perfection thereof: other prayers are imperfect, The perfection of the Lords prayer. either for that they are stained with manifold wants and corruptions, as all our prayers are; or for that they contain but some portion of the matter contained in this prayer: as the prayers of holy men mentioned in the Scriptures. This prayer containeth the whole Scripture: for it is an Epitome or abridgement of the whole Scripture, a Catechism in form of a prayer, containing all the virtues of the Law and Gospel, and all the good we can pray for, all the graces and blessing we can give thanks for, all the evil we can pray against: and to these heads may the whole Scripture be referred. The Lord's prayer a general prayer only. The fourth property of this prayer is, that it is only a general prayer or form of prayer: for all the good things we want are not nominated here, nor all the evil we pray against; yet they are here included, either simply and naturally as the special in the general, the part in the whole: or else figuratively and by proportion, as one part under another. For example sake, prayer for health, patience, faith, the King, the Counsel, the Minister, the afflicted, etc. are not here expressly named; yet they may every one of them be referred to some one petition or more: therefore this general prayer may be compared to the Commandments, and the Articles of faith: to the Categories and predicates in Logic, where the heads and generals are propounded only, or the chief or principal matters: the special and less principal are by proportion and discourse of reason to be referred thereto, or reduced thence. The Lord's prayer hard to be used aright for a prayer. The last quality or property of this prayer is, that it is very hard to use this prayer aright for a prayer. Now it is not denied but that it is a prayer, and may be used lawfully for a prayer: but to use it aright as it ought to be used, there is the difficulty. For the words of the prayer being so short as they are, and the matter contained in the words both so large and divers; even as large and ample as all things we stand in need of and can pray for, as all things we can pray against, as all things we can give thanks for: how is it possible that a man praying this prayer should in any mediocrity with his mind conceive, and his affections pursue the thousand part of the things comprehended in this short form? especially considering the unsearchable depth of our Saviour Christ's conceit, when he uttered this prayer; whereinto we are in some measure to convey our conceits in time of using it for a prayer; otherwise it will be the abusing of it. Again, it being a portion of holy Scripture very hard to be understood, & being diversly by divers persons expounded; also it being doubtful which is the true exposition thereof: if we perhaps light upon a false exposition, and so a false meaning of the words, we do not pray it aright as we ought to pray; for we must give the same sense unto every petition, which our Saviour Christ gave when he did pray it; if we do otherwise we wrist the prayer & abuse it: hence therefore appeareth the difficulty of using it aright for a prayer. Out of the consideration of this last property of this prayer ariseth this consectary or conclusion: that there is less danger of sin in conceiving a prayer agreeable to this prayer, than in using this prayer for a prayer; which may be verified thus: when we conceive a prayer, we know our own meaning certainly; so do we not certainly know the meaning of every point in the Lord's prayer: again, when we pray we attain the depth of the meaning of our own words; so can we not possibly attain the depth of the meaning of our Saviour Christ, when he used these words: Finally, our words in prayer conceived are as large as our matter and affection; but here in the Lord's prayer, the matter being as large as the whole Scripture, the words are scant the thousand part thereof: wherefore the conclusion and consectary is verified. To end this point then, although this be the most excellent and perfect platform of prayer, and prayer, that ever was devised; yet considering that it is only a general prayer, and hard to be used aright, as Christ himself used it, therefore it may seem that a prayer conceived according to this prayer, is as acceptable, if not more accepted of God, than this prayer: for though the Lords prayer is better than any other prayer, yet a man may, and can, and doth use his own conceived prayer better than he can use the Lords prayer: and prayer is accepted or not accepted of God, according as it is rightly used or abused: and this is profitable for the ignorant people to think upon, considering their intolerable abusing of the Lords prayer. Thus much may suffice to have spoken of the general consideration of the Lords prayer in the foresaid three points, the abuse, the use, and the conditions thereof. Specially of the Lords prayer. Now it followeth, that we also consider thereof specially. This prayer containeth three things. 1. The first is the persons to be considered in prayer. 2. The second is the matter of prayer. 3. The third is the manner of prayer. The persons to be considered in prayer. The persons which are to be considered in prayer, are comprehended in that which is ordinarily termed the preface of the Lords prayer, or the compellation, contained in these words. Our father which art in heaven: or Our heavenly father. Now the persons we are to consider in prayer, are four. 1. First, who is to pray. Quis. 2. Secondly, for whom we are to pray. Pro quo. 3. Thirdly, to whom we are to pray. Ad quem. 4. Fourthly, in whose name we are to pray. Per quem. All they are to pray that can call God father, or the children of God brethren: Our Father. We are to pray for others as well as for ourselves, namely for all that are or may be our brethren. Our. We are to pray to God only, who is the Father of the creature, and our Father in jesus Christ. Father. We are to pray in his name, who hath made God, of an enemy a friend, yea a father, that is Christ jesus. Our Father. The first of those persons that are to be considered in prayer, is who are to pray, which may be thus distinguished. First, who must pray: or who is bound to pray. Secondly, who may pray: or who may lawfully pray. Thirdly, who can pray: or who can pray aright. For the first: all men must pray, that is to say, Who must pray. all men are bound in conscience to pray unto God, for prayer is a moral precept, which bindeth all men, as all the commandments of God do: for all the commandments were written in the heart of Adam, in the state of innocency; and that not only for himself, but for all his posterity: wherefore the very gentiles which knew not the law given by Moses, Rom. 2.15. yet show the effect of the law written in their hearts, when their consciences accuse them, or excuse them. Seeing therefore that prayer is a commandment of the moral law, and all the commandments of the moral law bind the conscience of all men to obedience, therefore all men must pray, otherwise they incur the penalty of the breach of the law, which is the everlasting curse of God. Here it may be objected concerning this and all the rest of the commandments, Objection. that all men are not bound to pray, or to keep the law, seeing that it is impossible we should keep the law, or that all men should pray: for God commandeth not impossibilities, say the papists: seeing therefore it is impossible for all men to keep the law, or to pray; all men therefore are not bound to pray, or all men must not pray. To this, answer may be made by a distinction, Answer. that things may be termed impossible two ways, either for that they are impossible in their own nature, or for that they are impossible by accident or some outward occasion: examples of things impossible in their own nature are these; that a stone of it own accord should move upward; that iron or lead of it own accord should swim upon the water, and not sink: examples of things impossible through accident, or by reason of some outward occasion are these; that a man that hath his tongue cut out, should speak, or that hath his eyes put out, should see: now the application of the distinction answereth the objection sufficiently: Gods commandments, and so the commandment of prayer is not impossible to be performed of it own nature, for Adam was able to keep it continuing in that estate of innocency, wherein God had created him, and so all mankind in Adam: but Adam transgressing, and all mankind in him, Rom. 8.3. by accident and occasion, the commandment of God (and namely that of prayer) is become impossible unto us: we are not able to pay our debts, for we have ma●e ourselves bankrupts; we cannot see, for we have put out our own eyes. Wherefore God doth not command things impossible by nature, when he requireth, obedience to his law, although now through our own defaults, we are not able to obey. Objection. Yet God seemeth to deal hardly that exacteth obedience of us, now we are not able to perform it. Answer. It is no hard dealing at all: for if the creditor may justly require the debt of the debtor, though he be not able to discharge it, or otherwise cast him in prison for default of payment; much more may God deal so with us: either exact obedience of us, or cast us in prison till we pay the utmost farthing: neither is there any reason that God should change his righteous law, and square it to our corruption, no more than because there are thieves and malefactors, therefore the law that commandeth such persons to be hanged, or punished, should be altered: the workman squareth his crooked timber to his rule, and he doth not frame his rule to his crooked wood; so we must frame our actions to God's law, and God's law must not yield to our corruptions. Wherefore prayer being one of God's commandments, all men therefore must pray, or are bound in conscience to pray, though now it be impossible to pray aright. Thus we see the first point, who must pray. Who may pray. The second followeth, which is, who may pray. Though the commandment of prayer be directed to all men, and therefore all men are bound to pray: yet notwithstanding there are some men which may not pray, for if they do, their prayer is turned into sin. Incense is abomination unto me, saith the Lord by the Prophet, Esa. 1.13. Psal. 141.2. Pro. 15.8. it is iniquity: now in the old Testament incense was a type of prayer, and was commanded by God as a part of his outward worship: so also the sacrifice of the wicked man is abominable, that is, Pro. 28.9. all the worship of the wicked (for the part is put for the whole) and yet God had commanded the sacrifices: he that turneth his ear from hearing of the law, his prayer is abominable; and yet prayer is God's commandment: whence it is necessarily collected, that there are some sects of men, who if they pray, sin in their prayer, and therefore though they must pray, yet notwithstanding they may not pray: they are bound to pray, yet if they pray, they sin. These two propositions seem to be contradictory: Objection. and therefore cannot both be true, as nature itself teacheth: All men must pray: and this: Some men may not pray. How can these things agree? Here we see that which the Apostle speaketh in another sense, that sin is out of measure sinful: Answer. Rom. 7. sin perverteth the whole order of nature, causeth contradictory propositions to be both true; for certain it is that all men are bound in conscience to pray, and therefore must pray; and this is certain also, that all men may not pray; for if they do, they sin and break the law of God. Now the Lord of his goodness hath found out a means to dissolve this absurdity, and break the contradiction: wherefore he commandeth to repent and forsake our sins, and then to pray. And here we may note into what an intricate labyrinth or maze, sin hath brought mankind, consisting of three by-ways. First, we must pray that we may keep the second commandment, Secondly, we living in our sins must not pray, lest we transgress the third commandment. Thir●ly, we must repent (and that is a thing altogether impossible to flesh and blood) before we pray aright. We being thus included in the maze, the Lords showeth us the way out by the power of his spirit in the preaching of his word, working repentance in the hearts of his children that they may pray aright, and so all his commandments are made easy unto us, which before were impossible; and so that sentence of the Father is verified: da quod jubes, & jubes quod vis: give me power to do thy commandments, and then command what seemeth good unto thee. Thus also the second point is handled, who may pray. Who can pray. The third is, who can pray, or who can pray aright? They only can pray aright, that have the spirit of prayer which teacheth us to cry Abba, Rom. 8.15. that is father, which is the spirit of adoption, and sanctification. But for the further cleared of this point, a distinction is to be admitted between three things, which the world thinketh either to be all one, or very near of kindred: namely, first saying a prayer, secondly wishing a prayer, thirdly praying a prayer. What it is to say a prayer. For the first, we must remember that all men can say prayers; there is not any man so ignorant, so impenitent, or so wicked, but he can and doth sometime say his prayers: and this is no better than the prating of a parrot in God's ears. What it is to wish a prayer. Secondly, to wish prayers is one thing, and to pray is another: for a wish is a sudden, earnest, wandering, inordinate desire of having something, which a man either greatly regardeth not, or is not persuaded to obtain. What it is to pray a prayer. Thirdly, a prayer is a continual, settled, ordered, and fervent desire of obtaining that which a man both greatly prizeth, and is persuaded in some measure he shall have. A wish is sudden, as a flash of lightning, or the stay of a ball cast at a wall, which reboundeth back so soon as it toucheth: so a wish quickly shineth in the affection and by and by is extinct; but a prayer is continual, which doth so possess the heart that a man neither can nor will be voided of it; hence we read of some that prayed all night. A wish is earnest and vehement out of measure, especially in temporal blessings, when the affection is carried as it were with a whirlwind for the present; yet in spiritual matters, there is an exceeding great coldness and frost of affection, but a prayer is fervent in spiritual matters, and moderate else where: yea and in spiritual matters, there is not that snatching vehemency in prayer, as in wishes, but rather a sober and moderate equability permanent and increasing. A wish is wandering and roving, for a wicked man would have that he wisheth, howsoever he come by it, whether by hook or crook he care not; and therefore when he wisheth his heart is not set upon God, nor knit unto him: hence it cometh to pass that his wishes are either wicked, even the transgression of the tenth commandment, or else God must work wonders for the granting of them: as he will wish to have a thousand pound land by the year: here there is a secret implication either of injury to some man from whom it must be had, he coveting another man's goods; or else God must miraculously create so much new earth or space of ground in the world, etc. But a prayer is settled and grounded upon God and his word: having patience and expiration, waiting God's leisure without the aforesaid roving and runagate wishes. A wish is inordinate, for the wicked man he neither will use the means to obtain that he wisheth, nor refer the thing wished to the right end: for example, a wicked man may wish heaven, but he will never use the means to come to heaven, as Balaam; he may wish to have the gifts of the holy Ghost, as Simon Magus, but he would have used or rather abused them to his own gain, and he would have bought them with money. But the prayer of the godly man is ordered aright intending God's glory, the good of others, his own edification, carefully using the good means which God hath sanctified for that purpose: hence it is that james saith that many ask and receive not, jam. 4.3. seeing they ask amiss for the satisfying of their lusts. A wicked man sometime wisheth grace by fits, but he doth not greatly ragarde it: therefore it is with him as with a woman that longeth for some unwholesome thing, as far, etc. desiring it eagerly for a fit, and afterward abhorring it: but the godly man he prayeth and prizeth grace invaluable, for obtaining whereof he will sell all that he hath, and separate himself to seek it, Matth. 14.44. Pro. 18.1. and occupy himself in all wisdom. A wicked man wisheth, but hath no assurance to obtain; for his wishes are driven away with de●ire, as the dust by the wind: but the godly man prayeth, and saith in some measure with the man in the Gospel, I believe, Lord help my unbelief. Thus we see how a wish differeth from a prayer: and that there is a great distance between wishing a prayer, and praying a prayer; and that they only can pray that are qualified as is aforesaid. And thus we see who are to pray. For whom we must pray. The second sort of persons to be considered in our prayers, are, for whom we are bound to pray: the sum of the doctrine, that concerneth this second sort of people, shall be comprehended in certain propositions following, whereof some are affirmative, some negative: the propositions affirmative are these six ensuing. First, we are to pray for all the servants of God, for all them that in present believe in jesus Christ, and repent of their sin. Secondly, we are to pray for all the elect, that as yet do not actually believe nor repent: and these two propositions are confirmed unto us by the example of our Saviour Christ, joh. 17. who hath gone before us in the practice of them both; though he prayed in another kind, namely as the only Mediator of redemption and intercession betwixt God and us: his prayer being satisfactory and meritorius; ours only dutiful and charitable. Thirdly, we are to pray for all the members of the visible Church, whom in the judgement of charity we are to account Saints by calling: Rom. 1.7. so the Apostle writing to the Romans in his salutation prayeth for them. Fourthly, we are to pray for all men, that is, for all sorts or states and conditions of men, 1. jam. 2.1. according to the Apostles counsel, jews and Gentiles, bond and free, rich & poor, Magistrate and subject, man and woman; and if there be any other distinction of states and conditions of life. Fiftly, we are to pray for any one particular person that shall be noted out unto us, as standing in need of our prayers: as an excommunicate person, the Turk, the Pope, heretics and schismatics, and vicious pers ns of all sorts: so we read that Christ prayed for his persecutors so did Steven the first Martyr. For although we must not pray with them, as being persons out of the communion of Saints: yet nature bindeth us to pray for them, they being of our own flesh; and we know not how God hath disposed of them for their final and future estate: and it may be that our prayers shall be means of obtaining at God's hands remission of their sins, and their conversion and salvation, as it is probable Steuens prayer did further Paul's conversion. Sixtly and lastly, we must pray for our very enemies that wish evil unto us, and devise mischief against us: Matth. 5.44. Rom. 12.20.21. according to the precept of Christ and the practice of all the Saints, that so we may do good for evil, and heap coals of fire upon their heads. Thus we see affirmatively for whom we are to pray. Now negatively we must also consider who they are for whom we must not pray: For whom we must not pray. and they are comprised in five propositions following. First, we are not to pray for all mankind, that is to say, for all the men that have lived, do live, and shall live in the world. For all hough we may pray for any particular person that is nominated and pointed out unto us, yet to pray for all that proceed of the root of Adam, is against Gods will. F●● Christ did not pray for the world, joh. 17. nei●her is it Go●s will that all that issue from Adam should be conue●ted and saved: yet because we know not which man is reprobate, therefore by the general rule of charity we may pray for any particular man; excepting some, which afterward shall be excepted. Secondly, we are not to pray fo● the dead: for we will take it granted for this present that there is no purgatory (there being here no fit opportunity to dispute the question) for all the dead are either in heaven, and so thy prayers cannot mend them; or in hell, and thence thy prayers cannot fetch them: wherefore seeing prayer availeth not, there is no reason it should be used for the dead. I will not discuss the quiddity that some of late have devised, that we may pray for the dead thus far forth, that their bodies at the last may be joined to their souls to their full and perfect bliss. Thirdly, we are not to pray for the devils. Fourthly, we are not to pray for them that sin the sin against the holy Ghost. Fiftly, we are not to pray for them that are reprobates▪ if we could know them: the reason of all these things is most apparent, for that therein we resist Gods revealed will: hence we read that God rebuketh Samuel for praying for Saul: 1. Sam. 16.1. howsoever some may think that samuel's prayer was only for enjoying the kingdom, and not for the pardon of saul's sin; which hath little probability: hence it is that we pray against the devil by the example of the Apostle, Rom. 16.20. that God would tread Satan down under our feet: hence it is also that David in the Psalms by the spirit of prophecy oft times prayeth against his enemies, whom he knew were reprobates, or irrecoverable from their sins: and if the Church hath the spirit of discerning one that sinneth the sin against the holy Ghost, and hath adjudged that person so to have sinned, we are not only not to pray for him, but to pray against him for his utter overthrow and present damnation, yea though it were julian himself the Emperor. Thus negatively also we understand for whom we are not to pray: Against whom we may pray. only there remaineth this point near unto the former, against whom we may pray, which being shortly handled, this second sort of persons also is limited. Generally therefore we may pray against all the enemies of our salvation: absolutely against the devil, the world, the flesh, and all reprobates, whether sinning the sin against the holy Ghost, or otherwise, if they may be known. Also we may pray against wicked men, these cautions observed. First, that our prayer be in concreto, non in abstracto, as the Logicians speak: that is to say, we must direct our prayer not against the creature of God, but against the creature corrupted with sin and rebelling against God. Secondly, in our prayers we are not to intend the destruction of the creature which God hath made, but the execution of justice in the deserved punishment of sin, which is the will of God most righteous and just. Thirdly, we must take heed that our own private revenge be not the motioner of our prayers: for we must not seek to avenge ourselves; but the cause of God and of the Church, which are matters public, aught to stir us up in imprecation. Lastly, because we know not what God hath decreed of them, finally we must always remember to pray distributively and conditionally: as for example thus: If they appertain to thy election, convert them, and in the mean time repress them: if not, confound them. Thus the second person, for whom we are to pray, is distinguished. The third person to be considered in prayer, is, through whom, or in whose name we are to pray: and that is in the name and through the mediation and interposition (that I may so speak) of jesus Christ, who doth mediate our cause with the Father. And here two points are to be remembered and handled. The one is affirmative or positive: we must pray in Christ's name. The other is exclusive, containing in it a negative: we must pray in Christ's name only, and not in the name of any other. First, we are generally to remember that the name of Christ signifieth Christ's merit, mediation, redemption, intercession, obedience, What it is to pray in Christ's name. or what else Christ did or suffered for our reconcilement and reuniting unto God, and that to pray in Christ's name is to desire the Father to grant that we ask, through and for the dignity and worthiness of Christ's person, and actions which he undertook and performed in our behalf. We must pray in Christ's name. This generally promised of the signification of Christ's name: the first point to be handled, is, that we must pray in Christ's name: for Christ being the mean betwixt God and us, he is the fittest to be our Mediator: for therefore is Christ Mediator, Christ is a mean in divers respects. because he is medius: now Christ is medius, the mean betwixt God and us in divers respects observable. First, in regard of his person which is compounded (let not this word be misexpounded) of two natures, the deity and the humanity; so that Christ jesus is God and Man: in that he is God, he hath the nature of God: in that he is man, he hath the nature of man; and so he b●ing God-man, is a mean person between God and man: and so fit to be interposed as Mediator on both parts. Secondly, Christ is medius, a mean, in respect of his favour and love: which in regard of God is passive, and in regard of us is active: for he is beloved of God, as being the only begotten son of the Father: and we are beloved of him, as being parcels of his own flesh. In that he is beloved of the Father, he is fit to obtain things needful for us: in that he is loving to us, we are likely to obtain good things through him: so that Christ being favoured of God, and favourable to us, is perfectly qualified for the office of a Mediator. Thirdly, Christ is also Medius, or a mean, in respect of his actions or works, which in his own person out of his love he hath ●●ought for us: his actions are compound, as his person and his love is: they are works not of a mere man, nor of God alone, but of a person having the qualification of God, and man that the Godhead might dignify, and the manhood might fit the work, that in respect of the Deity the work might be propitiatory, deserving mercy of God; and in regard of the Manhood applicatory, fit to be imputed to us, that we being invested therewith, God's justice may be satisfied, and we reconciled through the work. Seing therefore that Christ jesus is the only Mean person betwixt God and us, he is the only Mediator betwixt God and us: and therefore in his name we must pray: so saith the Evangelist, joh. 16.23. 1. joh. 2.1. Ask in my name, and ye shall receive. And again in another place, He is the true Advocate with the Father, Matth. 3 17. joh. 11.42. and in him God is well pleased with us: and the Father doth always hear him whatsoever he asketh, as he himself witnesseth, because he is so dearly beloved of his Father. Wherefore for conclusion of this point, as it is impossible that a thing should move, ab extremo in extremum sine medio, from one place to another without a mean way; as for example, from earth to heaven, and not pass through the air: even so cannot our prayers, which are sinful, come into God's presence, who is most just▪ without the means and mediation of jesus Christ: and thus the first point is plain that we must pray in the name of jesus Christ. The other followeth, which is negative and exclusive, We must pray only 〈◊〉 Christ's name. that we must pray in his name only, and in the name of no other: and here are excluded four sorts of persons who are not to be mediators of intercession. 1. The first sort is the Father and the holy Ghost. 2. The Angels are the second sort. 3. The third sort are the Saints departed: and living. 4. The fourth sort is ourselves. For the first: The Father and the holy Ghost are not our intercessors. we are to know that the first and third persons in Trinity are excluded from the office of intercession: for though each person in Trinity hath his several office in all the works which are termed ad extra, wrought upon the creature, as creation, redemption, sanctification, etc. yet there are some particular acts and motions in these several works, which are proper to some one person and incommunicable to the rest, as namely such actions which are relative between person and person: for example sake, the Father seated and sent the Son into the world, the Son was sent of the Father: the Father did not send the holy Ghost to take our nature: neither did the holy Ghost take our nature, but the Son only. So in the case propounded: the Father doth not make intercession with the Son, but the Son maketh intercession with the Father: so neither doth the holy Ghost. For neither the Father nor the holy Ghost were incarnate, suffered or merited for us, but the Son only. The Father accepteth our prayers: the holy Ghost teacheth us to pray, which is called intercession by the Apostle, Rom. 8.26. but in a general signification: the Son only meriteth and deserveth and obtaineth our prayers, having only assumed our nature, and therein merited and prayed and obtained. Seeing then of all the three persons in Trinity the Son only is our intercessor, therefore in the name of Christ alone we must pray. The Angels are not our intercessors. For the second: the Angels are excluded also from this work of intercession, as being not persons qualified thereto sufficiently; which consideration groweth upon the former: for if the Father and the holy Ghost, then much more the Angels cannot perform this office: for as hath been, so the office of intercession and propitiation are dependents and convertible: so as the person that is to be our intercessor, must also be our sacrifice of propitiation: and contrarily our propitiator is our intercessor. Hence it is that the Apostle john hath joined them together by way of answering an objection, 1. joh. 2.1. or rendering a reason, which implieth this exclusive doctrine: the Apostles words are following: Though a man sin, yet we have an Advocate with the Father, jesus Christ the just, and he is the propitiation for our sins: which sentence may admit this Resolution: because Christ is our propitiation, therefore he is our intercessor, and therefore we need not despair of pardon, if we sin through infirmity: or thus by way of question and answer. Q. What is the end of preaching the Gospel? A. That God's children may be kept from sin. Q. If we do sin, what comfort is there? A. We have an Advocate to make intercession for us. Q. But how may we be assured that he shall obtain? A. Because he is sufficiently qualified for the purpose, both for that he is just, having perfectly fulfilled the law: and he is also a propitiation for our sins, or sustaining the punishment and meriting for us: so that by this Scripture it is manifest that the person which is fit to make intercession for us, must also have ability to make satisfaction for our sins: which power, because it is not incident to the Angels, therefore the Angels are excluded from this office of intercession. For the third: the Saints, whether departed this life, Saints departed or living are not our intercessors. or living, are excluded from this office of intercession, as it is proper to Christ, and that by the same reasons before recited: yet nevertheless, neither the Angels, nor Saints departed, or living, are excluded from all manner of intercession or prayer for us: for seeing the Angels and Saints have love to the Church of God militant, themselves being triumphant in heaven, no doubt they wish and desire and pray earnestly after their manner, for the prosperity and welfare of the Church upon earth: and the Saints living do in their prayers continually recommend to God their brethren yet living, and militant against the common enemies: but there is difference to be made betwixt the one and the other. For Christ's intercession is deserving and meritorious: but the intercession of the Angels and Saints is only dutiful and charitable. Christ's intercession is distinct and particular for every one severally: the Angels and Saints make their intercession generally and confusedly for the whole number of the elect. Christ's intercession is in his own name: theirs in Christ's name. For if the Angels and Saints obtain any good things for the Church, it is by mean of Christ, and not for their own worthiness. And here in deep silence without further confutation we will pass by the two opinions of the Papists: the one blasphemous, That Angels and Saints are mediators of intercession, as Christ is in the same kind, though not in the same degree: the other foolish, That by reason of their merits they obtain for us of God: and therefore the popish crew in their several necessities have recourse to several Saints for relief: whereunto a third may be added, That the Angels and Saints departe● in God, as in a glass see the s●uerall petitions of their aliens here in earth; and so are ready to mediate for them in their need: which is as very a fancy, as the former blasphemy or folly. We must not pray in our own name. For the fourth and last sort of persons excluded from the office of intercession, we must know, that seeing Angels and Saints are disabled to this work, ourselves cannot possibly partake therein, being sinful, needing a mediator, and an intercessor, and wanting merits of our own; howsoever the false Church of Antichrist hath forged the contrary, thereby despoiling Christ of his office, by foisting in their own merits: for Christ will be all or none, our merits cannot stand with his, they shoulder out one another. Hence then followeth the conclusion; Th●t Christ is only the intercessor; and therefore in his name only must we pray. And this is the third person in whose name we must pray. To whom we must pray. The fourth person is, To whom we must pray. To God: and to him only: and this is 〈◊〉 ●onsectarie of the former matter, for seeing the Angel-inn Saints are no intercessors for us to God; therefore there is no reason we should pray to them: for this is the supposed end of the invocation of Saints and Angels, that they may obtain of God for us, that which we cannot obtain for ourselves; they being, as it is presumed, more gracious in God's eyes than we are, and more familiar with him being in his presence or privy chamber, as Nobles about their Prince. But here two propositions must be distinguished, as in the former. First, that we must pray to God: secondly we must pray to him only. Concerning the first there is little doubt of that in the word, We must pra● to G d. Dan. 6.7. saving that we read in the book of Daniel that there was an act made that no man should pray to any God for the space of thirty days, but to the King only: this act the Princes made against religious Daniel in policy, through flattery accomplishing their murderous designs: but this was only a mouths atheism. We find it also by most fearful experience, that there are some Atheists, or Naturalists, who because they would banish the memory of God out of the world, by blind-folding their own conscience, have denied prayer to God: but these men rather need our prayers, than our confutations, who are every day and night confuted, and confounded in their own thoughts. Leaving this first point, we descend to the second, We must pray to God alone. That our prayers are to be directed to God alone; which may be confirmed by two reasons: the first reason is the words of Christ alleged out of Moses: Matth. 