AN EXPOSITION OF THE Lord's Prayer. DELIVERED IN two and twenty Lectures, At the Church of Lieth in SCOTLAND; By Mr WILLIAM WISCHART Parson of Restalrigg.  
LONDON. Printed by M. FLESHER, for NICOLAS BOURNE at the South entrance of the Royal Exchange. 1633.   

TO THE RIGHT Honourable GEORGE Lord GOURDON, son and heir to the Lord Marquis of Huntley, one of his Majesty's most Honourable Privy Council in the Kingdom of Scotland, and chief Captain of the Company of men at arms, entertained there by the most Christian King.  
MY LORD,  
AS I love not those rheumatic pens which are always scribbling on the Press (for in the multitude of words there must be much folly) no more do l approve those adust complexions, from whom no entreaty can wrest any drop of refreshment to the fleece of Gedion: for if the one shall be beaten for the unnecessary wasting of his master's goods, the other certainly shall be whipped with many stripes for that he hath hid his master's talon in the earth, and not returned his own unto him with advantage. The consideration hereof hath made me (the least amongst the thousands of Levi) to adventure this small piece to the public view and censure of the present time: a hazard (I confess) much greater than I can well sustain: for joseph cannot go to Dothan, but he must be stripped and sold to a Medianite: Samson cannot project a wedlock at Timnagh, but he must be flouted by a Philistine: David cannot congratulate Hannon, but his legates must be dismissed with beards half shaved, and garments cut to their buttocks: yea the very Son of God shall not cast out an unclean spirit, but Calumny shall say it was by Beelzebub the Prince of devils. What wonder then if these few drops of ink leaping strait from my pen to the public Theatre of the world, be both greedily viewed, and roundly censured? for amids the beams of so pregnant a light, and in the throng of so many learned writings already spread abroad on this subject, to see a silly David acoast the Philistine of Gath, may justly seem to deserve the rebuke of Eliah (I know thy haughtiness, & the pride of thy heart.) But to this supposed reproach let me answer with David, What have I done? is there not a cause? or rather let me say with jesus Christ, the true Son and heir of David, If I have said evil, bear witness of it, but if I have spoken truth why do ye smite me?  
The God whom I serve in the Ministry of his Gospel doth well know, my conscience also beareth me witness, that as in teaching these few sermons, I did not affect popularity nor praise of men, but his honour who hath honoured me with his service, and the good of that people over whom he put me in charge, so now when they shall be published to the eyes of all, having before been delivered, but to the ears of a few: I am neither ambitious of vulgar applause (as being no Chameleon to feed on such an air) nor do I much regard the frivolous checks of all that go by, for 
Falsus honor juvat, & mendax infamia terret,  
Quem? nisi mendosum, & mendacem.   
Therefore whilst I desire to do some service to the Church of God, and to contribute my mite to his treasure, or my goat's skin to the furniture of his Tabernacle: I have presumed to present it to your honour my good Lord; not only to beg Patronage from your greatness, but also that by it I may in some measure render due honour unto you for your goodness, as one not of their number, who (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) are ready to prate of every thing, but able to speak right of nothing; No my Lord I know, and do fully acknowledge that as there are none more truly learned, so there is none more sincerely affected to the truth of God, and maintenance thereof. Let venomous detracting tongues wound as they list, wisdom shall be justified of all her children: for you have made it apparent to the world by your loss sustained at home and abroad, for the testimony of the truth, that you have accounted the reproach of jesus Christ to be greater riches than all the perishing treasures of Egypt. And if there were no more, yet the honourable project & happy success of that late expedition imposed by your Prince, accepted and accomplished by your Lordship against the locusts of Rome, raging in our Northern quarters; It hath clearly instanced to the world, that whilst some of deeper profession, (like Meroz) durst not come to the help of the Lord against the mighties of the earth: you like another jael did put your left hand to the nail, and your right hand to the workman's hammer: you have smitten Sisera, you have smitten him once, and he hath not risen again. Accept then, my good Lord, this poor handful of water, unworthy I confess of such a Persian Potentate: yet accept in it, not what plenty should offer, but what my penury can afford. The theme is holy, and may serve for vesture to a Prince, if it had been wrought in Bezaleels loom, yet take it howsoever as an evidence of the love and respect I own you: pardon but the weakness, and the work is rewarded, and my earnest desire & prayer to God shall be for your Lordship, that your projects may continue holy, your actions honourable, your house and estate prosperous, your death comfortable, and your salvation sure in him who hath loved us, and given himself for us, a sacrifice without spot or blemish, our Lord jesus Christ; in whom I am, and shall always endeavour to remain  
Your Lordship's servant in the truth, W. WISCHART.   

A Table of the Lectures in this book.  
Lect.  Pag. 1 Our Father which art 1 2 17 3 In Heaven: 29 4 Hallowed be thy Name. 56 5 Thy Kingdom come. 84 6 110 7 Thy will 133 8 Be done, 157 9 In earth as it is in heaven: 174 10 Give us this day our daily bread: 200 11 225 12 249 13 276 14 And forgive us our trespasses, 301 15 325 16 351 17 As we forgive them that trespass against us: 376 18 And lead us not into temptation: 401 19 427 20 455 21 But deliver us from evil, 481 22 For thine is the Kingdom, the power, and the glory, for ever and ever, Amen. 511  
FINIS.   

LECTURES upon the Lord's PRAYER.  

LECT: 1.  MAT. 6. v. 9, 10, 11, 12. Our Father which art in heaven. 
IT may perhaps seem strange, that in the midst of so clear and manifest a light, and to the view of so learned and judicious a people, I should be bold to represent a task of so homely and domestic a strain; for I know that there is not one amongst you who hath not all this Prayer by heart: yet wisdom I know is justified of her children. Let the truth therefore beget my Apology, and you shall find that my travels will not be intended in vain. To speak the truth then, there be four things that move me to undergo this Theme. 

1. Time and the present opportunity.  
2. Your necessities.  
3. The dignity of the Author.  
4. The perfection of the work.    
First, the time and present opportunity leads us to it; for we have been busied these many days in manifesting to you the estate of your misery by nature; the estate of grace to which you are exalted; the truth of God confirming the Covenant of his Grace, by the seal thereof, his Sacrament. And the recompense thereof in the duty we own him for the manifestation of that his rich grace unto us. In the first we have a lamentable spectacle of our own weakness. In the second and third we have had a view of God's undeserved love. In the last we have had a taste given us of the bounden duty we own to God, for that his so rich and underserved a favour made manifest unto us. The consideration of all these premises being jointly knit together, leadeth us to the knees of our souls, by prayer to say, Da domine quod petis, & pete quod vis.  
Secondly, besides the consideration of the opportunity of the time: your necessities do not a little persuade me to this course; for howsoever we live in the midst of a clear and so uncontrolled a light, that no flesh can be excused by reason of ignorance; yet I must be bold, as the Servant of God (not daring to belie his truth) to say, that the condemnation of this age is, that light hath shined into it, and yet your darkness is palpable, and that you have loved darkness better than light, because your works are evil.  
Thirdly, the dignity of the Author of this Prayer, being duly considered, will not a little breed your respect and regard thereof: For as it was said of john the Baptist, that amongst the sons of women a greater than he did not arise; so it shall be more truly said of the Author of this Prayer, Amongst the sons of men there can be found none so great as he. Adam the first man was great, made to the Image of God; Enoch was great and walked with God; Abraham was great and walked before God; Solomon was great, and was called the son of God; for it is written, I will be his father, and he shall be my son: but amongst all these none was answerable to the second Adam, to the true heir of David, to the true Solomon; yea to him, who speaking of himself was bold to affirm, A greater than Solomon is here: for he is not only the Image of the invisible God as Adam, nor walked he with God as Enoch, nor before God as Abraham; but he was the eternal Son of the eternal God, in whom the fullness of the Godhead did bodily dwell, that out of his fullness we might receive grace and plenty, and grace for grace. If then the servant be not above his Master, nor the Disciple above his Lord, who amongst the sons of men shall be his parallel, who was God of himself, Son of the Father, Man of the Holy Ghost, God and Man in one person: God, that he might satisfy; and Man, that he might suffer for man, that man might be again exalted to the glorious liberty of the sons of God.  
Fourthly, shall we look to the perfection of the work itself? how can it be but perfect, being the work of him who is not only perfect, but perfection itself? It is reported by Plinius in his lib. 35. cap. 10 that Apelles upon a time seeing a Tablature of Protogines, wherein for a Masterpiece he had only drawn a line of such fineness & subtility, that in his opinion none could match it: Apelles taking the Pencil in hand, within the bounds of the same very line, drew another more subtle than the first, that Protogines at his return espying it, was forced to say, Nisi in Apellem non potuit cadere tam absolutum opus: So may I justly say of the work and frame of this so excellent a Prayer, that save from the hands of the Son of God, so neat and accomplished a work could not have been produced; and that both in respect of the brevity, of the plainness and perfection thereof. The brevity is clear, for the words are few, and given unto us as an enchiridion; in form it is plain, for in it there is no riddle, which any having the heifer of the Spirit may not unfold: And finally, it is perfect, for in it there lacks nothing that can either redress our misery, or reveal the riches of God's mercy. Thus have I in these four considerations cleared unto you the reason of my proposed intent.  
In handling of this Theme the Prayer shall be divided into these three parts; a Preface, some Petitions, and a Conclusion. This day's task shall lead us to consider the Preface in these words, Our father which art in heaven.  
For the understanding of the words, first, their inference; secondly, their tenor and matter. Their inference is one way reported by Matthew, another way by Luke: Matthew maketh it a part of his Sermon; Luke maketh it an answer or reference to a demand: whilst Matthew coucheth it in the bosom of his sermon, he maketh the preventing grace of God manifest; whilst Luke maketh it a reference to a desire, he showeth us that the hungering and thirsting desire of God's Saints shall not go away unsatisfied. The consideration of the inference being past, we come now to lay hold on the words of the Preface. I compare the Preface to the Gate or entry of a building, and I think, not without reason: for as it is amongst the sons of men, whilst they invite their fellows or friends to their houses, I do verily think that without error they may receive them by three several courtesies; they may meet them at the gate and say, welcome friend; they may assure them of the state and condition of their company: and lastly, if they have no such fare as they would, they may promise their friend at least a good & handsome room. In all these three you shall find that our God doth prevent us, for he meets us at the door, and tells us, that he is not only our friend, but what is more, our father: if we be ceremonious and inquire concerning the company, he answers, there are none within but those who are ours; and therefore it is written, Our father, according to that of Christ jesus, I go to my Father and to your Father, and to my God and your God. And last of all, if we shall be loath to enter, he will yet further satisfy us, by assuring us of the handsomeness of the rooms; for the house is not a house made with hands, but a house that is glorious and eternal in the heavens, yea fare above these visible heavens, the dwelling place of God, yea, the Heaven of Heavens.  
The first word of invitation is, Father. That we may the better know that God is our father, we must do as those, who not daring to look upon the Sun in his strength, do usually call for a vessel full of water, wherein they may boldly behold his Image without dazzling of their eyes: so we cannot fully know how God is our father, unless we look on our earthly fathers, and from them draw some weak resemblance of the expression, so fare as a finite creature may express an infinite Creator. To understand this, amongst the sons of men there be three sorts of fathers, natural, civil, and ecclesiastic. A natural father is he of whom we have our natural being, from whose loins we are poured out like milk, and of whose substance we are crowded together like Cheese. The civil fathers are those Magistrates whom God hath set in place and preferment above us; and of those it is said, Honour thy father and thy mother. The Ecclesiastic fathers are the Ministers and Preachers of the word, by whom (as being the Instruments of God's work) the life of God is begotten in our souls; and of this sort it is that the Apostle says, Though you have many fathers, yet I have begotten you to be the sons of God by the Gospel. Now, all of these ways God is our father: our natural father by creation, our civil father by providence and sustentation, our spiritual and ecclesiastic father by adoption.  
God from the beginning of time hath been the father of mankind, but the nearer it drew to the fullness of time, he became the nearer and the dearer father unto us. He was Adam's father, & was known to him by his name Gnaliion, The most high, a comfort answerable to Adam's fall: He was Abraham's father, and known to him by his name Elshaddai, The all-sufficient; and this was a corroborative against Abraham's doubting: He was Moses father, and known to him by his name jehovah, which signified a being; for in his time he begun to give a being to his promises made to Abraham, Isaac, and Iaco●: under this name he was known to the judges, Kings, and Prophets of Israel; but when the fullness of time came, God sent his own Son made of a woman, and made under the law, and to him he is made known by the name of a Father, This is my beloved Son; and in him our Father also; his by nature, ours by adoption: as it is written, Because you are sons, God hath sent the spirit of his Son in your hearts, whereby you cry Abba, Father: And again, To as many as come to him he gave this prerogative, to be called the sons of the living God.  
The knowledge of this (that God is our father) teacheth us four things; affection, faith, obedience, and true understanding.  
First, affection; for now I pray not to a severe judge, nor to a cruel Tyrant, nor to a merciless stranger, but by the contrary, to my kind and gracious father, who knoweth my need before I ask, and prevents my suit by his favour; for he meeteth me, kisseth me, clotheth me, and killeth the fat Calf for me.  
Secondly, faith; for what will a kind father refuse to his begging child? The Prophet Isay telleth us, 49.15. Although our father that begot us should forget us, and our mother should not remember us as the fruit of her womb, yet I will not forget thee, for I have graven thee on the palms of my hands, and thy vows are always in my sight. Let us therefore go boldly to the Throne of grace, we shall surely be heard in that which we fear: for as Ambrose telleth us, Dum ex malo servo factus sum filius, praedicare quid acceperim fides est non arrogantia, non est superbia sed devotio.  
Thirdly, obedience: For whilst he showeth himself our merciful father, he tieth us to be dutiful children, else even then when we call him father, if we do not intent a filial obedience, in stead of a father we provoke him to become our judge, as sitters in the chair of the scorner: for it is written, If I be your father, where is my honour? and if I be your master, where is my fear? for there is mercy with me only that I may be feared.  
Fourthly, true understanding of two things. 