4.10. Deut. 6.13. Thou shalt worship the Lord thy God and him only shalt thou serve: which sentence affordeth this argument: that seeing prayer is a principal part of God's worship and service, therefore it is due to him only: for to him only we must pray, whom we must worship and serve: but we must only worship and serve God; therefore to God only we must pray: now if that threadbare or moth-eaten distincttion of Latria, Dulia and hyperdulia be still objected, as though dulia and hyperdulia might be given to Saints, and the Virgin; but latria only to God: the answer will evince, that by comparing of Matthew with Moses, latria and dulia are all one: for the Hebrew word Gnabad, Deut. 6.13. which is translated Latrevein by Matthew, doth properly signify duleu●in: but this quircke hath been so sufficiently answered by divers of our learned countrymen, that I dare scarce attempt any thing in it. The second reason, therefore followeth which may be collected out of the Apostles word: Rom. 14. how shall they call upon him on whom they have not believed, which may be framed thus: To him only we must pray on whom we believe, but we only believe in God; therefore we must only pray to God: for seeing prayer hath two parts, desire, and faith, if faith be wanting, prayer is imperfect. Now I do suppose that there is no papist dare say that we may trust in the Saints or Angels, which were fl●t idolatry; and cursed is he that putteth his trust in an arm of flesh. Wherefore for conclusion of this fourth point, seeing we are only to believe in God, and to serve God, therefore we must only pray to God. Furthermore, this fourth person, to whom we must make our prayers, which is God, is expressed unto us two ways. First by a name of relation, in that he is entitled Father. Secondly, by the place he inhabiteth, Heaven. Whether Father be a word of nature or person. For this title, Father, which is here mentioned, it is to be inquired whether it is Naturae or Personae nomen, that is to say, whether it is to be referred to the first person in Trinity, or to the whole Trinity: whether we speak to God the Father of his only begotten son Christ: or to God the Father and maker of all his creatures: for answer whereof thus much; it seemeth that there is no absurdity to take it either way, or both ways rather: if Christ prayed this prayer (as it is probable he did) then without doubt it was directed to the first person in Trinity, and it signifieth personally; if Christ prescribed it to his disciples for a form of prayer, than (in all likelihood) it signifieth the whole Trinity, who is to be called upon by the creature. Now as I conjecture, for that Christ did both pray it, and prescribed it to others for a form of prayer, therefore I incline to think that there is a compound meaning of the word, signifying both the first person in Trinity, and the whole Trinity; which affordeth us this instruction: That when we pray we are so to direct our prayers to the Father, as that we do not exclude the other persons of Trinity, who with the Father are equally to be worshipped, being God equal with him. And here it shall not be impertinent to consider, how we are to conceive of God in prayer, which ariseth partly out of the title which is given to God, partly out of the place where he dwelleth: this point may be comprehended in five positions, which follow. First we must not think God like any creature, as the Papists have painted him: for in the fourth of Deuteronomie Moses expressly forbiddeth the Israelits so to do; Ho● we must conceive of God in prayer. Deut. 4.15. and he rendereth a reason in that place; because they saw nothing when the law was delivered: and therefore the practice of many now adays is reprovealbe, who, though they will not paint God, yet they paint two hands giving the two tables, one to Moses, and another to Aaron: which is false, monstrous, and idolatrous: false, because the tables were given only to Moses; monstrous, because there are hands without a body; idolatrous, because there are hands, whereas God hath no shape at all, any way sensible. Secondly, although in the holy Scripture figuratively there are hands, arms, feet, face, ears, and other manly parts attributed to God, yet we must not think that God hath any of these parts properly: indeed God hath something answerable to these parts, or rather something whereunto these parts in the creatures are suitable: for God made man not only according to his image, which consisteth in holiness and righteousness, but also according to his similitude (for the words may aptly be distinguished) so that man is a similitude of God: Gods arms and hands, and fingers, argue his power and activity; his feet argue his ubiquity; his face, eyes, and ears, declare his wisdom and favour, etc. and proportionable to these attributes of God, there is a configuration of the lineaments of the body in man, wherein man is like God: Psal 115. wherefore we may say, and so we must conceive of God, contrary to the gods of the heathen: They have eyes and see not; but God seethe, and yet he hath no eyes: they have feet and walk not; but God walketh every where, and yet hath no feet: and so of whatsoever other part may be applied to God; which figure is called Anthropopathia, being a special metaphor. Thirdly, we must conceive of God as he hath revealed himself in his word and works: namely, most mighty, just, merciful, wise, true, holy, simple, and every way infinite, eternal, and blessed Creator, Redeemer, Sanctifier, and Saviour of all his creatures, etc. Fourthly, we must so direct our prayers to one person, as that we do not exclude the other; for that is idolatry to divide the persons, which are only distinct. Lastly, for order sake we must pray to the Father directly and primarily; and that through the merit and mediation of the Son, with the instinct and inspiration of the holy Ghost: yet it is not unlawful to direct our prayers to the Lord jesus Christ; 2. Cor. 13.13. or to the holy Spirit personally, according to the example of the Apostle, who blesseth the Corinthians from the Father, Son, and holy Ghost; which blessing is a prayer: Genes. 48.16. and by the example of jacob, who prayeth that the Angel which delivered him from all evil (which Angel was Christ) would bless the sons of joseph. We see then to which person of Trinity our prayers are primarily to be directed; with the manner how we are to conceive of God in time of prayer. This may serve for the title, Father. Now followeth the place which God inhabiteth, which is the second argument descriptive: and that is uttered in these words (which art in heaven) which also doth impart unto us his condition, that he is heavenly: of which two points a little in order. How God is in heaven. First, God is in heaven: not circumscriptive, as though he were included within the compass of heaven; for he is infinite, and therefore every where: neither is he in heaven definitive, as though when he were in heaven, he were no where else, for he is every where at once; for God is in every place, and yet not included in any place, he is out of every place, and yet excluded from no place: but God is in heaven, first because that in heaven he doth especially manifest himself in his mercy, grace, and glory to the elect Angels and Saints through the humanity of Christ jesus which is exalted in heaven: secondly, because that from heaven he doth visibly manifest himself to the creatures in the works of his providence and preservation, and especially to mankind in manifold blessings and judgements; but most especially to the Church in the means of salvation: and in these respects God is in heaven. Secondly, God is also heavenly: that is to say, W●● God is 〈…〉. jam 1.17. free from all corruption, mutation, or alteration whatsoever; whereby he differeth from the creatures, which in time of their own inherent infirmity corrupt, vanish and p●rish: in which sense the Prophet saith, They all wax old as a garment, and as a vesture they shall be changed: whereas God is always the same, and his years do not fail. Again, Psal. 102.26. also God is heavenly, for that he is most excellent and glorious, full of incomparable and incomprehensible majesty: not as though God his essence or substance were of the same nature and condition with the heavens; for they are created bodies: but for that there is no creature more excellent and glorious to sense than the heavens, therefore God is compared to them: whereas indeed the essence of God doth as far surpass the heavens, as the Sun shining in his brightness doth the black and palpable darkness of Egypt, or of hell itself. Thus much may be sufficient for the fourth person to be considered in the preface of this prayer, with his title and place of habitation, expressing also his condition, which is glorious and heavenly. Furthermore, out of the consideration of these four sorts of persons signified in the preface of the Lords prayer, arise certain holy affections and dispositions, The disposition of the ●●art in prayer. whereby the heart is prepared to prayer, and aright composed in time of prayer: and they are in number six following. The first is boldness, Boldness. in that we direct our prayers to him that is a Father. The second is charity, that we pray not in particular, Charity. but in common, intituling God our Father. The third is humility, Humility. that we direct our prayers to him that in jesus Christ is made of an enemy a father. Reverence. The fourth is reverence, that we come to him that is an heavenly father, most mighty and glorious. Holy meditations. Faith. The fifth is heavenly meditations: for we direct our prayers to a heavenly father. The sixth is faith, that ariseth from all the former: of each of which something shall be spoken in the discourse ensuing. 1. Of boldness. And first of that boldness and confidence which Gods children have, in that they direct their prayers to him that is a father, Psal 103.13. Esay. 49.15. who pitieth his children more than an earthly father can, yea more than a most natural and compassionate mother doth or can pity the fruit of her womb, which she purchaseth with so much sorrow and pain: which boldness is to be distinguished from presumption and impudency, a thing too common to impenitent persons, who come into the presence of God, as a bard horse rusheth into the battle, or as a mad desperate ruffian challenging his enemy into the field, where they receive their mortal wound through their foolhardiness: so these presumptuous persons either not regarding God's justice, or loosely persuading themselves of his mercy, still living in their sins, inconsiderately press into God's presence: who afterwards receive the judgement of presumption in their own consciences, if ever the Lord discover to them their palpable hypocrisy through true repentance: whereas the children of God approach with confidence to the throne of grace, Heb. 4.16. hoping assuredly to obaine mercy, and to find grace to help in time of need, because that God is our Father full of compassion and mercy, and jesus Christ is our high Priest, who hath a sympathy and fellow feeling of our infirmities partaking flesh and blood with us, and so with bowels of pity yearneth toward us complaining in our misery. Wherefore when we come before the Lord in prayer, we must learn to distinguish between this filial boldness, and foolish presumption, lest we justly incur the reproof of blind and bold bayards through our inconsiderate rashness: for it is not lawful for every ruffling hackster to rush into the Prince's presence; but if he do, he shall be accounted a presumptuous person, and punished deservedly: but it is lawful for the children of the Prince, who for so doing, pass not under the censure of rashness or impudency. Secondly, charity is here inclusively suggested unto us, 2. Of Charity. seeing that Christ teacheth us to say, not as in the Creed (I believe) singularly, but respectively and charitably, Our Father: for every man shall live by his own faith only, but not by his own prayers only: Pray one for another, saith james: jam 5.16. but we do not read it written, believe one for another, 1. Cor. 7.14. (though one man's faith may be an instrument of conveyance to another of external sanctification, which is an outward title to and participation of the means of grace and salvation). Wherefore seeing in our prayers we include our brethren, yea our enemies also, it is apparent that our prayers must be made in love and charity; so the Apostle teacheth, that wrath & malice must be abandoned, 1. Tim. 2.8. when we lift up our hands in prayer to the Lord: so that the practice of many is reprovable that bring their prayers in one hand, and malice in another, being compounded as it were of strife and contention, of railing and reviling, of slandering and backbiting, of malice and envy, putting a kind of felicity in these fretful and devouring affections; who are to remember the condition of the fifth petition of the Lords prayer gathered by consequence: that if we do not forgive others, the Lord himself will not forgive us. Mat. 6.14. Thirdly, humility or humiliation and contrition is here presupposed, whereas we come to God as to a father, 3. Of Humility. who was an enemy sometime, but now through the intercession and propitiation of our Saviour alone is become a father unto us. This therefore putteth us in mind of Christ's merits, and therefore of our sin and misery: which consideration is available to persuade humiliation: surely that person which cometh before the Lord with a proud heart, jam. 4.6. and haughty affections, shall want entertainment from the Lord: because God resisteth the proud person that never was humbled: and he sendeth the rich away empty: Luk. 1.53. Luk. 18.14. and the boasting Pharisie shall departed home unjustified: but he that cometh into God's presence, repenting in dust and ashes as job did; job. 42.6. with a rope about his neck (and sackcloth about his loins) as the messengers of the King of Aram: he that in his own eyes is most vile, most wretched, most miserable, most abominable, is most acceptable to God, who giveth grace to the humble, filleth the hungry soul with good things, and justifieth the despised Publican. 4. Of reverence. Fourthly, reverence also is intimated unto us when we entitle God an heavenly Father: for children come into their parent's presence with reverence: so also is behoveth us religiously to reverence before so great a Majesty as he is; who though he be a father, yet is also a consuming fire, to fall into whose hands is a thing most dreadful. This honourable estimation, Heb. 12.29. & 10.31. and reverent fear, the Lord challengeth by virtue of his Fatherhood, as the Prophet Malachi pleading the Lord's cause, Mal. 1.6. reporteth; which will arise in our hearts upon these grounds, duly prepondered. 5. Of holy meditations. Psal 95.6. Genes. 18.27. First, if we consider that God is the Creator of us all, and that it is he that hath made us, and we are his workmanship; then as Abraham confessed, so shall we: let not the Lord be offended that we are bold to speak unto him, being but dust and ashes: job 39.37. and as job saith, Behold we are vile when we speak unto the Lord, that maketh answer out of the whirlwind. Secondly, if we seriously weigh with ourselves that God knoweth the inward disposition of the soul; that he searcheth the hearts, Heb. 4.13. and trieth the reins; and that the bowels of the soul are seen of him, and requireth spiritual service of us, job. 4.24. himself being a spirit, it will work in us religious fear and reverence with sincerity, which is opposed to pride, rashness, and dissembling with God. Thirdly, if we consider with ourselves the wonderful attributes of God, as his heavenly omnipotency, his exquisite justice, his incomprehensible Majesty, and glory every way infinite; it may cause in us rather astonishment and horror, than a bare and naked fear. But of this doctrine ariseth a reproof of their practice that come into God's presence, A reproof of carnal affections and thoughts in time of Prayer. Eccles. 4.17. either with common & ordinary affections, or with vile and base estimations, upon whom the censure of irreligious and profane persons may in some degree be charged, for that they look not unto their feet when they come into God's house: for there are some that come before God, as men that go to the market to buy or sell, or to dispatch other civil businesses; Thoughts of civil matters reproved. or it may be with less circumspection: for worldly men for the most part follow worldly affairs with great diligence, desire, and wariness: but we must be otherwise affected: for seeing prayer is a matter of religion, and directed to God our heavenly father, for our everlasting good, therefore we must put on reverence, and religion, in regard both of God, of ourselves, and of that holy action, and doff off ordinary and common affections, as it were a pair of foul shoes of our feet with Moses, Exod. 3.5. when we come to talk with God, who is in the midst of the fire. Others there are, more vile and base in their estimations, who bring before God the price of a dog, Vile and wicked thoughts reproved. or of an harlot: for this is the practice of many, who come to pray as the thief to steal, the drunkard to the Ale, the lecher to the stews: or as men that come from stealing, drinking and whoring: for when they have wearied themselves with these sins, than they drop out of the stews or Alehouse into the Church to prayer: these men say as the Priests and people said in the Prophet Malachies' time, Mal. 2.7.8.13. The table of the Lord is not to be regarded: wherefore before we appear before the Lord, some time must be spent in preparing our hearts to prayer, Preparative before Prayer needful. that all carnal and fleshly affections may be set apart, and we thoroughly possessed with an honourable and reverent regard of that holy business: wherefore the Prophet exhorteth the true jacob or Israelite to lift up the heads of the everlasting doors, that is, Psa. 24.6.7. the cogitations and affections of the soul which is eternal, that Christ the King of glory may come in; for sensual and worldly thoughts and desires do bar and lock the door against him. And in the next Psalm the Prophet himself practiseth his exhortation (like a good Teacher) lifting up his soul unto the Lord when he speaketh unto him in prayer: Psal. 25.1. for seeing we pray to God our Father which is in heaven and heavenly, therefore we must have heavenly affections and meditations in time of prayer. Christ saith, Mat. 6.21. where our treasure is there will our hearts be: If God be our treasure who is in heaven, our hearts and minds will be there also: wherefore we must pitch our affections on things which are above, and not on things which are below: Collos. 3.2. Wander reproved. so that here falleth to the ground all waving and gadding thoughts and desires in time of prayer, besides or contrary to the matter uttered in prayer: as about our dinner, our money, our cattle, our pleasures, our suits and adversaries, and a thousand of like quality: so that if our prayers were written as we conceive them, and our by-thoughts as parentheses interlaced, they would be so ridiculous, as that we might very well be ashamed of them: and yet alas God must have such prayers of us, or he must have none; for wanderings will creep into the prayers of the most godly and vigilant, though in time of prayer they watch their hearts with double diligence: which inevitable infirmities being disliked and bewailed, shall not be imputed to God's children. And thus the fourth affection, viz. reverence, is requisite, by occasion whereof the fifth holy disposition also hath been handled, which is (as hath been said) heavenly meditations and affections, severed from the world and worldly matters. Now therefore the sixth and last of these holy dispositions is Faith, 6. Of Faith. which is grounded upon the former foundation: for seeing God is our Father, therefore we may be assured of his love; and seeing he is in heaven or heavenly, we need not doubt of his power; Four grounds of faith, love, power, wisdom, truth of God. and seeing he is so in heaven as that he is every where else (as hath been said) we may be sufficiently persuaded of his presence: add hereto his truth and fidelity, which will assure us of performing his promises, and we may have full assurance of faith: which may thus be singled out. 1. First, God is every where, and so knoweth our wants. 2. Secondly, God is powerful and omnipotent, and so able to do whatsoever he will. 3. Thirdly, God is loving and merciful, and therefore hath will to do for us what is best. 4. Lastly, God is true, and therefore performeth his promises, and keepeth his fidelity for ever. So that if these meditations frequent our minds, our faith will marvelously be confirmed, which is thus grounded out of this preface. And these are the persons & affections of prayer. Having thus discussed the preface, which is the first part of the Lords prayer: now it followeth in like manner to entreat of the petitions, which are the second part thereof, and may be termed the matter of prayer: The matter of this prayer. in handling whereof generally this method shall be observed. First, because the petitions are propounded by our Saviour Christ in due order, some first, and some last; Rules for expounding the petitions. therefore the reason of this order shall be searched out. Secondly, for that the words of some or all the petitions are doubtful, therefore the sense and meaning of the words in the next place is to be scanned. Thirdly, seeing the words of every petition are so short, the contents are also to be observed: for better invention whereof, cerraine rules must be remembered. Whereof the first is, that seeing the petitions are as the Commandments, certain general heads, or places, Rules for the contents of each petition. whither the specials are to be referred, or else some special put for the rest, therefore a particular enumeration will be requisite of such matters, as by Rhetorical discourse may arise: and here the figure Synecdoche and Metonymia have special use in most of the petitions. A second rule is, that where good things are prayed for, evil things of the same kind, as the hindrances and impediments of the good, are prayed against: and so the petitions contain supplications, and deprecations. A third rule also is, that seeing this prayer is a perfect platform of prayer or invocating of God, therefore of necessity there must place of thankfulness be had in this prayer: and hereupon it followeth, that in each petition, as we pray for good things, so we give thanks for them: and as we pray against evil, so we give thanks for immunity and preservation from evil. Five things to be considered in every petition. 1. The order. 2. The sense. 3. Supplication. 4. Deprecation. 5. Thanksgiving. Hence therefore it followeth, that in every petition five things are to be considered: which are these following. First, the order of the petitions. Secondly, the sense and meaning of the words of each petition. Thirdly, the good things we ask, called supplication. Fourthly, the evil we pray against, called deprecation. Fiftly, the good we give thanks for, which is either in blessings conferred, or evil prevented, called thanksgiving. Out of which consideration appeareth also the difficulty of using the words of the Lords prayer for a prayer: namely, The difficulty of using the Lords Prayer aright. for that it is an instrument for several purposes opposed each to other: as for good and against evil: in ask and praising, and that in every petition: so that we had need use great leisure in uttering the words, deep meditation in searching out the contents, and contrary affections in respect of contrary objects, good and evil, and so forth: or else very likely we shall in no mediocrity dive into the depth of the matters therein contained: and yet nevertheless I think it may lawfully be used for a prayer, for aught that I yet conceive. These things being generally prefixed, as material for the understanding of each petition, it remaineth that we descend to a particular discussing of them: and first they admit this distinction: Some of them respect God simply and merely: others respect us also: now these prayers which concern God directly and simply, without any respect of us, are propounded first of all: the reason whereof is divers. First, for that God is the absolute Lord of all the creatures, and he must absolutely be regarded, all respect of ourselves set apart: wherefore, if we wanting our daily bread, and remission of sins, God thereby might gain glory, we ought to be content therewith. Hence we see how vehemently Gods children have been carried with fiery zeal of God's glory: joh. 2.17. 1. King 19.14. Exod. 33.31. Rom. 9.3. The zeal of God's house consumed Christ, famished Elias, and urged the Prophet Moses to reject his own salvation; and caused Paul to wish himself Anathema: or at least to be content so to be. Secondly, God in creating the world intended his own glory, which was the first and chief end; Pro. 16.4. and all other things, all God's creatures and ordinances are but means to that end, as our daily bread, remission of sin, strength against temptation, Christ himself the Mediator, with all his works and sufferings, the Gospel, Magistracy, ministery, the creatures and whatsoever else: that therefore which was first in God's intention, must also be first in our intention, if we be zealous of his glory aright. Thirdly, God's glory, kingdom, and will are most dear to himself, he loveth them as he loveth himself: wherefore if we will be like God, and approve ourselves to be the sons of our heavenly father, and his faithful servants, we must love and procure, and further that which God our Father and Master prizeth so highly. Fourthly, God will be honoured, his kingdom shall be enlarged, and his will shall be fulfilled, let all the men and devils in the world strive to the contrary never so long or so much. Wherefore it is better for us voluntarily to become serviceable to his glory, kingdom, and will, than by resisting to take the foil, and procure judgement to ourselves. Lastly, God's glory is the end of the creatures creation, and all the unreasonable creatures in the world aim at this end: Psal. 148. wherefore the Prophet exhorteth all the creatures, of all kinds; and mankind of all ages and sexes, by necessary consequence of an argument from the lesser to the greater, to laud and praise God. True it is that men and Angels of all the creatures are only are irregular and degenerate from the end of our creation, wherein we are inferior to the bruit beast that perisheth: Psal. 49.20. we are the end of the unreasonable creatures, and God is the end of man: wherefore as the creature is serviceable to us; so ought we also to be to God: for because we are rebellious to God, the creature proveth rebellious to us. Thus we understand the reason of this order, which the holy Ghost useth in the petitions, preferring God before ourselves, as reason requireth; which instructeth us many ways. Frst, to the denial of ourselves, which is the main doctrine of mortification; the full measure whereof, is the perfection of Christianity, which consisteth both in affection, and that is continually to resolve to part with all, rather than to deny the truth, or to offend God; and in action, Luk. 14.26. which is the confession of the truth unto death: wherefore Christ in the Gospel teacheth, that he is not worthy to be his Disciple, that doth not in affection at the least, and resolution intent so to do: viz. to forsake father and mother, wife and children, living and life itself for Christ's sake: Cant. 2.16. for he must be our best beloved, as we are his, and therefore his honour and praise must specially be intended and procured; which cannot be, if we love any thing more than him: wherefore this order insinuateth this self-denial, which is opposed to self-love. Secondly, this order teacheth zeal to God's glory, for procuring whereof we are to spend ourselves, and all we have. The light account whereof deserveth a very sharp reproof. Apoc. 16.21. Matth. 24.12. john the Divine, prophesieth of a great hail, which like talents shall fall from heaven upon men: and Christ he prophesieth, that because iniquity shall abound, the love of men shall wax cold: this cold hail and cold love is now apparent in the world: it is marvelous to see how furiously the world flameth with contention about worldly profits and preferments, and yet how frozen their affections are to the obedience of God's will, the enlarging of his kingdom, and the advancement of his glory: whereas indeed the zeal of God's glory should so possess us, as that in comparison thereof our care for daily bread should occupy a very mean place. Lastly, this order teacheth us the end of our daily bread, remission of sin, and strength in temptation, namely the obedience, kingdom, and glory of God: for to this purpose doth God bestow upon us riches, honour, gifts, and graces, that we might employ them to the best advantage of God who gave them. The rich man must so use his wealth, as that thereby God may gain glory: the honourable parsonage must account it his chief honour to honour God: the man of learning, and speech, and counsel in like manner; and so forth of the rest. Exod. 22.29. levit. 27.30. & 32. Hence it is that in the old Testament, the Lord requireth the tenth of all the increase, whether of the earth, or of cattle, for the maintenance of his worship; which by proportion must also be enlarged to whatsoever God bestoweth upon us; as the tenth of our learning, honour, wit, children, and the rest, if they were increaseable, and communicable: but being otherwise, the Lord requireth and accepteth that which may be had, a careful employment of them all, to the further enlarging of his praise in the world. This may suffice in general for the order of the petitions. Now more specially, the petitions which concern God simply, and merely admit this distribution: for they respect either the end or the means procuring the end: God's glory, mentioned in the first petition, is the end: the kingdom and will of God, mentioned in the second and third petitions, are the means procuring the end: for God is glorified when his kingdom is advanced, and his will fulfilled. The first prayer: Hallowed be thy name. 1 The order of this petition. The first thing to be observed in this prayer is the order why the end is before the means, why God's glory is first prayed for, seeing that the means are in nature before the end: for it is impossible that God should be glorified, except his kingdom come, and his will be done: and upon the advancing of his kingdom, and the obedience of his will, his glory is purchased. The reason of this order is to be fetched from the Lords predestination, and the Church's intention: for the Lord in his eternal counsel first propounded his glory, uttering as it were this everlasting decree in the first place: viz. I will be glorified by the creature: this being set down, the Lord in the next place predestinateth the means whereby this end must be achieved: & thereupon he uttereth this second decree: viz. I will advance my kingdom, and cause my subjects to obey my will, that by this means I may be glorified by them. And as this is the order of God's predestination, so God's glory is first in the Church's intention, who in all their actions and endeavours propound God's glory, whether it be eating or drinking etc. they do all to the praise of God. 1. Cor. 10.31. Which is the instruction that ariseth from this order; whence this exhortation is to be deduced to all sorts of persons, whether the public officer of the commonwealth, or Minister of the Church, or the private man: the Magistrate so ought to govern, as God's glory may best be procured: and not to administer justice for rewards, Esa. 5.23. or of affection, whereby it sometime falleth out that the just and righteous man hath his righteousness taken from him, and the wicked and ungodly are justified, and so God's honour is obscured. 1. Cor. 8.1. The Minister ought so to use his gifts that God thereby may gain glory, and not to seek himself by ostentation of knowledge, which puffeth up, and edifieth little without love. Every man in his place and calling must so demean himself, as that he may credit the Gospel, and adorn his profession, and that no advantage be given to the adversary to blaspheme the name of God: but we must so shine by our good works, Matth. 5.16. that God may be glorified in all things: yea the man of trade and occupation in the exercising thereof, must seek to honour the Lord, when as his work and wares are such as may carry the commendation of honesty and truth, yea even in the judgement of malice, and testimony of envy itself. Thus much for the order of this petition. 2 Sense of the first petition. The next is the sense and meaning of the words: they contain two things: first, the action: secondly, the object where about the action is conversant or occupied: the action appertaineth to us; the object of which action is the Lords; for we must sanctify, and his name must be sanctified: God's name is any thing whereby he is known unto man, What Gods name sinifieth. as one man is known unto another by his name; for in the first institution of names, whereof mention is made in the history of the creation; every creature had his name out of his essence or essential properties; Genes. 2.19.20.23. as is very probable by the imposition of the name to the woman who is so called in the Hebrew of her matter, as Adam also had his name by God of his matter: the earth being the matter of the man, the man of the woman. So than although God is not nor cannot be known of us by his essence, yet he may be known of us by his properties and actions, which may be conceived and seen of us in some measure. Now the things whereby God is known, are his works, God's works are his name. and his word; his works manifest unto us divers things of God, as the Apostle teacheth; namely, Rom. 1.20. God's word is his name. joh. 5.39. his eternal power and Godhead: but his word doth fully and sufficiently discover whatsoever is needful for us to know of God: and that which is darkly and imperfectly shrouded as it were under a curtain in the creature, the same clearly and thoroughly is exposed to the view of all those that will search the Scripture: God's titles are his name. now God's word doth describe God generally by titles and attributes. His titles are such as partly teach what God is not, as infinite, immutable, incorruptible, invisible, incomprehensible, and such like: partly teach what God is, as God, Lord, jah, jehovah, Elohim. Father, Master, King, Creator, Preserver, Redeemer, justifier, Sanctifier, Saviour, etc. Whereof the latter are affirmative, teaching something of God; the former are negative removing something from God. These are the Lords titles. God's attributes are in like manner, God's attributes are his name. his name; as his Power, Wisdom, Mercy, Truth, Goodness, and such like; which do not import in God any quality or accident; howsoever the resemblance of them in us are only qualities, in God his wisdom is himself, and so of the rest. Yet these attributes teach us many things of God: his works are nothing else but effects of these and other his attributes and titles: God's works are his name. as Election, Creation, Preservation, Redemption, justification, Sanctification, Salvation, Reprobation, Occecation Induration, Damnation, Creatures, Ordinances, blessings, judgements: all which enlightened by the word, do wonderfully declare what may be conceived of God. Thus we see what is the name of God. Further we are to inquire what it is to hollow or sanctify God's name. What it is to hollow God's name. For further cleared whereof we must know, that God's name is not profane or unholy, though here we pray it may be sanctified, and hallowed; for all the wicked men and Angels in the world are not able any whit to blemish the name of God in itself, for God and his name are out of their gun-shot: but because men do marvelously profane & dishonour the holy and reverend name of God in themselves, and before others; it is hence that we pray that God's name may be used of us and others, with all holy reverence and honourable estimation, as beseemeth the name of so great a Majesty as is the Lord. A pearl or precious stone, cast into the ditch or mire, is still precious; but being set in gold or goodly vestments, shineth very beautifully: so though wicked men cast dirt and mire upon the glorious and precious name of God, by blaspheming, and cursing, etc. yet God's name is still most excellent, though it doth not so appear to us: but when God's children with religious reverence handle God's name, as in preaching, and praying, and deposing, being lawfully called, than God's glory and majesty, glistereth brightly to the view of all the beholders. And this is to sanctify or hollow God's name. Wherefore as the Sun is always in itself, the fountain of light, and shineth most clearly, howsoever sometime we see it not so, being either eclipsed by the interposition of the moon, or shrouded under a dark cloud, or covered from our sight by the earth: in like manner the name of God always is full of excellency and glory; howsoever the darkness of sin, and the foggy mist of ignorance and error doth obscure the same, and conceal it from our eyes. Summarily therefore, we pray in this petition, that as God's works and word are good and holy in themselves, so by thought, word and deed, we cause them to appear to ourselves and others. To sanctify God's name than is, first, to think, 3 The supplication of this petition or prayer. secondly to speak of, thirdly to use the works, and word of God reverently. So that in this prayer we ask these things following principally, which may be reduced to five heads. 1. First, knowledge. Five things needful to the sanctifying of God's name. 2. Secondly, acknowledgement of God's excellency in his word, and in his works. 3. Thirdly, religious and reverent affections according to the kind of the work, or part of the word. 4. Fourthly, religious speeches. 5. Fifthly, religious actions. First, that knowledge is necessary to the sanctifying of God's name, will easily appear, First knowledge. for that it is a necessary precedent to reverence and high estimation: for to know the excellency of any thing, is a good preparative to a due valuation thereof: this knowledge is commended unto us as the way to life eternal: which if a man wanteth, joh. 17.3. 2. Cor. 13.5. he is but a refuse as yet: herein Adam excelled, who is thought to have known the essential properties and forms of the creatures: herein Solomon excelled, 1. King. 4.33. who spoke of all plants, beasts, fowls, creeping things and fishes; which knowledge of the creatures must needs stir up in them a marvelous admiration of the Creator, who had printed such excellent impressions of his Majesty in his works. Psal. 19 & 8. Wherefore the Prophet entering into consideration of God's name in his works and word, breaketh forth into wonderment; as if so be that a man could not know but he must needs wonder also at the excellency of them. 2 Acknowledgement. Next unto knowledge followeth the acknowledgement of that which we know: which is a thing as material to the sanctification of God's name as knowledge: for a man may know and resist his knowledge, and smoke out the eyes of his conscience, and set his knowledge and approbation together by the ears; as it fareth with many, who seeing, Esa. 6.9. do not perceive, and hearing, do not understand. Wherefore though the Gentiles knew God, yet because they regarded not to acknowledge him as God, Rom. 2.21.28. they could not glorify him, as the Apostle witnesseth. This assent then to that we know, is merely requisite to the sanctification of God's name. 3. Religious affections. In the third place the affections are to be moved according to the quality of the matter known: for as we must sanctify God's name in our minds, so also with our hearts and affections, 1. Pet. 3.15. and that especially. Hence it is that we read of divers sanctified affections in God's Saints, according to the diversity of the work exhibited: as in a miracle, admiration, Act. 3.10. Psal. 116.13. Psa. 119.120. Psal. 139.17. as it is apparent in the curing of the cripple: in a blessing, thankfulness; which is called the praising of God: in a judgement, fear and humiliation, and trembling: in all the works of God, love: and so forth as Gods works vary, Esay. 66.5. job. 33.25. Psal. 119.97. Heb. 4.2. so our affections must move. In like manner we must be stirred with God's word, as to fear at the threatenings of the law: to rejoice and be comforted with the promises of the Gospel, generally to believe, and to love every part of God's word: thus if our hearts and affections bow and bend at the works and word of God, we sanctify the Lord in our hearts, as the Apostle willeth us. For it shall be needless to show how upon occasion of meditation in the attributes & titles of God, our affections are to move: for every religious heart can sufficiently instruct itself therein. And thus God is sanctified within us. Now in the next place we must consider how the name of God must be sanctified before others, and the instruments thereof are our speeches and actions. In the fourth place therefore we are by our speeches also to hollow God's name: 4. Religious speeches. which is performed partly in such speeches wherein God's name is not mentioned, partly in such wherein God is named: of the first sort are Assertions, and Asseverations: of the second sort are, Confessions, Vows, Oaths, Adjurations. In each of which it shall not be impertinent to insist a little for better declaration of this point. Although there be no better words than the names of God, yet all our speeches are not fit to entertain all good words: if we speak of ordinary and common matters, ordinary and common words will sort them well enough, Religious silence. and then it is good with a reverent silence to honour God's name. Wherefore the jews superstition may justly challenge our profaneness: they did forbear to read the name of God in the Scriptures, and we in our trifling talk do not forbear to usurp the weighty names and titles of the most glorious God: Yea, yea, or nay, nay, Assertion. Mat. 5.37. jam. 5.12. Asseveration. Matth. 25.12. were enough for our trifling speeches: and if we debated matters of better importance, verily or certainly, or assuredly, might fit our purpose well enough: but we offer that dishonour to God, which a Prince would not endure, that in every toyish and vain sentence we should foist in his name: for when we speak to a Prince or of a Prince, we commonly give titles of reverence and honour to so excellent a parsonage; but the profane multitude do varnish their ribald and scurrilous talk with the fearful names of a most jealous God, who will not bear that indignity at their hands another day. Wherefore we in reverence of the holy names and titles of God, which are most honourable and fearful memorial of his excellency, in our ordinary speech must with sanctified silence forbear the mentioning thereof. Indeed sometimes it falleth out that we either by calling from others, or from ourselves, use God's names and titles in our speeches lawfully: as when we are called forth by the enemies of God's truth to give testimony thereto; Confession. 1. P● 15. Matth. 10.32. Psal 40.9.10. Oaths. Ie●em. 4.2. which is a confession to the glory of God before his and our enemies: or when the Church requireth it, or God's blessings bestowed upon us deserve it: or else when the Magistrate imposeth an oath of God upon us to speak the truth in matters otherwise undeterminable, yet of necessary importance: wherein we glorify God with the witness of truth, and knowledge of secrets: A●iu●ation. 1. Thess. 5.27. or otherwise when we impose a charge upon another with an imprecation from God for neglect thereof, adjuring men to their duties, with the consideration of God's justice which thereby is glorified: or finally when we either upon conscience of our own infirmities, whereof we desire mortification, Vows. Eccles. 5.3.4. impose upon ourselves voluntary penance in abstinence from certain matters, which pamper the flesh, being in our own power to perform. For strict observation whereof we bind ourselves to the Lord, thereby honouring his holiness: or else in way of thankfulness to the Lord for blessings desired or received. Promise unto God, judg. 11.30. to the praise of his mercy, matters acceptable unto him, called in the old Testament free-will offerings. Psal. 119. Preaching and praying also are excellent instruments, whereby God is honoured in our speech; but they may generally be comprehended under confession, and therefore I forbear to speak of them particularly. Thus is God glorified with the tongue, which the Prophet calleth his glory, Psal. 108.1. as that principal instrument wherewith God is glorified, the effect being put for the cause by a Metonymia. 5. Religious actions. In the fifth and last place we are by our actions also to glorify God's name: which are of three sorts, natural, civil, and religious. Natural actions. Natural actions are such as wherein we communicate with the beasts and plants of the field, as eating and drinking, sleeping, procreation, and recreation: which actions are not so to be used of us as bruit creatures practise them, to whom the Lord hath given no limitation nor law, and therefore cannot sin in excess, or the manner of using, they being no causes ●or subiect● of sin properly for themselves: but we to whom the Lord hath given reason and religion, as moderators of nature and natural actions, are so to demean ourselves in the exercising thereof, as that we sail not in the proportion either by excess or defect, nor serve in the manner of their lawful use, but that we always hedge ourselves within the compass of those bounds which the Lord hath limited to us: 1. Cor. 10.31. and here expressly the Apostle mentioneth eating and drinking, being natural actions, to be done to the glory and praise of God. Now civil actions are of another condition, viz. Civil actions. Ethical. ●conomi●a●l. Polit●que. such as wherein the bruit beast partaketh not with us, such as are buying and selling, borrowing and lending▪ giving and taking, letting and hiring, and other affairs of like quality, whether ethical appertaining to civil and mannerly behaviour; or economical respecting the family; or politic in the Commonwealth: in all which Gods name must be glorified through us. Hence it is that the Apostle prescribeth rules to Masters and servants, Colos. 3.18.19 20.21.22. etc. 1. Tim. 3. husband and wife. Magistrate and subject, Ministers and all sorts of persons how to demean themselves, as that the Gospel of Christ, and the name of God be not blasphemed; but that even they which are without may be won by our godly conversation even in these our civil affairs: for falsehood, rebellion, and tyranny, give advantage to the unbeliever and mock-god to contemn true religion, and to dishonour God; when those that profess the fear of God, deny the power of godliness in their lives, causing their profession and practice to contradict each other. Wherefore as the Apostle counseleth, Ephes. 4.1. we must walk worthy of the vocation whereunto we are called, that we may be a credit to our Master. Now religious actions directly aim at God's glory, Actions merely religious. as being appointed by God to that purpose, and to no other: of which sort are the exercises of God's word, and administration of the Sacraments, and all the parts of God's worship public or private; of which point because it needeth no proof nor illustration, I forbear of purpose to speak. Thus it is manifest that both our thoughts and affections which are inward, as also our words and actions which are outward, are to be instruments of God's glory to ourselves or others, according as their several conditions may afford: and so it appeareth also what things we ask in this first petition or prayer. 4 The deprecation of this petition or prayer. Those things which we pray against are in the next place to be considered, and they are opposite to the things we pray for, and they may be referred to five heads also: which are these following. First, ignorance and errors. Secondly, vanity of mind. Thirdly, a profane heart. Fourthly, profane speeches. Lastly, profane actions: all which are so many means to obscure or deface, or abolish the glorious name of God out of the world. Of these in order. Ignorance dishonoureth God. First, ignorance either of God's works or word, is the cause of profaning God's name: for as pearls cast before swine or dogs; so are the works and word of God among ignorant persons: swine or dogs will trample pearls under their feet in the dirt, but skilful Lapidaries will use them carefully, and set them in gold and costly garments: so the ignorant people that know not the works or word of God will contemn & reject, or at least neglect the excellent instructions and documents of God's glory therein exhibited, and so profane the name of God: but they that know them may use them aright, and glorify God in them. The dunghill Cock, as the fable moralizeth, regardeth a barley corn, more than a precious pearl, knowing the profit of the one, but not the price of the other: so the blind dunghill people of the world, Atheistlike through light estimation, because of their ignorance, prefer the dirty commodities of this life, before the glorious footsteps of God's Majesty imprinted in his works and word, thereby marvelously disparaging the Lord himself and dishonouring his name. Again, Error dishonoureth God. Matth. 22. joh. 4. ignorance being the cause of superstition and errors, as Christ teacheth: saying, Ye err, not knowing the Scriptures, and ye worship ye know not what: therefore it must needs be a main cause of blemishing Gods glorious names and memorial; for errors and heresies, are so many lies against the truth of God, charging false and slanderous imputations upon God, making him the author of that which he abhorreth and condemneth: and as it is blasphemous to make God the cause of sin, so is it of error: for it is to call God by a false name and to bely God, which is a great dishonour to God. For as it is a disgrace to a Prince to be belied, or blasphemed, or backbited: so is it much more inglorious and dishonourable to God to make him the master and teacher of lies: for it is customable with false teachers and their followers to father their doctrines upon God's word, which God himself inspired to his Church: and so by necessary consequent, in that they are found liars against the truth of God, they shamefully dishonour God. In the second place also we are to mark how vanity of mind profaneth the name of God. Vanity of mind profaneth God's name. Rom. 1. The Apostle defineth this sin to be the withholding of the truth of God in a lie, that is, to make a false consequent or use from a true doctrine: to know God, and not to glorify him as God: for example, to know God to be invisible, and yet to make an image of him; to know God to be incorruptible, and yet to resemble him to corruptible creatures, as beasts, birds, creeping things, etc. and thus the Gentiles thinking themselves to be wise, having some truths of God, became stark fools in deducing foolish consequents from that truth, & so through their vanity of mind defaced that truth with a lie: and this is a great indignity offered to God's truth. For as a subject knowing his Prince, yet making as though he knew him not, and so using himself unreverently before him, doth disgrace the prince: so they that know God, and his works and word, yet notwithstanding do not glorify God, but become vain in their imaginations, and discourses, and conclusions from God's word, and works, thereby occasioning and encouraging themselves in licentious living, and by their lives denying the power of their knowledge, which otherwise might have been available to their salvation; do shamefully abuse their knowledge, & injuriously dishonour the truth revealed unto them, which they should have glorified. A profane heart d shonoreth God. As blindness and vanity of mind, so profaneness of heart also, which in the third place cometh to be considered, doth greatly dishonour God; which is when men's affections are not stirred according to the quality of God's works or word, his titles or attributes: and that is especially of three sorts. Atheism dishonoureth God. The first is an Atheists heart, which is the extinguishing of all affections in respect of God; for as an Atheist laboureth for a persuasion that there is no God, so also he desireth that the fear of God may be clean taken away; also that the love of God, the hatred of sin, the love of virtue and of the word of God may be put out; and that he may live as he list, without any conscience, or difference of good and evil, which is to bury the memory of God, and to banish his name out of the world, which is the greatest indignity that may be. wordliness dishonoureth God. The second is a worldly heart, when a man is so estranged from heavenly matters, and so wholly possessed with the love and liking of worldly things, as that he careth not for God, nor any goodness further than he may gain thereby; which men do greatly dishonour God and his truth, making it a means of compassing the world; whereas indeed we should make the world a means of religion: for to this purpose hath God created and bestowed the world upon man, that thereby they might be the better provoked and furthered to the worship and glory of God; hither are to be referred all covetous persons that mind nothing but their goods; all proud persons that mind nothing but the trimming of themselves, gay apparel, and the credit of the world; all wanton persons that mind nothing but the pleasures of the flesh: generally all such as dishonour God by presuming any thing in their estimation, and affection before God: for seeing God is the chiefest good, and the most high, he therefore ought to be the chiefest and mos● highly esteemed of us, otherwise we honour the creature more than the Creator, Rom. 1.25. and dishonour God by communicating his glory to another. The third is a secure heart, Security dishonoureth God. when men that have the grace of God in them, notwithstanding do not so carefully and diligently ●●irre up the grace of God, in the meditation and application of God is works and word, as the condition thereof doth require; for sometime it falleth out that even God's children slumber and sleep: Cant. 5.23. 2. Sam. 12. so we read that the Church in the Canticles complaineth or excuseth her sluggish disposition: so we read that David slept in security, almost a whole year; in which time no doubt he used the word of God, and the rest of God's worship, though with dullness and great flatness of spirit; whereby it came to pass, that much of God's honour and glory fell to the ground, unrespected of the Prophet: but then God is dishonoured, when he is not honoured in that measure as the means afford, and our grace may permit. Having hitherto entreated how God's name is inwardly profaned in our minds and hearts, Profane speeches dishonour God. it followeth now in the next place to speak how by our words and actions we dishonour God: and for our speeches, which is the fourth general head, we must remember that they are especially of s●xe kinds. Frst to speak of God's works or word without reverence and fear, and attentive respect to the matter: 1 unreverent ●pee●● of God's word or works dishonour God. 1. Cor. 24.13. whether it be in prayer, or preaching, or conference, or howsoever else; for God's word being so reverend and honourable a name of God, must with proportionable reverence and honour be handled: and therefore the Apostle would have Preachers so deliver the word, as that the matter and words be of the same nature; for sanctified matter, must have sanctified words, and spiritual matter spiritual speeches: otherwise the matter is dishonoured by the words: therefore the Scriptures phrase and rhetoric is to be observed of Preachers, that their sermons may savour of them as much as is possible. Here also they are to be reproved that make prayer a lip-labor only, for they speak to God of his word, and add no attention and reverence, which is to dishonour that grave and solemn exercise of invocation. Hither also appertain those curious schoole-disputes, interlaced with philosophical quiddities, whereby God's word is miserably stretched, and racked, and rend in pieces, and disfigured; as Christ was upon the cross by the soldiers: in sum, whatsoever undecent, homely, and unmannerly metaphors or comparisons, whatsoever false glozes and expositions, whatsoever railings and revilings shall be used in disputations, sermons, or tractates upon the word; fall within the compass of abusing the holy word of God: and the Apostles counsel is rejected, who willeth, 1. Pet 4.10. that if any man speak, he should speak as the words of God. 2 Approbation o● 〈…〉 writing dishonoureth God. Next to unreverent speech, are such as give approbation to error or false worship, whether by word, or writing, as subscription to popery, Mahometisme, or any other false doctrine or superstition. For if it be alleged that though they by word or writing, may seem to approve that profession whereto they subscribe; yet they keep a pure heart, free from any assent or allowance thereto. The answer is, 1. Cor. 6.20. joh. 4.24. 1. Cor. 8.10.11 that God will be glorified with the whole man, and not with the spirit only, though that be chiefly regarded of him, himself being a spirit as Christ teacheth the Samaritane. The reason which the Apostle useth to dissuade the Christian Corinthians from presenting their bodies at idolatrous feasts, lest thereby the weak be emboldened to do so likewise, is sufficient to enforce this conclusion, that no outward approbation must be given to superstition, lest others be deceived thereby, and so Christ be dishonoured. For that which may be alleged of Elish●es approbation to Naaman the Syrian, 2. King. 5.18. is altogether impertinent, if the place be truly translated: for Naaman doth not desire indulgence from God, for idolatry which he purposeth to commit, as though he spoke in the future tense; but for that idolatry which he had formerly committed; for indeed the words may aswell be translated in the time past, and so they are directly in the original. So than whatsoever may be alleged to the contrary, it is manifest that all outward approbation of false doctrine, or worship by word or deed, is dishonourable and scandalous to our weak brethren. Let us take heed therefore how we receive the mark of the beast in our foreheads, Apoc. 13.16. or our right hands, that is, that we by our gestures or subscription do not approve the doctrine and superstition of the Pope, or the Turk, Vers. 3. lest by this means we worshipping the beasts, and dishonouring God, our names be not found in the book of life. After superstitious subscription, or approbation of false worship, 3 Scoffing speec●●s about God's woe d or w●rkes d shonor God. follow mocking and jesting at or with God's works or word, a thing very common now adays; for every witty, or rather indeed witless brain, will be devising and belching out the scum of their wit, in jesting and scoffing at God's works, or with God's word, or other holy writings agreeable to the word, and consecrated to the worship of God. These men in truth mock God himself in that they mock God's workmanship: for the disgrace of the work tendeth to the dishonour of the workman: for the world hath Nicknames for every one that hath either a great head, or wry neck, or long nose, or crooked back, or lame leg, or that wanteth a hand, or an eye or so forth: these deformities should stir up in us humiliation, as being so many prints of God's wrath in man: and if we be free from them to acknowledge with thankful memory, the mercy of God to us that have deserved as much: that so we might glorify God in his justice and mercy: also the world, and especially the stage, which is a little world of wickedness, is full of Scripture jests; it would cause a man's hair to stand upright to hear how some please themselves in this kind of Rhetoric, which the devil devised and suggested into the minds and mouths of mocke-gods. 2. King. 1.24. We read how severely God punished young children that mocked the Prophet, for his infirmity of baldness, and his ministery of prophecy: and the Apostles condemneth jesting, which notwithstanding the heathen man counted a moral virtue. Now if it be a fault for one man to mock another; it is likewise a fault, and much more, for a man to mock with the word of God: it is a great sin also for us to make ourselves mer●y with the simplicity of a natural borne fools: in all which Gods works and word, and so God himself is dishonoured. 4 Vain swearing dishonoureth God. Furthermore vain oaths diminish God's glory, when men upon no necessity, having no calling, in vain toys usurp the name of God, or the name of God's works, as by this light, fire, salt, bread, or the name of false gods or worship, as the Mass, our Lady, Saint Anne, etc. In all which God is dishonoured either directly or immediately, Matth. 5.34. as in using Gods titles or attributes, or the parts of Christ's body or soul, Matth. 23.16.17.18.19 20.21.22. Psal. 16.4. Exod. 23.13. idly and fruitlessly, or indirectly and by consequence in calling to witness the works of God, which are so many memorial and testimonies of God; as faith, troth, etc. Or lastly in calling to witness false gods, or false worship, which is to rob God of his honour, and give it to another which is no god; a matter of most fearful blasphemy. 5 Perjury dishonoureth God. After vain swearing, as an higher degree of dishonouring God, followeth perjury or false swearing, when we cloak false witness under the Lord's skirt: wherein, as much as in us lieth, we make God the voucher of a lie, who is notwithstanding the God of truth: how great a dishonour is offered to God by this course, is so apparent as that it need no illustration. In the last place, blasphemy occurreth, than which a greater despite or disgrace cannot be offered unto the Lord, Blasphemy dishonoureth God. which is to revile and rail upon God, called in the Scripture, cursing God; a sin so great, as that it was dreadful to the holy Penmen of Scripture to use the word, and therefore they use the contrary word, blessing in stead of cursing, as the wife of job said to him, bless, that is, job. 2.9. curse God and die: howsoever some expound the place otherwise. The heinousness of which sin is so great, as that the Lord hath punished one degree thereof, called blasphemy against the holy Ghost, Matth. 12.32. with the most fearful punishment of final impenetencie, in regard whereof the sin cometh to be unpardonable. Thus also we see how, and how many ways we dishonour God by our profane speeches; not that there are no more, but these are the principal. Now it followeth in the last place shortly to consider of those profane actions whereby God is dishonoured. Profane actions dishonour God. Concerning which it must be known, that all our evil deeds do in some measure stain God's glory, either directly or by consequence; but yet some are more properly said so to do, and they are these ten which shall be handled in order following. The first is idolatry, 1 Idolatry dishonoureth God. which is the making of an image of God: the worshipping of that image made; or the making and worshipping of an image of a false god: by all which means God is dishonoured in the highest degree: for to resemble God in an image, is to make the Creator like the creature, betwixt whom there is no comparison, the one being infinite, the other finite: and therefore every image is a lie of God, and so dishonourable to God. Again, to worship that image made, is to honour a lie; and to give to the workmanship of man, that which is due to God only; and this is to rob God of his honour, and to impart it to a stock or stone. Lastly, the making and worshipping of an Idol, which is the image of a false god, is most shameful, for therein we forsake the true God, and follow our own inventions, and worship the picture or shape of that which is nothing in the world, as the Apostle speaketh, or else is the devil: for indeed when we do worship Idols we worship devils. 1. Cor. 10. 2 Superstition dishonoureth God. Superstition followeth in the second place, which is the worshipping of the true God after a false manner: as the Turk worshippeth the true God, according to the tradition of Mahomet: the Papist worshippeth the true God, but with mixture of much draff of man's inventions, fearing and making scruple where there is no cause of fear: and taking liberty to invent and devise means and ways of worship where they should not: and thus they blemish God's glory in taking upon them authority to prescribe and impose such a worship upon the Lord which his wisdom never determined, thereby controlling God's wisdom with their invention and will worship. Curious arts dishonoureth God. To Idolatry and superstition may be annexed, as near of kin, all Witchcraft, Sorcery, Magic, Charming, soothsaying, Figure-casting, Palmistry, Necromancy, and whatsoever other devilish arts the idle brain of curious Naturalists have devised; all and every whereof contain in them a secret idolatry and superstition at the least, if they have not openly contracted with the devil, whom they adore, or pay tithe to of their blood; or recompense some way or other for his obedience, suggestion and service performed at their beck: wherefore all those that had used such curious Arts to the dishonour of God, after their conversion burned their books at Ephesus, Act. 19.19. as the Evangelist reporteth in the Acts: in which story there are divers points very worthy observation to this purpose; as that they were learned men that used these Crafts, and that their learning was out of books, and their books were worth eight hundredth pounds: which declare plainly that they were writings of Astrology or Magic, or soothsaying and the like, and not of witchcraft only, which usually is not committed to writing, but learned by observation or tradition: further it is to be considered, that they did not sell but burn their books, as it were preventing the use of them to others, because they were convicted in their consciences of the dishonour which came to God thereby. In the third place, after Idolatry and superstition, 3 Sacrilege dishonoureth God. which respect God and his worship, succeed sacrilege and simony, which respect the means of God's worship. Sacrilege is when violence is offered to holy places, things, persons, or times, etc. as if men should take away Churches, and Church livings, and so overthrow the callings of Churchmen, and convert the times appointed to God's service to Fairs and Markets: by which practices it cometh to pass that God's worship perisheth, and profaneness prevaileth, and the Lord is either forgotten, or dishonoured. Thus did the King of Babel commit sacrilege, 2. Chro. 36. when he destroyed the Temple, and carried away the vessels of the Lords house to Babylon, and used them to common offices, as in banqueting: thus did Christ prophecy after Daniel, Matth. 24.15. that the abomination of desolation should be set in the holy place: thus did the people profane the Temple, joh. 2.15. making it a market place in our Saviour Christ's time. divers other examples there are in the Scriptures of this kind: but these may suffice, to show that such sacrilegious practices greatly dishonour God, as being means to abolish or defile God's worship. Simony also is no small cause of defacing God's glory, 4 Simony dishonoureth God. which is when offices Ecclesiastical are set to sale: whereby it cometh to pass, that unworthy persons by money prepossess the places of Ministry and maintenance, which should be conferred upon persons whom God hath qualified competently to such functions. Hereby it cometh that ignorant and wicked Ministers creep into the Church, which are fit to keep swine, than to feed the flock of Christ, meeter to be Masters of misrule, than rulers of God's heritage: and so the people perish for want of knowledge, or go astray after their blind guides, and God is greatly dishonoured, by people and Pastors: besides the indignity which the ministery ecclesiastical sustaineth, that it should be valued with money, which is the means of conferring the invaluable gifts of the holy Ghost, Act. 8.18.19.20. which are not to be bought with all the world's good. 5 Persecution dishonoureth God. Having spoken of those sins which respect God and his worship, or the means whereby God is worshipped: now followeth a sin which is committed upon the persons that worship God: which generally is termed Persecution, and that either of the Preachers or professors of the truth: which is a manifest indignity offered even to God himself: for the Ministers are Gods Ambassadors, and every true professor is a member of Christ: wherefore as the Prince is then disgraced, when his Ambassador is shamefully entreated; so is the Lord dishonoured in his Ministers and messengers: and as Christ was abused when his body was crucified upon the cross; so is he also now when the members of his mystical body are persecuted. And these are the five grand-sinnes of God's dishonour in action and practice: there follow five other of lesser disgrace, whereby notwithstanding God is blemished in his glorious name. 6 unreverent using God's word and sacraments dishonoureth God. In the next place therefore we must consider that God is dishonoured, when his Word and Sacraments etc. are unreverently used, which falleth out sundry ways: sometimes by want of attention our minds and hearts and eyes are in the corners of the world, about our worldly affairs, so that the matter handled in the word and Sacraments passeth into the air without our attention and consideration: otherwhiles through the sleepy & sluggish disposition of the flesh a great drowsiness of the soul and body falleth upon us, so as either we hear not at all, or else we hear only as the man in the Gospel saw men walk like trees: at other times we carp at the word, and blame the Preacher: some come to catch and to entrap: none of us all do so hear as that there is no fault in our hearing: for the best of us neglect some, forget other, dislike this, or do not apply that doctrine or exhortation, reproof or consolation: whereby God's word losing part of that reputation which it ought to have of us, is in part also disgraced by us. After the unreverent use of God's word, 7 The unreverent use of God's creatures and ordinances d shonoureth Go●● a● meats and marriage. followeth the unreverent use of God's creatures and ordinances, which he in mercy permitteth unto us for the refreshing of our bodies and the inferior faculties of the soul, wherein we communicate with the bruit beast: for seeing therein God manifesteth his mercy and love, and goodness to the creature, we are not to neglect the same, but with due animadversion observe all those his attributes, and further take heed that we do not immoderately glut ourselves with the creatures and ordinances of God, but with a necessary and pleasurable sobriety, as occasion serveth, relieve and comfort nature, 1. Tim. 4.4.5. and provoke our hearts to the glory of the Creator, who hath made the infinite variety of the creatures to refresh and delight man. Amongst the creatures and works of God there are some extraordinary, as miracles, and wonders: 8 Inconsideration of God's works d shonouret God: of wonders and miracles. others ordinary, whereof some are judgements, some blessings; all which seeing they teach us excellent things of God, are not to be overpassed inconsiderately: for miracles and wonders being strong impressions of God's power and Godhead, aught to smite deeply by extraordinary affections, as admiration and astonishment into our hard hearts, lest God thereby be dishonoured: 9 Of ordinary work of God's providence. and even the works of God which ordinarily befall, are so many witnesses of God's providence to mankind, which are not slightly to be overpassed: for he that cannot see and acknowledge the glory of God in the heavens, and the interchangeable course of day and night, Summer, Harvest, Spring, and winter, etc. is as blind in not seeing God's providence, as the mote is to the Sun: and so through his negligent or wilful inconsideration God's glory is darkened at noon day: whereas in them all the attributes of God shine most clearly, as his power, mercy, wisdom, justice: Psal 104. and 136. and to this purpose the Prophet hath composed whole Psalms. Amongst God's ordinances lots obtain a special place, 10 〈…〉 seem● 〈…〉 God. which as it seemeth must not be used but in weighty and serious business, for so the examples of Scripture where lots have been used do certify us: Pro. 16.33. 1. Sam. 14.41.43. Ios. 7.14. 1. Sam. 10.20. Act. 1.16. Num. 26.54. etc. Mat. 27.35. as about life and death, election of Ministers, distribution of inheritance, and matters of like consequence; and the Scripture expressly noteth the abuse of lots in the soldiers that cast lots for Christ's coat without seam: and as it seemeth for men to sport and play with lots is to dishonour the immediate providence & direction of God, where the wit and art of man hath no place: but in this point I do not delight to be long, seeing it is a matter something controversal. Thus we see these profane actions whereby God especially is dishonoured: and so the deprecation of this petition is in some sort opened, to be against whatsoever wants, thoughts, affections, speeches and actions are any way dishonourable to the Lord. Now the last thing to be considered in this first petition is the thanksgiving. 5 The thanksgiving of the first prayer or petition. We give thanks unto God for these good things which he hath bestowed upon us and others his children: as 1. Knowledge of his word and works. 2. Acknowledgement of the same. 4. Religious affections, speeches and actions. Also we give thanks for that he hath mortified the contrary sins in some measure both in us and our brethren: as first, ignorance: secondly, error: thirdly, Vanity of mind: four, profaneness in affection, speech, and action: the particulars of all which may easily be collected by the former tractate in the supplication and deprecation. And this also in brief may suffice for the thanksgiving. For a conclusion of this petition let this general rule be remembered, that whatsoever virtue is commanded in the three first commandments, that is here desired: whatsoever sins are forbidden in the same, are here also prayed against: for the virtues appertaining to God's worship are worthy means of honouring God, and the contrary vices are so many clouds that hinder the clear Sunshine of God's glory in the world: wherefore whosoever listeth more particularly to search into these matters, let him search the writings of the learned, expounding the commandments. This is the first petition concerning God's glory, which is the end of all: now follow the two petitions which infer the means of his glory: and first that of the Kingdom of God. Thy Kingdom come. This petition in order of nature goeth before the third, 1 The order of the second ●et●tion. as the cause before the effect: for God's Kingdom is that only means which enableth us to obey his will. First, God must erect his Kingdom in our hearts, and we must be his subjects before we can yield obedience to his laws: from which order ariseth this instruction: That a man can never obey Gods will till he have God's grace; or a man can never keep Gods laws till he be Gods subject, and God be his Lord and King, to rule and overrule him; Heb. 11. Rom. 14. 1. Tim. 1. or (which is all one in effect) good works proceed from grace; or without faith (which is the root of grace) it is impossible to please God; or whatsoever is not of faith is sin: or the end of the commandment is love, out of a pure heart, and a good conscience and faith unfeigned: and the necessary consequence of this doctrine is: Pro. 15.8. Esa. 1.13. Matth. 7.22. that whatsoever a man doth, wanting grace, is sin: whether they be actions natural, civil, or religious: for some Preachers, and Prophets in the day of judgement shall be found workers of iniquity. Here notwithstanding we must remember to distinguish betwixt the action and the manner of preforming the action: the agent, the overseer, Five things in every action. 1. Actio. 2. Agens. 3. Modus agendi. 