1. To whom we should direct our prayers.  
2. In whose name.    
To whom? not to Angels in heaven, nor to Saints departed, nor to any Image of wood or stone whatsoever; but to him, who being the father of eternity, is become our father in time: and whilst we do invoke him, it should not be by the intercession of any Angel or Saint departed, or in the name or account of our own merit, but only in the name of jesus, and for his merits sake, who (not knowing sin) was made sin for us, that we might be made the righteousness of God in him.   

LECT. 2.  Our Father which art in heaven. 

IN our last Sermon we looked on the person upon whom we call, in that reference, wherein we call him Father. We come now to see by what reason we call him, Our.  
That we may understand this the better, know this I pray you, that our Redeemer Christ jesus coming into the world, not for himself, nor for his own sake, but for us and ours, who were by our sins estranged from him, he hath taken our burden upon him, that by his super-abundant satisfaction our ransom might be fully satisfied; and by the blood of his Cross all things might be reconciled again to the Father, even all things in heaven and in earth. But because there is nothing done by God in time, which was not preordained to be done before time, That Christ jesus should be our head in time, could never have been duly accomplished, unless before time he had been preordained to be our head, and we the fellow members of his body: Now as in the fullness of time he came in our flesh to be our head, so here by his example he teacheth us how to carry ourselves as dutiful and decent members of his body. The truth of this is clear out of all these Petitions which Christ hath registered to us in his Word; before he suffered in john 17. when he suffered, when he rose again and ascended. In this he was our true high Priest, carrying our names into the holy place, and there preparing a place for us, that where he is, there we may be also. The Union therefore of the which he was ordained to be the head before all time, made him careful in time to recollect and gather together the lost and straying members of his incorporation, and by his example teacheth us not only to adhere to him by faith as our head, but also by love to adhere to others as members of one body.  
But thou wilt say to me, O man, where in doth this Union consist, or how shall I know if I have part in this Union?  
For answer hereto, let me tell thee O man: What was before the world but Union? what is in the world but Union? what shall be after the world but Union? Before the world nothing but Union, one God in Essence, although distinguished in Persons: in the world nothing but union, the heavens giving light, the clouds giving rain, the fire giving heat, the winds giving breath and refreshment: after the world what shall be but union? Gather my Saints together from the four Corners of the world, that there may be but one shepherd and one sheepfold, and that may be over all, and in all: yet because this doth not satisfy the question, let us see where in our union with Christ doth consist.  
I answer, our union with him standeth manifest in four things.  
1. We have an union with him, which giveth us love.  
2. By his union we have Sympathy.  
3. By his union we have influence.  
4. By his union we have a share and fellowship in riches: I have said, that by his union we have love, as the husband hath with the wife; we have sympathy, as the members have with the head; we have influence and sap, as the Branches have from the root; finally and we have a share in riches three ways, an union in his Essence, an union in his Office, and an union in his virtues. In his essence, for he that was God became man, that man might become the son of God. In his office, for in him we are made to the Father Kings, Priests, and Prophets. In his virtues, for he of God was made to us wisdom, righteousness, sanctification, and redemption.  
But that the words may be a little more clear, let me tell you that the word Our, looks with a threefold aspect; for our eyes are sometimes exercised per visionem reflexam, sometimes per visionem collateralem, and sometimes per visionem transcendentem: Our reflected look beholdeth ourselves, and therefore we say Ours, by application, for it is but a cold and miserable comfort to say ours, when we have no private application, like Thomas. The collateral look looks on our brethren, either à dextris, in the sons of God's love, dealing with them in faith, hope and charity; or à sinistris, in the children of disobedience, pulling them out of the fire, or heaping coals of fire on their heads. The transcendent look looks on God himself, who in Christ jesus is become our father, and we his sons.  
Whilst we look to the words with a reflected contemplation, we are taught humility; for we make great reckoning of our parentage, if it hath pleased God to distinguish us in any degree from beyond our brethren. Oh but how foolish is our rejoicing, for there is nothing in nature that respecteth greatness but man! not our bitth, not our sife, not our sickness, not our death, not our grave; nothing in grace respects greatness but man; not the preaching of the Word, for we all do hear; not our effectual calling, for there are the things that are not preferred to the things that are; not our administration of the Sacraments, for by water we are baptised, and by a sacramental bread we are fed: nothing in glory, for if this be a true position, that we must reap according to that which we have sown, than he who soweth sparingly shall reap sparingly, and he who soweth in plenty, shall reap in joy.  
2. Whilst we look on our brethren visione collaterali, if they be of the household of faith, I mean the Church, and the members thereof, see that thou rejoice with them that rejoice, and weep with them that mourn, and remember them that are in bonds, as if we ourselves were afflicted in the body; but especially and above all, to mourn for the divisions of joseph. If they be from without, brethren, I mean by nature, and not by grace; let us pity their misery, with patience wait for their return, and in sincerity pray for their conversion; for howsoever it be not as yet seen to the world, that God is become their father in Christ jesus, yet how soon it may be, we know not, for the time is at hand, wherein all Israel must be Israel. Whilst we think therefore that we stand, let us take heed that we fall not, and let us pray for their restitution, for we know not when we ourselves shall also be tempted. 3 Lastly, whilst we look on the words with a transcendent speculation, let us know aright from whom, & by whom, we have the liberty of this prerogative, viz. in Christ Jesus And let us labour to become his fellow brethren, that God may be our father in him: for having him we have all things, and without him we have nothing: for all things are ours whilst we are Christ's, for Christ is Gods. I have heard talking of fraternity: the rejoicing of the begging Friars is vain, they are fratres mendicantes: the rejoicing of the Jesuits is vain, they are Fratres societatis jesu, an arrogant fraternity: the rejoicing of the Chymeck, or judicial Astrologues is vain, they are Fratres roseae-crucis, a foolish fraternity, for they vanish in the vanity of their imaginations: No, no, there is no fraternity in the world answerable to a Christian fraternity, wherein God doth become our father, for so we have hope against all the fears of the natural man, such as, want, sickness, death, judgement, hell and Satan.   
Which art in Heaven. 
Having spoke of our familiarity, and assured welcome, that God is a father, and of our interest in him, and by him to the world, to the Church, and to ourselves: Let us now see what dwelling places he hath, Heaven. For understanding hereof learn to know, that man may be described by many things, and God but by a few. Forma, figura, tocus, stirps, nomen, patria & tempus, are incident to the description of man, but not to the description of God: he hath no form, nor figure, for he is invisible; place cannot circumscribe him, for he is infinite; progeny he hath not, for he is not begotten; nor time cannot measure him, for he is eternal: only by two things is he known to us, by his name, and by his habitation: by his name he is our father, by his habitation he is in heaven. But let us remark yet further I pray you: Our Redeemer pointing out unto us his father in terms of familiarity and appropriation, before that he tell us where his habitation is, he telleth us his essence, and what he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he was, he is, and he is to come; before time, in time, after time: yesterday, to day, and for ever: he was to Abraham; before Abraham was, I was: he is to Moses, I am that I am: he is to come, john in the Revelation: Behold, I come quickly.  
Use. Is he the self same without alteration or shadow of change? yea, and that three manner of ways: Objectively, subjectively, and effectively. Objectively in his word, for heaven and earth shall pass away, but one jot of his word shall not fall to the ground. Subjectively, in his operation, making, governing, and judging the world: Effectively, in his mercy, yesterday to the fathers, to day to ourselves, for ever to our children. Let this dissuade, and persuade us: Dissuade us from the world, for all things in it, are changeable, as time, honour, wealth, pleasure and beauty: persuade us to perfection, as our father which is in heaven is perfect, standing steadfast in the faith, holding fast what we have received, and continuing constant to the end, that we may receive the crown in heaven.    