4. Res mota. 5. Patiens. and the matter the action is natural: the manner of performing the action moral: the agent is terminus á quo, the efficient cause: the object is terminus ad quem, or the patiented upon whom the action falleth. Now to all those must be added the matter or the thing moved. This distinction being remembered, let us take for examples, preaching and alms. The uttering of the voice in preaching, is action, How preaching is good or bad. good in it one nature; the matter of preaching is good, the holy word of God. The object whereupon the action is occupied is a godly man, the hearer of the word: all which make the action so far forth good: but the agent, and the manner of performing the action may turn it to sin: for if the agent, that is, the Minister or Preacher be a man out of Christ, wanting faith and grace, being no member of Christ, nor subject of his Kingdom, he cannot possibly obey his will, but the fountain being unclean, the stream flowing from the fountain is unclean also. Again, if the Preacher err in the manner of doing the action, though he be in Christ, as if he preach Christ of contention or malice, and so forth, his preaching may prove sin: sin I say, not to the godly and careful hearer, nor in itself, but only to the Preacher. How alms is good or bad. In like manner, the reaching faith of the hand in giving alms, is good in nature; the money or matter given is God's creature; the person to whom the alms is offered, a godly man: but if either the person that giveth the alms, or the manner of distributing be vicious as aforesaid: as if the proud Pharisie should cause a trumpet to be blown for ostentation and vainglory, he being not qualified with the foundation and form of a good work; all his alms, if it were all his substance, were abominable in the sight of God, 1. Cor. 13. as it came from him, and as good as nothing, as the Apostle teacheth. This distinction then being remembered, will clear this doctrine, that the good deeds of wicked men are sin: from whence the conclusion also will follow, that the wicked in the day of judgement shall be condemned for their good deeds. This besides that it thwarteth the doctrine of the Church of Rome, which teacheth good works before grace, and their merit of congruity: it teacheth us further to labour for two things: 1. Tim. 1.5. 1. Cor. 13.1.2.3. first, that we have the foundation of a good work, which is faith in Christ, by and through whom our persons and actions are accepted of God. Secondly, that in all our good works we have the form and manner of doing, which in general, the Apostle calleth love, not only to God, aiming at his glory, which excludeth vainglory and hypocrisy; but also to man, intending the benefit of him, to whom the good work is extended. And this is the doctrine and use which ariseth from the order of this petition before the third. The sense and meaning, 2 The meaning of the second petition. which is the second thing to be observed, followeth; wherein these two things are to be considered, as before in the first petition, viz the object, and the action, that is to say: First, what Gods Kingdom is: Secondly, how God's Kingdom is said to come. God's Kingdom, which is the first point, What Gods Kingdom ●s. is the heavenly polity or regiment, which God through Christ exerciseth in the hearts of the faithful by his spirit and word in this life, and by glory and bliss in the life to come: in regard whereof the Kingdom of God is called the Kingdom of grace, when it is begun in the consciences of the faithful, and continually cherished and increased by all the holy means of salvation; and it is called the Kingdom of glory, when it is consummate and perfectly accomplished, the Saints yielding absolute obedience to the will of God in heaven; whence issueth the glorious happiness of the creature. For better understanding of this point, what the Kingdom of God is, consider shortly these twelve points which follow. Who is the King? Christ jesus as he is God and man; where we must know that the Father, and the holy Ghost are not excluded: but all the creatures, of what excellency soever. Heb. 2.5. Who are the subjects? They are of two sorts: true subjects, who are the whole company of believers wheresoever: and counterfeit subjects, who though they be in the Church, yet are not of the Church; which distinction is grounded, 1. john. 2. What are the laws? They are the law of nature, which is the decalogue: and the law of grace, the sum whereof is contained in the Gospel, namely, faith and repentance; and obedience, which is the sum of the decalogue. Who are the enemies? They are these ten following. First, Satan: secondly, sin: thirdly, death: four, hell or the grave: fifthly, damnation: sixtly, the world: seventhly, the flesh: eightly, the Pope and all Papists, and heretics: ninthly, the Turk and all Pagans: tenthly, the hypocrites, Atheists, and all profane and professed wicked men. What rewards to the subjects? They are in this life, all good things that may profit them, and freedom from all evil which may hurt; and in the life to come, everlasting happiness in heaven. What punishments or chastisements? The punishments are all taken away in Christ, who hath undergone them for us: yet there remain corrections of divers sorts to nurture and discipline us, and to keep us in awe and so forth. What weapons to resist our enemies? The weapons are spiritual, Ephes. 6. namely, faith, hope love, righteousness, the word, prayer. What is the time of this kingdom? It lasteth so long as the world endureth in that outward polity, and form of government established by the word. 1. Corinth. 15. It lasteth for ever, even so long as God is God, in the most gracious and glorious regiment thereof in heaven, these outward means ceasing. What is the place of this Kingdom? There are two places, the one is this world, where the Church is militant, fight against her enemies: the other is heaven, where the Church is triumphant reigning for ever. What are the offices and officers of this Kingdom? The offices and officers, (besides these that were temporary and extraordinary, as Prophets, Apostles, Evangelists) are these following. The first office is teaching, and that officer is called a Doctor. The second is exhorting, and that officer is called a Pastor. The third office is ruling, and that officer is called an Elder; in the Church of England, he is called a Bishop. The fourth office is distributing, and that officer is called a Deacon. The fifth office is showing mercy, which officer is called a widow. These are all set down. Rom. 12.7.8. The questions that are between the reformed Churches concerning these offices and officers, I of purpose spare to handle, being both unfit to debate them, and loath to offend; only I wish that such controversies might be ended by Counsels, and that the peace of the Church might be kept. Who is the Deputy or Vicar of this King? There is no one person Christ's Lieutenant: for we renounce the Pope, who is Antichrist; but we acknowledge every King in his Kingdom, the supreme Governor in all causes, and over all persons, aswell ecclesiastical, as civil, next and immediately under Christ: which Prince hath authority to substitute ecclesiastical Magistrates according to the word, for the polity of the Church, in the exercising of jurisdiction, visitation of Churches, and ordination of Ministers; which persons in England are called Bishops. What are the properties or qualities of this Kingdom? It is spiritual, not worldly, and exercised upon the conscience: wherein it differeth from the civil state. Thus we see what Gods kingdom is: How Gods Kingdom cometh. now we are further to inquire how God's Kingdom is said to come, namely. 1. When it is erected or established where before it was not. 2. When it is enlarged and increased where before it was. 3. When it is repaired or restored from some former decays. 4. When it is perfected and accomplished fully: of each something. First, How Gods Kingdom is erected. God's Kingdom is erected and set up generally and specially: generally when it is entertained by public consent in a country or Kingdom; and that is when the Magistrate by law doth establish the worship of God according to the word: and execution is done accordingly: and when the Ministers, in their ministery teach and minister the word and worship of God established. Specially the Kingdom of God is established or erected, when men by the word of God are converted to the faith, and outwardly make profession thereof. Thus God's Kingdom is set up. How God's Kingdom is enlarged. Secondly, God's Kingdom is enlarged; both when there are new subjects made, when as before they were enemies, that is to say, when there are added to the Church, such as shall be saved, or when they that are ordained to life everlasting believe: as also when the former subjects are confirmed and bettered, that is, when such as are within the Church, and do believe, grow in grace, and in the knowledge of our Lord jesus Christ. How God's Kingdom is repaired. Thirdly, God's Kingdom is repaired from two great ruins and downefals especially: the one of doctrine, the other of manners, and they are both of them universal, and particular; for there are some which depart totally from the whole doctrine of the saith of Christ, as when a Christian becometh a Turk, and some depart only from some particular doctrines: as they in the kingdom of Antichrist. Again, there are some which being baptised and professing Christ, power out themselves afterward to all manner of licentious wickedness: others fall into some particular sins, as adultery with David. Now if a man recover again from false doctrine, as from turcism, or Papisme, that repair is dogmatical: but if a man recover by repentance from lapse into sin, that repair may be called moral: all which kinds both of Apostasy, and backsliding, and of repairing and restoration, may sometime befall a whole kingdom or commonwealth, aswell as particular families or persons. How Gods Lastly, God's Kingdom is perfected and fully accomplished at two times: Kingdom is perfected. The first time is the day of a man's death: the second time is the last and general day of judgement. The day of death is the special perfection of this kingdom in the subject that dieth, for then grace is perfected and consummated. The day of judgement is the general perfection of this kingdom in all the subjects thereof, which shall either die, or be changed surviving at that day. The special perfection of this kingdom, is the glory of the soul only in sanctification and salvation: the general perfection of this kingdom, is the glory both of body and soul, of the whole man▪ which then shall perfectly, according to the measure, be sanctified and glorified. Thus we see how the kingdom of God cometh. Having now delivered the meaning of this second petition, it followeth according to the order propounded to speak of the contents thereof, in the supplication, deprecation and thanksgiving: and first of the supplication, which is the third general. The things which we ask at God's hands in this petition, 3 The supplication of the second petition. 1 Tim. 2.3. 1. Godly Magistrates further God's kingdom. are these following: the first concerneth the Commonwealth, viz. 1. Godly Magistrates, for whom the Apostle willeth to pray: teaching that it is a thing good and acceptable in the sight of God our Saviour so to do: and the Wiseman forbidding to curse the King, and the rich, on the contrary signifieth that we should pray for them and bless them: for the negative includeth the affirmative and contrarily: for Magistracy is an excellent means to further the kingdom of Christ: Esay 49.23. and therefore they are compared to nursing fathers and nursing mothers by the Prophet: for as parents do both beget and bring up their children; so godly Magistrates do erect and maintain the faith and true religion by the sword: hence it is that the Kings and Queens of England are entitled Defenders of the Faith: which is the most royal part of the title royal. 2 Godly laws 〈…〉 f●ther God's kingdom. 2 We pray in this petition that the godly Magistrates may mak● godly laws, and establish the whole truth of the word, and see that both the tables of the Commadements be obs rued: for the Apostle in the former place to Timothy express●th the substance of the Magistrates duty, which is to procure that the subjects may lead a peaceable and quiet life in all godliness and honesty; 1. Tim. 2.2. where there are three things appertaining to the Magistrate, which he must endeavour for his subjects: Peace, Godliness, Honesty, which do comprehend the substance of the whole law of God: such Kings were David, jehosaphat, Ezechias, josias, Nehemiah, Zorobabel, Hester, and Mardochai, with others: whose care was to establish wholesome laws, to overthrow Idolatry and superstition, and to procure the peace of the Church and Commonwealth. Dan. 6.26. Nehem. 2. Such laws did Darius and Artaxerxes procure to be made, for restoring the worship of God in jerusalem, although they were Heathen Kings, who in some sort did help forward the kingdom of God. The second thing we ask appertaineth to the ministery of the Church. 1. Able Ministers further God's kingdom. 1. Able and faithful Ministers, which both have gifts, and willing minds to employ their gifts in their ministery to the glory of God, and the edification of the body of Christ. Mat. 9.37.38. This is that which Christ teacheth his disciples to pray for, that seeing the harvest is great, and the labourers few, therefore the Lord of the harvest would send forth labourers into the harvest: and the Apostle willeth the Thessalonians to pray for him and other the Ministers of the Gospel: 2. Thess. 3.1. for next unto godly Magistrates are godly Ministers, the one establish God's worship, the other teach God's worship: hence it is that as Magistrates are called nursing fathers and mothers, so Ministers are called Gods fellow-workmen, 1. Cor. 3.9. builders, shepherds and such like: for that they feed the flock, build the city, and perform the work of the ministery outwardly as God doth inwardly: yea there are more excellent titles given to the ministery in the holy Scripture than to Magistracy, as that they are the light of the world, the salt of the earth, Christ's Ambassadors: indeed there is one only title given to Magistrates before Ministers, that they are termed Gods; Psal 32 6. which is not so much in regard of their office, as of their superiority and authority over all persons: whereas the titles of the ministery are rather given to the office than the person. 2. We pray also that these Ministers may faithfully, A powerful Minister●●theret● God's kingdom. powerfully, and zealously exercise their offices ministerial, not only in preaching, but also in governing the Church: as in teaching the ignorant, reproving, suspending, excommunicating the obstinate, comforting the comfortless, confirming the weak, confuting errors and heresies, and generally in building up the kingdom of Christ, according to their several functions delegated unto them by the polity Ecclesiastical. Thus Moses prayeth for Levi, that urim and Thummim might be with him, Deut. 33.8.10. and that he may teach jacob the law and judgements of God. So the Apostle Paul wisheth the Ephesians to pray for him, Ephe. 6.19.20 that a door of utterance may be given unto him to speak boldly as he ought: for the powerful ministery is as it were horsemen and chariots to overthrow the kingdom of the devil, that so the kingdom of Christ may take place; 2. Cor. 10.4.5. it is the spiritual weapons which are mighty through God to cast down the holds of man's imaginations, and of every high thing that is exalted against the knowledge of God, and bringing into captivity every thought to the obedience of Christ. 3. 3. Preservation of 〈…〉 from the persecution 〈…〉 desires God's kingdom. We pray also that these godly Ministers may be preserved and kept from the persecution of tyrants and wicked men, whom the devil enrageth against them especially, as we see by evident experience that no sort of men is so much maligned and exposed to the despite of malicious men, as the faithful Ministers. Yea and the more faithful and powerful they are, the more doth the devil in his members outray against them. Deut. 33 ● Thus did Moses pray that the Lord would smite through the loins of them that rose up against Levi to persecute him: so the Apostle willeth the Thessalonians to pray that he might be delivered from absurd and evil men: 2. Thes. 3 2. for persecution is a great discouragement to a Minister, and it driveth many a godly man to his dumps, and interrupteth his ministery, or at the least his cheerfulness in his ministery, and so by this means the efficacy of his Ministry being hindered, Christ's kingdom receiveth hindrance also. Thus we pray for Magistracy and ministery, which are the two general and main pillars of God's kingdom. Now follow the fruits and effects of them both, which are, reformation, and conversion. Reformation and conversion further Gods kingdom. In the third place we pray that by godly Magistrates enacting wholesome laws, and causing due execution of them: and by godly Ministers powerfully exercising their ministerial actions, men may be reform from their errors and misdemeanour, and be truly converted to the faith, and brought to repentance out of the snare of the devil, or at the least by outward punishment from the Magistrate and ecclesiastical censures from the ministery be restrained and repressed, so as they break not out to open profaneness: and also that those which are already converted and reform, may be further built up in the spiritual building of God's temple. The substance of this point is, that God would vouchsafe to add the operation of his spirit, to the outward means both of Magistracy and ministery. This the Apostle calleth the kingdom of God: Rom. 14.17. when he teacheth that the kingdom of God standeth not in meat and drink (or any outward means by consequence) but in the effectual operation of the spirit which worketh in us righteousness, peace, and joy in the holy Ghost: which three things are principal parts of this kingdom. 1 Righteousness a part of God's kingdom. Righteousness is twofold: first imputative, which is the righteousness of jesus Christ the Mediator and Redeemer purchased through his doings and sufferings for the church, and imputed to every believer by the holy Ghost: which righteousness is apprehended and applied by faith. The second is righteousness inherent & resident in us, as a quali●ie really qualifying the subject, which righteousness is an effect of the former righteousness of Christ imputed, whereby sin daily is crucified and weakened: and we are enabled to yield obedience to the will and law of God in some measure acceptable to God through Christ: from which inherent righteousness, as from the body of the tree, (Christ's righteousness imputed being the root) spring manifold branches, which bring forth fruits worthy repentance and true conversion. After righteousness followeth peace, 2 Peace a part of God's kingdom. which is peace with God, who of an enemy is made a friend through the mediation of jesus Christ: and peace with our own consciences, which before were either overwhelmed with despair, or puffed up with presumption and senseless security: and peace with all the creatures, so far forth as that they shall not hurt us, but become serviceable to us. After peace followeth joy in the holy Ghost, 3 joy spiritual a part of God's kingdom. arising from righteousness and peace: for being once through faith made partakers of the righteousness of Christ, and qualified with the manifold graces of God's spirit, and being at peace with the Creator and the creatures, 1. Pet. 1. Rom. 5. than we rejoice with joy unspeakable and glorious, receiving the end of our faith, which is the salvation of our souls: whereby also we rejoice in the afflictions which befall us for Christ's sake. These are the principal things we pray for in this petition appertaining to this life: The last judgement ●there● God's kingdom. some thing also appertaining to the life to come is here desired, namely the speedy coming of jesus Christ to judgement, and so the perfecting of the number of the elect, the resurrection of the body, and the everlasting joys of heaven: so in the Apocalypse the Spirit and the Bride say, Come: come Lord jesus, Apoc. 21. come quickly And this may suffice for the supplication. The th●ngs which we pray against follow in the next place to be handled, 4 The deprecation the 〈◊〉 of this petition. which may be gathered out of the supplication, and are to be handled according to the order there used: and in the first place things concerning Magistracy. anarchy hindereth God's kingdom. judg. 19 1. anarchy: which is want of Magistrates, whence issueth disorder and confusion, that every man may do what him listeth, a fault taxed in the Commonwealth of Israel: whereby it cometh to pass not only that the second table of the Commandments concerning justice and equity is transgressed; example whereof is brought of the Levite, whose wife was abused unto death: but that the first table also is violated, which respecteth the kingdom of God, judg. 18. as the example of Micah and his idolatry teacheth. For it is a thing that the devil would wish principally that Magistracy were abolished, and therefore he hath inspired that devilish doctrine into the confused heads of the Anabaptists, who take away all rule and authority and all superiority among men: for if he could compass that, than the fear of punishment being abandoned, and the hope of rewards taken away, which are the two sinews of the Commonwealth, he might easily prostitute men, women, and children to all impious and dishonest behaviour: whereby the kingdom of God should be banished out of the world. Hence it is that the light of nature teacheth, that it is better to have a Tyrant than no King: for nature is not so extinct in any man, no though he were an Atheist, but he would, if not of love to order and civility, yet in policy prescribe laws to his subjects, whereby peace may be maintained and some form of moderation, lest the bruit beast should control man, to whom nature hath prescribed and limited a compass, as we see labour in the Pismire, chastity in the Turtle, courtesy in the Elephant, and the like in other creatures: and although a Tyrant might do and suffer much impiety and iniquity, yet some good must needs proceed from him, though he were never so great a monst●● of men: in regard whereof Tyranny is better than Anarchy; there being some order in the one, and none in the other. 2. Next unto Anarchy is Tyranny, Evil Magistrates hinder God's kingdom. when evil Magistrates are in place, which seek by all means to erect and set up the kingdom of Satan, in Gentilism, Mahometisme, Papisme, or Atheism, or any other superstition and heresy, whereby persecution is ●aised against the true worshippers of God and true religion: Toleration of strange religion and worship hindereth God's kingdom. or else when there is a Toleration of many Religions, whereby the kingdom of God is shouldered out a doors by the devils kingdom: for without question the devil is so subtle that he will procure, through the advantage of man's natural inclination to false doctrine and worship, more by thousands to follow strange Religions, than the truth of God's word: wherefore the Magistrates should cause all men to worship the true God, or else punish them with imprisonment, confiscation of goods, or death as the quality of the cause requireth. Here notwithstanding a doubt ariseth: how it is lawful to pray against the evil Magistrates, 1. Tim. 2.2. when as the Apostle doth wish prayers to be made for Heathen Princes and Magistrates, which then were persecutors. The answer is very easy, that we may pray for their salvation and conversion, but against their tyranny and persecution: for it is not unlawful to pray for the Turk, Pope and Spaniard that they may be converted and saved: but it is lawful also to pray against their proceed against the truth, that God would discomfit them in battle, bridle their corruption, abate their pride, assuage their malice, Psal 68.1.2. and confound their devices. Thus we see the Prophet prayeth against the enemies of the Church. judg. 5.31. Psal. 83.9.10. Thus also did Deborah and Barak pray that all the enemies of God might perish as Sisera perished: and so in another Psalm prayeth the Prophet. 3. Lastly, Evil laws hinder God's kingdom. Dan. 6. we pray against all wicked and irreligious laws and statutes, that God would hinder the making of them, or at the least the execution of them: such as was the law made against Daniel, that contained a mouths Atheism, that no man for thirty days should worship any God but the proud King: such as was that which Haman procured to be made and ratified against the jews, Hester. 3. that all the true worshippers of God should be destroyed & slain: such as were enacted in the time of the bloody persecutions by Heathen Emperors, that whosoever said he was a Christian should be put to death: for by such laws the very foundation of God's kingdom is shaken, and greatly endangered. Again, in the second place we pray against certain sins and enormities incident to the ministery: which are these. Ignorant Ministers hinder Christ's kingdom. Malach. 3.7. Hosea. 4.6. 1. Ignorance: for ignorant and unlearned Ministers pine the souls of men, being not able to teach and instruct the people committed to their charge: the Priests lips should preserve knowledge, and the law should be required at their mouths: and the Lord he refuseth such Priests as refuse knowledge: for they are the lights of the world, and therefore they must have light in them whereby they may give light: they are the salt of the earth, and therefore must have favour in them to season withal: wherefore by law established in this land none ought to be admitted into the ministery, but such as can render a reason of their faith in Latin, and can teach the Catechism allowed by law containing the sum of Christian religion, so as the people may understand, and at their ordination have authority given them to expound the Scriptures being called thereto. Wherefore seeing there can be no faith without knowledge, and no knowledge without teaching, and no teaching without learning: therefore the Ministers that want learning cannot teach, so as the people may know and believe and be saved: and by this means the people perish for want of knowledge, Hosea. 4.6. and God's kingdom is diminished in the number and quality of good subjects. False teachers hinder Christ's kingdom. 2. After ignorance followeth error, which poisoneth the soul: for heretical and erroneous teachers broaching erroneous and false doctrine, infuse poison into the minds of men: for such doctrine fretteth and infecteth like a Gangrene, as the Apostle teacheth: 2. Tim. 2.17. and therefore he willeth that men should avoid such teachers and heretics after once and twice admonished: for as all men will avoid him that hath the plague, or any other contagious disease; so erroneous and heretical teachers must be shunned as being such as have the plague of heresy upon them, which is almost incurable, whereby they infect those that are of sound judgement, and so pull them from subjection to Christ their King and Prophet. 3. In the next place, The Ministers hinder God's Kingdom. idle and unprofitable teachers follow, which eat the milk, and themselves with the fleece of the flock, but feed not the flock. The sin of these men is so much the greater, for that they can, and will not teach their people: and as idle persons in the commonwealth are called thieves by the Apostle, Ephes. 4. not because they violently steal, but for that they are caterpillars and drones, eating that which they never sweat for: so these men that live idly in the Church, incur the just rebuke of spiritual feloney and theft; in that they eat and work not: in that they reap temporal things of the people, and do not minister their spiritual things to the people. And so it cometh to pass that the people being untaught, and unfed, their souls pine away and are famished and perish, and the Kingdom of Christ is deprived and rob of subjects. 4. After idle Ministers which can teach, and will not, Unskilful Ministers hinder God's Kingdom. followeth another sort, which will teach, but cannot: whose service is therefore refused of God, for that they take upon them that whereto they have no competent ability. For there are certain bounds and limits wherein consisteth a sufficient qualification to the office of the ministery, whereto if any man be found defective, although he may be profitable to the furthering of Christ's Kingdom in another calling, yet therein he doth harm, in that he hindereth another, that might do good: these men may be called manglers and hackers of God's word, for they cannot divide the word aright, as the Apostle speaketh, neither are they apt to teach. A skilful carpenter can by line and level square his timber, but a man not brought up to the trade, will hack and mangle and mare the timber: so the Apostles compareth Ministers to skilful builders, and not to them that clean and chop wood, rending and cutting it in pieces, they care not how so it be done. For a Minister must be a master of his profession and mystery, as well; yea much more than other men. Again, it is one thing to be learned, and another thing to be apt to teach, the one is contemplative, the other practical; for a man may have knowledge how and what to teach: and yet want gifts of speech to utter significantly, and profitably, as experience teacheth. By reason whereof it falleth out that some men having good learning, do not edify others: or having speech and wanting learning, are no better than sounding brass, and a tinkling cymbal. Vicious Ministers hinder God's Kingdom. 5. Now further let it be granted that a man have the qualification of learning, sound judgement, pains, skill, and utterance; yet nevertheless if his life be vicious, he doth not build with both hands, but pulleth down as fast as he buildeth. Wherefore the Apostle requireth that Ministers should be both apt to teach, 1. Tim. 3. Math. 5. and unreprovable, and Christ himself willeth his disciples to have a double light in them, both of sound doctrine, and a godly life. Such Ministers may very well be compared to images, placed in cross ways, which point the way to the town, but never set foot to go thither: or like to the sermon bell that calleth men to the sermon, which is the means of salvation, but never heareth nor profiteth by the sermon. And these Ministers greatly hinder the Kingdom of Christ, for howsoever they preach and may be means of conversion and edification to those that are converted: yet surely their evil life doth scandalise and offend many, not only that are without, but some weak ones also within the compass of the Church. For howsoever it be a fault for a man to stumble at a block wilfully and of purpose, as these men do: yet surely it is a great fault for to lay the block in his way, which we know will stumble at it; it is as if we should give a sword to a mad or desperate man, that would kill himself. 6. A ●lattering Ministry hindereth God's Kingdom. In the last place those Ministers that seek to please men, that sow pillows under every elbow, that say peace, peace, when there is no peace, that daub with untempered mortar, that out of a policy securing themselves from danger, refrain wholesome doctrine and application, not daring to say with Nathan to David, thou art the man: nor with Elias to Ahab, it is thou and thy father's house that troubleth Israel, nor with john Baptist to Herod, it is not lawful for thee to commit incest, nor with Christ to the Scribes and Pharsies, woe be to you Scribes and pharisees, hypocrites, serpents, generation of vipers: these Ministers, I say, walking fearfully and politicly in their ministery, hinder the building of Christ's spiritual temple: for they do not hue, and saw the rough stones, nor plane and polish the knotty timber, but rub them with a smooth slickstone, and wipe them with a soft fox skin, and so by this means the rubbish stone, and knotty timber, is unfit for the spiritual edifice: whereas the Ministers should be such as james and john were, the sons of thunder, which should with the thunderbolts of God's judgements pierce the flint-hard hearts of secure and carnal men, that they might be turned into soft and fleshy hearts. Having spoken sufficiently of the faults incident to the magistracy and ministery, which hinder the Kingdom of Christ, other vices follow which in this petition we pray against. First against infidelity, impenitency, and reigning sins, General sins hindering Christ's Kingdom. the subversion whereof is an effect of good Magistracy, and ministery, and the nourcing and cherishing whereof necessarily groweth from the foresaid vices in the Magistracy and ministery. These sins, howsoever they are incident to some Magistrates and Ministers, yet they are general sins that indifferently possess the hearts of all men of all estates and callings. 1. Infidelity hindereth God's Kingdom. Infidelity is one leaf of the iron gate that barreth the Lord jesus Christ out of the soul: who being kept out, it is impossible that his Kingdom and sceptre should there be erected. So long as the devil, who is the strong man, keepeth possession, all things are safe: but when saith entereth into the soul, Psal. 24. than one leaf or head of the everlasting gate is lifted up, and the K●ng of glory cometh in: Matth. 12. then that man jesus Christ, which is stronger than the devil, spoileth him of his castle and furniture, and taketh possession of the spiritual fort, and advanceth his sceptre and Kingdom, proclaiming himself the King and Lord of that subject. 2 Impenitency hindereth God's Kingdom. Luk. 3. Impenitency is another leaf of that iron gate, which excludeth Christ jesus, and causeth the owner to rebel against his sovereign Lord and King; which must be opened and lifted up before Christ will enter. Repentance may be termed the Haruenger of the King, as john the Baptist was of Christ, who taught the baptism of repentance, for the remission of sins, whereby the Lords way was prepared, and his paths made strait. This is the doctrine which Christ himself taught: Repent, for the Kingdom of God is at hand: for God's Kingdom being at hand is admitted into the soul by repentance, and excluded by impenitency. 3 Reigning sins hinder God's Kingdom. Reigning sins also may be termed the lock upon the gate, or the bar, or the portculles, whereby the iron gate is further fortified and strengthened against an entry. For so long as any one sin reigneth in the soul, the Lord jesus cannot, nor will not reign there, who will have all the place of the soul, or none: for Christ can endure no consort or copartner in his Kingdom, especially his enemy: and no man can serve two contrary masters; or be a good subject to two Kings, 4 False doctrine and superstition hinder God's Kingdom. enjoining contrary laws. Secondly, we pray against all the Kingdom of darkness, as against Gentilism, Mahometisme, judaisme, Papisme, and against the proceeding of all those, or any other false doctrines and superstitions: for by all these false means, the Kingdom of Antichrist, and of Mahomet, the two eldest sons of the devil, is advanced; and the Kingdom of jesus Christ is dejected and cast down. Lastly, we pray against wicked men and Angels, that God would hasten their just destruction and damnation: and in the mean space repress and bridle their malice and rage, that they do not prevail against the truth of God and professors thereof: Rom. 11 9 Psal. 69.22. and if we do discern any man to be a reprobate, as namely, one that committeth the sin against the holy Ghost, directly and particularly to pray for his speedy damnation, and all the means effecting the same. Finally, Rom. 16.20. that God would shortly tread down Satan under our foot. This is the deprecation. The thanksgiving followeth; 5 Thanksgiving of the second petition. which how it is to be made, may be gathered by the particulars of the supplication and deprecation. This is the first of these two petitions which concern the means of God's glory: from whence this may be observed; that one and the self same virtue and vice may be referred to divers petitions in divers respects; which is agreeable to the rules of reason, which teacheth that the respect being changed, the argument is also changed. To this petition the fourth commandment is to be referred. Now followeth the second of these petitions, which respecteth the means of God's glory, which is the obedience of his will. Thy will be done in earth as it is in Heaven. This petition followeth consequently upon the former, 1 Order of the third petition. for when men are subjects of Christ's Kingdom, than they begin to obey his will, whereas before they were rebels and traitors, and the slaves of sin and Satan; whence this instruction ariseth. That obedience to Gods will are the fruits of God's Kingdom. Or that good works are the effects and signs of grace, and the Kingdom of God in us: or that good works justify, ●hat is declare that we are justified, and that they argue faith, and grace in the heart. The tree is known by the fruit saith Christ: and john Baptist willeth those that came to be baptized, Mat. 12.33. Mat. 3.8. to bring forth fruits worthy amendment of life; or worthy conversion; as if it had been said by Christ and john Baptist: Evil fruit argueth an evil tree, and good fruit commendeth a good tree: so evil works show an evil heart, and good works show a gracious heart. Repentance or conversion appeareth in godliness and righteousness, and not in profaneness and wickedness. And therefore if you will approve that you have repentance, which is the inward baptism; whereof the outward baptism of water is a sign, bring forth such fruits of a holy and righteous life, which may evidently declare the same: for the inward disposition of the heart is outwardly engraven in the life: jam. 2.18. Show me thy faith by thy works, and I will show thee my faith by my works, for we cannot otherwise judge one of another, but by the outward practice; for God only is the searcher of the heart. This doctrine will minister unto us a touchstone whereby we may try a sound and substantial Christian from a foggy and bombasted hypocrite: the life of the one is religious and righteous full of good works, Psal. 45.2. Ephes. 4.29. his lips are full of grace, and rotten communication proceedeth not out of his mouth: whereas the life of the other is either grossly vicious or merely civil; who though perhaps he do no harm, yet he doth no good, especially he will be dissolute in religious exercises, and wordliness tainteth his life: and though happily himself will not talk corruptly, yet he can either with patience or delight, 1. Cor. 4.5. hear others. Again, although we may not climb up into God's judgement seat, to give the definitive sentence of his election, or reprobation upon other men, for that were to rob God of his honour, yet without breach of charity we may censure the present estate of other men, leaving the issue to the Lord; neither ought men thereat to be offended, considering that Christ hath left us a most certain rule of direction, ye shall know them by their fruits: Mat. 7.16 and howsoever a godly man may sometime be censured for a wicked man, he being in some gross sin a long time, as David in adultery without repentance; yet though the censure be false, it is charitable, because it is according to the rule: By their fruits ye shall know them. And contrariwise, though sometime a wicked man may play the hypocrite so kindly as that he may by the show of good works, wring from the Church, the charitable censure of a godly man, he being nothing less; yet that censure also is due being false, and in charity, and justice he can have no less, for the heart is unknown to man, and we can know them only by their fruits. And this may serve for the order of the petition. For the meaning of this petition, consider three things. 2 The meaning of the third petition. 1. What is Gods will. 2. What it is to do Gods will. 3. How Gods will must be done. For the first we are to know that Gods will is partly revealed to the Church in his word and works, What is God's will. partly kept secret to himself in the closet of his own eternal counsel; which distinction is grounded upon that speech of Moses: The secret things to the Lord, Deut 29.29. the revealed things to us. For example, these are things secret: Which man is a reprobate amongst us? (if he have not sinned the sin against the holy Ghost) Where hell is? How the Angels are distinguished? When the day of judgement is? which things God hath concealed from us as impertinent for us to know: and to search whereunto, were to pass the bounds of a modest and sober inquisition. Now things revealed are such as are contained in the world, viz. All that holy doctrine of the law and Gospel contained in the writings of the Prophets and Apostles: as also whatsoever other things the works of God ordinary or extraordinary discover unto us. As for example, the hour of this man's death is unknown till he be dead, than it is known, etc. And thus God doth daily reveal new matters to us, which before were hidden: thus by the observation and inquisition of wise men the course of heaven and the whole order of nature was discovered. What it is to do Gods will. For the second thing, which is the doing of Gods will, we must consider thereof according to the distinction of Gods will before set down: and first for the revealed will of God, that is done two ways: either by obeying the commandments willingly, or suffering the chastisements patiently: for the chastisements which befall us are parts of Gods revealed will, of what kind soever they be: and here are two virtues suggested unto us, when we pray let thy revealed will be done: Obedience, which is so often urged in Deuteronomie: Deut. 6.1.2.3. and Submission, which is insinuated in the emphasis of the word, Thy will, containing a negation of our own wills, as Christ said in his prayer, Not my will, Mat. 26.39. but thy will be done. Secondly, for the secret will of God we do also in part pray that it may be done: I say in part: for example sake, we pray that God would daily more and more reveal unto us Antichrist, which to the Primitive Church was a secret, and in part is a secret to us. So also we pray, Apoc. 22. Come Lord jesus, come quickly, and yet the second coming of Christ unto judgement, in regard of the time, is concealed: so we pray for patience to bear the crosses which God shall inflict; which of what kind they are, and when they shall befall us, is unknown. How Gods will must be done. Thirdly, Gods will must be done in earth, as in heaven: which words are diversly expounded by Interpreters. 1. Cor. 6.20. Some say: Let the body, which is earthly, obey God's will, as the soul and spirit, which is heavenly: but that is as good as nothing, for the soul is sinful as well as the body, yea is the author of sin to the body which is only the instrument. 1. Cor. 15.47. Others say: Let the earthly minded men be converted and yield obedience, as the heavenly minded are and do: but this also is as good as never a whit, being never the better: for the heavenly minded are imperfect, and wanting in the best of their obedience. But the better sort of Expositors say thus: Let men upon earth obey the will of God, as the Angels do in heaven: Psal. 103.20. and this seemeth to be the true exposition of the words: now the Angels obey Gods will readily and perfectly. God's will must be done readily. Esay 6.2. Exod 36.35. Exod 25.20. The willingness and readiness of the Angels doth appear by the similitude and shape which is given them; they are said to have wings by the Prophet Esay: and the Cherubims embroidered upon the vail of the Tabernacle, and the two Cherubims upon the Mercy seat had wings: yea further, the two Cherubims upon the Mercy seat did look with their faces to the Mercy seat ward, which is by our Saviour Christ expounded of their willingness, where he saith, that the Angels always behold the face of my father which is in heaven. Mat. 18.10. Now it is apparent that the beholding of the face signifieth in a servant readiness to be employed about his master's business, according as it is in the Psalm, Psal. 123.2. The eyes of servants look to the hands of the masters and mistresses: by which phrase the Prophet signifieth not only confident hope and expectation of deliverance, but in the mean season till deliverance come, patience to bear contempt, mocking and despightfulnes, and ready obedience to Gods will, yea in these great extremities, which in that Psalm is insinuated by the Prophet's prayer. The Angels also obey Gods will perfectly, God's will must be done perfectly. who are therefore called holy Angels, for that they have no spot of sin or disobedience in them: for howsoever the Angels being compared with God have in them imperfections, in regard whereof Eliphaz speaketh in job, job 4.18. that he found no steadfastness in his servants, and laid folly upon his Angels: and therefore in Esay the Seraphims with two wings cover their feet; Esay. 6.2. yet nevertheless if the Angels be compared with God's law, which is the rule of their obedience, they are able, and do perfectly even in the strict and exact measure and manner of obedience yield obedience thereunto, otherwise they could not continue in that estate of grace and glory wherein they are now, and so shall abide confirmed for ever. So then the meaning of these words is thus much: Grant that we may willingly and perfectly obey thy will, as thy holy Angels do. But here in opposition to this last property of the Angel's obedience it may be objected, that seeing it is impossible we should perfectly obey God's will, therefore we must not in our prayers ask that at God's hand: for shall it be thought lawful and reasonable to ask impossibilities? For answer whereto thus much in brief: Impossibilities are of two sorts, viz. always impossible, and impossible for a certain time. Now although it be for the present impossible that God's children should perfectly obey God's will, yet it is not so for ever: for when we shall be perfectly regenerate, then shall we perfectly obey God's will: which we are here by way of implication taught to pray for, Three kinds of perfect obedience. Esay. 38.3. and so to long after. Furthermore, perfection is of three sorts: First, perfection opposed to hypocrisy, and so is Ezechias said to have walked before the Lord in truth and with a perfect heart, and this may be termed perfectio qualitatis: when our obedience is perfect in quality, and not dissembled. Secondly, perfection of number, when obedience is not performed to some only, but to all the commandments of God, Luk. 1.6. as Zachary and Elizabeth are said to have walked in all the commandments and ordinances of God without reproof: and this may be called perfectio partium ac numero, when obedience is complete in all the members thereof▪ whereto one kind of imperfection is opposed. Thirdly, perfection of degree, when obedience in the highest and exactest measure is exhibited: so Christ only, and Adam in the state of innocency, and the holy Angels and Saints in heaven do obey God's will: of this Christ speaketh, Mat. 22.37. alleging the sentence of the Law: Thou shalt love the Lord thy God with all thy heart, with all thy soul, with all thy strength, Luk. 10.27. and with all thy thought: this is called perfectio quantitatis ac graduum: whereto another kind of imperfection is opposite. Of all these kinds of perfection the Apostle speaketh in one place, Phil. 3.12.15. denying in himself the perfection of degree and contending to it: but affirming of himself and others the other two kinds of perfection: for although he was not perfect in the highest and absolutest degree of obedience; yet he and other of the Philippians were upright in regard of the quality, Verse 1●. and complete in respect of the parts of obedience. The distinction being thus warranted must be applied to the purpose: Although then as yet it is impossible for us to yield the perfect measure of obedience to God's commandments with the Angels; yet we may endeavour and desire to attain unto it with the Apostle, and in the mean season we must perform, and endeavour to perform, and pray to perform true & complete obedience with the Angels, which is a thing possible to be performed by God's children, as hath been declared in the examples of Ezechias, Zachary and Elizabeth, and the Apostle Paul. This may suffice for the meaning of this petition, whereby there is a door opened to the contents thereof, which now follow in order. The third thing to be considered in this third petition or prayer is the things which we here ask of God, 3 The supplication of this petition. Conversion a part of Gods will. 1. Thes 4.3. Rom. 12.2. Ephes. 5.17. Amos. 4. which are these. Conversion, commanded in the Gospel, which is one part of Gods revealed will, a thing so often urged by the Prophets, and the want thereof so sharply censured, especially the Prophet joel, and Amos are vehement in the matter: Amos spendeth a whole chapter in upbraiding the induration of the people. For having repeated certain grievous punishments inflicted by God upon them justly for their sins, as famine and pestilence, and an overthrow like the destruction of Sodom and Gomorah, he endeth divers verses with this foot or burden: Yet have ye not returned unto me, saith the Lord. joel. 2.12. In like manner joel having threatened famine and the sword against the rebellious people, divers times, but especially in the second chapter vehemently exhorteth to conversion, that by this means they may prevent Gods fierce wrath. Ezechiel also spendeth an whole chapter to this purpose. Ezech. 18. This conversion is urged also by john Baptist, and our Saviour Christ in their ministery as the first lesson: Mat. 3.2. & 4.17. Mark. 1.15. Repent, for the kingdom of God is at hand: and, Repent, and believe the Gospel. And the signification of the word implieth these two things especially, viz. First, turning from the wrong way wherein a man wandereth. Secondly, entering into the right way from which a man erred: S●ub. convertere. the word in the Latin and Hebrew being borrowed from travelers in their journey, and referred to the body and outward act; Metano●in. but in the Greek applied to the purpose and disposition of the mind, which in conversion is altered. Conversion in the new Testament in certain differing respects hath divers appellations; as Renovation, Regeneration, Sanctification, the first Resurrection, Obedience to the Gospel, and such like: and the parts of conversion also are diversly entitled: as the first is called Mortification, crucifying the old man, the cross of Christ; the second, vivification, newness of life, new obedience. To conversion appertaineth divers excellent affections and dispositions mentioned in the Scripture, as Humiiation, sorrow for sin, hatred of sin, love of righteousness, consolation, fear, joy, and such like: divers whereof the Apostle mentioneth writing to the Corinthians: and others may easily be observed in reading the Scriptures: 2. Cor. 7.10.11 but to make any tractate of conversion is not the purpose of this tractate, which only by way of capitulation pointeth out a fit place for every matter. Obedience a part of Gods will. Obedience, commanded in the Law, succeed next in order of nature to the obedience of the Gospel. For the obedience of the Law issueth from the obedience of the Gospel, 1. Tim. 1.5. as the Apostle saith, Love cometh from faith unfeigned: for although the Law be a schoolmaster to whip us to Christ, yet Christ doth send us back again to the Law for direction, when he hath once admitted us into his school by conversion. Obedience is either general or special. General obedience is that which appertaineth to all Christians. General obedience respecteth God or man. Mat. 22.37. General obedience respecting God is called holiness or godliness, or religion sometime. Luk. 1.75. General obedience respecting man is called righteousness, one branch whereof is sobriety. 1. Tim. 2.2. Special obedience is that which appertaineth to some sorts of persons. Special obedience is either of a Special commandment. Special calling. Obedience of a special commandment is, when the Lord enjoineth something contrary to the moral law: as Abraham was commanded to sacrifice his son; Genes. 22.2. and it is obeyed. Obedience of a special calling is manifold, as of the Magistrate, the Minister, etc. The rules of all these kinds of obedience are these shortly. Rules of obedience. Obey God absolutely as the only lawgiver that is able to save and destroy: but man must not be so obeyed, but conditionally. Worship God as he hath taught, Mat. 15.9. not as thou thinkest good: for God knoweth best what is best, and what best pleaseth him. love thy neighbour as thyself: Matth. 7.12. whatsoever thou wouldst that men should do unto thee, even so do thou unto them. A special commandment overthwarting a general must be obeyed: In Antinomia lex posterior obligat. Genes. 22.2. The duties of our special callings must be performed in conscience to God's commandments. Ephes. 6.1. After active obedience, Submission a part of Gods will. which consisteth in doing Gods commandments, followeth passive obedience in suffering his chastisements, which generally may be termed submission, that is, when the creature is content to resign himhelfe over wholly to the will of the Creator: and to say as David said, 2. Sam. 15.26. Behold here am I, let him do to me as seemeth good in his eyes: this virtue doth especially respect the time to come, and the Lords secret will: that if the Lord have in his secret counsel determined such and such evils and afflictions to befall us, we can be content with patience to bear them, how many and how great soever they be, so be that thereby God may be glorified. After the kinds of obedience follow the qualities of obedience, viz. cheerfulness or willingness; and sincerity or perfection. Cheerfulness in obedience a part of Gods will. 2. Cor. 9.7. jam. 1.5. joh. 4.34. Cheerfulness or willingness is highly regarded of God, and accordingly endeavoured of the children of God. God loveth a cheerful giver, saith the Apostle: and God himself giveth freely, and upbraideth no man, saith james: and he liketh that in his children, which himself practiseth. Christ saith that it was meat and drink to him, to do the will of his heavenly father: yea and in suffering for our sins, he protesteth great willingness: for he did willingly lay down his life, and it was not taken from him against his liking; and therefore David prophesieth of him, Psal. 40.8. that seeing it was written of him in the volume of the book that he should do Gods will, therefore he was content to do it. And this is that echo which David's heart gave to God's voice: Psal. 27.8. God said, seek ye my face: David's heart answered: Lord I will seek thy face: and although it cannot be denied, but that the flesh is very weak, yea repugnant and refractory, yet the spirit is willing, Rom. 7.22. and the children of God do delight in the law of God according to the inner man. Sincerity in obedience a part of Gods will. Psal. 119.106 Finally, perfection or sincerity also is required as another necessary qualification of obedience; which consisteth in a true purpose of the heart, joined with an earnest endeavour to the utmost of grace, to obey every one, yea the very lest of God's commandments; making conscience of idle words, 1. Cor. 4.4. Rom. 7.24. and vain thoughts, yea of the stirring of concupiscence, and, which is most of all, of original sin, and Adam's transgression imputed. This virtue of sincerity is much despised and persecuted by the world, when men entitle it by strange names: as humour, spiced conscience, preciseness, puritanism: alas that ever the devil should so prevail! For example, take a man that is very well content with the state, obeying the Magistrate, civil and ecclesiastical in all the ceremonies of the Church; yet if he do not swear, and drink, and quarrel and so forth; but reprove the swearer, the drunkard, the hackster, and the rest: This man is as odious to the multitude, as the veriest disciplinarian in the land, and he shall partake as well in the foresaid titles of disgrace as the other. Now in the fourth place follow the things which in this petition are to be prayed against: The deprecation of this petition. Obstinacy opposed to Gods will. Pro 23.35. whereof the first is obstinacy, which is a purpose and resolution to continue in the course of wickedness, wherein a man liveth: the sin of the drunkards, of whom the wise man speaketh, which are resolved still to seek after drunkenness: also the sin of the Shepherds and Watchmen of Israel, of whom the Prophet Esay speaketh, Who say, Esay 56.12. To morrow shall be as this day, and much more abundant in wine and strong drink and covetous oppression. jerem. 44.16.17. The extremity of this sin is recorded in the rebellious jews, by the Prophet jeremy, who being admonished of their sins, and of obedience to God's commandments, made answer, that they would not hear the word of the Lord which jeremy spoke, but they would do what themselves listed. The Apostle calleth this sin a hard and irrepentant heart, Rom. 2.4.5. and the despising of God's bountifulness, patience, and long suffering, which is directly opposite to the obedience of the Gospel. In the second place followeth disobedience, Disobedience opposite to Gods will. which is every transgression of the moral law, or of any other special precept. Disobedience hath four specialties. 1. Ungodliness, irreligion, or profaneness, when men regard not God's worship, but live as if there were no God, no heaven, no devil, no hell, no conscience: of such Atheists the world hath millions, who make no more account of Gods Sabbaths, than of the market or fair, no more reckoning of a sermon than of a fable of Aesop, that for gaining a penny swear and forswear, and what not? those impious wretches are more fearful and damnable sinners than the world esteemeth them, seeing they by their practice declare themselves directly to forget God, who is then especially remembered, Rom. 1.18. when he is worshipped. Against this sin God's wrath is revealed from heaven. 2. Unrighteousness, or injustice, which is when any violence or wrong is offered to our neighbour's person or gifts, as his dignity, goods, life, or chastity. 3. Rebellion, when men peremptorily resist Gods will known particularly, and evidently urged upon their conscience; or perform not obedience to a special precept. Example hereof we have in Saul, who was commanded by God utterly to destroy the Amalekites, and all their goods: now he saved Agag the King, and the fattest of the sheep and oxen, and so flatly rebelled against this precept: the punishment of this sin was most fearful upon him, which argueth the fearfulness of the sin. And the Prophet Samuel saith, 1. Sam. 15.23. that it is a sin as great as witchcraft, or idolatry: and although now the Lord giveth no special precepts to men, yet he doth particularly urge upon the conscience of some men general commandments: as when in the ministery of the word, the spirit of God crieth aloud in the heart of the drunkard to forsake his drunkenness: and for that sin he is pricked in conscience, and persuaded to forsake it; the which sin, if he still practise and do not forsake, than he rebelleth flatly against God, and is obnoxious to a fearful punishment. 4. Unfaithfulness, when men in their special callings do not seek God's glory, 1. Cor. 4.2. 1. Cor. 10.31. nor the benefit of the Church or commonwealth, or the good of some society, or when men live idly or negligently. This sin the Apostle taxeth in the Thessalonians, that they lived disorderly; and in the Ephesians, 2. Thes. 3.6. ●. Ephes 4.28. whom he termeth thieves for that they did not labour. These are the specialties of disobedience. In the third place is Self-will, Peevishness, Repining, Self-will opposed to Gods will. Grudging, Murmuring, Complaining, Discontentment, frowardness; all which contain several circumstances of one and the same sin: when men will not become serviceable to God's providence, but will choose what they list themselves, as though they knew what were best for them, thereby controlling God's wisdom, and causing it to yield to their wilful corruptions: for this sin the devil did calumniate job; but job proved him a liar, job. 2 5.10. being content to receive evil at God's hands aswell as good; howsoever there appeared in job (though he be propounded as a pattern of patience to the Church) a little spice of impatiency. jam. 5.11. In the fourth place followeth Backwardness in obedience, and weariness of well doing, Backwardness opposed to Gods will. Mal. 1.13. the fault which the Prophet Malachy reproved in his time, when men say, it is a weariness, and suff at the pains and cost of God's service; which in those days was a fault more tolerable than now, by how much God's service was more chargeable and painful than it is now, in regard of the outward ceremony, the yoke of the ceremonial law being intolerable, as the Apostle speaketh. Act. 15 10. Gal. 6.9. This sin the Apostle preventeth by admonition in the Galathians, using an argument for the purpose. In due season we shall reap, if we faint not: therefore let us not be weary of well-doing. In the last place followeth hypocrisy, Hypocrisy opposed to Gods will. or a false and dishonest heart, when men purposing to live in sin, nevertheless make show outwardly of godliness and honesty, for advantage sake. Mat 15. and Esay. 29. Christ calleth it drawing near with the lips and removing the heart far off; a sin so odious in God's sight, as that it seemeth he hath assigned it a special place in h●ll, because Christ joineth the evil, oppressing, Mat. 24.51. and drunken servant together with the hypocrite and dissembling mocke-God in the portion of such a punishment where is weeping and gnashing of teeth. This may suffice for the deprecation. The thanksgiving of this petition. 5. The thanksgiving, which is the last thing to be considered in this petition, may easily be collected out of the supplication and deprecation: for we bless God that he hath bestowed upon us and others his servants these graces following. First, conversion: Secondly, obedience to the law, in godliness, righteousness, special obedience and faithfulness in our callings: Thirdly, submission: Fourthly, cheerfulness, and fifthly sincerity. And again, we praise God for that he hath prevented and mortified in us and other his children the contrary sins: as first, obstinacy, or impenitency, and infidelity: secondly, disobedience to the law in ungodliness, unrighteousness, rebellion and unfaithfulness: thirdly, self-will: four, backwardness: fifthly, hypocrisy. This shall be sufficient for this petition, and so for those petitions which directly concern God in his glory, and the means thereof, his Kingdom and will. Now follow the prayers which directly concern ourselves, both in regard of matters temporal for the body, and also of matters spiritual for the soul: from which order used by our Saviour Christ, there is offered unto us this instruction; that our good dependeth upon, and issueth from God's glory, and is a necessary consequent thereof; or thus: when men are careful to glorify God's name, to advance his Kingdom, and to obey his will, than our daily bread, and all other good followeth thereupon: and contrarily, when men dishonour God, hinder his Kingdom, and transgress his commandments, thence issueth all woe and misery. This doctrine is the sum of the law; in the promises and the threatenings annexed to the obedience or disobedience thereof. Deut. 28. levit. 26. Deut. 27. The sum of this doctrine is expressed by Moses largely in Deuteronomie: especially, Cap. 28. And the Lord commandeth Moses to cause six Tribes to proclaim the blessing and promises to obedience upon mount Gerizim, and other six Tribes to stand upon mount Eball to pronounce the curse to the disobedience of the law: the which two mountains were two strong witnesses (as it were) to the people of their consent to obey and to receive the promise: or else disobeying of the curse of God deservedly to befall them: Christ teacheth that the Kingdom of God and his righteousness hath all temporal blessings annexed thereto: Mat. 6.33 and the Apostle Paul saith, Godliness hath the promise of this life, 1. Tim. 4.8. and the life to come: and by Christ's speech to the man that was sick of the palsy, Mark. 2.5. he doth plainly signify that sin is the cause of all sickness, and the remission of sin the means of removing the curse: which doctrine yieldeth a profitable use for the time of God's judgements upon us: that then we are assured that the cause is sin: and therefore we are carefully to inquire what sins reign most, and to assure ourselves that those sins are the greatest cause: and that there is no reason we should think that God's judgements shall be removed, till those sins be reform: this especially concerneth the Magistrates, who may with the sword and authority; and the Ministers, who by the power of their ministery may work conversion and reformation, that the curse may cease from the land. And this is the doctrine and use which groweth from the order of the three first petitions concerning God's glory, before the three latter respecting our good. Now these three latter petitions admit this distribution also: for they respect blessings temporal or spiritual: the petition which is made concerning temporal blessings, is this. Give us this day our daily bread. Concerning the order of this petition for things temporal, before the other two which intent things spiritual, 1 Order of the fourth petition. this question may be moved: viz. Whether temporal blessings are first to be asked in prayer; or else why should Christ prescribe this order of prayer for things temporal, before spiritual? To which question or doubt, answer may be made in this manner following. The order of the fourth petition reproveth our Corruption. First, Christ rather signifieth unto us our corruption, telling us what we do, than instructeth us in our duty, teaching us what we should do, although this latter ariseth from the former (for a reproof of our fault implieth an intimation of our duty.) For first we should seek for the pardon of our sins, then after and in the second place for daily bread, Mat. 6.33. so Christ expressly teacheth: yet we contrarily do seek earthly things more a great deal and in the first place; the reason whereof is, for that we live by sense, and not by faith; whereas we should (as the Apostle saith) live by faith, 2 Cor. 5.7. and not by sense: and so this order reproveth our corruption, and teacheth us our duty, which is not to make worldly things our greatest care. The order of the fourth petition strengtheneth our infirmity. Secondly, some men trusting in God for the pardon of their sins, yet distrust God for the provision of their bodies; and so Christ in regard of their infirmity and want doth in this order condescend unto them, teaching them first to pray for that which they most need, viz. grace to depend upon God for outward matters: a thing wherein God's children fail mightily. Hence it is that Christ doth so earnestly labour with his disciples to cast away immoderate, Mat. 6.24.25.26.27. etc. distrustful, and distracting care for outward provision, sending them to learn of the fowls of the aure, and of the lilies of the field. And the manner of the Apostles argument in the Epistle to the Romans doth import as much, Rom. 8.32. saying, If God give us Christ, shall he not give us with Christ all things else? As if so be that when we had Christ, we doubted whether we should have other things needful: and indeed so ordinarily we do. For, besides that God's children are regenerate to the enduring of the cross, which is an inseparable concomitant of Christianity, it is true also that they are straightened in their consciences, being not able to use those indirect and unlawful means for the supply of outward wants, as the wicked worldlings can, and do use, without any present sensible disturbance of their peace: and therefore the godly wanting many means of their daily bread, and being by God's predestination called to some scarcity thereof, no marvel though they bestow their cogitations and affections more liberally in the provision of outward needs by lawful means, therein in part bewraying their infirmity, Mat. 6.30. and little faith in God's providence for the world: which little faith Christ in this order partly rebuketh, partly confirmeth by instruction. The same thing is to be observed by our Saviour Christ's mandate and commission delivered to his disciples when he sent them to teach: Mat. 10.9.17. never a whit strengthening them in the assurance of the forgiveness of their sins, but many ways encouraging them against persecution and want of daily bread, insinuating their infirmity herein. Thirdly, The order of the fourth petition teacheth us ●ome means of faith. Christ by this method doth train us up as it were by certain rudiments, and teacheth us to ascend to the great and main matters, as it were to the top of the stairs by these lower degrees. For as it is impossible for a man to come to the upper room but by stairs; so it is impossible for a man to attain fullness of faith for pardon of sin, but by these inferior exercises of faith, which are to depend upon God for the lesser matters, as our daily bread. For howsoever to God's children, having grace in some small measure, and assurance of pardon of their sin, the want of outward matters seemeth the greatest trouble, and therein they bewray their greatest infirmity: yet indeed and in truth the pardon of sin, and the assurance thereof when the conscience is possessed with the feeling of sin and God's wrath, is the greatest matter, and at that time the trouble for daily bread is nothing, or not sensible in comparison of the fear and doubt of the forgiveness of sin. This threefold reason of the order of this petition for daily bread before the petition for grace, affordeth one doctrine, which may be distinguished into three branches. First, our greatest care must be for spiritual matters. Secondly, we must learn to depend upon God for our daily bread, and temporal matters. Thirdly, the temporal blessings which God vouchsafeth his children, aught of them to be used as arguments and means of the assurance of remission of sins. Of each of these doctrines something. Grace must be first and principally sought. In the first place seeing (as hath been said) this method reproveth our corruption in the immoderate care for the world, by consequent it discovereth our duty, which is to busy ourselves more in obtaining pardon of sin and grace than in seeking the world. Psal. 4.6. David opposeth the worldling's care and his care, saying: Many say, Who will show us any good? but God's people say: Lord lif● the light of thy countenance upon us: signifying their greater desire of grace than of the world's good: seeing that we are risen with Christ (as the Apostle saith) let us set our hearts on heavenly things, Colos. 3.1.2. and not on earthly things. For the soul being the principal part of the man, those things which appertain to the soul must be principal also, and so principally regarded: now in the Scriptures we see oft times the soul only named, 1. Pet. 1.9. as if that were only to be regarded, for indeed the soul's health is the fountain of the bodies good, and the good of the body is a necessary dependent of the good of the soul: for when the foul is saved the body cannot perish. Hence it is that Christ and Steven being ready to die, Luk. 23.46. Act. 7.59. bequeathed their souls only into God's hands: for they knew right well that he that received the soul, would not reject the body appertaining to the soul. The body must be provided for. In the second place, howsoever we are chief to seek the souls good, yet we are not to cast off all care for the body; because God in giving us a body giveth therewithal a signification that it ought to be provided for: and in that God hath created fruits, and herbs, and flesh, and other parts of our daily bread, he insinuateth the use of them, and a care to be had for them: and seeing he hath inspired into men divers arts manuary of preparing and fitting our daily bread for our use, Exod. 30.23.25. Exod. 35.30.31. the moderate use whereof is lawful, as of the Cook and Apothecary, etc. thereby the Lord doth give us to understand that sometime, and therefore some care may be bestowed to that end. Here two extremities occur: carelessness, and that in the defect; and carefulness in the excess: The one, that is, immoderate and distrustful care, distracting the mind from the chief care equallizeth us with the Heathen, Mat. 6.32.30. and argueth little faith: the other, viz. no care, no provision, no foresight and providence for our daily bread maketh us worse than Infidels, 1. Tim. 5.8. and is a plain argument that we have denied the faith, which establisheth the means of life: for God will have us live ordinarily by bread: Pro. 6.6. and the Pismire shall teach the sluggard labour and providence, as the Wiseman morallizeth: wherefore as a moderate care argueth faith in God's providence; so an immoderate care, or no care, denieth faith, and maketh men brutish or heathenish. In the third place: Temporal blessings must be pledges of spiritual grace. As we are to seek the good of the body aswell, though not as much, as the good of the soul; so the good things we obtain of God for the body, aught of us to be applied as arguments of confirming our faith, for the obtaining the best things for the soul, and we must make them so many pledges and seals of God's love and mercy to us in Christ jesus: for otherwise we partake in God's blessings, which respect our daily bread no otherwise than the bruit beasts or the wicked, who have many good things from Gods general bounty and liberality, but not from his special goodness and mercy. We read that the land of Canaan was by faith inherited of the Israelites, that by faith they passed through the red sea, Heb. 11.30.31. and many other temporal blessings were through faith received by them: which is thus to be understood, viz. by faith they received these temporal deliverances and blessings, and used them as seals and pledges of heaven and heavenly blessings, whereof the former were types only. And this is to rise from earth to heaven; from the daily bread of the body, to the spiritual bread of life; to support and underprop our faith in Christ for the remission of our sins, and the salvation of our souls, with the earthly pillars of meat, and drink, and apparel, and what other things are the staff and stay of our bodily life. This doctrine the outward shape of the Sacrament seemeth to teach us: for there is bread and wine, the nourishers and comforters of our life: whereby the Lord doth seal up unto us the spiritual nourishment and comfort of our souls, heavenly matters in earthly creatures. In like manner by analogy and proportion, though not sacramentally, yet by discourse of reason and by a work of faith we may allegorize all outward matters. As for example; God giveth us clothes for to cover our nakedness, therefore he will give unto us the wedding garment of Christ's righteousness to cover our sins: God giveth the light of the Sun for our comfort, therefore he will give us the light of his countenance in mercy to lighten our darkness and affliction. And thus we may ascend from things visible, sensible, and palpable, to things invisible, insensible, and intelligible: and with the Apostle john say, 1. joh. 1.1. that we see, feel, taste, and handle the Lord jesus Christ: yea and grope him in these outward matters, Act. 17.27. as Paul saith the Gentiles might have done God. And this may be sufficient for the three particular branches of that doctrine which riseth from the order here used by our Saviour Christ, in preferring the petition for daily bread to the petition for grace. 