LECTIO 3.  In Heaven. 
HEre it may be enquired, and not amiss, how it is, that the presence of God is tied to the heaven. Seeing he is every where, so filling all things that he is comprehended of nothing: and so without all things that he is excluded of nothing. For answer hereof, it is requisite that we know, that the dispensation of the presence of God is manifold and divers: There is a general, there is a particular, there is a personal, and there is a local presence of God. By his general presence he is present with all his creatures: For in him we live, we move, and have our being. By his particular presence, he is present with man, and because the sons of men are of two sorts, therefore the dispensation of this presence is twofold: with the child of disobedience, he is present by his providence, his power, and his justice: by his providence maintaining his life, by his power ordering his ways to their appointed ends, and by his justice binding him up in the secret of his soul, with chains of darkness to the judgement of the great day: with the child of his free love he is present, by his providence maintaining his life, by his power keeping him that he dash not his foot against a stone, and by his mercy keeping him through faith to eternal salvation. By his personal presence, he is present with his Son, the Lord Jesus: by his local presence he is said to be in heaven, not that the heaven of heavens is able to contain him who is infinite, but that there chief he manifesteth his glorious presence, and his glorious essence, to the Angels, who have kept their original integrity, to the Souls of the Saints departed, and to all of us, both in soul and body, in the day of our last and final refreshment: In a word, God is said to be in heaven, as the soul is said to be in the head, or heart of man. The soul we know animates the whole body, and by her presence in every member thereof communicateth life thereto, yet by way of preeminency, and excellency, it is said to be in the head, and in the heart of man. Because in these two parts, and from these two parts she exerciseth her chiefest fnnctions, & communicateth, and deriveth her chiefest influence: So is it with God, for howsoever by his infinite essence he be every where, and filleth all his creatures, yet by way of preeminency and excellency, he is most specially said to be in heaven, because there it is that the rays and glorious beams of his Majesty are chief seen, and from thence it is, that he maketh the steps and impressions of his power known to the sons of men: It is true indeed, we can no where cast our eyes on the creatures, but we do strait perceive the characters of his wisdom, power, and Majesty: For will we look on the natural course of the world, we see init four several sorts of creatures: The first, bare, naked, and simple substances, without either life, sense, or reason; of this sort are the Heavens, the Sun, the Moon, and the Stars: The second sort have substance, and life, but not sense or reason, such are the trees, plants, & herbs of the field; all which have a vegitative life, but no sense, nor reason: The third sort have life and sense, but no reason, such as the fowls of the air, the beasts of the field, and the fishes of the sea. The fourth and last sort hath all of these; substance, life, sense, and reason, and that is man. Now every one of these several sorts of creatures do exceed one another, and serve one for another's use: for we see the first, which are but mere substances, serve for the use of them who have life. These who have life do serve for the use of them who have reason; and man who hath reason, he doth serve, he should serve, and shall serve for the use of that God, who dwelleth in the Heavens above.  
Now, who can look on the beauty of these creatures, Who can consider the reference, or who can contemplate aright their correspondence, but must strait know, and confess, both that there is a God, and that he both made himself visible and palpable in his creatures, and yet that the full strain of his glory is in Heaven? for here we see but in part, we know but in part, and all that we either can see, or know of him, is but imperfect: our perfection is hidden up with him in the Heavens, and when we shall by his power be brought thither, we then shall fully see him as we are seen, and know him as we are known, and be changed into his image from glory to glory, by the Spirit of the Lord.  
Now brethren, having laid this for a foundation that is ; that howsoever the Lord is every where, yet chief he is in heaven, the habitation of his holiness; and that howsoever he be made visible in all his creatures, yet the full and accomplished vision of his glory we shall not have, but in the heavens: It resteth, that from the consideration hereof, we learn to make use of the same for our spiritual advantage.  
The use that we make of this is threefold.  
Use. First; it teacheth us to whom we should pray.  
Secondly, how we should pray.  
And thirdly, how we should live when we have prayed.  
First, to whom should we pray, but to God, and to him who is in heaven? There are but two motives which direct man in the time of need to have his recourse to another for help: The first is affection, the second is power: who but a fool will in the time of need run for help to any man, whom (he knoweth) doth not love him, for it is madness for a man to become a suitor where love pleadeth not as a mediator: it is for this cause that Christ Jesus our Redeemer hath in the frontispiece of this prayer given us the assurance of God's love to wards us, whilst he calls him Our Father, that from the assurance of his fatherly love, we may draw near to the Throne of Grace with boldness, and there pour out our supplications before him, with assurance to be heard in that which we fear.  
The other motive why men in the time of need have their recourse to another, is the assurance of his power: For though he were never so well affected, if he be not able, our petitions are all in vain; The Lord liveth, let the people tremble, he sits betwixt the Cherubins, let the Earth be moved, let the people imagine vain things, and let the Kings of the earth assemble themselves together, yet he that dwelleth in the Heavens shall laugh them to scorn, and he that is powerful above all gods shall have them in derision. The knowledge hereof is of great use, for the troubles of the righteous are many, and unless that God was both willing and able to deliver them, they of all men in the world should be the most miserable: But blessed be God through Jesus Christ our Lord, he to whom we run for help, is both kind to acknowledge us for his, and powerful to deliver us: It was the knowledge hereof that made Abraham strong in the faith, he knew that he who had promised was able to perform: It was this that wrought Nebuchadnezars' conversion; it was this that was the ground of the three children's constancy; it was this on the which john the Baptist built his rebuke; from this St. Paul did beat down the vain glory of the Gentile against the Jew; and finally, it was this upon which the same Apostle built his perseverance, I know whom I have believed, and that he is able to keep that which I have concreded unto him. Blessed is the man that in the time of need can build himself, and the assurance of his deliverance on these two foundations, the unchangeable love of God, and his unresistible power! surely that man hath built himself upon a rock, against which the gates of hell cannot prevail: But woe be to him who draweth near unto God, & doubteth in any of these points: surely, that man's glory shall be shaken, and his best refuge shall prove but a broken reed, or a house built on the sand, whose fall shall be both great and irrecoverable.  
The second that we remark from the words, is, How we should pray: And that is with a distance, for God is in the heavens, and we are upon the earth: It is fitting therefore that our words should be few: I have many times told you from this place, that the children and sons of men do impede and hinder the success of their prayers, so as when we ask we receive not, when we seek we find not, and when we knock, it is not opened unto us: But the fault is not with God, it is always with us, for sometimes we do err in the matter of our prayers, preferring the things of this life, to those of the life to come: sometimes in the manner of our prayer, begging pardon, when our crying sins prevail: Sometimes in the time of prayer, whilst we call upon him in the time of our calamity whom we forget in the day of our prosperity: But chiefly we impede the success of our prayers, and hinder their due correspondence, when our approaches are void of due consideration and distance. It is wonderful to see what respect & distance is observed amongst the sons of me: when we enter into the courts of Princes, we come no sooner within the Presence chamber, but strait we are uncovered; and give we present, a petition, or supplication, it is done with a bended knee, and reason too: for true Majesty requireth true distance: There is a distance observed betwixt the noble and ignoble, betwixt the father and son, betwixt the master and servant, betwixt the rich and poor, and betwixt the wise man and the fool: And shall there be no distance kept betwixt God and man? God a mighty, strong, immortal, and eternal Essence: Man a poor, miserable, weak, and corruptible creature.  
O man wouldst thou have thy prayer heard: come never in the presence of that dreadful Majesty, but with fear and trembling, for he is in the Heaven, and thou art but on earth, yea a worm of the earth: The Heavens are not pure enough in his presence, and he hath found no steadfastness in his very Angels: How much more abominable art thou before him, whose Tabernacle is in the dust, whose dwelling is destroyed before the moth and the worm, and who continually drinketh up iniquity like water? but, out upon the lourde and abominable misregard of this time: It is long ere we can be awaked to come to this house of prayer, our pins and dress are so many: And when we come, oh! with what unreverence do we present ourselves before that dreadful Majesty: In a moment without consideration we clap down upon our knees, we mumble out some weak faint-hearted & miscaryed thoughts before him, & we are no sooner set thus on work, when strait our eyes are gazing on our neighbours, & our hearts carried captive with the vanities and cares of the time, so that in effect we turn the house of prayer to a den of thiefs. Alas my brethren, these things ought not to be so, we do not learn this at our fellow Brethren, Abraham, David, Gedion, and the Virgin Mary. We did not learn this at Christ himself, for in the days of his flesh, he offered up strong cries and supplications: we do not learn this at the holy Angels, who stand before him: nor at those crowned Kings, who cast their Crowns at his feet: No, no, all of these acknowledge their unworthiness, and pondering the same with his incomparable glory, they lick the dust before him: But we out of the senseless stupidity of our souls, have said, we are rich, and increased with goods, and that we do stand in need of nothing, notwithstanding that we be altogether poor & wretched, naked and blind. The Lord open our eyes to see the true distance that is betwixt the heaven and the earth, and in the due consideration thereof to carry ourselves answerably: For when we shall be truly better than we are, is it shall be our best to think least of ourselves and more of him, and to give him his due honour in our greatest abasement.  
The third and last thing is: how we should live and carry ourselves before him when we have prayed: and this also is very worthy of our remark it is our custom for the most part, in the sense of our sin to run to God and to cry for mercy: But we can no sooner say, Lord forgive us our sins, when strait with the dog we return to the vomit of our iniquities, and with the sow to the puddle of our transgressions: and what else is this I pray you, but a scorning of God, and in effect a begging of his leave to sin against him; what a prayer is this? Doth the school man pardon the ignorance of his scholar, that he may afresh return and play the trowant? or doth the Master of a family wink at the deboarding of his servant, that he may of new play the wag? No sure, it is to another purpose, that they manifest their mercy: wilt thou O man be angry with thy contempt, and shall not he who chastiseth the Nations, correct? No, no, deceive not thyself, he whom thou callest thy father, and whose habitation thou dost confess to be in heaven, shall laugh thy project to scorn: for he desireth not thy sacrifices, nor thy  offerings, he abhorreth thy solemn feasts, and thy new Moons: All that he requireth of thee is a new borne creature, for a broken and contrite heart the Lord never despised. wouldst thou then have thy prayer to be heard? I pray thee take heed to whom thou prayest: if thou invokest thy Father that is in heaven, let thy conversation be with him also in heaven, and remember that counsel given by the Apostle to the Colossians: If you be risen with jesus Christ, seek those things which are above, where Christ sitteth at the right hand of the Father.  
But thou wilt say to me, O man, how shall I seek those things that are above, since they are unsearchable? the eye hath not seen them, the care hath not heard them, and the mind of man cannot understand them? I may answer with the Apostle in that same place, Though thy hand be short that thou canst not reach to them, yet thy heart and the desires thereof are not so: Set thy affections (saith the Apostle) upon them. But for the more particular information, I will teach thee how to attain unto them. If thou wouldst seek thy Father that is in heaven, and in seeking, find him, then be careful of three things:  
Seek him where he may be found, seek him how he may be found, and seek him whilst he may be found. It is a lamentable pity to see the toil and travail of men in this time: for they weary themselves in searching and seeking out the heavens, the air, the sea, the earth, and when they have found them, the more that they know of them the greater fools they become: As it is written Rom. 1. O but that industrious search that hath the promise of satisfaction and true content is only to seek God and his Heavenly kingdom: To the achievement whereof we must first seek him where he may be found, and where is that I pray you? Gregory in his morals lib. 16. cap. 15. telleth us, In Sinu matris Ecclesiae. Not in St. Dennis in France, not in St. jaques or Compostella in Spain, not in St. Patrick's Purgatory in Ireland, nor at the holy Grave in Jerusalem: No, no, if at any time he was found there made manifest unto them, he hath now withdrawue his presence to the Heavens. And out upon their folly that weary themselves in seeking him by such sublunary Pilgrimages: I may and will be bold justly to say what the Angels said to Mary Magdalen: Why seekest thou the living amongst the dead? But if thou wouldst seek him, seek him in his Church, in the ministry of his word, in the participation of his Sacraments; and in the sweet Choir of the praises and prayers of his Saints: And surely if thou findest him not there in the smell of his garments, thou shalt never find him in the fullness of his glory: For it shall be with all of us, as it was with the two Disciples going to Emaus, whilst he talked with them, and opened unto them the Scriptures, their hearts did burn within them by the way: It shall be so (I say) with thee O man: if thou gettest not thy heart inflamed with a spark of his love in the way, when thou hearest his word, it is a fearful testimony, that thou shalt not be satisfied with the fullness of his joy in the life to come: For it is the sweet smelling relish of those drops that we get in his word, that maketh us to follow after him, and with our heart to pant and pray till we see him in Zion that is invisible.  
2 As we must seek him where he may be found, so we must also seek him whilst he may be found; For there is a time appointed for all things under the Sun. A due time, wherein if we seek we shall find, and a preposterous time, wherein although we knock, it shall not be opened unto us. This precious time is to day, for to day we must hear his voice: This is the acceptable time, this is the day of our visitation. Remember Esau, the Foolish virgius, and the Spouse in the Canticles.  
3. Lastly, let us seek him how he may be found: and as for this, know that though he be sought of many, yet he is found but of a few, because that they seek him not after this fashion: For he that would find God must seek four manner of ways, saith Augustine.  
1. Cast & unice, for himself and his own sake, seeking nothing but in him, and for him, knowing that the fashion of this world perisheth  
2. Verè & sine hypocrisi, truly and without dissimulation: For if we draw near him with our mouths, when our hearts are fare from him, he will cast back the dust of our sacrifices upon our faces, and make open our nakedness in the sight of our enemies.  
3. Fervidè & cum zelo. For the Kingdom of heaven suffereth violence, and the violent take it perforce, and if our prayers want audience, it is because they want heart.  
4. Perseverantèr & continuo. For it had been better for us never to have known the way of truth, then after that we have known it, that we should look back with Lot's Wife, or desire a return with Israel to the fleshpots of Egypt.  
And now Brethren, I hope I have made the first part of this prayer clear unto you in some condition: For in it I have showed you the love of the inviter, God, who is become Our Father: I have showed you the communion and fellowship of your society, they are all our own Brethren and Sisters, yea fellow members with us, of that mystical body, whereof Jesus Christ is the Glorious head.  
Thirdly, I have showed you the Glory of the habitation to which we are invited, it is the heaven of heavens wherein he dwelleth that is all-sufficient. What now resteth, but as those parts have been severally touched, and in them, you instructed: So now for conclusion, we bind them up again, and learn you in a composed frame to say aright Our Father which art in Heaven. And to the effect you may do so, and be heard in so doing, let me request you for God's sake to follow his counsel who hath directed you thus to pray: Whensoever thou comest before God to entreat him as thy Father which is in heaven, learn to deny thyself, and to follow him: Deny thyself, for thou art altogether unsufficient, and follow after him, for in him doth all fullness dwell. Thou art insufficient in a threefold respect.  
1. In respect of Judgement to resolve aright.  
2. In respect of wisdom, to manage aright  
3. And in respect of power to bring to pass.  
In respect of Judgement, for we are blind, and know not the things of God.  
In respect of wisdom to manage, for with David and Israel, we are in bringing up the Ark, and therefore many times our Vzzah perisheth.  
In regard of power, to bring to pass things that are spiritual, we can neither will nor perform; For Paul may plant and Apollo's water, but God giveth the increase. And as we must deny ourselves, so we must also follow him, because of his sufficiency, for he is all-sufficient, in his mercy, in his wisdom, in his power, and in his truth.  
In mercy, for where our sin abounded, his mercy hath superabounded.  
In wisdom, for he hath so wisely reconciled his mercy to his Justice that he is satisfied, and we saved.  
In his power, for he dwelleth in the heavens, and doth on the earth whatsoever he willeth.  
In his truth, for heaven and earth shall pass away, but one jot of his word falleth not to the ground: If we seek him he will be found of us, but if we forsake him, he will forsake us too.   