2 The meaning of this petition. What bread signifieth. Now followeth the second thing to be considered in this petition, which is the meaning of the words: for the discussing of the particular words we are to remember this distinction. This prayer containeth, Rem, & rei circumstantias, the subject and the adjuncts: that which is desired, and the circumstances thereto appertaining. That which is here desired is generally called Bread. The circumstances hereto appertaining are five following. First circumstance is, Modus acquirendi: the manner of obtaining the bread: which is by free gift (Give.) Second circumstance is, Persona, the persons for whom we ask this donation or gift of bread (us) viz. ourselves and others. Third circumstance is, Tempus, for how long time we beg this bread (this day) for the present. Fourth circumstance is, Qualitas, the condition of that bread which we ask (daily bread) for repairing our life. Fifth circumstance is, Dominus, the owner, or to whom the bread appertaineth (ours) to the children of God. Of all which circumstances, with the subject thereof, something must be uttered. First therefore of Bread. Bread, as some of the ancient Fathers interpret, What bread signifieth. signifieth Christ jesus, which is that bread of life, or living bread, that bread that came down from heaven, or heavenly bread: and so they expound that other word supersubstantial, that is, celestial or heavenly: according as Christ saith: I am the living bread which came down from heaven. joh. 6.51. To this exposition some of the new writers incline. Others, and namely the greater and better part of ancient and new writers (to whose judgement as it is meet we subscribe in such a matter of doubt not determined in Scripture) expound the bread here named the corporal bread, the food of our bodies: yet so as the word containeth a Synecdoche, bread being put for all outward provision: so that bread here must signify three things. First, bona corporis, the good things of the body: Bona corpo●is a part of bread. which may be generally called health, or the due constitution and temperature of the body: whereto appertaineth Nourishment, Apparel, Recreation and Physic. Secondly, Bona fortune, a part of bread. Eccles 9.11. Bona fortunae (if the word fortune may be tolerated) namely such outward good things as do indifferently befall good and bad men: viz. 1. Wealth, 2. Honour, 3. Liberty, 4. Peace, 5. Plenty: whereto appertain, 6. Labour in our callings, 7. Magistracy, 8. Fruitful seasons. Thirdly, God's blessing a part of bread. the blessing of God upon all the former good things, whether inherent in the body, or adherent thereto. Now that bread may generally signify all these things, it is is but a mere usurper of all his substance, and therefore hath need to ask this second interest to his goods of God, whose is the earth and all that therein is, Psal. 24.1. and who only giveth his creatures through Christ jesus to the faithful his friends, and not to the wicked his enemies. Secondly, it will further be objected, that God's servants that are rich need not ask their daily bread of God, seeing they have before men the civil title to their goods, and before God a religious interest also, they being God's friends, and members of jesus Christ, through whom they are made the heirs of all things. But for answer of this objection also we must remember to distinguish betwixt the title to the bread, or the use of the bread, and the benefit or commodity which is reaped by the bread, or by the use of the bread: for the children of God oft times use bread, and yet have no benefit by the use thereof: as they use marriage, and want children; they use Physic, and recover not their health: therefore God's children are taught to ask a staff to their bread, God's powerful word or blessing upon the means, without which man cannot live: and hence it is that all God's creatures and ordinances must be sanctified by prayer, 1. Tim. 4. as the Apostle teacheth. This prayer than includeth these four particulars following. First, Lord give us a civil title to bread. Secondly, Lord give us a religious title to bread. Thirdly, Lord give us leave to use the bread. Fourthly, Lord give us comfort by the use of the bread. The first is opposed to poverty: the second to usurpation: the third to the taking of God's name in vain: the fourth to the curse or withdrawing the staff of bread. For whom we ask bread. This is the first circumstance; the second followeth, which is Persona, the person for whom we ask bread. We desire bread for others aswell as for ourselves: even as in the next petition we desire forgiveness of sin for other men aswell as for ourselves: Envy suppressed. whence we learn to suppress envy, which Christ calleth an evil eye: Mat. 20.15. Rom. 12.15. and as the Apostle saith, to rejoice with them that rejoice: and as Christ teacheth, to pray for our enemies, and persecutors: but especially for them that are in the communion of Saints: Psal. 37.1. not to fret ourselves at the prosperity of the wicked: nor to malign Gods gifts or graces in other men, as josua for his master's sake did envy the gift of prophecy in Eldad and Medad. Numb. 11.29. The third circumstance followeth, which is Tempus, When we ask bread: also for how long: and how oft. the time how long, and so consequently how oft we ask this bread: for the latter groweth out of the former, as shall easily be perceived. For seeing we ask bread but for the day, when the next day cometh we are to ask it again, and so as God reneweth the day, or occasion of using bread, we in like manner renew our prayers for a blessing upon the bread. The word expressing this circumstance thus distinguished, is (semeron) to day: Matth. 6. Luk. 11. or (to cath emeran) appertaining to the day; the one being the exposition of the other: which word or phrase of speech importeth two things. First, that every day we need the use of the bread, Bread is alway needful. because that Christ doth teach us every day to ask bread with the sanctified use thereof, and God's blessing thereupon. Secondly, that seeing we ask bread only for the day, Contentment: and faith. Mat. 6.34. therefore we must be content with our present estate, and depend upon God for the time to come, for every day hath care enough. And here two questions are to be discussed, which follow. First, whether may not a man ask riches at God's hands? Whether it be lawful to ask riches. This question ariseth necessarily from the circumstance, whereas Christ teacheth us to ask bread only for the day: it may be doubted therefore whether it be lawful or not to ask bread for the time to come: whereto answer may be made Negatively, that a man must not desire to be rich, and so must not ask riches at God's hands: which may be proved by many reasons. 1. Tim. 6.9.10. 1. First, the Apostle saith, that a desire to be rich occasioneth temptations and snares, many dangerous and noisome lusts, which drown men in perdition and destruction: and our Saviour Christ in the same sense saith, that riches are snares to entangle men in the devils net: Mat. 13.22. but we are not to pray for the occasions of sin, seeing that we must avoid the occasions of sin. 2. Again, a desire to be rich argueth discontentment: but that is a fault, for we must be content with that portion of our daily bread which God giveth us, yea though it be but meat and raiment, 1. Tim. 6.8. as the Apostle saith. Now that, whose fountain or cause is evil, cannot be good: wherefore discontentment being an evil cause impulsive of desiring riches, the desire of riches is a sin also. 3. Further, covetousness is a sin: but a desire to be rich is covetousness: Pleonexia. Philargyria. for the two Greek words in their notations differ not in substance and signification, howsoever they differ in letters and pronunciation: the one signifieth a love of silver, the other a desire of having much. Pro. 30 8. To pray for a competency lawful. 4. Besides this, in the Proverbs Agur prayeth only for food convenient for him, that is, for daily bread, & he doth by negation remove from him the desire of riches: which example being not contradicted by any rule of Divinity, is a perpetual rule of direction for us: and the Lord himself testifieth in granting salomon's petition, that he was pleased that Solomon asked not riches: 1. King 3.11. and it seemeth the Apostles scope in the former place of Timothy affordeth thus much; 1. Tim. 6. that a desire to be rich is sin. The conclusion than followeth, which is the solution of the doubt, that we must not pray for riches, nor against them: but we must proceed in the practice of the duties of our callings, intending God's glory, the benefit of Societies, and provision for those that appertain to us: and if God bless us with riches, to be thankful and to bestow them well; if he send poverty, to bear it patiently and thankfully, as a part of our daily bread, or an adjunct thereof. The second question to be handled is: whether a man may lay up any thing in store for time to come, and so by this means care for the time to come: which question also riseth from this circumstance: for when Christ teacheth to ask bread for the day, it may seem we should not respect the morrow: whereto this answer may be made: That a man may lay up in store for a time to come, and therefore may have some providence and respect to the time to come: for God hath given man reason and foresight, which is to be used for the preventing of evil, and the procuring of our good, not only for the soul, but for the body also: And Christ himself in the gospel by john willeth his Disciples to gather up the broken meat, joh. 6.12. joh. 12.6. joh. 6. and in that it is reported that judas carried the bag and was Christ's purse-bearer, and that at other times they carried loaves and fishes with them, it is plain that the family of Christ had a regard of the time to come: also the Apostle Paul signifieth this laudable custom of parents treasuring up for the children. 2. Cor. 12.14. Hence it is that in the Scripture there are divers precepts of frugality, thrift, or parsimony: Prou. 27.23. & 31.16. and all that good housewifery mentioned in the prophecy of Bathsheba appertaineth to this place: and the Apostle saith that this is one end of labour that we may have something to bestow upon them that need. But here it may be objected, Ephes. 4.28. Matth. 6.19. that Christ forbiddeth to lay up treasure in store, because the moth and rust will corrupt, and thieves will break through and steal: but that is easily answered; for Christ doth not speak simply, but comparatively, as if Christ should have said; Seek not worldly treasures, chief, immoderately, only: nay, they must not be sought for at all, but treasure them not up so as that ye neglect the heavenly treasure, viz. inordinately. Again, it may be objected that Christ expressly forbiddeth the care for the morrow, Mat. 6.34. for every day hath sorrow enough of it own, and we must not aggravate it with future care and sorrow: but the answer thereto also is apparent by the intendment of Christ: for Christ in that place laboureth to suppress distrustful, Merimne. and distracting care which divideth the mind from God and God's service: but Christ forbiddeth not providence, or foresight, or provision for the time to come, Pronoia. which the Apostle doth directly require in the governor of a family: 1. Tim. 5.8. yet nevertheless concerning this laying up in store and moderate provident care, some cautions must be remembered: as first, Ephes. 4.28. that our goods which we treasure up, be gotten with our honest labour, or that we come by them by inheritance or gift, or by some such lawful means; not by gaming or cozening. Psal. 62.10. Secondly, that if our riches increase we trust not in them. Thirdly, that we do not treasure them up when we should spend them in the needful uses of the Church or commonwealth: for such times are unfit times for storing up. And in this respect the Apostle commendeth the Church of the Macedonians, 2. Cor. 8.1.2.3. for that they were liberal in their extreme poverty, the necessity of other Churches requiring it. Lastly, when we have treasured up riches, we must not keep them niggardly, but we must bestow to the good of ourselves and others, such a portion of our treasure as shall be requisite, and befitting our estate, wherein sometime we are to pass the bounds of our ability; in which respect Christ also commendeth the widows alms of two mites. Mark. 12.44. It is apparent then, these cautions observed, that storing up, and provident care is not unlawful, but very meet: which serveth to overthrow that overlashing and swaggering disposition of riotous unthrifts, which like unto the prodigal son consume all their substance, so as at length they are brought to a morsel of bread, and charge others with themselves and theirs; whereas their patrimony being moderately ordered according to their estate, might have not only been preserved entire with the maintenance and relief of many poor, but also out of the increase and use thereof much might have been treasured up, for their posterity. For a conclusion therefore of this circumstance, covetousness is a sin, and so is prodigality: liberality and magnificence are virtues, so are also parsimony and frugality, which by this consideration are insinuated unto us. The fourth circumstance followeth, which is qualitas, What use the bread hath. O epi teousia armozon. the condition or use of the bread. The greek word expressing this circumstance is translated (daily) epiousion: which the Etymologist expoundeth, befitting our substance or being: namely, such a bread as is meet and convenient for the preservation of our being: and the bread we ask hath this epithet adjoined in two respects. One is: for that our essence and being is in a continual flux, and, as I may so say, a natural consumption: for mortality, which is inflicted upon us by God, Genes. 2.17. draweth us every day to corruption, and we do as naturally incline thereto, as the fire goeth upward: wherefore the Lord in his mercy hath provided bread, which shall stay this declining of our nature in part, and repair the ruin of our essence; that as the natural lamp of our life, consisting of fire and oil, Calor natiws. Humidum radical. Psal. 81.16. spendeth and wasteth; so there may be a new supply made by the fat of wheat, as the Prophet speaketh; till at the length the light of our life be extinct or suffocated, either by old age, when the wick is spent, or by disease and sudden death, when the heat is choked, or wanteth oil. Another respect why the bread is so entitled, is, for that this bread can never be added to our substance for the repair thereof, except the Lord give a blessing thereto: for as the Prophet saith, we may eat and not have enough, levit. 26. Hag. 1.6. drink and not be satisfied, use marriage, and want children, earn wages and put it into a bottomless bag: for howsoever the faculties of nourishment doth naturally work in the stomach and other parts, and howsoever the bread hath in it a foison or juice fit for nourishment, yet the Lord he can suspend the one and the other, so as they shall neither of them perform their offices: for he can stay the work of all the secondary causes: and he can work without the help of any secondary cause. Hence therefore we are taught, both to use the bread, it being the means God hath appointed for our preservation: and also not to trust in the bread, seeing that it cannot help us if God suspend the virtue thereof: more plainly, two sins are here discovered, and secretly reproved. First, tempting of God, which is drawing too near God. Second is a secret idolatry, withdrawing ourselves from God. All they tempt God which neglecting the bread, which is the ordinary help of our life, do cast themselves upon the immediate providence of God: as the devil persuaded our Saviour Christ to cast himself down headlong from the pinnacle of the temple, Mat. 4.6. when he might come down the stairs: for God will not have us neglect or despise the means which he hath given us. All they withdraw themselves from God which make idols of the bread, which use the bread, and never ask a blessing at God's hands upon the bread, as if God were tied to give his blessing to the bread necessarily: this is the sin which is oft times reproved by the Prophets: for example, to trust in chariots and horses: to trust in Princes, to trust in the Physician, generally to trust in an arm of flesh. Whose the bread is. The fifth and last circumstance followeth, which is Dominus, whose the bread is, or the owner of it. Christ calleth it our bread, and that in divers respects. 1. For that it is so indeed we having gotten it by our labour and industry, or having it by inheritance or gift of friends: and according to this construction the Apostle willeth the Thessalonians to eat their own bread which they have earned with the labours of their hands: 2. Thes. 3.12. this is the civil title which is called ius adrem. 2. For that it is the children's bread, according as Christ saith to the Canaanitish woman: Mat. 15.26. which was through Adam's fall lost, but now through Christ's redemption is restored to us again, as appeareth plainly by the Prophet in the Psalm. And this is called ius in re, Psal. 8. the religious title. 3. For that we desire no more of the bread than is fit for us, as Agur prayeth in his prophesy: Prou. 30. and the Lord suitably doth bestow upon us only, and all that part of the bread which is good for us: Psal. 34.10. Rom. 8.28. for we see that divers of God's children have several and different portions of this bread: Abraham he had abundance: Lazarus was scanted; yet each of them had his bread, even a portion convenient for him. So that this last circumstance insinuateth unto us three virtues. 1. Industry, which is in some honest calling to get our living with the sweat of our brows: and not to walk inordinately, yea though thou have great living and possessions of thine own. For although it may seem needles for him to labour which is wealthy, yet indeed there is an inevitable necessity thereof. For besides that God hath imposed this yoke upon all in Adam to eat the labours of their hands, and the sweat of their brows, Genes. 3.19. Psal. 128.2. and so they which do not labour walk inordinately, 2. Thes. 3.10.7. viz. as a soldier out of his rank; the Apostle also saith that he which doth not labour, should not eat: Ephes. 4.28. and one end of labouring in a calling is, that we may have the more to bestow upon them that want: therefore even the King himself, the judge, and the Counsellor, and the Minister is to sweat for his living, though he dig not with the spade: which is when the mind laboureth and traveleth in thought, and counsel, and care, and providence, and instruction, dropping as it were an invisible sweat from the brows of the understanding, and the inward parts of the soul. 2. Thankfulness to the Lord, that he hath restored to us that interest which was lost through Adam's fall: that we may freely and with good conscience use any part of the bread which is our own; not only for our necessity, but even for our moderate delight and comfort, seeing that God hath given wine to comfort the heart, Psal. 104.15. and oil to make the face shine, Psal. 23.5. and David had his head anointed with oil. 3. Contentment in our estate whatsoever, seeing that is the best estate, and that part of the bread is most fit and meet for us: for howsoever perhaps we do not so think, yet surely if we find in ourselves the marks of God's election, and if we labour to observe the work of God upon us at that time, we shall be compelled to say from our own experience, that then God in wisdom saw such a portion was best for us. Psal. 119.71. These are the circumstances annexed to the bread. 3 The supplication of the fourth petition. Next in order followeth the third thing to be observed in the petition, which is the Supplication: the things therefore which we here ask of God, are these following. First, things general, whereof some are causes, some effects: causes are especially these six. 1. Fruitful seasons, with all the means procuring them: Deut. 28.12. as the first and latter rain; frost, and snow, mist, and dew, and whatsoever other creatures God hath appointed for that purpose. 2. The due sympathy of the creatures consenting together, Hosea. 2.21. as when the heavens hear the earth, the earth heareth the corn, wine, and oil, and they hear God's people. 3. Wise and provident Magistrates that may enact wholesome laws, 1. Tim. 2.2. for the peaceable government of the commonwealth, and by lawful and just war defend the subject and country. 4. Learned and conscionable judges and Lawyers, that may justly and mercifully execute judgement, Numb. 16.16.26. accusing, defending, pleading, and judging according to the aforesaid good laws. 5. Valiant and Christian Captains and Soldiers, which may resolutely fight the Lords battles against his enemies, 2. Sam. 23.39. such as were the thirty seven worthies in David's Kingdom. 6. Conscionable and experienced and learned physicians, for the health of the body: Exod. 30.25. & 35.30.31. and generally all good manuary arts and trades with their skilful professors, which labour for the preparing of meat, apparel and their instruments: and in making weapons for war, etc. After the aforesaid causes follow certain effects which we pray for in this petition. 1. Peace: when every man may quietly sit down under his vine and figtree, when there is no leading into captivity, Psal. 144.84. no complaining in our streets of women that lose their husbands, or of orphans losing their parents in war. 2. Plenty: that our sons and daughters may be as the young plants which come up thick out of the ground; that our garners may be full with corn, Psal. 144.13. Deut. 28.12. that our sheep may bring forth thousands and ten thousand; and that we may lend and not borrow. 3. Health: that there be no feeble person among us, that our oxen also may be strong to labour, Psal. 144.12. that our sons and daughters may be as the polished corners of the temple. The generals being numbered, the specials follow: which being handled before in the meaning of the words of the petition, shall only need in this place to be shortly repeated. 1. The staff of bread, or God's blessing upon the bread. 2. Humility, seeing God giveth us the bread. 3. Contentment with whatsoever estate we be in. 4. Faith in God's providence for things meet for us. 5. Providence or moderate care for the time to come. 6. Painfulness and labour in our vocation and calling. 7. Thankfulness that God permitteth us the use of the bread. 8. joy of heart at the outward prosperity of others. 9 Frugality or parsimony to spare when we need not spend. 10. Liberality, to bestow of our abundance to supply others wants. 11. Magnificence to bestow bountifully upon Church or Commonwealth, as in erecting Colleges, Hospitals, making high ways, etc. These are the principal things we pray for in this petition. 4 The deprecation of the fourth petition. The things that we pray against may easily be gathered by the contrary: yet for plainness sake it shall not be amiss for to number them thus. 1. Unfruitful seasons, as a wet and cold summer, a hot and dry winter: no rain, no frost, no snow, etc. 2. The Antipathy of the creatures, when the heaven becometh brass, and the earth iron, etc. Deut. 28. 3. Foolish, childish, and improvident Magistrates or tyrants, that make pernicious and hurtful laws, Esay. 3. Eccles. 10. 4. Unlearned and wicked judges and Lawyers, Esay. 3. 5. Unskilful and unconscionable Physicians, as wise women, Witches, or Wizards, professing Physic and Empirics, that guess only and want skill. 6. Cowardly Captains, and dastardly soldiers, when as ten fly before one, and a hundred before ten, etc. 7. War. 8. Scarcity or famine. 9 Sickness, as the plague or other mortal diseases epidemial. 10. Breaking the staff of bread. 11. Pride. 12. Discontent. 13. Immoderate or no care for things needful. 14. Idleness. 15. Unthankfulness. 16. Envy. 17. Covetousness. 18. Prodigality. 19 All unlawful Arts and Trades to get bread. 20. All gaming to get our living by, 2. Thess. 3.10. This also may suffice for the deprecation. The thanksgiving may easily be collected out of the supplication and deprecation: The thanksgiving of the fourth petition. for we are to praise God for the good things upon us, and the evils kept from us. Wherein we may easily run through all the aforesaid virtues and vices, good and bad. For conclusion of this petition therefore, hitherto appertaineth the fifth commandment especially. Again, these places of Scripture following, are as it were Commentaries to this petition, or rather indices thereof. The whole 28. chapter of Deuteronomy. The whole 26. chapter of Leviticus. The beginning of the third chapter of Esay. Psalm the 144. the 12. 13. 14. 15. verses. The sixth chapter of the first epistle to Timothy. The sixth chapter of the Gospel by Matthew. Prou. the 31. the whole chapter, and such like. Now after the petition for things temporal, follow the petitions for things spiritual, namely for grace and perseverance in grace. The fifth petition is for Grace. Forgive us our debts: as we forgive our debtors. This petition for grace or remission of sin is in nature before the petition for perseverance: 1 Order of the fifth petition. for first a man must have grace before he can persevere in grace: whence ariseth this doctrine: A man must be a righteous man, before he can lead the life and die the death of a righteous man: A man must first have remission of sin, and the righteousness of Christ justifying and sanctifying him, before he can resist temptation, fight the spiritual combat against the spiritual enemy, and be delivered from the evil of sin and the curse. More distinctly and plainly these particulars do arise from this method. First, he only that hath grace can resist temptation. Secondly, though a man having grace to resist, be sometime foiled by the temptation; yet he shall be freed from the evil of the temptation, from the evil of sin and the curse: but contrariwise therefore by necessary consequences. Thirdly, he that wanteth grace cannot resist temptation, but shall be foiled by the Tempter. Fourthly, he that wanteth grace, being foiled by the temptation, shall fall into evil. These particular doctrines shall afterward be handled in the sixth petition, whither the reader is to be referred. 2 Meaning of the words of the petition. The second thing to be considered in this petition followeth, which is the meaning of the words. The prayer hath two parts: The thing asked. The condition. The thing asked is (forgiveness of our debts) The condition whereupon it is asked (our pardoning others.) For the better understanding of the first part of the petition, these five things are to be considered. First, Quid, what we ask (forgive) Secondly, Cuius, whereof we ask forgiveness (debts.) Thirdly, Pro quibus, for whom we ask forgiveness (us) Fourthly, Quorum, of whose debts we ask forgiveness: (ours) Lastly, Per quem: through whose merits, which consequently doth arise from the word (forgive) What we ask? forgiveness. The first point is, what we ask: that is, pardon or forgiveness. Debts or sins are discharged two ways. 1. When the debtor himself doth satisfy in his own person: thus the damned men and Angels discharge their debt to God, who for that they are never able to pay the utmost farthing, are therefore kept in prison, and damned everlastingly. 2. When another person doth satisfy for the debtor, and the debt is forgiven the debtor by him that satisfieth. Thus the debts of God's children are discharged through the satisfaction of Christ, who hath paid the utmost farthing to the creditor, to God his Father for us. This may be called remission or forgiveness. Rom. 11.6. 1. In respect of us that receive it, we conferring no merit thereto, nor any way purchasing it. Psal. 116.12. 2. In respect of Christ that satisfied the debt for us, we being not able to gratify him again in any measure. 3. In respect of God the Father, who of his free mercy and mere love to mankind sent his only begotten son to discharge the debt. joh. 3.16. Rom. 6.23. This point than hath this use: It teacheth us to cast down all pride in our hearts, and to empty ourselves of all opinion of our own merits and excellency, and to come with ropes about our heads before the King of Israel. 1. King. 20.31. Whereof we ask pardon? of our debts. The second point followeth: whereof we desire forgiveness: namely, of our debts, that is, of our sins: for sin containeth in it a threefold debt: first, transgression, or disobedience, which is the privation of obedience, by reason whereof we still are indebted obedience to God: for they that do obey God's law, notwithstanding still are indebted obedience, and therefore much more they which disobey God's law are indebted obedience through their disobedience. Rom. 13.8. The Apostle speaketh according to this sense concerning the sum of the second table, calling love a debt which we always own unto our neighbour; and so by consequence unto God: wherefore the neglect of love is much more a debt. Secondly, sin containeth in it the punishment, which, by reason of our transgression, we are indebted to undergo: and according to this our Saviour Christ calleth sin a debt, saying, Matth. 5.26. that they whom the Sergeant at the commandment of the judge cast into prison, shall not come thence till they have paid the utmost farthing, that is, sustained the due punishment. Thirdly, sin is a debt in regard of the corruption which accompanieth the transgression: Psal. 51.6. for God requireth of us purity and sanctimony, which we are indebted unto God always; but much more are we indebted holiness when our hearts are full of impiety, and dishonesty. Briefly then, because all sin is a transgression of the law, binding the transgressor in guiltiness to suffer punishment, and corrupting the transgressor with uncleanness: thence it followeth that the sinner is so greatly indebted to God. The use of this point is to stir us up diligently to seek pardon of our debts, which do so greatly endanger us to God's justice and wrath: and whereby we are triple debtors unto the Lord, but we are for the most part like unto prodigal dingthrifts, we never regard how much we go upon the score, we never think that the day of reckoning or payment will come: Matth. 5.25. it were good for us (according as Christ adviseth us:) to agree with our adversary quickly, even while we are in the way with him: it is the Lord with whom we must agree, Antidicos. who is a fearful adversary, that will prosecute law against us before a judge that will accept no man's person, that hath thine own conscience as good as a thousand witnesses to prove the debt: yea, it is wisdom to agree quickly being in the way with him, whilst he doth reason and dispute the matter friendly in the ministery of the word, lest if death and hell, the Lords sergeant once lay hold upon us, and arrest us, we be cast into perpetual imprisonment. For whom we ask pardon? for ourselves and others. Pardon for ourselves. The third point followeth, for whom we ask forgiveness, namely for ourselves and others, our friends and our enemies. 1 For ourselves, yea though we know we are the children of God, and have already obtained pardon at God's hands for our sins: for Christ teacheth his disciples to make this prayer, who no doubt had their sins pardoned before: but it may be objected, that it is needles to ask that which a man hath already, and will it not be accounted mockery to deal thus with God? This knot is dissolved two ways: (first) some answer that Christ teacheth us to ask forgiveness, not as it cometh from God, which is granted already to God's children, but as it cometh to us, and as we apprehend and apply the merit of Christ for forgiveness: as if this should be the meaning; Lord give me grace more effectually to apply to my soul by faith, the righteousness of Christ for the pardon of my sin: others, and that more fully, answer (secondly) thus; that it is in the work of justification or remission of sin, as in the work of creation: for as when God had created Adam, he was continually present with him by his providence to support his being, Act. 17.28. and to stay and preserve his substance and nature, which providence is nothing else but as it were a continual creation; even so when God hath justified a sinner, and forgiven him his sins, he continually is assistant to the party justified, upholding his justification: this cannot be termed properly a second justification, but a continual supporting of justification, no more than preservation can be termed a second creation. Now further this continual supporting of justification is performed by the application of the salve to the sore, Esay. 53.5. of Christ's righteousness to the wounded soul of the sinner: which application is the work of God's holy spirit principally, and not of faith only instrumentally. For further declaration of this point we are to know, that when God justifieth a sinner, he giveth him whole Christ and all his merits for ever, so that the party justified cannot possibly lose Christ: yet the Lord doth only apply Christ and his merits, as it were the salve, to those sins and sores that are already in his soul burst out, for the which he seeketh the salve, and for which he asketh pardon and is humbled: afterward as new sins and sores grow, and he espieth them, feeleth them, and asketh the salve for them, the Lord apply Christ the salve unto them. Wherefore directly and fully to answer the objection, God's children ask at God's hands that which they have not: for although in the counsel of God, in the redemption of Christ, in the donation of Christ to the party justified by the Father, at the very first moment of justification it may truly be said, that all his sins are forgiven, past, present, and to come: yet in regard of the particular application of Christ's stripes to the sores of sin in the soul, it cannot be said that the godly man's sins are pardoned, or forgiven, or cured, or covered, till they be committed, till they be espied, till the pardon thereof be asked. God's children therefore do not ask a primary justification, but a secondary application: they do not desire to be made righteous of persons wholly unrighteous, but to be made righteous from some particular unrighteousness: As a man that is, desireth God still to preserve his being by daily bread; so a man that is justified, desireth God still to support his justification by a continual application of the salve to the sore. Wherefore to conclude, God's actions in justification are two: first, the donation and gift of Christ: secondly, the application of Christ given. As a Chirurgeon giveth a box of salve to a wounded person, and after apply plasters of the salve to the wounds as they break out in the body. And sometime the Lord doth defer and suspend the application of the plaster of Christ's blood to the sores of sin in the soul, that he may provoke us the more earnestly to consider of the heinousness of sin, more seriously to bewail sin, more carefully to avoid future sins, seeing the smart of former sins is so sharp, more fervently and with greater perseverance to pray unto God for pardon thereof, and with greater joy and thankfulness to receive the pardon of sin from our gracious God. The use of this doctrine then in brief is thus much: to teach us daily to observe our sins and particular lapses, and accordingly to descend to a particular confession and penitency for them, Psal. 51. and particularly to desire forgiveness with the application of Christ's righteousness, according as we do every day desire bread for our nourishment. Pardon for others. 2 Thus we pray forgiveness for ourselves: we pray also pardon and forgiveness for others, yea even for our enemies, according to the example of Christ, Stephen, etc. but this point hath already been handled in the preface of the Prayer, to which place the reader is to be referred: only thus much we are here to learn, pity and compassion to them that pity not themselves, that seeing it is unknown unto us how the Lord will deal with men that live in impenitency and gross sins, we are therefore to hope the best in charity, and seeing they are of our own flesh to have commiseration of them, it may be that the Lord will at the instance of a godly man's prayer, jam. 5.16. which availeth much, have mercy upon them; as it is supposed he had mercy upon Saul at Stephen's prayer, and the Centurion at Christ's. The fourth point followeth, which is, For whose sins we ask pardon? ours. whose debts and sins they are whereof we ask pardon. They are called ours in a double respect: first, for that they are ours properly, we having committed them against the Majesty of God, and for that we cannot lay our sins upon God, the devil, or other men: for God he doth not compel us to commit sin, neither doth he inspire wickedness into us, jam. 1.13. seeing he tempteth no man to sin: and howsoever the devil or wicked men may tempt us, yet we willingly and freely yield to the temptation, and take a delight and pleasure in the committing of sin: and though a wicked man be a servant and slave to sin and Satan, yet he is so willingly, and he selleth himself for a slave, as it is said of Ahab. 2 Sin is called ours emphatically, Ezech. 18. Gal. 6.4.5. to signify thus much, that seeing the soul that sinneth shall die, and that every one shall bear his own burden, therefore we especially seek for the pardon of our own sins, howsoever we are not to neglect our dutiful and charitable prayers for other men. The last point is, For whose sake we ask pardon? Christ's. through whose merits we ask forgiveness: which is implied in the word pardon or forgiveness: for which purpose we must know that God is a just God, and therefore he will be satisfied wherein his justice is violated, and God can no more forgive sin without any satisfaction done unto his justice, than he can cease to be just or cease to be good: wherefore in that Christ teacheth us to ask forgiveness, there is necessarily insinuated some satisfaction to be made to God's justice: and therefore some person to make that satisfaction: which person is Christ jesus God-man, in whose name we are to pray, and through whose satisfaction and obedience we obtain forgiveness: and so God continueth just, because he pardoneth not before he be satisfied, and yet is most merciful also in providing a means for the discharge of our debt, whereas we were non soluendo, utter bankrupts, never able to pay our debt: and so the Prophet's speech is fulfilled: Mercy and truth are met: Psal. 85.10. righteousness and peace kiss. The use of which point is to teach us, that when we come to ask discharge of our debts, we bring our acquittance with us, otherwise we can never be discharged. And here there is some difference betwixt the payments of men and Gods payment: for with men the creditor giveth an acquittance to the debtor; but here the sinner, who is the debtor to God, giveth an acquittance to the creditor, which notwithstanding before the creditor freely gave unto him upon the discharge made by the surety Christ jesus: briefly and plainly thus much, when we crave pardon of our sins we must bring with us faith to apply Christ's righteousness; which being applied unto us, our debts are discharged in Christ. This is the first part of the petition, viz. the thing we ask. The condition of the petition. The second followeth, the condition whereupon we ask pardon. As we forgive our debtors. These words are an instrument serving to several purposes: wherein we may consider both the meaning and use of them. For the meaning of the words two points must be noted. 1 How other men are our debtors. 2 How we forgive other men their debts. How other men are our debtors. First, to know how other men are our debtors, we must consider that sin containeth always an offence to God, sometime also an offence to man. The offence which is against God is the violating of his holy and righteous law which is the rule of his justice. The offence which is again: man, is the injury which is done against the person, honour life, goods, good name or honesty of any man, whereby any of them is diminished or abolished in our neighbour: as in murder, the life of a man is diminished; in theft, his goods; in slander, his good name; in fornication, his honesty, etc. Now the offence and injury of our neighbour containeth the debt which we own unto him: for first, in that we have wronged him, we have not loved him, and so we own love unto him: secondly, we own a satisfaction or amends, which in equity must be made to the party injuried: thirdly, we own unto him a certain punishment also, which in equity may be exacted and inflicted upon the party offending. And in these respects other men are our debtors. Secondly, we forgive other men their debts, How we forgive other men. when we remit, not the transgression of God's law, for that we cannot, for none can forgive sin but God: but either the wrong, the satisfaction, or the punishment: sometime all three, sometime two, sometime one only, namely the wrong or injury done unto us; which wrong we do here profess ourselves ready to forgive, and thereupon desire God to forgive us. But for further declaration of this matter we are to remember these things. First, when man forgiveth the wrong, God doth not always forgive the sin: for there be many persecutors whose sins are never forgiven of God, and yet God's children that are persecuted by them forgive them the wrong, which through their persecutions they sustain: so Christ and Stephen prayed for their persecutors, some of whom (as is probable) God never pardoned. Secondly, though man do not forgive the wrong, yet the Lord sometime may and doth forgive the sin: for if there be any man found so cruelly merciless as that he will not forgive his enemies, his sin is the greater, and his charity is the less, and he can have little or no comfort that God will pardon him: but if the party that hath done the wrong, do crave pardon at God's hands, and satisfy or make restitution according to equity to the party wronged, the Lord forgiveth the sin and the wrong both to himself and to man: for God can forgive, and doth forgive both, upon performance of the condition of true repentance, Mat. 5.24. which containeth in it satisfaction or restitution or amends. Thirdly, though God forgive the sin, and man also forgive the wrong, yet man may urge the party culpable to satisfaction and punishment according to the law of God, and of the nation where they live: yea sometime the party wronged aught so to do necessarily, otherwise he shall sin against God and the Commonwealth. This we see evidently in the thief upon the cross: Luk. 23.40.41. God forgave him his sin, and yet he confesseth he was justly punished: judg. 7.19.20. and Achan was punished according to God's commandment, and yet it is very probable by his confession of his fault that he repent: and certain it is that josua forgave the wrong: and if Moses had spared any murderer or adulterer from death, he had offended God, and damnified the common good, seeing that such sins do defile a nation. All which hath this use, that though a man do prosecute a fellow, or a murderer to death, yet he may forgive him: and therefore the guilty persons want charity, in reviling and making outcries against the persecutors of justice, as if they were bloodsuckers, and so forth: for sometime the quality of the offender is such, as that if he be suffered to live, the Commonwealth is in danger to sustain much detriment, besides the great offence done to the righteous law of God, which hath awarded death to some sort of sinners. Again, much more therefore is it lawful for a man to commence suit of law, and to be the plaintiff in a manifest injury thereby to recover his right, and to obtain satisfaction, and that without any breach of charity: for there is a difference to be made betwixt an Enemy & an Adversary: the one is caused of hatred to the man: Echthros. Antidicos. the other of a love to justice; and a man may retain love and be another man's adversary; so can he not and be his enemy: wherefore if a man have a controversy with another, and retain love and charity with his neighbour, (as he may very well) notwithstanding the suit, he may worthily partake in the Sacrament of the Lords Supper, though some bogle at it: wherein they bewray either their malice, ignorance or superstition. Thus we see the meaning of the condition: now the use thereof is threefold. 1 It is a probation of our charity and love to our brethren, whereby we may gather comfort of pardon from God, or be terrified and humbled through despair thereof. This is evidently expounded by our Saviour Christ, saying: If you forgive others, God will forgive you: Mat. 6.15. &. 18.33. or if you will not forgive others, neither will God forgive you. 2 It serveth for a profession of our love and charity to others, yea towards our enemies by forgiving them: for by this speech publicly uttered in the assembly of the people we proclaim to all the hearers our inward disposition, which certainly do possess the hearts of all those, whose sins the Lord hath pardoned. 3 It serveth for an argument enforcing the petition for remission of sin: as if this were the fence: Lord forgive us, for we forgive others: as if this were the argument: Luk. 11.4. The merciful shall obtain mercy. But we Lord are merciful in pardoning others: Therefore Lord be merciful in pardoning us. And for this latter use we are to know, that none of all the petitions have a special argument particularly fixed to the side of it but this, as if our Saviour Christ would signify unto us thereby the weakness of our faith in that matter which most concerneth us, viz. the pardon of our sins, and the means whereby we might best fortify our weakness by forgiving our enemies. This is the second thing considered in this petition, 3 The supplication of t●is petition. the meaning of the words: now followeth the third thing, which is the Supplication. The things which we ask in this petition are specially three. 1 Humiliation, and that is insinuated by consequent. 2 justification, and that is expressed in one part, viz. forgiveness. 3 Charity, and that is included in the reason. Humiliation. First Humiliation, which necessarily is implied in that we ask pardon: for a man will never ask that which he needeth not, or whereof he feeleth no want: he that is sick, and seethe and feeleth his sickness, Mat. 9.12. will seek and ask the means of health: he that is in health, as he feeleth no sickness, so he will seek for no cure: Humiliation containeth these particulars. Sight of sin. 1 A sight and knowledge of our sins, and of the curse of the law due unto sin, which is the theorical or speculative knowledge in the brain. Sense of sin. 2 A sense and feeling of the heinousness of sin, and the intolerable burden of God's wrath due unto sin, which is a further impression in the heart and affection. Now both these befall some of the wicked, Genes. 4.13. Mat. 27.4. as Cain and judas, who because they felt their sin, no doubt knew them: and from these two sometime in the wicked the Lord wringeth, Confession of sin. 3 A confession of sin with the deserved punishment. This confession ariseth from a double fountain and cause: in the wicked it groweth from despair and murmuring, and it is joined with blaspheming and much outrage, as in the former examples of judas and Cain, who were compelled to confess their sins against their liking, for they desired to hide them. In the godly and penitent and honest heart, this confession ariseth from hope of ease and pardon, Prou. 28.13. Psal. 51.3.4. job. 31.33. from hatred and weariness of his sin, and it is joined with God's glory, and it is performed willingly, and undertaken voluntarily without compulsion: and howsoever there be a little strife with the shame of the world which might perhaps befall him upon the confession of his sin to others, yet he is content therein also to deny himself that God may be glorified, himself comforted, Psalm. 51.13. and others instructed by his example. 4 An earnest and fervent desire to be released of the burden of sin: Desire of deliverance from sin. Psalm. 51. Rom. 7.24. Mat. 5.6. Elay. 55.1. Apoc 22.17. Psal. 143.6. Psalm. 84.2. Psal. 42.1.2. this was apparent in the Prophet David after his murder and adultery, which appeareth by the often gemination of the petition for Mercy: this the Apostle Paul expresseth also in his outcry after the combat: this is called spiritual hunger and thirst by our Saviour Christ, the Prophet Esay and the Apostle john in the Revelation, and by the Prophet David in the Psalm, compared to the longing of a woman with child, and to the desire that the Hart hath to take the soil being chased with hounds. This desire of grace as it is the greatest and best degree of humiliation, so it is a step to justification, which followeth. In the second place after humiliation, justification. followeth justification, which containeth these specialties. 1 The matter of justification, which is Christ, Matter of justification. and his merits of all sorts, both in doing and suffering; in satisfying for sin, and his abstinence and freedom from sin; in his obedience passive, abolishing the curse by his cross; and active, in purchasing grace and glory by performing the commandment: and habitual in the sanctification and heavenly qualification of his human nature, with the graces of God's Spirit out of measure. 2 The form of justification, Form of justification. 2. Cor. 5.21. Esay. 53.5. which is the translation of our sins from us to Christ, and Christ's righteousness from himself to us; For the chastisement of our peace was upon him, and by his stripes we are healed: for, that our punishment might justly fall upon him, first our sins must of necessity be imputed to him, and then that we might be delivered from the punishment which we had deserved, his sufferings must needs be applied unto us. Again, although by the sufferings of Christ imputed unto us, Rom. 10.3.4. Mat. 3.15. we are freed from sin and the curse: yet except Christ had fulfilled all righteousness for us in obeying the commandment, we had never been sanctified by grace, and blessed with glory, for his passion procureth our deliverance, and his obedience purchaseth our salvation. justification therefore containeth: 1 The translation of our sins upon Christ. 2 The imputation of Christ's obedience to us. This imputation is performed partly by the holy Ghost, who bestoweth Christ and his merits upon us, partly by faith in ourselves, which apply Christ's righteousness unto us. Here is the proper place of Faith. Efficient cause of justification. 3 The specialty of justification is the efficient cause, which is the Mercy of God, the Grace of God, the Love of God, who of his mere mercy, grace, and love, sent his Son to do and suffer for us whatsoever his justice required, and doth daily apply unto us the virtue of both. Charity, or the final cause of justification. In the fourth and last place followeth Charity or Love to our brethren and enemies, which is the fulfilling of the second table of the Commandments, and which is the final cause of justification in respect of men: and this is directly signified unto us in the condition or argument annexed to this petition: as we forgive our debtors. But because all these particulars, though to another end, and after another manner, have been already discoursed in this treatise, here of purpose I omit their further handling. 4 The deprecation of this petition. And this may suffice for the supplication, comprehending the things we pray for in this petition: now followeth the fourth thing, which is the deprecation, containing those things which we pray against, and they are these six following. Blindness of mind. 2. Cor. 4.4. 1 Blindness of mind, which is when men continue in sin without any consideration thereof, either banishing the thought of it out of their mind, or slubbering the matter over with a negligent conceit, as that we are all sinners, and the best man hath his infirmities. Again, unto blindness of mind, as near of kin, may be added a reprobate mind, Rom. 1.28. when men are bereft of all difference of good and evil, never making bones (as we say) of sin against nature, which the Apostle calleth things not convenient, or not agreeing with the light of nature. 2 Hardness of heart, which is a fruit of the former, Hardness of heart. when men are never troubled in their consciences for most fearful sins: this was that fearful judgement which befell Pharaoh, who had a heart more hard than the Adamant, Exod. 5 & 6. etc. never trembling at all that fearful wrath which God executed upon Egypt. Ezech. 11.19. Act. 2.37. Contrary to this is a soft and fleshy heart, as the Prophet calleth it a heart pricked with the feeling of sin, a heart that doth tremble at God's word. Both these sins may be entitled with one general name, the spirit of slumber or security, Security. eyes that do not see, ears that do not hear, a heart that doth not understand, as the Prophet's prophecy. 3 Opinion of our own righteousness, Opinion of our own justice. Rom. 10.3. a matter very common with the natural man and the ignorant multitude, who therein jump with the jews in Paul's time, who were taught by the pharisees the patrons of that heresy, and with the Papists in our time; Luk. 18.21.11. Mark. 10. Apoc. 3.17. whereas the Lord jesus Christ reproveth the Angel of the Church of Laodicea for that very fault, who said he was rich, being indeed poor, and ignorant of his poverty. These are proud justiciaries, who as they are blind, so are they bold in their blindness; saying they can see, and therefore their sin remaineth, joh. 9.41. whereas if they would confess themselves to be blind, they should have no sin, for Christ would take it away. 4 Upon this conceit of our own righteousness, Neglect or contempt of Christ. Rom. 10.3. followeth necessarily either a contempt, or light estimation, or no regard at all of Christ's righteousness and his merits. Christ saith, the whole have no need of the Physician: that is to say, they that judge themselves to be in good health, that think they are righteous, will never regard Christ, who is the Physician of the soul, and the physic also. After this followeth unbelief or infidelity, unbelief, infidelity, presumption, despair. with the opposite pride and presumption, which when they have a long time wrought upon the heart of a carnal man, if the Lord at length open the eyes of that wretch to see his sins, Genes. 4.13. Mat. 27.4. than despair rusheth upon him, which is the next neighbour to unbelief. Hatred, Malice, Revenge. 6 Hatred, not forgiving others that injury or wrong us: hereto appertaineth malice, and a desire of revenge, things too common in the world: some say, I may forgive, but I will never forget: others, I will pray for him, but I will never trust him: some malefactors when the rope is about their neck proclaim their eternal hatred to all the executioners of justice. Hitherto also appertaineth the discovering of our neighbour's infirmities, 1. Pet. 4.8. Prou. 10.12. whereas Love covereth a multitude of sins, that is, of private infirmities which thou knowest in thy neighbour. 5 The thanksgiving of this petition. This may suffice for the deprecation: the thanksgiving now followeth, which may easily be collected out of the former by induction of particulars before mentioned. Thus the petition for grace is handled. Now followeth the last petition, which is for perseverance. And lead us not into temptation, but deliver us from evil. 1 Order of the last petition. The order of this petition after the former is very due and just, for perseverance followeth grace, and is a necessary consequent thereof: here the doctrines mentioned in the order of the former petition are to be handled. Grace and perseverance inseparable. First, that grace and perseverance are inseparable: for no temptation, no sin, no affliction shall be able to overthrow the grace of God in the man that is endued therewith, Mat. 7.24.25. for he hath built his house upon the Rock like a wise man, and therefore though the rain fall, and the floods come, and the winds blow and beat upon the house, yet the house shall not fall, for it is builded upon the Rock Christ. And Christ telleth Peter that the gates of hell shall not prevail against the Church that is built upon this Rock: Mat. 16.18. and certainly if God should once give grace to a man, and after should take it away, than this absurdity would follow that God should repent, that he should alter and change, for God truly loveth him that hath grace, and he truly hateth him that falleth away finally and totally from all grace: and so God should be as man, mutable and changeable; which is blasphemous to God's infinite perfection, jam. 1.17. with whom there is no variableness nor shadow of changing, for the strength of Israel will not lie nor repent, for he is not a man that he should repent. 1. Sam. 15.29. Again, this would follow as absurd as the former, that it might be said, God hath from eternity Elected and Reprobated the same man: Christ hath both redeemed, and not redeemed the same man: the same man is flesh of Christ's flesh, and bone of his bone, and a limb of the devil: the same man is a member of the Catholic Church, and no member of the Catholic Church: which things because they have no congruity with themselves, and with the course of the Scriptures, are therefore to be rejected as gross absurdities, and the truth remaineth firm: That grace hath perseverance as necessarily annexed to it, as the Sun hath light, or the fire heat. Secondly, this doctrine ariseth from the former, He that hath grace resisteth the temptation. that he which hath grace can in some measure resist temptation, and if so be that sometime through the violent whirlwind of a temptation, he take the foil by the temptor, yet after he recovereth himself and gathereth more strength and courage to the next encounter, and at the length giveth his enemy the overthrow, and triumpheth over him; and this power and grace is communicated unto us from Christ our head, who was therefore tempted, and overcame the temptor, Mat. 4. Heb. 2.18. jam. 4.7. Apoc. 3.21. that when we are tempted we might resist and prevail being succoured by him. Hence it is that the Apostle willeth to resist the devil, and he will fly from us: and Christ promiseth us a place in his throne if we overcome: all which do import thus much, that as it is a thing possible to resist the devil, to put him to flight, to overcome him; so the children of God have this faculty communicated unto them from Christ that broke the serpent's head. 1. Cor. 10.13. Now follow two other doctrines collected by contrary: viz. that if perseverance follow grace, than no grace no perseverance. A wicked man cannot resist temptation: though he may refrain from sin. Gal. 5.17. Rom. 7. First therefore, he that wanteth grace cannot resist a temptation, for although peradventure a wicked man may be solicited to commit some sin whereto he hath an indisposition, yet he cannot properly be said to resist the temptation, but only to refrain the sin: for in resisting a temptation there is the spiritual combat betwixt the flesh and the spirit, each of them lusting against other, which is not in a man destitute of grace, who is all flesh and no spirit: and so the will of a wicked man and his affections may resist the motion of his understanding, or his conscience may terrify his will and affection; but there is not an opposition of grace and sin in one and the same faculty or affection, Luk. 11.12. for the strong man hath the possession of the castle, and he ruleth there as it pleaseth him without contradiction. The wicked fall into evil. Secondly, the wicked man wanting grace and perseverance, must of necessity fall into evil, according to the proverb of the wise man: Prou. 24.16. A just man falleth seven times and riseth again, but the wicked fall into mischief: but this doctrine shall more evidently appear afterward in the whole discourse of the meaning of this petition, which is the second general now following. 2 The meaning of this last petition. We are to understand that there are two great enemies of grace, which continually lay siege against us. 1 The first is Temptation. 2. The second is Evil. Against both these our Saviour Christ teacheth us to pray in this petition. The first enemy of grace, and impediment of preservation is Temptation, in these words. Lead us not into Temptation. Here we are to consider two things. 1 What Temptation signifieth. 2 What it is to lead into Temptation. First, What it is to tempt, and what is temptation. Affliction is temptation. jam. 1.2. temptation in the Scripture hath divers significations: sometime it signifieth affliction: so the Apostle james saith, that we should account it all joy to fall into manifold temptations, meaning afflictions: this is not the signification of the word in this place, for that is included in the next clause. Secondly, To tempt God. Psal. 95.9. temptation signifieth that trial which man taketh of God; so the word signifieth in the Psalm, whereas the Prophet ubraideth the Israelites for tempting God in the wilderness. Thus the devil persuaded Christ to cast himself upon the immediate providence of God, Mat. 4.7. in casting himself down from the temple, which was to tempt God: and this is not the meaning of the word in this place. Thirdly, To tempt or entrap a man. Matth. 22.18. temptation signifieth that trial which man taketh of man to entrap him and bring him into danger of law: so the pharisees and Herodians tempted Christ, and thus was Christ tempted divers times in the Gospel: and this is not the meaning of the word in this place neither. Fourthly, To try what is in man. temptation signifieth that trial which God taketh of man to manifest to himself and others what is in him. So God tried Adam in the estate of innocency: Genes. 3. Genes. 22.1. so God tried Abraham in commanding him to sacrifice his son: and thus God daily trieth his children for divers ends. Neither is this the meaning of the place. Lastly, To solicit man to sin. temptation signifieth that trial which the devil taketh of man to cause him to commit sin by his enticements, who in this respect is called the tempter: Mat. 4. How man is provoked to sin by Satan. and thus the devil tempteth man: 1. by prosperity, 2. by adversity, 3. by example, 4. by suggestion; though for the most part suggestion is the general affection of all the other three: for that in time of prosperity, and adversity, and by evil examples the devil infuseth his temptations into our minds, though sometime he inspireth his temptations suddenly by occasion of no object at all: as we may sometime have experience by some fearful blasphemies, which suddenly without any dependence of former cogitations or objects rush into our minds: and according to this latter signification temptation is taken in this place. What it is to lead into tentation. Further, we are to consider what it is to lead into temptation: for which point we must know it containeth these four particulars. Desertion or the forsaking of the creature. 1 The leaving of the creature or forsaking the creature, not as though God ceased to support and sustain the nature or natural powers of the creature, but for that he ceaseth to supply a second grace to the first, he withdraweth his second grace: this the Prophet David feared, and therefore prayeth God not to forsake him overlong or overmuch: Psal. 119.8. Psal. 51.11. and to this sense the Prophet entreateth the Lord to confirm him with a strong spirit after his lapse into sin, for preventing of future lapses. This first part is called Desertion. Delivering the creature to his own lusts. 2 Delivering over the creature to his own lusts: when God hath withdrawn his second grace, the first grace is not of ability to encounter the lusts of the flesh, but the lusts of the flesh do fight against the spirit, and overmaster it for the present. This phrase of delivering up, the Apostle apply to the Romans in regard of the repressing or refraining grace: Rom. 1.24.26.28. saying, God gave them over to vile affections, to a reprobate mind, etc. And after this, The efficacy of Satan. 1. Chro. 21.1. 3 The creature is in the power and hands of the devil in a certain measure: so as he may tempt him and prevail over him to the committing of most fearful sins, as he did prevail with David, and Peter, and others. Excecation, induration: blindness of mind, hardness of heart. 2. Sam. 10.5. & 12.16. 4 Upon this followeth a kind of excecation and induration, when the servant of God maketh little conscience of sin: and doth not sensibly feel and perceive God's displeasure against sin. This was in David, who continued in his murder and adultery three quarters of a year, in which time there was a spiritual mist of carnal security which covered his mind and heart, which afterward was dispersed: and thus the Lord is said actually to blind and harden men: as we see in the kingdom of Antichrist, and in the old jews, and in Pharaoh the King of Egypt; 2. Thes. 2.11. Esay 6.10. Exod. 4.21. whose eyes the Lord blinded, and whose heart the Lord hardened. Here a scruple may arise, viz. that seeing God blindeth men, and hardeneth their hearts, he therefore may be said both to be the author of sin, and to tempt to sin: both which nevertheless the Scripture peremptorily denieth to be in God; as being contrary to his infinite goodness. Psal. 5.4. jam. 1.13. For answer whereof, we must remember that God may be said to harden and blind, and tempt, God is not the author of sin. and yet neither is the author of sin, nor a tempter to sin. First, God tempteth man especially four ways. 1 By afflictions, which are therefore called temptations, jam. 1. 2 By a commandment special: as that of Abraham, Genes. 22.1. 3 By prosperity and abundance of outward things, Prou. 30.9. 4 By occasioning objects: as Genes. 3. God objected the apple to adam's and eves eye: and 2. Thess. 2. God sent upon them strong delusions: which is to be understood in regard of the object enticing and deluding. True it is therefore that God doth tempt, but he doth not tempt to sin: the Lords temptation may more properly be called a probation than temptation: he rather doth try what evil is in us, than move us to evil: rather he proveth what we will do, than stirreth us up to do any thing: wherefore we are to distinguish betwixt these two words; Dokimazein. Peirazein. temptation and probation: howsoever they may perhaps sometime admit one and the same signification. Secondly, and more fully to the purpose: God hardeneth, Man hardeneth, and Satan hardeneth in divers considerations. 1 Man hardeneth his own heart by refusing the grace offered in the means of salvation: How man hardeneth his own heart. and thus Christ complaineth that when he would have gathered the jews together, they would not. And thus in the Psalm the Prophet exhorteth the people not to harden their hearts, Psal. 95.7.8. as their fathers did at Massah and Meribah: but to hear the voice of the Lord to day. How Satan hardeneth man's heart. Heb. ●. 13. 2 Again, Satan hardeneth man's heart by persuading and tempting to refuse grace, to continue in the practice of sin, in impenitency, and so by consequent there is such a callion or hardness brought upon a man, through the daily custom of sin, by the subtlety of Satan, that all the means of grace rebound back again, as a ball cast against a stone wall. How God hardeneth man's heart. Mat. 20.15. 3 Lastly, when a man is come to this pass God hath his work also; for he withholdeth his grace, which he is not bound to give except it please him, he being the absolute Lord of his own: and having left us to the swinge of our own corruption, he notwithstanding every day, or very often, smiteth our hard hearts with his word, with his judgements, with his blessings, with the motions of the spirit, or of our own conscience; the which not breaking our stony hearts to contrition (as the stone is broken by the hammer of the workman) which is the proper effect of God's word; jerem. 23.29. by accident the heart is hardened, as the stiddie the more strokes lighteth upon it, the more it is beaten together, the faster is the substance, and so the harder: and so in his justice and judgement punisheth one sin with another, casting occasions and objects whereupon the corruption that is in man worketh to the committing of most vile abominations: Rom. 1. 2. Thes. 2. as the Gentiles fell from idolatry to sins against nature, they in the seat of Antichrist neglecting the love of the truth, were strongly deluded by the occasion of enticing objects to believe lies: as namely, all those lying signs and fables mentioned in their Legends. And thus God hardeneth: and in the same sense he blindeth. Summarily therefore God doth thus harden the heart, and blind the mind, and tempt the creature, and so lead into temptation; but is not the author of sin, or tempter to sin. Thus much for temptation, which is the first enemy of grace and impediment of perseverance: now followeth the second, which is evil. But deliver us from evil. Here also we are to consider two things. What is good and evil. 1 What is evil. 2 What is to deliver from evil, or how God delivereth from evil. First therefore to know what evil is, we must know what good is, that by the opposition of contraries the matter may be more evident. Good is of three sorts: for there is a natural good, a moral good, and a good instrument: and so by contrariety: there is a natural evil, a moral evil, and an evil instrument. A natural good is whatsoever God hath at the first creared: so the Lord saith that all his works were good: A natural good. Genes. 1.21. which must needs be understood of that natural goodness, that is, of the good essence and qualities wherewith God endued his creatures: for the beasts, and the plants, the fowls and fishes, the heavens and meteors, the earth and metals are only good in respect of their essence and qualities, for they are not capable of virtue or vice, seeing that God never gave the law moral unto them. A moral good is whatsoever quality is in the reasonabe creature agreeable to the law moral, A moral good Genes. 1.21. Micah. 6.8. commonly called the ten commandments: as also whatsoever quality is in man agreeable to the Gospel, the sum whereof is repentance and faith, which are qualities supernatural infused into man. A good instrument is whatsoever God in his mercy and love to his children useth as a means to procure the good of his Church, though it be the devil, A good instrument. though it be sin, than which there is not a greater evil; yet it is not summum malum: Rom. 8.28. for that God useth sin as an instrument of good, and therefore sin is not absolutely evil, for it hath a respect of good. It is every way evil in itself: but God which is infinitely good turneth evil to good, 2. Cor. 4.6. and bringeth light out of darkness: yea further whatsoever God useth as an instrument of his glory in his mercy and justice is instrumentally good: and so there is no summum malum, though there be summum bonum. We see the kinds of good: let us see also the kinds of evil. A natural evil. A natural evil is whatsoever is opposed to a natural good: and that is commonly called malum poenae, the evil of punishment: namely, whatsoever serveth for the overthrow and destruction of God's creature, that which God created secondarily after the fall: thus the Prophet saith directly that God created evil as well as good, Esay. 45.7. that is, punishments and afflictions of all sorts, as poverty, deformity, sickness, famine, death, damnation: and whatsoever other evil serveth for the execution of God's justice upon those that violate the justice of God. A moral evil. A moral evil is whatsoever is opposed to a moral good, namely sins of all sorts, whether against the decalogue or the Gospel, commonly called malum culpae: and this is the fountain of the former evil of punishment: for if there had been no sin, there had been no judgements, no punishments prepared for sin. An evil instrument. An evil instrument is, whatsoever God in justice and wrath against sin and sinners turneth to the hurt of the sinner: Prou. 1.32. thus the devil, the world, riches, honour, pleasure, the word and means of grace, are turned to be instruments of God's wrath, and so of evil to the wicked: for as God doth turn evil to good to them that fear him, so he doth turn good to evil to them that hate him: for among things created by God, or devised by the creature, there is nothing absolutely good, or absolutely evil, but every good may have some relation of evil, and every evil may have some respect of good. Thus we see what evil is in general, but more specially we must know that there is furthermore the evil of evil: which although it be generally suggested in the former distinction of good and evil, yet nevertheless here must more distinctly be noted. Wherefore we must observe also that there are four combinations of good and evil, which are these following. 1. The good of good. 2. The evil of good. 3. The good of evil. 4. The evil of evil. The good of good is that fruit or commodity which Gods children reap by all the gifts of God; The good of good. as the benefit of health and wealth, peace and liberty, the word and all the means of grace, whereby the godly man is not only comforted and refreshed in his body, but furthermore fed and nourished and strengthened in his soul to conversion and salvation. The evil of good is that hurt and detriment which the wicked reap by all the gifts of God aforesaid, The evil of good. as that not only their life, health, peace, liberty, wealth and prosperity in the world, but also all the means of grace and salvation becometh the bane and poison both of soul and body to their everlasting damnation another day: that although the wicked are nourished by their meat, and cured by their physic, and instructed and reproved by the word, etc. yet there is a secret poison therewithal infused into their souls, which shall another day in God's appointed time burst out to their utter overthrow. The good of evil is that good which the Lord as a skilful Physician gathereth from the afflictions and sins of his children, as it were a purgation out of poison: The good of evil. for God can and doth expel one sin with another, and many sins with afflictions: as a father, correcting, and amending the faults of his children by correction. The evil of evil is that damage which the wicked sustain by falling into sin, The evil of evil. and the punishment thereby deserved, which is that thereby their damnation is increased, for a great measure of wrath is heaped up by their sins, and a greater number of sins are committed by their afflictions. Thus we see what evil is: and by contrary what good is. Now followeth the second thing, How God delivereth from evil. which is how God delivereth from evil: which in part may be conceived by the former distinctions. Yet thus much for the present purpose God delivereth us from evil four ways. First, by preserving us from committing of sin. Secondly, by freeing us from judgements due to sin. Thirdly, by freeing us from the ●urt of sin and affliction. Fourthly, by turning all those sins which we commit, and the afflictions which we sustain, to our good. This may suffice for the second general point to be considered in this petition, viz. the meaning of the words. Now followeth the third general, which should be the supplication: but because the petition is propounded negatively and by way of deprecation, as none of the rest are, therefore it shall be convenient to alter the order formerly propounded, and to speak in the third place of the deprecation, annexing in the fourth place the supplication. 