LECT. 4.  Hallowed be thy name. 
AFter the Preface, we come in order to look to the Petitions, which are six, whereof three have a reference to God, and three unto man, and his humane weakness: In handling of these Petitions, this shall God willing be the path wherein we shall walk. We will first look to the order of the Petition, and see in what distance it standeth with the rest. And then we will look upon the matter contained in the Petition, and see wherein it doth concern us. The order of this Petition is clear and easy, for if these three Petitions which concern God be justly preferred to those which concern man, then of necessity that Petition which doth most truly point out God's honour unto us should first have place: and that is this. For it doth most lively represent unto us the care of God's glory: To it therefore precedency is duly given. Now that this may be a little more clear, I shall labour to give you the evidence thereof, both from the commandment of God, and the practice of his Saints. Shall we look to the commandment of God? it is more than manifest; for amongst those ten Commandments which he gave to Israel, the first four which concern himself, are prefixed to those other six which concern but us: And amongst these four, that which doth most eminently and evidently set forth his Glory, hath both preeminency and precedency of place. Answerable unto this, is that direction of Christ's, Matthew 6.33. Seek first the Kingdom of God and the righteousness thereof, and the things of this life shall be cast unto you. As God by the authority of his word, doth require this of us: So also at all times it hath been the practice of his Saints, in whom the Spirit of God hath dwelled powerfully, ever to prefer the Glory of God, to all things in this life, yea to their own life itself. Look to the practice of Moses, Exodus 32. And of Paul that elect vessel of Mercy, Rom. 9.3. Both of them in a burning zeal to the honour of God, did wish themselves to be thrust out from God, that in their overthrow, his honour might be the more manifested. Let me yet add to this another consideration of the order: and we shall see that it is not without reason that this Petition hath the precedency. For in it I find a wonderful strain of the wisdom of our Redeemer Christ Jesus. In the preface and entry of this prayer, he hath led us to direct our Petitions in the terms of affection, in the terms of faith, and in the terms of fear: In the terms of affection, whilst we call God a Father: In the terms of faith, whilst we call him our Father, and by faith make him to be ours in Christ Jesus: And in the terms of fear, whilst we acknowledge his power in heaven and in earth: And then being to order our Petitions, either according to the riches of God's mercy, or to the depth of our misery: The first thing that we are desired to crave of God is a heart, that can be desirous of his Glory: For it is impossible that we should at any time walk in the obedience of the succeeding Petitions, unless that our hearts be first inflamed with the zeal of God's glory: For if we consider aright, who is he that can ingeniously say, let thy Kingdom come, or thy will be done on earth, unless he be first enamoured with the love of God's glory? Or who is he that can content himself with his Daily bread, or hunger and thirst for the Pardon of his sins, or strive and wrestle against Temptation, who hath not his heart inflamed with the sparks of the Glory of God? surely amongst the sons of men there shall not be found one, no not one. For we are here, In via, non in patria. Viatores, non comprehensores. And therefore it is impossible for us to desire the reparation of the lost image of God in us, or to make a right use of the things of this natural life, unless God illuminate our eyes, and inflame us with the love of his glory, who dwells in glory, and hath clothed himself with glory inaccessible, which no flesh can conceive, and live. That the Jews should have had a chief care of this glory, it was well demonstrated unto them in the motto of their High Priests, that was on their frontlets: Sanctitas jehovae.  
The Highpriest was glorious every way, in the lower hemne of his garment, he had a fringe interlaced with bells, and pomegranates of gold: in his breastplate he had the Urim, and the Thummim: on his shoulders he had two Onyx stones: but on his forehead (as one consecrated to the service of God) he had engraven Holiness to the Lord. Wherein he did both confess and petition: confess that God was holy, and holiness itself: and petition him that he would make him holy as he was who had called him: and as the jew was thus instructed, so also are we who are Gentiles, not left without instruction. For I must say here of this petition what Paul spoke of faith, hope, and charity, in preferring of charity to the other two, he giveth a reason: Those two shall vanish, but charity shall convey us to the Kingdom of heaven. So fareth it with this petition: the rest shall all so vanish: Thy kingdom come shall cease, when it comes to us by death: Thy will be done in earth shall cease, when we shall rest from our labours, and our works shall follow us. Give us this day our daily bread shall cease, when we shall eat of the bread of life. Forgive us our sins shall cease, when we shall enter into our Master's joy. Led us not into temptation shall cease, when God shall tread death, sin, and sathan under our feet. Thus an end of all these petitions shall come, only this one shall have no end at all: but shall be like to him, to whom it is here ascribed: for he in himself is A and Ω, the first, and the last; so shall his honour and glory be also like unto him: a new song he shall put into our mouth, and a deep Hallelujah in the secret of our hearts, wherein the heavens and the earth, and the hosts thereof, shall only resound the praise, the power and the glory of God, for whom, and by whom all things were made; to him be glory for ever. Amen.  
Now after the order let us come to the words of the Petition. It hath three things considerable in it. First, a subject; secondly, an attribute; thirdly, and a word of copulation, tying the Attribute unto the Subject. The Subject is God's name: the Attribute is in the word Hallowed: The tie of copulation is Thy: To speak somewhat more fully of this purpose, it shall not be amiss to follow the order either of the civil, or common law: both of them refer the whole body or bulk of of their law to these three: Ad Personas, Res, & Actiones, justin. lib. 1. Instit. titulo 2. in fine. Lancelot. institut. jure Canon. lib. 1. Titus. 3. in fine. Pardon me a little to invert their order, and it shall serve for the better illustration of our matter.  
In handling of this petition, three things are to be considered: some things, some actions, some persons in peculiar.  
The thing proposed is God's name.  
The action concerning it, is, the fanctifying, or hallowing thereof.  
The peculiar person, whose name should be sanctified, is God's name, beyond all other name, or things in heaven, in earth, or under the earth.  
Let us now come to the Subject of this Petition: God's name. For understanding hereof, know; that names of things are the notes, and demonstrations of the true being of them, and serve to represent unto our understanding the true knowledge of the things themselves by the assistance of voice and air. This made Aristotle in his book of interpretation to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, This is clear by the denomination of all the creatures of God: for as the folly of a fool is known in nothing more, then in denominating of things amiss: so is the wisdom of man known in nothing more, then in the true denomination of things, presented before him: This being the sole, and absolute difference betwixt them, that as a thing doth give essence to the name, so the name giveth a declaration of the thing. Res est nominis ratio, nomen est rei signum. But lest in stead of playing the divine, I should seem to play the Philosopher, let me show you that names are of three sorts. First, some given to the creatures by man. Secondly, some given to man by God. Thirdly, some given and ascribed by God to himself.  
I say first, some names were given to God's creatures by Adam: for it is written, As Adam called every living creature, so was the name thereof: This was a part of that image of God imprinted in Adam in the beginning, that as the Parent, the Master, and Conqueror of all God's creatures, he imposed names unto them, yet was not this his sovereignty absolute, but subordinate: for though the name was adam's, yet the workmanship was Gods: God made the creatures, Adam only was the godfather unto them: and therefore we see, that Adam who gave a name to every creature, yet did not assume a name to himself: he named the creatures, but God named him, and called him Adam.  
Secondly, I say, that as man gave names to the creatures, so God giveth a name to man: as is evident, not only in that which he gave to Adam, and Evah his chief creatures, but also in those which he hath sometimes given to men, before they came from their mother's belly: as to Cyrus, josiah, john the Baptist, and to jesus Christ: and in those names which he did change from a natural to a spiritual signification: as Abram to Abraham, Sarai to Sarah, jacob to Israel, and jeconiah to Coniah: showing us, that as our parent, our Master, and our Conqueror, he both gives and changes names unto us at his pleasure.  
Thirdly, I say, God taketh a name to himself: for since names are but the signification of things that are, and of that which they are; none can give a name to God, because none doth know what he is: for he is infinite, and we finite, he is incomprehensible, and all our judgement may be comprised within a span, only he himself, who hath his being of himself, and giveth a being to all things that are, can of himself, and by himself declare what he is, and make his name known unto man: according to that which is written, No man hath seen the Father at any time, save the Son, who is in the bosom of the Father; neither hath any man known the Father save the Son, and he to whom the Son reveals him. And now this being spoken in general concerning names: it rests that we look in particular to the name of God. And if any shall ask the meaning thereof, I answer, that three things are signified by it: his essence, his works, and his word: for the name of God is two ways taken in Scripture. First, essentially, secondly, with relation. Essentially, it is taken for himself, as in the 20. Psal. The name of the God of jacob defend thee, that is to say, the God of jacob defend thee. And again, 10. Ro. Whosoever shall call on the name of the Lord shall be saved: that is, whosoever shall call on the Lord: relatively, the name of God in Scripture is three ways taken; for his attributes, his works, and his words: For his attributes, of justice, or of mercy; look to Pharaoh: I will get myself a name of him. The second relation of it is to his word, and the truth thereof: and of this it is said, that jerusalem was the place which he had chosen for his name: for as the Law was given from Sinai, so the grace of the Gospel went first out from jerusalem.  
And lastly, his name is relative to his works: for so is it written: God is known in Israel, and in judah he hath manifested his name.  
Use. Now having in some measure delineated unto you, him that is invisible: not as he is known of us, but as he manifesteth himself unto us in his attributes, his word, and his works, let us stay a little, and draw from thence some comfort to our own souls: which surely is here in great measure to be found: for whilst we look on the manner of the revelation, how God hath made himself known to us by his name: who is he that cannot, nor will not infinitely rejoice therein? For it is true indeed, that many times, and in diverse manners, God made himself known to the world of old: yet all were but clouds in respect of our light, all was darkness in respect of our day, and all were but shadows in respect of that sweet Sunshine that hath now appeared unto us in Jesus Christ his Son; in whom he hath made his name fully known, and to whom in our flesh he hath given a name fare above every name that is named: that at the name of Jesus made manifest in our flesh, every knee should bow, both of things that are in heaven and in earth.  
But thou wilt inquire of me (O man) Did not God make himself known by his name to Adam, to Moses, to Abraham, Isaac, jacob, and the Prophets: And by these his names, point out to them the fullness of his grace in Jesus Christ?  
I answer thee, It is true indeed but the difference of the revelation is great: for God in the manifesting of his name unto us, hath now done it more nearly, more clearly, more fully, and more familiarly.  
First, more nearly: for what is nearer to us then our nature, which he did assume, he became flesh of our flesh, and bone of our bone, yea like unto us in all things sinne only excepted, that we might be made to God in him, flesh of his flesh, and bone of his bone in a spiritual regeneration.  
Secondly, more clearly: for they saw but darkly, and under a veil, but we have seen him in the prime, and strength of his light: for it is written, All these things were but shadows of things to come, but the body was Christ jesus. Galat. 2.  
Thirdly, more fully: for he hath kept back no part of the counsel of the Father from us, which was necessary to our salvation.  
Fourthly, more familiarly: for what could be more familiar, then to have the Son of God walking in our flesh amongst us thirty three years and an half? And what greater familiarity, then to make both Jew and Gentile, who were estranged from God, to be one in himself? Let us therefore boldly look upon him in the revelation of his name: and learn in every thing in heaven or in earth, on the which we set our eyes, to reverence this great and mighty name, the Lord our God.  
This being spoken concer-cerning the subject of the petition, the Attribute now followeth in order to be considered: and it is laid before us, in a word of sanctification or hallowing: Hallowed be thy name.  
For understanding hereof, we will first look what it is to hollow or sanctify: Secondly, in whose power it lieth to sanctify: Thirdly, how God's name is hallowed, or can be sanctified of us.  
First, to hollow or to sanctify any thing is, to vindicate the same from any absurd or profane use to its own holy and proper end: and therefore to hollow God's name, is to vindicate it from all abuse whatsoever, and to attribute to it the due honour and glory thereof. But let this be made a little more clear.  
Secondly, God sometimes halloweth: man sometimes halloweth: and God, and man both do sometimes hollow. God hallowed man by creation making him to his image: God halloweth man by regeneration in the day of his new birth: and God shall totally and finally hollow man in the day of his total and final redemption: so that whatsoever God halloweth it is positively hallowed: Man halloweth God, not by making him blessed, for what can a finite creature add to the felicity of the great and infinite Creator? Man therefore halloweth God's name, but declaratively, when he confesseth to the honour and glory of God, that he hath nothing, but that which he hath received: and when he giveth praise unto him for the same. So that the hallowing, and sanctification of God to man, in respect of man's to him back again, is as the cause to the effect, or as God's election, knowledge, & love to us from eternity, causeth our election, knowledge, & love of God back again in time.  
Finally, there be some things that God and man both halloweth: and these are persons, times places: i. his Ministers, his Sabbaths, and his Churches: for these God hath hallowed, and consecrated to himself. Man halloweth them by observing and keeping them holy without profanation, and sanctifying himself in them, and by them.  
To speak then in a word: God's name is hallowed two ways: notionally, and practically.  
Notionally, when we acknowledge him aright, and in the thoughts of our heart do yield unto him that due reverence which becometh the creatures to give to the Creator.  
Practically, when in the tenor of our lives we do rightly acknowledge the truth of his word, the riches of his mercy, the equity of his justice, and the majesty of his works.  
Use. Now that we may make use of this Petition, let us call to mind a little what hath been said: that under the name of God was understood his essence, his word, and his work: his essence we cannot hollow, for we can add nothing to that which is infinite; neither can we declare it sufficiently; for here we know but in a part, and see but in a part. God's name is honoured in his word;  
First, when it is reverenced.  
Secondly, when it is trusted.  
Thirdly, when it is obeyed.  
First, when it is reverenced, not as the word of man, but as the word of God: for this cause the Apostle St Paul, at Corinth, preached not in the vain enticing eloquence of humane wisdom, lest the cross of Christ should be of no effect.  
Secondly, when it is trusted: for want of this trust the old world was drowned, and Moses debarred the land of Canaan: and mockers in the last time, shall receive a judgement that lingers not.  
Thirdly, when it is obeyed: and men walk worthy of the calling whereunto they are called. The want of this made Eli his house desolate, and Shilo a mockingstocke. The want of this made the sword to stay on the house of David: & surely the want of this, shall one day bear witness against the children of this generation.  
One thing resteth, to honour God in his works; and this sort of sanctification is threefold, according to the threefold estate of his creatures, for some of them we contemplate only, some of them we acquire with toil and much travel, and some of them we use with freedom and true liberty. We contemplate the Sun, the Moon, and the stars, all made for the glory of God, and the praise of his name: we possess the earth, & the seas with toil, difficulty, and pain: we use with liberty, and freedom, our meat, our drink, and our apparel: In the first we honour God, if from the excellency of the creature, we look up to the admirable glory of the Creator. In the second we honour God, whilst we care for them not with a thorny, but a sober care, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. In the last, we honour God whilst we sanctify their use by the word, by prayer, and by sobriety. But shall not man honour God in the words of his mouth also? Yes surely, but because he who honoureth God in his heart, doth also honour him with his mouth, & è contra, by the one we shall easily judge of the other. For this, it is that the wicked man is reproved. Psalm 50. And that Christ commandeth Satan to be silent (speaking out of a possessed man) for he knew that his name would be dishonoured, whilst it was named out of the mouth of the father of lies: let our speech therefore be powdered with salt. Now only resteth the word of appropriation.  
Thy, which is set as a band and tie knitting the Attribute of prime honour to the subject of name; for it is said, Hallowed be thy name. For understanding whereof, let us remember that the Pronoune thy is possessive, and pointeth out to us the chief and prime person, to whose name honour and glory do chief and most duly belong. For though there be many names, or rather, many things named: in heaven, in earth, and under the earth: yet is there not any name, to which honour, and glory doth of debt, and duty belong, but only to the name of God, and that in three respects.  
First, because by him is named all the family, that is either in heaven, or on earth.  
Secondly, because by his sufferings, and victorious triumphs over his adversaries, he hath obtained a name fare above all other, not only that is in this world, but also in that which is to come.  
Thirdly, because there is no other name; by the which we can be saved, but by the name of Jesus Christ the just. Now then, since by the Pronounce thine, is understood the name of the Father, the Son, and the Holy Ghost, the whole Trinity, whose actions add extra, as they are undivided: so their honour quoad nos, should be undivided also. For as their essence is one, and their majesty coeternal, so should their glory be coequal: according to that which is written: My honour is mine, and my glory I will not give to another. Let him be ashamed that in any wise doth ascribe that which is due to God, either to Angel, or Saint departed: The distinctions of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will be no shelter of their error, we reverence their memory, we bless God in behalf of them, and we wish from God the consummation of their glory: but to believe in them, to call upon them, or to bow before their images, or to adore their relics, as we have no warrant for it, so let us abhor to do it: lest it be enquired of us, Who hath required these things at your hands, Esai 1.12. They have already entered in their Master's joy: Requiescant in pace: Let us labour to follow their example, and let us sigh for their consummation, as they cry for our addition: for they cannot be perfect in full perfection without us. Amen.   

LECTIO 5.  Thy kingdom come. 

IN handling of this Petition, I will observe the order proposed in the last: first I will look on the reference of the words: both with the preceding and subsequent petitions, and then on the matter comprised and contained in them.  
The site and posture of this Petition is worthy of remark: first, because of the reference it hath with the preceding petition: And secondly, because of that reference it hath with those petitions which succeed. The dependence it hath with the former Petitions is: That in the last petition, we craved that God's name might be hallowed: that is to say, that the Majesty and holiness which is in himself, and is Himself, (for whatsoever is in God is God) that Justice, Mercy, and power that is in his works: that truth, righteousness, and equity which is in his word, may not only be known and manifested to man, but also received, honoured and obeyed by man, in such manner as is fit and due to so great a Majesty, and so dread a name: So now in this Petition he showeth us the way how to do it: Namely, by submitting ourselves (as members of his Kingdom) to his supreme Sovereignty, for then chiefly and ever till then is the name of God duly honoured by man, when man by his due and lawful obedience testifieth himself to be a subject in his Kingdom, and a member of his incorporation.  
Again, as this is the reference it hath with the precedent Petition: So hath it also a necessary dependence with that which immediately succeedeth: For in the words next following, we crave that Gods will may be done: But it is certain no man can do Gods will, but he who is a member of his Kingdom: Nor can any man keep the law of God but by his grace. john 3.24. Psalm 119.32. For though our works should be accomplished from the beginning of the world, yet are they all but abomination in the presence of God, till our persons be first acceptable unto him in Christ Jesus. 1. Cor. 13.3. here than is the true reason of this position, he that would either hollow or honour the name of God, or desire to perform his will, must have a care, first to be devised, and made a member of his Kingdom; for the name of God can never be truly honoured, nor his will truly obeyed, by any, but those who are true members of his Kingdom.  
But it may be enquired, cannot a wicked man do the will of God?  
I answer, that a wicked man may do the thing that is good, as joab may give good counsel, judas may remember the poor, A Hypoerite like Achab may be humbled, A vicious man may cite and speak Scripture, but all is abomination, for two causes.  
First, their persons are not acceptable, they have no portion in David, nor inheritance in jesse.  
Secondly, whatsoever they do, they do it not in that sincerity, nor right intention towards the honour of God as doth become, but what they do is in hypocrisy to be seen of men, and to procure honour and glory to themselves, and for this cause God casteth back the dust of their sacrifices in their faces, and manifesteth their wickedness both to men and Angels; Then O man if thou dost desire that the name of God may be hallowed and honoured by thee: Or desirest that his will be done in thee, or by thee: Labour than I pray thee that thou mayst be made a member of his Kingdom, for as many as are called by the Spirit of God, are the sons of God, and if the Spirit of him that raised JESUS from the dead doth dwell in our mortal bodies, our mortal bodies shall then also be raised by it: But if this incorporation shall be wanting: though we should give our bodies to be burnt in the fire, yet shall it not avail us. For as we live strangers from the life of God, strangers shall we likewise die; and rising strangers to his Grace, we shall be thrust out as strangers from his Glory, to the suffering of that worm that dyeth not, and of that fire that never is extinguished.  
Now let us come to the words, and consider what is contained in them.  
I find in them three things; a Subject, an Attribute, and a Copulation.  
The Subject is a Kingdom; the Attribute is a coming; and the word of Copulation, Thy.   
Kingdom. 
For understanding of this we must know that there is a threefold Kingdom: Of man, of Satan, and of God.  
The Kingdom of man is that preeminency and sovereignty which God in his wisdom hath established amongst men, giving to some authority to command, and to others a commandment to obey: and that for shunning of confusion and disorder amongst the sons of men, and the children of nature. And to testify that God is the God of Order, and not of confusion, he hath in his wisdom set a distinction amongst his creatures by way of sovereignty, three manner of ways.  
1. He hath given a Kingdom and sovereignty to the celestial bodies.  
2. He hath given and established a Kingdom and sovereignty in man.  
3. He hath given a Kingdom and sovereignty to man.  
The sovereignty and Kingdom given to the celestial bodies, is twofold: Of influence, and of dominion. The sovereignty of influence, is acknowledged in nature, and by all the children of nature: For not only do these celestial bodies express their influence on the earth, the sea, and the fruits thereof: But also on man, and the natural body of man. For man having his body composed of the temperature of the four Elements; Fire, Air, Earth, and Water, it doth sensibly feel the influence of these celestial bodies in the mutation and alteration of his health and constitution. And as God hath given a sovereignty of influence, so hath he likewise given a sovereignty of dominion. For it is written, Gen: 1.16. He made two Great lights: the Sun the greater light to rule the day, and the Moon the lesser light to rule the night.  
As he gave a Kingdom and sovereignty to the celestial bodies: So did he also establish a sovereignty and Kingdom on man; For he gave unto him sovereignty and dominion over the fishes of the Sea, the fowls of the Air, and over every living thing that moveth on the earth. Neither did he alone subjugate the unreasonable creatures unto him: But what is more, he did (by his wisdom) establish a sovereignty to man, amongst men and the sons of men. For amongst them he hath in his wisdom appointed some to be Masters, some to be servants, some to be Parents, some to be children, some to be husbands, some to be wives, some to be Judges, some to be people, some to be Ministers, some to be hearers, some to be Princes, and some to be subjects. And in all of these, what hath he done but imprinted in man the Characters and vestiges of his own primacy and authority: For as he is God over all, and in all blessed for ever: So he hath given unto man as the chief and sovereign of his creatures, a chief and sovereign authority, not only over his fellow creatures, but also over his fellow Brethren, that in man, as the little world, man might perceive the sovereignty of God the creator and Sovereign of the whole world. Last of all he hath set and established a Kingdom and sovereignty in man, and that was the Kingdom and sovereignty of the image of God in man. For as some celestial bodies have a Kingdom over the inferior bodies; As man hath authority over the creatures and his fellow Brethren; So God hath a Kingdom in man, wherein the soul of man is that throne whereon he doth sit. The conscience is Gods immediate deputy, his assessors are the light of knowledge and understanding writing out a law, his Sheriff or Justice of peace is the will, The common people whom he ruleth, are the affections. Now in all of these being composed and drawn up to an universal bulk and incorporation, the image of God stood in man. For as man was created the immediate King of the world, So God did let him see that he was his immediate King and Superior: And lest that at any time he should wax proud and vanish, he established a spiritual Kingdom in man. Both that he might be subdued to him that made him, and that he might learn to rule aright the Kingdom concreded unto him. This then is the Kingdom of man, a Kingdom over his fellow creatures, a Kingdom over his fellow Brethren, a Kingdom over his innated affections.  
Satan also hath a Kingdom: now will you inquire what that Kingdom is?  
It must be answered, it is no true Kingdom, it is but a tyrannic usurpation, like that of jeroboam the son of Nebot who made Israel to sin, or like that of the Bramble, who became King of the trees of the forest. That it is no true Kingdom, it is clear out of these several instances: And the instances of his usurpation are four. 

1. His inauguration.  
2. His Vassals.  
3. His government.  
4. His remuneration or reward.    
His inauguration in the first place doth clear this: For he is neither borne to be a King, nor chosen to be King. Not borne a King, for he is but a creature, and there is no true King but the Creator, who is the King of Kings and the Lord of Lords. And as he is not a King by birth, so also he is not a King by election, for none have chosen him to be King over them: Yea all that he possesseth he doth possess by Tyranny. He said to Christ in the day of his temptation, All these are mine. But he lied (for the earth is the Lords and the fullness thereof) in it, Satan hath not one foot breadth but what he either robs or usurps.  
2. His Vassals show also his illegitimation, for as it is in the Kingdom of God, so is it also in the true and lawful Kingdoms of men. In God's Kingdom, as he giveth a law, so they obey, and say, Thy Will be done in earth as it is in heaven. He is the shepherd they are the flock: His sheep hear his voice and they will not follow a stranger. In the Kingdom of Satan it is otherwise, they are all children of disobedience, howsoever conspiring an evil, yet unto every good work they are reprobate: Of whom the true Christian may say as jacob said of Simeon and Levi, They are brethren in evil, but in their secret let not my soul come, and my glory be not thou joined with their Assembly.  
3. In his government, how ruleth he I pray you? Not as a true sovereign, but as a treacherous usurpator. He hath no part in man, but that which he hath stolen. For he steals, First light out of the understanding; then true desire out of the affections: and thereafter, full authority and commandment out of the will. Where I pray you had he ever place since his fall but what he stole? He stole away by a lie the heart of Eve from God, the heart of Cain from his brother, the heart of Cham from his father, the heart of Esau from his blessing, the heart of jeroboam from his God, and the heart of judas from the Saviour of the world. Yea now he is amongst us, and he is likewise stealing, either our hearts from the word by sleep, or the seed of the word out of our hearts, that it may not take root and bring forth increase to our peace.  
4. His usurpation is known in his remuneration and reward. A true King rewards answerably the service of a good subject: and when he finds his coffers empty, he will coin occasions to gratify his faithful servant. God acclaimes this to himself, as a part of his distributive justice. Who ever amongst you kindled a fire upon my Altar in vain? And again, Try me if I shall not bless thee. No, in this he hath made all flesh unexcusable: For he maketh his sun to shine upon the good and upon the bad: and his rain to fall upon the wicked as upon the righteous. Neither is this alone the goodness of God, to be liberal in his dispensation, for he neither denyeth nor upbraideth. But amongst the sons of men also, it hath even in nature been accounted foul and base to be ingrate. Alexander could say to Permenio, it is not enough for Alexander to give; Pharaoh could say to joseph, Only in the Throne shall I be before thee: and Herod (though in an evil course) can say, Ask of me to the half of my Kingdom I will not deny it: Only this base slave Satan, who hath nothing but what he hath usurped and stolen: can both treacherously entice the sin, and thereafter cruelly torment for sin: greedy by his temptation, to make a proselyte: and by his torture and ingratitude to make a reprobate.  
The Kingdom of man, and the kingdom of Satan being thus pointed out: it rests only, that we look on the Kingdom of God, of the which it is said   
Thy Kingdom come. 
Of this we must inquire what it is, and then how manifold it is. God's Kingdom is that spiritual rule and authority, which he hath in man through Christ: communicating to him his grace in this life; and keeping him by the power of his spirit, through faith, to eternal glory.  
This Kingdom is different from the former two: For as concerning the Kingdoms of men, they were subordinate and under another's authority: This is suprem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of himself & from himself. The Kingdom of Satan was usurped, and treacherously ingrate: This is due, authoritative, and liberal.  
This being known, for the nature of this Kingdom: we will now inquire a little of the several kinds thereof. Know then that the Kingdom of God is threefold.  
1. He hath a Kingdom of power.  
2. A Kingdom of grace.  
3. And a Kingdom of glory.  
The first is an external, the second an internal, the third an eternal Kingdom.  
By the first he ruleth all his creatures: All the sons of men; and all the devils in hell also. He ruleth the creatures, for his voice maketh the foundations of the earth to shake: The Cedars of Lebanon to tremble, and the goats of a thousand mountains to calve: He ruleth the sons of men, either doing in them his will, by his Spirit of grace, or doing upon them his will, by the stroke of his justice. He ruleth the devils in hell also: For howsoever they go about like roaring Lions seeking to devour us: Yet hath he kept a bridle in their lips, and a hook in their nostrils, so that they cannot do what they would; for as their Master himself confesseth concerning job: Whom can harm the man whom the Lord hedgeth about.  
Use. But that we may make use of these things to our comfort: Let us look on the Kingdom of God in the second signification, which is his Kingdom of grace. Wherein we must understand that this internal Kingdom of God, whereby he ruleth in the hearts of men, hath an opposite Kingdom, rebelling against it, to wit, the Kingdom of Satan, for the overthrow whereof, and the maintenance of his own, God hath established in this his militant Church and Kingdom, these things.  
1. A King, and some subordinate subjects.  
2. Oaths of allegiance.  
3. Laws for obedience.  
4. Punishment for offenders.  
5. And rewards for well-doers.  
The King is God himself: A Trinity in unity, and unity in Trinity: The Father, the Son, and Holy Ghost: God one in Essence, but distinguished in Persons.  
The Subjects of this Kingdom are all the Saints of God, from the first Adam to the last man that shall stand upon the earth: The Fathers before the flood, the Patriarches after the flood: The Prophets under the law: The Apostles under the Gospel: The Martyrs their successors: and we who are now in the end of time, become their fellow Brethren, as the posterity of jacob dwelling in the tents of Shem. And finally, all that shall believe the Gospel of Jesus; for now there is no more Jew nor Gentile, nor Grecian, nor Barbarian, nor bond, nor free, but all are in Christ Jesus.  
Our Oath of allegiance we have given in our baptism and communion with him at his table.  
In the first, a vowing to be his people as he is our God:  
In the second, promising to grow up in him, and in the grace given us, until he consummate his grace with his Glory.  
The law of this Kingdom is that which is written partly in the tenor of the law, and partly in the tenor of the Gospel. Neither so sharp as always to have their censure written in the blood of the offendor, like Draces' laws: nor yet so remiss, that partiality might make of them a spider's web: like those of Solon; but so contemperate, that what justice required was satisfied: and what mercy craved was freely yielded.  
The reward of transgressors and of well-doers is not defective here also: For as every man soweth so shall he reap: He that soweth to the flesh, shall of the flesh reap corruption: But he that soweth to the Spirit, shall of the Spirit reap life and peace.  
Now all of these do show her to be a Church, and a spiritual Kingdom: Yet withal let us remember I pray you: that it is but a militant Church, and a militant Kingdom that we have here. Against whom, the Prince of darkness, and he that ruleth in the children of disobedience, rageth fiercely and fearfully, because his time is but short. And for his more sure triumph he hath confederated our nearest enemies, our flesh and the world against us. We are weak as a little David: and they strong as the sons of Zeruiah, how can we then resist, and be victorious? Blessed be God through Jesus Christ our Lord: For there be more with us than they that be against us. If Satan be a strong man, yet is our head and captain fare stronger: is Satan a roaring Lion, our captain is the great Lion of the Tribe of Judah? Is Satan a mighty Pharaoh? yet our captain is the great Archangel of the covenant, who seethe our wrongs and oppressions: and who by a mighty hand, and outstretched right arm shall work out our deliverance. For in the day of conflict and spiritual contest, our captain leaveth us not to ourselves, and our own weakness: But (which serveth wonderfully for our comfort,) he is made and hath become in our flesh to us these four things.  
1. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the moderator and marshal of our camp to us, not suffering our temptations to exceed his appointed bounds.  
2. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with us, our Second, offering himself to all our danger as well as ourselves.  
3. He is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with us; he is thy compassionate chirurgeon, binding up thy wounds, and pouring in them balm and oil for their refreshment.  
4. He is our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He is our Conqueror, and in his strength makes us conquerors also, as it is written, In all these things, we are more than conquerors. Let us therefore lift up our wearied hands, and strengthen our fainting knees, and in patience run the race that is set before us, for in due time we shall reap our reward if we faint not: for when we have fought our fight, when we have run our course, and kept fast that which we have received, then shall we receive the end of our faith, the salvation of our souls in the day of the Lord Jesus. Amen.    