3 The deprecation of the last petition. Again t tentation. 2. Cor. 12.7.8. The things that we pray against are these following. 1 Temptation, but not absolutely against temptation, but so far forth as it is a means to draw us away from God to commit sin: and so the Apostle Paul prayeth, that the prick of the flesh might be removed from him, which he termeth the Angel of Satan, because that the devil sent it for a devilish end, howsoever God sent it for his humiliation and humility: by temptation in this place, understand solicitation to sin. Against affliction. 2 Affliction, but not absolutely against it neither: only so far forth is it lawful to pray against afflictions, as they are the punishments of sin, the curse of God, means to drive us to impatiency, Prou. 30.9 or to take God's name in vain: so Agur prayeth against poverty, which is one kind of affliction. Here before we proceed any further, two questions or doubts must be discussed and resolved and that jointly, each depending of other. 1 Whether it be lawful to pray for a temptation or a cross. 2 How far forth it is lawful to pray for or against temptations and afflictions. It may seem at the first sight, Whether it be lawful, and how far forth to pray for or against tentation and affliction. that seeing the end of temptation is to provoke us to sin, and the end of afflictions are to destroy the creature, that therefore it is unlawful to pray for them. Again, it may in like manner be thought, that seeing through temptations God worketh much good unto us, and that through afflictions God teacheth us and nurtereth us in his law; therefore it is very lawful to pray for a temptation and afflictions. There is a triple solution of this doubt: some say thus. 1 That seeing temptation and affliction are in their own nature the means and punishments of sin, therefore in no case we are to pray for them, but against them: for God forbiddeth us to practise any thing that is a means of sin, and therefore consequently he willeth us to pray against all the means of sin, as temptation is: and seeing afflictions in their own nature and first institution are God's plagues upon sinners, we are to avoid them by all means possible (as we do) and so to pray against them. 2 Others distinguish and answer thus, that we are neither to pray for them nor against them, but to commit ourselves to God's providence and will, to be ordered as he thinketh best, and if afflictions befall us with temptations, to sanctify them by prayer for our sanctification. 3 Lastly, others are directly of opinion, that it is lawful, yea needful sometime to pray for temptations and afflictions, for that they are both a part of our daily bread, though not of the body, yet of the soul. In this diversity of opinions it is very hard to find out the truth, by keeping a mean betwixt them, which must be done, otherwise the doubts cannot be dissolved: we must know therefore for evidence sake, that we read in the Scriptures that God's servants have always prayed against temptation and affliction; 2. Cor. 12.7.8. Prou 3●. 9. Psal. 11●. 71. & 94.12. jam. 1.2. so the Apostle prayed against the prick of the flesh, so the wise man prayed against poverty: we read also on the other side, that the Prophet David reckoneth affliction good for himself, and the man blessed whom the Lord correcteth: and the Apostle james willeth us to account it a matter of all joy to be tempted and afflicted (and it is probable if that Adam had never fallen from grace, he might have been assaulted with temptation; and why may not the devils sometime tempt the good Angels, as well as they tempted Christ? Especially if temptation be only the propounding of an evil object to the understanding with a reason to enforce it.) There being then a kind of repugnancy in these two practices of the holy men in Scripture, some praying against temptation and affliction, others accounting affliction good for them, and exhorting to rejoice in temptation; they must be reconciled by the change of the respect, for howsoever in the Scripture there may be a show of repugnancy, yet indeed there is none. Therefore in one respect Gods children prayed against temptation and affliction, in another respect they accounted it a blessed and joyful thing to be tempted and afflicted. God's purpose in temptation. Satan's intent in temptation. Temptation is to be considered according to God's purpose, and according to the devils intendment: God purposeth temptation to our good, Satan intendeth our hurt. Again, temptation must be considered with the effect that the devil produceth through the temptation, and with the effect which God worketh thereby: Satan by the temptation produceth sin, the Lord he effecteth grace upon sin: therefore we must, and the servants of God did pray against temptation according to the devils intent and work: and entreat the Lord to turn the devils effect produced, to our good as God intendeth and worketh. Affliction is a punishment. Affliction is a correction. Again, affliction is to be considered as God first inflicted it, and as he afterward corrected it; he inflicted it as a punishment for the destruction of the creature, but he hath since in mercy to his children, altered it for the correcting and bettering of them: in the former consideration the servants of God prayed against it, in the latter they rejoiced in it, and accounted themselves blessed by it. To make answer therefore directly, we may in some sense pray against affliction and temptation, but in no respect pray for them: yet when we are exercised by them, finding in ourselves the marks of election, we may rejoice under them: pray God to work his work in us by them, and so labour to become blessed by means of them; for it will not follow by good consequence, that because good redoundeth to us by them, that therefore we must pray for them; for by like proportion it should be concluded, that seeing through sin God worketh out our good, we should pray that we might fall into sin, which is a thing most absurd and irreligious. In brief, whatsoever is properly the means of our good, we are bound to pray for, but that which is the means of our good by accident we are not to pray for, but having reaped good by it through God's mercy, to bless him for it: and when we are exercised by it to entreat his blessing by means of it. And thus in some measure these doubts are cleared, whether it be lawful, and how far forth to pray for, or against affliction and temptation. Now we are to proceed in the deprecation. 3 Desertion, Gods forsaking the creature, Against desertion. is a thing that we especially pray against in this place: that God would not withdraw second grace from us. 4 Lapse into sin, Against lapse into sin. which followeth upon Gods forsaking of us, for than we being in the hands of the devil, and our own lusts, they will tyrannize over us. 5 Gods hardening the heart, and blinding the mind, Against God's blinding the mind and hardening the heart. Against apostasy. Heb. 3.12. Esay. 1.5. which is a spiritual judgement inflicted by God upon them that customably live in sin. 6 Apostasy or backsliding, which is when a man revolteth from a former measure of knowledge or grace, or profession: Apostasy is either partial, or total. Partial Apostasy is when a man in some point of doctrine erreth, whereas before he held the truth, or when a man loseth some grace, or measure of the same grace wherewith before he was endued: or when a man falleth away from the profession of the truth to Gentilism, etc. Hymeneus, and Philetus, & Alezander, 1. Tim. 1.20. 2. Tim. 2.17.18. were Apostates in part, erring concerning the resurrection: David fell from some measure of grace received, and therefore he prayeth that God would restore to him joy and gladness which he had lost. Psal. 51.8 12. Dema● he embraced the present world, and fell from his profession to be a Gentile again; 2. Tim. 4 10. thus did divers in the Primitive Church. total Apostasy is, when a man falleth away from all the truth, and grace, and profession of the truth, as julian the Apostata did: hitherto appertaineth the sin against the holy Ghost. Against punishment of all sorts. 7 Punishments of sin of all sorts, whether temporal and bodily, or spiritual and eternal, evil conscience, Hell, and so forth. Against hurt of all sorts. 8 Hurt through iugdements. 9 Hurt through lapse into sin. 10 Hurt through the means of salvation, and prosperity. Against Satan. 11 Devil, that God would tread Satan under our feet, that he would restrain and limit his power and malice. Against the world. 12 World, which is the evil examples of the world: the flattering enticements, and fearful threats thereof. Against the f●●sh. 13 Flesh, which is the lust and concupiscence of our heart, which continually stirreth itself up, and fighteth against the spirit, that God would repress it, mortify it, and so subdue it, that it prevail not against us. Whether it be lawful to pray against death. Heb 9.27. Here a question is to be handled, whether it be lawful to pray against death? The Apostle answereth, It is appointed to all men to die once: and therefore to pray against death absolutely is unlawful: yet there are certain circumstances in death, against which it is lawful to pray. As for example: It is lawful to p●a● against a cursed death. Death is of itself a curse of God serving to destroy the creature; so far forth we pray against it: death is the entrance to hell; so far forth we pray against death. Again, death sometime befalleth a man suddenly, that he can have no time to set his house in order, to admonish his wife and children and servants to fear God: if he be a Minister, can have no time to call for the brethren to exhort them: or if he be a King, can have no time to take order for weightier matters of the Church or Commonwealth: in these respects it is lawful to pray against sudden death; but not simply against death, nor against sudden death, How it is lawful to pray against sudden death. nor in all respects against sudden death: for if any person upon presumption of time to repent at the last hour, still continuing in his sins all his life long, do pray against sudden death, his prayer is sinful: for every man should so lead his life, as if God should call for him at a moment's warning, he were in some measure prepared for the Lord. These are the things that we pray against in this petition. The things that we pray for follow. 4 The supplication of this petition. Perseverance, or strength to resist the temptation. Ephes. 6. 1 Strength to resist temptation, and to persevere and continue. Now because our enemies are many, and mighty, and subtle, and every way furnished for the assault, therefore we had need also be furnished with all that spiritual armour which the Apostle prescribeth: the parts whereof are these following. Some serving for our defence: as namely, 1 Sound doctrine, which is the girdle of Verity. 2 Upright life, which is called the breastplate of righteousness. 3 Patience in affliction, called the shoes of the preparation of the Gospel of peace. 4 Faith in Christ jesus, compared to a shield, whose virtue is to quench all the fiery temptations to despair of God's mercy. 5 Hope of life everlasting, called a Helmet for the head. Others serving for offence of the enemy: as namely, 1. The word of God, that is, sentences of holy Scripture, which directly cut the throat of sin and temptation, like a sword. 2. Prayer of all sorts, with the properties thereof: watchfulness and perseverance, which are so many spiritual darts and spears to put the enemy to flight, and to abandon the temptation. 2 That God would turn our afflictions to our good: Good through affliction now that good which we desire to be wrought in us through affliction is manifold. 1 Humiliation: which is to cast down ourselves under the mighty hand of God, correcting us for our defaults. 2 The denial of the world and the pleasures of sin. 3 The sighing for the inheritance laid up in store for us. 4 Wisdom to prevent the malicious persecutions of the wicked, which through want of circumspection have befallen us. 5 Trial, purging, and refining our faith. 6 Patience and constancy. 7 Instruction to the obedience of God's commandments. 8 Preservation from condemnation with the world. All these fruits, and divers other particulars the word teacheth to be wrought in us through affliction. Good through sin. 3 That God would turn our sins to our good: which the Lord performeth diversly, viz. 1 By revealing unto us our wicked and corrupt disposition, that we are ready to fall into most gross sins, if he do not support us every moment with his grace. 2 By discovering our own infirmity and disability that we are not able to resist the least, much less the great assaults of our spiritual enemies: and so we taking notice by lapse into sin of our own wickedness and weakness, we may learn, 3 To detest ourselves for our sinning nature. 4 To renounce all confidence in ourselves, and our strength. 5 To rely ourselves wholly upon God's power and his might in the time of temptation. All these particulars are most apparent in the examples of David's and Peter's falls, compared with their writings. 6 The Lord doth discover unto us by lapse into sin the subtleties and sleights of our spiritual enemy; the Apostle he calleth them the methods, and many ways which he hath to cirumvent and deceive us: for the devil can upon a very slender occasion procure a lapse into some gross sin: as Peter upon the speech of a maid denied Christ. 7 The Lord doth afford unto us much experience, both of his mercy and goodness in pardoning our sins, as also to recover our brethren fallen by like occasion into sin, and to comfort them. 8 The Lord teacheth us the spirit of meekness and mildness toward others that are through infirmity overtaken with sin, that we be not too severe censurers of them, considering ourselves and our manifold lapses into the same sins. This and much more good God worketh out for us by our sins: all which must teach us everlasting thankfulness. This may serve for the supplication: 5 The thanksgiving of this petition. the thanksgiving now followeth, which may easily be gathered from the former parts. Thus also the petitions which respect our good are handled: and so the second part of this prayer is ended, viz. the matter. Now followeth the third part of the Lords prayer, which is the conclusion or shutting up of the prayer, in these words: For thine is the kingdom, the power, and the glory for ever: Amen. Although this conclusion be not extant in the Latin copy of the old translator, yet it is in the Greek: The conclusion of the Lords prayer. and the Greek being more ancient than the Latin, as being the original, Whether the conclusion be canonical. the Latin being only a translation and not canonical, in reason the Greek is to be preferred before the Latin: and so this clause being in the Greek, we will take it as part of Canonical Scripture, and so handle it, notwithstanding that the jesuite avoucheth the contrary: for his conjecture is, that it might be added in the text of the Evangelist, because that the Greeks used to add it in their Liturgy to the end of the Lords prayer. But this is a very simple conceit for so learned a man, to avouch that a whole sentence might creep into the text of Canonical Scripture, who durst be so bold to add it? or who would be content to receive it for Canonical, if any man durst be bold to insert it into the text? But let his dream go: and let us consider of it as a part of the Lords Prayer. This conclusion containeth generally the manner of making our prayers to God, as also the manner of ending our prayers which we make: for every several petition must have the matters expressed in this conclusion: or else it is not made in due and right manner as it ought to be: wherefore this conclusion must be understood in every petition; as must also the preface. Fervency is the sum of the conclusion. jam. 5.16. The manner of making and ending our prayers, expressed in this conclusion, may be uttered in one word, Fervency, as S. james saith: The fervent prayer of the righteous availeth: the word which the Apostle useth signifieth such a prayer as is effectual, Energoumene. operative, working: for the inner man must not be idle in time of prayer. Fervency therefore is the inward operation of the soul in the time of prayer: What fervency is. even as a pot boileth and seetheth by reason of the fire put under; so the soul of a man, moved through the spirit of God, as it were a hot fire within his bowels, must conceive inwardly such sighs and groans which cannot be expressed, Rom. 8.26. which maketh a fervent and effectual prayer. This fervency than is, when all the faculties of the mind and reasonable soul are occupied about the matter of the prayer: the understanding conceiveth matter and inditeth, the memory remembreth things needful, the will heartily wisheth things necessary, the affections stirring themselves according to the several matters conceived in the prayer, sometime rejoicing, sometime mourning, sometime fearing, sometime hoping, sometime hating, sometime loving, and so forth as the matter varieth: this in general is fervency, Parts of fervency: faith, desire. which hath two parts here expressed. The first is faith and assurance and confidence, Fiducia. The second is earnest and vehement, and ardent desire, Votum. The first is the principal work of the understanding: the second is the principal work of the will: the other two parts of the soul being the handmaids of these; for the memory ministereth to the understanding, and the affections are serviceable to the will: the conscience is compounded of them all. Faith, the first part of fervency, Of faith in prayer. is expressed in the conclusion by certain arguments which shall be handled afterward: something first in general of faith. Faith is necessarily required to make a fervent prayer: Faith is necessary in praye●. jam 1.6.7. the Apostle therefore calleth it the prayer of faith; and further avoucheth that the man that doubteth, shall obtain nothing at God's hands: not as though any man could pray without some doubting and unbelief; but the Apostles meaning is of such doubting which reigneth in the heart, as may appear by the text: also our Saviour Christ requireth faith plainly if we will obtain; Mark. 11.24. and we shall obtain if we have faith. Now we must always remember that faith is grounded upon God's word, Faith is grounded upon Gods will. and God's word is his will, and so our faith must be grounded upon his will: wherefore if we ask any thing in faith, according to his revealed will, we shall obtain. 1. joh. 5.14. Now Gods will is in general this, to grant us every thing that is good: if it be evil, it is not his will nor promise to give it: Psalm. 34.10. and many things are good for us which seem evil unto us; and many things are evil for us which seem good unto us: wherefore we must not define good and evil after our own fancies, but as the truth is: A distinction of good & evil. God knoweth best what is good for us, and what is evil for us: herein therefore we must submit our wills to Gods will; always being faithfully persuaded that God will grant at our prayers every thing good for us. And although the new supporters of Popery (the Jesuits I mean) avouch that such a faith is not needful: yet the word of God, 1. Tim. 2.8. which is the ground of every sound doctrine, teacheth us thus much, and therefore we ought to build our house thereupon, Mat. 7. as on a sure and steadfast rock, rather than upon the sandy conceits of popish teachers. For whereas it is alleged by them that David when he prayed for the life of his child, ●. Sam. 12.22. doubted whether God would give him life yea or nay: it may be answered two ways: Vers. 14. First, David did not well to pray for the life of the child, seeing it was expressly signified to him before of Nathan that the child should die: for so doing his prayer was against God's will revealed. Secondly, it being a temporal blessing, David ought to ask it conditionally if it were good; and so his assurance might be certain to obtain it: but David seeing it not good for him, presently after the death of the child is comforted, as having obtained all that he asked. It appeareth therefore that faith is requisite in prayer, namely such a faith as doth assure a man certainly to obtain every good thing he asketh. Faith to obtain our prayers ariseth from justifying faith. Rom. 8.32. This faith ariseth from justifying faith, and is a necessary consequent thereof: for a man believing in Christ jesus for the pardon of his sin, is also assured that God will give him all other good things: so the Apostle reasoneth; If God give us Christ, how shall he not give us with Christ all other things that shall be good for us? so Christ promiseth, that the kingdom of God and his righteousness shall bring all other things with it as appurtenances. This may suffice for the general view of faith. God's kingdom. Now more specially, faith is supported by one argument principally, [thine is kingdom,] which may be framed after this form. Every good king will provide, not only for the advancement of his kingdom, for the obedience of his laws, and for his honour and glory; but also for the good and welfare of his subjects, in soul and body. But thou Lord, art a good King, for the kingdom is thine. Thou therefore wilt provide, etc. This argument doth either directly or indirectly confirm our faith for the obtaining of all the six petitions, as may easily be perceived: directly it confirmeth our faith in the second, but indirectly and by consequent in all the rest. This kingdom of God, which is the ground of the argument, is amplified by three arguments: 1 It is a powerful kingdom. [thine is power.] 2 It is a glorious kingdom. [thine is glory.] 3 It is an everlasting kingdom. [for ever.] And so there are three other arguments whereby our faith is supported for obtaining the petitions. The second argument therefore which is taken from the power of God is added necessarily as an answer to an objection, which might be opposed thus: Power of God's kingdom. though God be a king, yet except he have power to subdue his enemies, the advancement of his kingdom shall be hindered: the answer whereof is, that as God is a king, so he is omnipotent, able to conquer all his enemies that shall rebel against him: and so this argument taken from God's power may thus be concluded. A king that is of ability will advance his kingdom, cause himself to be honoured, cause his subjects to obey his will, and provide for the outward prosperity and inward felicity of his subjects: God he is of ability being a powerful king: Therefore he will provide for his honour, etc. The third argument is taken from the glory of God's kingdom: Glory of God's kingdom. Where first, consider the meaning of the words: Thine is glory: that is, 1. Thou hast made all things for thy glory. 2. The things we ask are means of thy glory. 3. The things we ask shall by us be referred to thy glory: and so the conclusion followeth: Ergo, grant us these things which we ask in these petitions. Secondly, let us also consider the argument framed thus, directly confirming our faith for the first petition. That which is most dear to thyself thou wilt procure: But thy glory is most dear to thyself: Therefore glorify thyself by us or in us, or give us grace to glorify thy name. Indirectly it confirmeth our faith in all the other petitions after this manner. Thou Lord wilt further all the means of thy glory: But the enlarging of thy kingdom, the obedience of thy will, our daily bread, remission of sin, and perseverance in grace are means of thy glory: Therefore Lord we are persuaded thou wilt cause, etc. The eternity of God's kingdom. The fourth argument whereby our faith is strengthened, is taken from the eternity or everlasting continuance of this kingdom, and of the two other properties thereof, mentioned in the second and third arguments: for the kingdom, power and glory of God is everlasting, or Gods powerful and glorious kingdom is eternal, and that in a double respect: 1 In themselves, for that they never have end: 2 In the faithful, who do and will everlastingly remember and magnify the Lord, the most mighty and glorious king. This fourth argument is framed after this manner: If thy kingdom, power, and glory shall everlastingly be remembered and magnified by us, as it is everlasting in itself: then grant these our prayers which are means thereof. But by granting these our petitions, we shall be provoked to procure the everlasting remembrance of thy kingdom, power and glory, by ourselves as long as we live, by our holy seed after us, and for evermore in thy heavenly kingdom. Therefore we are persuaded thou wilt grant us these our petitions. Faith is supported: God is not persuaded by arguments. Thus our faith is supported and strengthened by arguments, which are used not to persuade God, who is unchangeable and immovable in his purposes; but to persuade us, who are of little faith, and scarce believe God himself, and therefore have need to find out in ourselves strong arguments, as it were main pillars to support our faith, as it were a crazy house ready to fall to decay continually. Desire, a part of fervency. The second part of fervency is desire, which is expressed in the word, Amen. As faith is the principal work of the understanding, so desire is the principal work of the will in regard of that which we want: and as faith may well be compared to the hand or arm, laying hold upon blessings, so desire may be compared to the brawn or sinews of the arm or hand, the instruments of strength, whereby we hold fast that which we apprehend. Mat. 7.7. This is expressed by Matthew in very significant and forcible metaphors: Ask, as a beggar doth to get an alms: Seek, as one with a candle looketh for a jewel lost upon the ground: Knock, with strength and force to get open the gate of Mercy. The word whereby desire is expressed is an Hebrew word, and it signifieth, What Amen doth signify. verily, truly, certainly, so be it, let it be so: O Lord I desire it might be so as I ask. And this may afford an argument for the confirmation of our faith to obtain, taken from the truth of God framed in this form. Thou Lord art a God of truth, Amen containeth an argument to support our faith. thou art true in all thy promises; thy promises are yea and Amen: thou art Amen, the faithful and true witness: thou keepest fidelity for ever: But thou hast promised to grant the petitions of thy servants made in fervency of desire and faith: Therefore grant these our petitions so qualified. Thus the manner of making our prayers is taught us in the conclusion of this prayer, which is fervency in the two parts thereof, faith and desire. Now contrary to fervency is coldness in prayer, Coldness in prayer. whereof something briefly must be spoken, that contraries may be more perspicuous by their opposition. A cold prayer is either when a man understandeth not that which he babbleth with his lips, or hath no assurance to obtain that he asketh, or regardeth it not in comparison; or prayeth living in sin unrepented of: for all these conditions are as it were cold water cast into a boiling cauldron, which boiling before through heat, now ceaseth. jam. 1.6 The Apostle james compareth such prayers to waves of the sea, tossed to and fro with the wind, and at length are consumed into froth, or beaten in pieces upon the rock: A cold prayer obtaineth nothing. for although perhaps a cold prayer may swell in great and eloquent words, and roar with pitiful complaints and outcries, and be tumbled up and down in the mouth by repetitions, or in the mind by imagination; yet at the length the winds of wandering thoughts, faint affections, or gross ignorance driveth them upon the rocks of presumption, doubting, despair and impenitency, and so suddenly they are dissolved into froth, and consumed into nothing. In brief therefore to conclude this conclusion: we must strive and wrestle with the Lord in time of prayer, as jacob did with the Angel, Genes. 32.24. Hosea. 12.4 holding him fast, not letting him go till he bless us, till he change our names, and call us Israel, men prevailing with God: that so after our prayers we may find spiritual joy and comfort, and encouragement in all our ways, which is the fruit of fervent prayer. Here should be the end of this treatise, but that there are certain extravagant questions to be discussed, which could not be referred to any one proper place of the former method, and yet contain matter very profitable, though only probable and consisting of uncertainties and conjectures for the most part. The questions, with their answers, are briefly these following. Whether Christ prayed the Lord's prayer. 1 Whether Christ ever prayed the Lords prayer? The answer: It is probable that Christ did pray the Lord's prayer himself, for himself and for us: for although the expositors say that the word Father is Naturae nomen, non personae: that is to say, common to all the three persons, not proper to the first person: and therefore it would follow, that if Christ prayed this prayer, he should pray to himself: yet if it be said that the word Father may be either proper to the father, or common to all the three persons, or both; there will no absurdity follow, and the objection is answered. Again, if it be objected further that Christ should pray for the pardon of sins, he having committed no sin, thereby giving occasion to think that he had sin: the answer will be very indifferent, that Christ might use that petition as an instrument of intercession for us, and not as a petition for pardon of his sin, prescribing it nevertheless unto us for a prayer of remission who had sinned: or else it might be answered, that Christ being the surety might entreat God to pardon his sins, not the sins which he had committed, but the sins which were to him imputed: or the petition being delivered plurally, (forgive us) it may be Christ prayed for both: and there was no doubt of misconceit in his Disciples, to whom he privately expounded doubtful matters: and if the matter bred any misconceit in the other auditors, it was through their own corruption and ignorance, and therein the Lords justice might appear in blinding their minds and hardening their hearts, as himself teacheth, who oft times spoke obscurely and ambiguously. 2 How oft Christ used the Lord's prayer? and how? How oft Christ used the Lord's prayer, and how. The answer of this question is partly certain, partly probable. It is certain that Christ used the Lord's prayer twice: first, he used it when he taught the doctrine of prayer: and so Matthew hath propounded it as a part of the sermon in the mount. Secondly, he used it when he taught his Disciples a form of prayer, according to the example of john, who taught his Disciples a pattern of prayer, and this was presently after Christ had ended his prayers in a certain place, as Luke reporteth: whence in all probability it may be collected, that Matthew prescribeth this prayer one way, and Luke another: for in Matthew Christ taught the doctrine of prayer, and so it is dogmatical in Matthew: Luke saith Christ taught a prayer: for his words are, When ye pray, say: and so it is practical: so that Christ taught it both for a prayer which his Disciples might use, and for the doctrine of prayer, which his Disciples might teach. Again, it is probable that Christ never used this prayer but twice, although it cannot be demonstratively proved; only this conjecture we have, that whereas Christ maketh divers prayers to his Father in the Evangelists, this is not mentioned, nor any petition of it in so many words, and the Evangelists never name it elsewhere by any special name, and the Apostles in their writings never make mention of it: but when they pray in their writings use other forms, though still they keep themselves within the compass of the matter and affections of this prayer (which we call the Lords prayer, both for that it was composed by Christ and used by him:) hence therefore it followeth probably, that the Apostles never tied themselves to the words of this prayer, but varied upon occasion. Briefly then, Christ used this prayer twice: but it cannot certainly be determined whether he used it oftener: neither can it be proved that the Apostles used it often. Whether Christ spoke all and only the words of the Lords prayer. 3 Whether Christ spoke all and only the words of the Lords prayer? The answer is only conjectural: for it cannot be proved that he used the very words set down by the Evangelists: the reason is, for that the Evangelists use to set down, not all and only the words which Christ spoke, but the sum and substance of them: and if it be granted that the Evangelists have done it in other places, why may they not do it in this place? especially seeing the Evangelists do differ in words in reciting many of Christ's speeches, as namely of the Beatitudes: Mat. 5.3. Luk. 6.20. Matthew maketh eight, Luke reciteth but four: and Luke expresseth the contrary woes, and Matthew doth omit them: whence this may in all likelihood be collected, that Christ used divers other words by way of exposition to the Beatitudes, and so by consequent to the petitions of the Lords prayer: and we see directly that Christ expoundeth one petition, viz. the fifth: and why might he not also expound others? seeing that other petitions are as hard to be understood as that: and this doth not any whit call into question the truth of Canonical Scripture, but doth rather commend unto us the spirit of wisdom and truth wherewith they spoke, in that divers writers differing in words, still agree in matter and substance of doctrine. Upon this question and answer dependeth another like unto it, viz. 4 How the Evangelists Matthew and Luke differ in rehearsing the Lords prayer? Matth. 6. Luk. 11. 〈◊〉 ●nce be● Matthew ●nd Luke 〈◊〉, ●at●ng the Lords prayer. For answer whereof we are to consider what the Papists say. They make a very great difference: for in the vulgar Latin translation there are these three clauses in Matthew, which are wanting in Luke. First in the preface (which art in heaven) is wanting. Secondly, the third petition is wholly wanting. Thirdly, the last petition wanteth one half (Deliver us from evil.) Yet they say all these things are included in the other petitions, or else may necessarily be deduced from them: but let the Popish dreams go: and let us see the true differences which are three in words, but the substance is all one. The first difference in words is of the fourth petition: for Matthew saith, sémeron: Luke, cath ' eméran. The second difference in words is in the fifth petition: for all the words in the original differ, except two or three. The third difference is in the conclusion, which Matthew hath, and Luke wanteth. Now by this difference betwixt Matthew and Luke, which is verbal not material, this consequence ariseth, either that the Evangelists did not precisely bind themselves to the words that Christ uttered, or else that Christ uttered the Lord's prayer in divers words at the two several times when he uttered it. 5 Who prayeth best, he that saith the Lord's prayer, Who maketh the best prayer. or he that saith not the Lords prayer? For answer of this question thus much: The Lord's prayer is the best form of prayer that ever was devised. The Lord's prayer is the best prayer that ever was devised. He that prayeth the Lord's prayer in words and matter, prayeth well. He that prayeth the Lord's prayer in matter only, prayeth well, though he use other words, as Christ used other words, john 17. It is one thing to say the Lords prayer, another thing to pray it. It is one thing to use the Lords prayer aright, another thing to abuse it: for a good thing may be absurdly abused. He that useth a devised form of prayer aright, prayeth more acceptably to God, than he that abuseth the Lord's prayer. It is likely that he which can say nothing but the Lord's prayer when he prayeth, cannot pray, but abuseth the Lord's prayer. It seemeth that that man doth not sin which never useth the words of the Lords prayer for a prayer, for that Christ did never intend to bind us to the form of words, but of matter. He that in particular hath conceived his wants, and accordingly made his petitions to the Lord in a conceived prayer, may never the less end and conclude his prayer with the Lords prayer. divers other doubts concerning the use of the Lords prayer may be propounded; but it is not profitable to make doubts, except that they could well be dissolved: only thus much for a conclusion of this treatise of prayer: I had rather speak five words to God in prayer, from understanding, faith and feeling, than say the Lords prayer over a thousand times ignorantly, negligently, or superstitiously. FINIS.