SECTIO 6.  Thy kingdom come. 
IN this petition three things are chief to be remarked; the matter of the Petition, the manner of it, and the particle of copulation which ties the matter to the manner: the matter is a kingdom: the manner is our desire, we desire it to come; the particle of copulation is, Thy, for it is no other kingdom we desire, but God's kingdom.  
First then of the manner of our desire, Come, and then of the title of appropriation, Thine.  
If we shall return to the manner of our desire: we desire that God's kingdom may come: wherein for our better understanding, these four several things are remarkable. First, from whence it comes.  
Secondly, to whom it comes.  
Thirdly, by what way, or in what manner it cometh.  
Fourthly, to what end it cometh.  
Shall we inquire from whence it cometh? I answer, from heaven: to whom it cometh? I answer, to the elect: how it cometh? I answer, it cometh not by observation, but by dispensation: and finally, shall we inquire to what end it cometh? I answer, it cometh for the manifestation of God's glory, and the salvation of the penitent sinner: of each of these a word.  
First, let us look from whence it cometh; I have said it cometh from heaven: for the kingdom of God being either external, or internal, or eternal, all of them come from heaven. His external kingdom cometh from heaven: for he was king before they were made: for look whatsoever they are in themselves, that they are of him and by him. See Nebuchadnezer in his better reformation; It cometh not from the East, nor from the West, but from God, who is the giver of every good gift: it comes neither from Athens, nor Jerusalem, for then either Philosophers had been Monarches, or the Scribes, and Pharisees had been dominators over the world: but not the first: for when they seem to be wise they proved fools, and God turned the understanding of the prudent man to nought. No nor the second: for although they sat in Moses chair, yet they locked up the key of knowledge: and neither entered themselves into the kingdom of God, nor did suffer other men to enter.  
If this Kingdom then be neither from the East, nor from the West, neither from Athens, nor from Jerusalem: what rests, but it must be from heaven?  
If his external kingdom be of this pitch, much more is his internal kingdom: the communication of his grace to man, and the soul of man, for the heart of manlyeth not within the compass or power of man: he only that made the heart knoweth it, and hath the keys thereof: when he openeth no man shutteth: and when he shooteth there is no man can open again: For Paul may plant, and Apollo may water, but only God giveth the increase: and without him our word is but a tinkling brass.  
It rests then that we consider his eternal kingdom which is only from him, by him, and for him: for from thence he hath thrust some, before time: such are the Apostate Angels: some in the tract and progress of time: such are the disobedient, and incredulous: & some in the end of time: such are they whom he knoweth not. What resteth then, but, since all things are of him, from him, through him, and for him, that unto him we should ascribe the only bonour of our salvation: neither saying with the Pelagian, nor with the Somi-Pelagian, that our salvation is either in all, or in part, of ourselves; for of ourselves we are not able to think a good thought, but whatsoever we have, we have received, and if it be so, why should we glory? etc.  
2ly, I inquire to whom it comes; I answer, to the elect & to the elect only; for many are called but few are chosen. And to speak plainly to you, In all the dispensation of God, nothing is more fearfully remarkable than this: to whom the kingdom of God comes. For as it was before time: so it is in the fullness of time, & as it is in the course & fullness of time, so it shall be in the end of time; Before time all were not chosen; but he loved jacob, and hated Esau: he appointed some to be vessels of honour, and some of dishonour; he had mercy on whom he would have mercy, and whom he would he left to the hardness of their own heart: In time, he calleth whom he will, the rest are rejected.  
When the old world was drowned, he saved Noah. When Sodom, and Gomorah was burnt, he saved Lot: when all the world were Idolaters he called his servant Abraham to the Land of Canaan: and when all the Jews were opposites to his Son, he called the poor to be partakers of the Gospel. No, I must tell you a mystery; As the choice of the heirs of God's kingdom from eternity, was not of all, but of some: so is not the dispensation of the calling in time, of all, but of some few, for it will come in a land, but not in every city: it will enter in a city, but not in every family: and it will enter in a family, but not lay hand on every person of the family.  
I say first, it will come to a land, but not to every city: for it came to Judah, for there his name was known: but not to every city, for it did not come to the Gargasens, they prefer their swine before Christ. It will come to a city for it came to Jericho, & called none but Zacheus; it came to Philippi, it choosed none but Lydia & the Gaoler. It will come to a family, but not to every person of the family: to Rome, but not to Near: to the family of Narcissus, but not to his own heart. And as before time, the kingdom of God was not ordained for all, but for some few: and as in time, it is not effectual to all, but to some few: so after all time, it shall not be given to all, but to some few: for according to the efficacy of the dispensation thereof in time; such shall be the donation and fruition thereof after all time, and in the end of time; for two shall be at the mill grinding; the one shall be received, the other shall be refused: too shall be lying in one bed, the one shall be received, the other refused: too shall be walking by the way, the one shall be received, the other refused, although they ask they shall not receive: although they seek, they shall not find: although they knock it shall not be opened; for this shall be their answer, depart from me ye workers of iniquity, verily I know ye not.  
Use. Well then, is the provision of the kingdom of God, appointed but for some few? is the dispensation thereof, effectual but in few? is the donation, and fruition thereof bestowed but upon few? why should we not then serve the Lord in fear, and rejoice before him in trembling: redeeming the time; because the days are evil?  
If the Lord should deal with us, as he did in the days of Gedeon, pour out rain on the world, and let our fleece be dry: If he should deal with us as he dealt with Pharaoh, make light to shine in Goshean, and leave our Egypt to a palpable darkness: or as he dealt with Achab, make rain to fall upon all the territories about, when Isarell was burnt up with heat: would we not take it as a token of his anger against us? O fool and hypocrite, thou canst discern the face of the sky, and the estate of the weather, but the estate of thine own soul thou canst not discern: thou canst mourn if thy field be not as fruitful as thy neighbours: if thy ship return not as prosperous as thy neighbours: if thy shop have not as many customers as thy neighbours: thou canst droop all the day long, and hang down thy head, as they that mourn with out hope: and as Rachael weeping for her children, and refusing comfort. But alas, there is a soul within thee, and it is more graceless than thy neighbours: thou hast an eye, and it is blinder than thy neighbours: an ear, and it is deafer than thy neighbours: an heart, and it is harder than thy neighbours; and yet thou canst not mourn for this: What shall I say to thee? to cut thee altogether off from hope of mercy, I will not; but this I will say, unless thou redeem the time, and sorrow in time, thou shalt sorrow desperately, because thou didst not sorrow sooner: and (like Israel led captive) because thou didst not mourn in Jerusalem, thou shalt mourn in Babel, and shalt not be comforted.  
The third question, concerning the coming of God's Kingdom is, how, and in what manner it cometh.  
And surely amongst all the rest, this is the chiefest question, and of greatest difficulty. Yet that I may speak to your capacities, I will tell you, God's Kingdom cometh to you, when his grace cometh to you.  
But you will say, how shall I discern, or know the coming of his grace to me?  
To this I answer, the Kingdom of God cometh not by humane observation, so as any man can positively say: Lo here is Christ, or lo there he is not: Yet whensoever it cometh, and wheresoever it cometh, it is observable, and that by these three things that are different. 1 The time. 2 The manner. 3. The measure.  
The time of the coming of God's kingdom is not alike to all, but different: for it came to some men before the Law: as to Adam, Enock, Noah, Abraham, Isaac, and jacob.  
It came to some men under the Law; as to Moses, joshua, Caleb, David, Samuel, and the Prophets.  
It came to some men in the infancy of the Gospel: as to Matthew, Andrew, Peter, james, john, Nichodemus, and the woman that came to the well of Samaria.  
It comes to some men now in the strength of the Gospel; for many are called, and few are chosen: And if our gospel be hid, it is hid to them that perish. Neither is the general period of these times only remarkable: But will you look to the wind when it blows?  
Sometimes before the morning: as on jacob, and john the Baptist before they were born.  
Sometimes in the dawning of the day: as on Samuel and the Evangelist Timothy.  
Sometimes at the noontide of the day; as on Elisha the Prophet, and Paul the Apostle.  
And sometimes at the evening and setting of our Sun; as upon the thief on the Cross.  
Secondly, shall we look on the manner of his coming: It is also wonderful, For sometimes he cometh, and establisheth his Kingdom in us by means, sometimes without means. By means (although weak) to Elisha by Eliahs' mantle: to Peter by a look of Christ's eye: to the Apostles by prayer: and to Mary by a salutation; Without means: when by his inward operation, beyond all that we do either think or expect, he (as one having the keys of the house of David) doth open, and none can shut.  
Thirdly, in respect of the measure; for to some he giveth a weak faith, as the grain of a mustardseed: to another he giveth so strong a faith that the gates of hell cannot prevail against it. To one he giveth grace to believe; to another grace to confess, to a third grace to suffer for his name sake; And all these things works the self same spirit, distributing to every man severally as he willeth. 1. Cor. 12.11.  
Now this diversity of the manner of the coming of God's Kingdom, should teach us a spiritual industry. You know the common proverb, take tide in time, for tide and time will stay for no man: look the mariner, who hath a ship going to sea: as he is earnest to launch out to the deep, yet cannot when he would, but must stay till the tide make, and when it is made, it will not wait an hour upon his leisure, for if he take it not in time, it will ebb, and he shall not get out: Even so in our spiritual navigation to the Kingdom of God when grace offers itself, it hath a certain time, a certain measure, & a certain mean: the which if we embrace, we make a good voyage: if wedespise, we lose our journey. Then would you be a good merchant, when you see the wind of the spirit blow, and the tide of grace make; for God's sake delay not, hoist your sails, make strait your tackle, get you to reading, prayer, meditation, and spiritual conference. It is hard to know (if thou blowest in time upon that poor coal which God by his grace hath kindled in thee) what a fire it shall bring forth to the glory of his name, and the peace of thy own conscience. But if thou blow not in time, Oh how dead a coal shall thy heart prove, to blow at out of time: thou mayst blow whilst the bellows rend, but life thou shalt not get in it: for by thy negligence thou hast lost the tide, and quenched the operation of the spirit, which offered itself to thee for thy salvation.  
Fourthly, the last thing remarkable in the coming of God's Kingdom; is, to what end it cometh. I answer, it cometh to work in thee a seavenfold work.  
First, a work of illumination, that in his light thou mayest see thine own darkness.  
Secondly, a work of accusation, saying, as to Adam, Adam where art thou, hast thou eaten of the tree whereof I did forbid thee?  
Thirdly, a work of conviction, Cursed be thou, for thou hast not continued to obey the things written in the Law.  
Fourthly, a work of contrition, making thee to water thy couch with tears: and to go out & weep bitterly.  
Fifthly, a work of consolation; Go thy way home, thy sins are forgiven thee.  
Sixthly, a work of adoption: whilst by his spirit he cries in thee, Abba, father.  
Seaventhly, and lastly, a work of confirmation, and perseverance; whilst he keeps thee by the power of his spirit through faith to eternal salvation. What do we here pray for? this: that God's Kingdom may come; and why so? because we can never go to it, except it do first come to us, for such as is his eternal knowledge, his eternal love & his eternal election; such is the dispensation of those his graces in time: and their remuneration in glory after all time: what is then thy duty, Oh man? harken and I will tell thee: Since God hath made his Kingdom ready for thee, make thou thyself ready for it. I say, he hath made his kingdom ready, Omnia enim sunt parata.  
All things are ready: Matt. 22. Paratae sunt nuptiae, the marriage is ready. Parata est coena, his supper is ready. Paratum est cubiculum, his marriage chamber is ready. Paratum est cubile, his bed is ready: Paratum est & regnum, and his Kingdom is ready. Now are all things on his part ready, and thou art not ready: Then woe be unto thee that ever thou wast borne: for God's sake then dress and trim thyself in time, and say, Paratum est cormeum, My heart is ready. Psalm. 57.7. and learn with the spirit in the Revelation to say, The day of the Lamb's marriage is come, and his bride hath made herself ready. Blessed is the man who in that expectation can so say: surely he shall not want his reward; and it shall be said to him: Come ye blessed of my Father, possess the Kingdom prepared for yond. And when you are come in, it shall be cheerfully said to you; eat and drink my friends, make merry my well beloved.  
And now having spoken concerning the matter, and manner of the Petition; it resteth that we speak concerning the copulation of the one with the other: Thy, This word is very well inserted here: for as none can truly say, Our Father, but he who is borne of God, and is a fellow member of Christ's body: so none can desire God's Kingdom to come, but he who is a member thereof, and a fellow heir annexed thereto by Christ Jesus▪ yet the words would be well remarked; for Meum, and Tuum hath made all the world ado. Man, whilst he keeped the Image of God might have justly said of all the world: it is meum, but when he fell he could say nothing, but turning over the right to God, say, it is tuum. man being begotten again to the hope of glory in Christ Jesus may justly say, to, and of all the world, it is meum, jure adrem, but not jure in re; for he oweth all things, yet possesseth nothing: Look to Christ, to his Apostles, and to all his Saints, Hebr. 11. What shall we do then? but since by mastery our Kingdom is taken from us, look for one to come: and sigh in ourselves, saying to God, Adveniat regnum tuum. Meum & tuum cost Abel, and Naboth their lives: But God would not have it so in Christ's Kingdom: for there is no Kingdom but his: and to him alone, we must justly say, Thy Kingdom come.  
Use. What right then hath the Pope to enthrone or dethrone Kings, since he is no universal King himself. Neither in the matter of power, for his breath is not his own, nor in the matter of Grace, For he cannot renew, nor redeem his brother's soul: it is a price too great for him to pay; nor in the matter of glory, for he is the child of perdition: he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he goes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly, why struggle men for sovereignty, and can never be contented? since, the earth is the Lords, and all Kingdoms are his, Let us seek the Kingdom of God, and our necessities shall be cast to us.  
Thirdly, and last of all, let us beware how we utter this prayer; for it appertaineth not unto the wicked, but to the godly: not to the wicked, for if God should take him at his word, his condemnation should come upon him at unawares. Perversum est enim optare ut veniat, quem times ne veniat. Augustine, Psalm. 97. & dicere, veniat regnum tuum, cum times ne exaudiaris. Aug. Psalm. 147. It is only the child of God, who (as the Hart brayeth for the well-springs of water) can truly thirst after God: and say, I desire to be dissolved. And again, Come Lord jesus, come quickly. Revel. 22.   

LECT. 7.  Thy will. 

AS in the former Petitions so in this also we will first look to the reason why it is so placed, and next, to the matter of the Petition. The placing of it is remarkable: both in respect of the Preface, as also of the preceding Petitions. When we look to the Preface, this followeth exceeding well upon it. For there is propounded to us that Summum bonum and chief good, which the Sons of men do aim at (God himself known by faith, communicated by love, and expected by hope of consummation:) to the which we can never attain, but by doing his will: For the Kingdom and inheritance of God is not given to rebels nor disobedients: but to Sons and obeyers. For none shall enter into the Kingdom of God, but they that know the will of their Master and do it. And as it hath this reference with the preface viz a reference of instruction: So when you look upon it in the reference it carrieth with the preceding Petitions: you shall find the reference and relation demonstrative. For as God, in all things, and above all things, he hath care of his own honour, and the glory of his name. For it is written, My Glory I will not give to another.  
Again, as he is the suprem sovereign of heaven and earth etc. Having therein a Kingdom of power, of grace, and of glory: So here we have the evident demonstration of our confidence and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. For he subjoins this as a touchstone to try whether ourzeale to his honour, or our thirst for the righteousness and approach of his kingdom, be true and sincere or not: And by this: to see whether we do his will or not. Desiring us thereby (because of the flattery wherewith we flatter ourselves in the use of that common proverb, Ad Deum omnes ire volunt, post Deum pauci) to try and examine ourselves, whether we be truly of that number or not, who can say Thy Kingdom come; For it is not the hearers but the doers of the law shall be justified.  
Use. Now from this, that God demonstratively teacheth us how we shall know whether we be members of his kingdom or not: I find that there is a lesson requisite to every Christian to be learned to salvation, to wit, That he should try and examine himself, in what measure of grace he standeth. For many times our hearts flatter us: and we cry peace to ourselves, when God means us no peace.  
Yea many times we condemn ourselves in the sense of our sins, when God condemneth us not, nor mindeth any thing but our excitation from security. Lest therefore that we should mistake, looking upon a flattering security as a true peace: And lest in the day of our visitation, we should mistake the arrows of jonathans' advertisement, for the arrows of saul's malice and destruction: God hath given us here a touchstone, to know both the nature of our peace, as also of our correction, which is this, Look to Gods will, and what thou hast done concerning it. Whilst thy soul speaks peace to thee, and says with the Publican, I thank God I am not a sinner as this man: content not thyself with that naked and general verdict, for it may deceive thee as it did him: For he went away unjustified. But draw rather home to the conscience of thy obedience: and see how thy will hath been subdued to Gods will, and thy affections captivated to his obedience: and from thence draw home (in a practical Syllogism) the true assurance of thy joy.  
For as by faith in Jesus Christ we have peace with God, so on the other part, nothing is more sure than that faith worketh by love, & that faith without works is but a dead faith: and he that brags of it, may well have a name that he is living, but in effect he is dead.  
Again, on the other part, it is as requisite (for our comfort in the day of our troubled conscience by sin) that we look to the care of our obedience to Gods will: for as the Apostle Paul telleth us: Of myself I know no evil, yet by this I am not justified. And again, Of myself I know no good yet by this I am not condemned. So it is with every Christian, as he hath not so much good in him, as by virtue of his merit may make him look to get heaven: So hath he not so much evil in him, as can sequestrate him from heaven, if he have but a will and desire to do Gods will:  
For the best of God's Saints may be justified, but are not in this life sanctified wholly. There is in them two men, the old and the new: the flesh and the Spirit: and these are so contrary one to the other that we cannot do the things which we would. Yet in the midst of this our defect, if we have a delight in God's law concerning the inner man: all is well, for by this we may know, that he hath begun, and will accomplish his work in us. Yea what is more, since the first Adam fell, never man was able to do Gods will, Jesus Christ being excepted.  
Not Abraham, David, Solomon, nor Samson, Only Jesus Christ the second Adam hath fully done it, and in his perfect obedience hath covered our defects, and imperfections. Two documents and evidents whereof we have in Scripture: One in the Epistle to the Collossians cap. 1.19. Another in the fortieth Ps. I desire to do thy will, o God, saith David. But in the tenth to the Hebrews, Lo here I am, For in thy book it is written of me, I come to do thy will, O God.  
To come now to the Petition itself, the parts thereof are two.  
The first is simple, and positive.  
The second is comparative or set down with a reference.  
The simple and positive part is, Thy will be done.  
The comparative part is, In Earth as it is in Heaven.  
To return to the first part, In it three things are remarkable.  
1. What is the Object we look to, and it is a Will.  
2. Whose will it is we should have respect unto, and it is Gods, Thy.  
3. What way should we be exercised after the knowledge of his will: And that is, we should obey it: Thy will be done.   
Will. 
To speak of these things then as they lie in order.  
Of the object of our Petition: God will. We must know that by the learned, the will of God is diversely taken and considered. Sometimes it is distinguished, in an antecedent and consequent will. So, Damaseen, lib. 2. cap. 46. Sometimes they distinguish it in the will of his good pleasure and the will of his signification: So, Lumbardus & Scholastici. lib. 10. destinctione. 45. Sometimes they distinguish it in an effectual, and ineffectual Will. So, Augustine in his Manual. 102. 103. But the Church in her latter times, looking on the will of God, hath found it taken three manner of ways.  
1. For that faculty of power and willing which is in God: And this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
2. For the act of his willing, and this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
3. For the thing which he willeth: And this they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
As for the first signification, whilst it is taken for the power of willing: In that sense it is one with the essence of God.  
For as God in himself and by himself understands, and knoweth, and is wise, so also he willeth. For whatsoever is in God is God: and that neither by way of accident, or composition, but by way of essence and essentially.  
As to the second, for the act of his willing: We must understand, that God willeth not as man willeth: For man being but a finite and temporal creature, willeth but in time, and that in variety, alteration, and change: But God being infinite and unchangeable, hath willed from eternity that which is done in time, or shall be done after all time: and nothing is or shall be done for ever, but that which in eternity, he both willed and decreed. And in this sense the will of God, is one with the essence of God also: For as he is eternal and immutable, so is also his will.  
As to the third and last signification, to wit, the thing which God willeth. For understanding hereof, know that the object of God's will is threefold.  
First, he willeth himself and his own glory.  
Secondly, he willeth something concerning the end of his creatures, these are called his decrees.  
Thirdly, he willeth something concerning the way to that end; and that is either obedience or disobedience.  
Now it may be enquired, what is meant here by the will of God.  
I answer, not the first, not the second, but the third.  
And that, in all the three acceptations thereof: both that which concerneth himself and his glory, in that which concerneth the end of the cretures, and in that which concerneth the way to that end.  
But if these be too deep for thee I will speak more plainly, and point out to the will of God concerning us, for thy better understanding.  
I must then tell you, in so fare as it concerneth man, it is of two sorts: or rather considered by man in two diverse manners.  
First, as it is hid and couched up in Gods own bosom.  
And secondly, as it is revealed to us, either by his Viuâ voce, or by his written word.  
In the first sense it is called Gods secret will: In the second it is called his manifest and revealed will.  
Of the first, to wit, God's hidden and secret will, it is that which Paul saith: O deepness, etc. Rom. 11. How unsearchable are his judgements, and his ways past finding out.  
Of the second, it is said, Not he who cryeth Lord Lord shall enter into the Kingdom of God: but he who knoweth the will of my Father and doth it. And of both conjunctly it is said by Moses: that, secret things belong to the Lord: Things revealed to us and to our children, that we may do them. First then of the first point.  
It may be enquired, if in this Petition we do or should pray for his secret will. I answer, No: for his secret will shall come to pass: For he dwells in heaven, and according to the secret pleasure and counsel of his will, all things in time and after time shall be moderated. Is it not lawful then in any condition to meddle with the hidden and secret counsel of God? Yea surely, providing it be with modesty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
1. For first we may inquire why it is so called.  
2. What is our duty in respect of it.  
3. And how fare it can have any fellowship with the evil that is in the world, and with the sinful actions of men.  
Why is it so called?  
I answer, for two causes:  
First, because it is hidden from man, who cannot reach to it until God reveal it. For no man knoweth the Father but the Son, and he to whom the Son revealeth him.  
Secondly, because when it is revealed, man cannot comprehend it, except he be enabled from above. For the reasons of Gods secret ways exceeds humane capacity: And the more that humane reason looketh on it, the less it understandeth. Why God loved jacob and hated Esau: Why he rejected Saul for one fault, and forgave David many: and why he condemned judas for selling of him, and spared Peter that did forswear him, Inquire the reason hereof at man, he cannot give it you; yea God hath revealed it: I will have mercy on whom I will have mercy, and whom I will I harden. And now as man could not give this reason until God revealed it: So now when God hath revealed it, man cannot comprehend it.  
For nature would say, that it was injustice in God, of two men equally evil by nature to choose the one and forsake the other. Thus Gods will is called secret, first, because man knoweth it not, and secondly, because he cannot comprehend it.  
2. What is our duty in respect of this will?  
I answer, it is our duty not to search into it too deeply: Name nonest curiose investiganda, sed religiose adoranda, whether God in his secret counsel hath ordained thee to be poor or rich, high or low, whether thou shalt die of a lent or a fervid Ague. Since it is Gods secret counsel, it is not fit thou shouldest inquire it. Stoop under the abstruse and hidden secrecy thereof. But to inquire of it ere God reveal it, is but a torment before the time: and sure I am it shall never be laid to thy charge in the day of Judgement how fare thou hast searched into the secret counsel of God: But how fare thou hast obeyed the revealed will of God.  
Thirdly, concerning the secret will of God, it may be enquired: since there is so much evil in the world: how fare and in what sort, God by his secret will concurreth, and hath cooperation with the same, for men looking on the evils that are in the world, and finding them so frequent and fearful: and withal comparing them with the omnipotence of God, against whose will nothing can be done: and not being able to solve this riddle: have either with the Libertine cast over the cause of their iniquities upon God, and made God the Author of sin: Or else fearing to speak blasphemously of God, they have with the Manicheans invented two chief and prime causes of all things, one of good, another of evil, both equally supreme, and absolute in their kind, which is altogether false, for God is only the supreme and absolute good, but Satan is not an absolute evil.  
But for clearing of this question, a little understand and know, The evil is twofold: An evil of sin, and an evil of punishment, and this is Tertullians' distinction, writing against Marcian, lib. 2. cap. 180. Concerning the evil which we call the evil of punishment, there is no question, for it is not a true evil in itself, it is but thought so of us, for the punishment of sin, though it seems evil to the offender, yet it is no evil in itself, for it is a good of justice. The question is only concerning the evil of sin: and how fare God communicates with it, not being the author thereof, nor tainted himself therewith. This question is so much the more remarkable, by how much Scripture seems to give way to it. For it was a sin in Pharaoh to harden his heart: Yet Scripture saith that God willed it, and that he did it. It was a sin in Satan to be a lying spirit in the mouths of Achabs' Prophets: Yet Scripture shows us that God willed it. It was a sin in Satan to vex job unjustly: and yet Scripture showeth that God willed it. And it is a sin in man to stop his ear against the truth, and to believe a lie, and yet Scripture showeth that God willeth it.  
For solving of this doubt there is a very good answer given by our Divines to this question: whilst they say, that we must distinguish the action of the sinner, from the sin that is in the action: And they make God the author of the action, but not of the viciosity and evil that is in the action. And this they clear by the examples of the Sun, the Earth, and the word of God. This I grant is good, but not sufficient. But wouldst thou know O man how God willeth sin, and over-ruleth sin, and yet is free from sin? Then thou must know that sin, and the way of sin, hath a beginning, a progress, and also an end: God hath a will working on sin, and overruling sin, in all these three respects.  
For shall we look to sin in the beginning thereof: Gods will hath been two ways exercised.  
First, by way of inhibition, in giving a law against it, forbidding sin in the thoughts of the heart, in the words of the mouth, and in the actions of the conversation.  
By way of permission, leaving a lawless man to a lawless way: For it is a righteous thing with God (when man knowing him to be God, will not glorify him as God) to leave that man to himself to do the things that are not convenient  
Secondly, shall we look to the progress of sin, God hath a reference with it also, and that either by impeaching and hindering it, or by overruling it. By impeachment, he dried up jeraboams' hand; and hedged Israel's way with Thorns. Or by overruling it: as to job, All that he hath is in thy hand, only on himself, see thou lay not thy hand. And the Jews sought to lay hands on Christ, but they could not, for his hour was not yet come.  
Thirdly, shall we look on it in the end: God hath an overruling reference with it also: For he either punisheth it or pardoneth it: with the want of grace in this life, or of glory in the life to come; or then pardoneth it, fully, freely, and finally: Fully, all our sins: Freely, in respect of us: Finally; in this life, and that also which is to come.  
And all this without sin, or the least blemish of sin.  
For in the beginning of sin he showeth his wisdom:  
In the progress, he showeth his power:  
In the end, he maketh manifest both his Justice and his Mercy.  
Use. In all of these let us learn to tremble, and stand in awe; and to take heed to our ways.  
For whilst we sin, though God hath some sort of reference with our actions, yet it is such as shall neither stain him, nor excuse us. For as in the betraying and death of Jesus Christ, God had not only ordained it before time, but also all the ways leading to it: yet did not this save judas, or the Jews from going to hell: For although the action was of God, and the moderation thereof, both in the beginning, progress, and end thereof: yet the sin and viciosity of the action was of Satan and man; Therefore have they both their just reward: He by the seed of the woman hath his head trodden down; They, because of their sin, have gone to their place, where their worm dyeth not, and their fire goeth not out again. David was afraid at Perez Vzzah; We should be much more at Baal Peratsim. 1. Chronicles 14.    

LECTIO 8.  Be done. 
HAving spoken in our last sermon concerning Gods secret will: It resteth now that we speak concerning his revealed will, which two, are not in theselves two several, different, or contrary wills in God, but are two several, and different manners of consideration of one and the self same thing in God: for as the Father, the Son, and the Holy Ghost, being one in essence, do not differ in their essence, but in their existence: so do not the hidden, and revealed will of God differ one from another really, but by diversity of our consideration: for that very same will of God, which being hidden from us, is called the secret will of God: and being manifested to us, is called the revealed will of God.  
In handling hereof these things are considerable.  
First, what is his revealed will, or where it is to be found.  
Secondly, what are the points of his will, which he revealeth to us.  
Thirdly, whether we may join our will to Gods will; and say, My will be done, as thy will be done.  
The first thing remarkable is; what Gods revealed will is: and I answer; It is all that which he hath revealed to us, and desireth to be obeyed of us, either in the Law, or in the Gospel. And in a word: whilst we desire of him that we may do his will; we beg of him, that since he gave us first a law of nature, enabled sufficiently to do what was required of us: Secondly, seeing he gave us a law of works, as a touchstone, to make known to us the weakness of our corrupt nature: Thirdly, & seeing he hath given us the law of faith, or of the gospel, repairing in us the loss of the law of nature: he would be pleased to pity our first defection: to repair in us our second weakness, and to accept of our weak endeavours under the gospel, as perfect in him who was perfect in himself. And that he would sanctify us by his grace, to the endeavour of that which as yet is imperfect: and accept at our hands of the will as the deed.  
In this Petition then, I see three things are set before our eyes. Our natural integrity by creation: Our natural corruption in our apostasy: and our dignity in our adoption. The first we confess; the second we do bewail: the third we hunger and thirst for.  
Use. These two then, the testimony of the law, and the word of faith received in the gospel, do clearly teach us two things, first a refutation of the Church of Rome, in the matter of man's merit: for they are bold to claim right to the Kingdom of heaven, not only by the works of absolute satisfaction done to the law, but also by relics of supererogation, left to others for their support. But for refelling hereof, let me inquire of thee, O man, who art thus bold, blasphemously to bark against heaven: Why dost thou annihilate the cross of Jesus Christ?  
Thou canst not go out at the door without a cross about thy neck: and yet behold thou art the enemy of the Cross of Jesus: for it is written: If righteousness come by law, Jesus Christ died in vain. And again, If life come by works, than grace is no more grace; And if it be of grace, than works are no more works.  
Secondly, why dost thou spend thy prayers, and supplications in vain? I may say to thee, out of due consideration, what David spoke out of precipitation and rashness, when he saw the wicked flourish, and the evil man prosper in all his ways; he pleadeth thus with God (although amiss) Why have I purged my heart in vain, and washed my hands in innocence for nought? So would I say to thee; If thou hast as much in thee, as may obey the desire of the Law, what needest thou to pray to God for it: or in the morning to say, Let thy will be done by me, when thou hast as much strength in thyself by nature as to do that and more.  
Thirdly, why annihilates thou the nature of a true merit? for to establish a true merit, thou must give God something that is thy own, something that thou owest not and something that is proportionable to the reward thou feekest. I say, thou must give God something that is thy own: now sure thou hast nothing, but that which is given thee: for of thyself thou canst neither will or perform.  
Secondly, thou must give him something that thou owest him not: But what is that I pray thee, that comes not under the compass of his law, since in it there is a yoke laid on the thoughts of thy heart, the words of thy mouth, and all the actions of thy conversation.  
Thirdly, I say thou must do something to God, that must be proportionable to the reward that thou seekest. Now what proportion I pray you, can be betwixt that which is finite, temporal and corrupt, and that which is infinite, eternal, and incorruptible. Woe be unto that man, that shall be thus audaciously blasphemous, as to say, he hath merited any thing but condemnation: For that man appearing before God, and wanting his wedding garment (the righteousness of Jesus) shall surely be stripped naked, and his nakedness shall be seen of men, and Angels.  
But thou wilt inquire, If man be not able to obey the Law, how can God in his justice give him a Law, or correct him for the breach thereof? To the first I answer thee out of natural reason, Although thou hast rendered thyself unable to obey, what injustice is it with God to exact thy obedience, for he created thee able to obey whatsoever he required of thee? Is it not so amongst the sons of men in civil actions? but what is more, God giveth thee although thou be unable, a law to square thy life by, for three causes:  scias quid acceperis; ut videas quid amiseris; ut intelligas unde repetendum sit quod amiseris; and as he requireth the obedience of his law of thee for these 3 causes, so doth he also correct the breach thereof, for 3 causes. 1. Ad ostentationem debitae miseriae. 2 ad emendationem labilis vitae. And 3. ad exercitationem necessariae patientiae.  
Use. Since in the tenor of the Law, and the Gospel, the revealed will of God is shut up as in a treasury, or store-house: Why is it that man delights in ignorance? for from the knowledge of the will of God in these, there ariseth light to the understanding, and sanctification to the affections. If it be so, why then doth the Church of Rome inhibit her followers the reading of the Scriptures, and enjoin to them an implicit faith? Is this any thing else, but to make the blind lead the blind, that both may fall? or is it any thing else, but to shut up the key of knowledge, and neither enter themselves into the kingdom of God, nor suffer others to enter? And finally, is this any thing else, but to keep captive in chains of darkness the poor people, making them by the tradition of men, to account the will of God of no effect. The Lord open their eyes, to see the vanity of the way wherein they walk; and the Lord establish our hearts in the obedience of the light revealed to us; lest this be our condemnation, that light hath shined, but we have continued contemners of the light, because our works were evil.  
The second thing offered to our consideration, is, what are the points of his revealed will, and what are the duties which he requireth to be done of us. To this I answer, It were a tedious work to run over all the duties of a Christian required of him in this word: yet for an instance, the word of God requireth of us. 1. The knowledge of Gods will. 2. Faith in his word. 3. Obedience to the word believed. 4. Suffering for the testimony thereof, when we shall be called to it 5. And finally, an hungering after our dissolution, because we cannot get these things done. I say first, God requireth of us to know him, for thus it is written, This is life everlasting, to know thee to be the only true God. And again, I have decreed to know nothing, but jesus Christ, and him crucified.  
But thou wilt say, how shall I know God?  
I answer, God is known by nature: for the natural man, although he know not the true God, yet by natural knowledge he propoundeth something to himself for a God. And this shall serve for a witness against him: for whilst by nature he doth the things of the Law, he becometh a law to himself.  
By his works God also is known; For the invisible things of him, that is, his eternal power, and Godhead are known in the works of his hands. Yet this is not sufficient to salvation: For the more a man knoweth of the works, except he be sanctified, the more he evanisheth in the vanity of his own imaginations, and his foolish heart is the more replenished with darkness.  
By his word he is known: for in the Law he showeth what we ought to do, And in the gospel what we should believe. For the Law was but a pedagogue to Jesus Christ: and all the ceremonies, figures, and types thereof, were but shadows of things to come; the body was Jesus Christ: and whosoever in his difficulty hath not recourse to the Law, and to the testimony; it is because there is neither light nor life in him.  
By grace God is known: for all the knowledge that man can have of God, either from the Law, or from the Gospel, is in vain, unless our hearts be inclined by the spirit of grace to obey, or believe: for it is written, As many as are lead by the Spirit of God, are the Sons of God, and heirs of glory.  
By glory we shall know him fully: for here we know but in part: but there we shall see as we are seen, and know as we are known, being exchanged to his image, from glory to glory, by the spirit of the Lord.  
The second thing that God in his word willeth us to do, is to believe in him: for there is a faith that believeth God to be: there is a faith that believeth God to be true: and there is a faith that believeth in God.  
Every faith is not a saving faith, this only saveth, when we believe in God, and rest upon him, for the life of our bodies: saying, Give us this day our daily bread: And for the life of our souls; saying, Forgive us our sins. So that in faith there must be three things, Sensus, assensus, appropriatio, sense, assent, and appropriation: Now it is the applying faith that saves, for it is written, Thy faith hath made thee whole.  
The third thing God requireth of us in his word; is a sanctified obedience of that which we know and believe. For it is written, This is the will of God, even your sanctification. Again, Be ye holy as I am holy, who hath called you. And again, Let your light so shine before men, etc. For it is not he who cryeth Lord, Lord, that shall enter into the Kingdom of heaven, but he that knoweth the will of my Father and doth it.  
It is the will of God that we suffer for him, for it is written, Let him that would follow me deny himself, and take up his cross and follow me.  
Brethren this is a lesson the hardest of all for man to learn, concerning God, for man would learn to know God out of curiosity, that he might dispute and reason concerning him. Man would believe both God's word, and Gods work out of necessity, when they cannot better do: Like Pharaoh and his Magicians confessing the finger of God.  
Man also, out of custom, & for civil shame, will some time obey God for fear of punishment, more than for filial affection, but let these all be knit together, they shall not so evidently demonstrate the life of the Christian, as by his patience under the Cross. Look to Ely, to David, to job, to the Disciples, and Martyrs, who suffered not only the loss of their name, and the spoil of their goods, but also rejoiced that they were counted worthy to suffer for the testimony of Jesus: Look to Jesus Christ in his agony, Not my will, etc.  
Last of all, because these things, O man, cannot be gotten nor made so perfect in thee as they should be: yet if thou canst sigh for thy deliverance, and groan under the burden of thy imperfection, it is an evident assurance, that he who hath begun that work of grace in thee, will in due time perfect it; for these sighs are not from nature, but from the Spirit of grace, for of ourselves we know neither how to pray, nor what to pray, but the spirit helpeth our infirmities, and maketh request in us, with sighs which cannot be expressed.  
But thou wilt say to me, I have sighed, and groaned, & yet I have had no audience: I answer thee, there is no reason why thou shouldest be so heard: thy sin hath dwelled long in thee, and thou art but chastised of late, and from yesterday. Is it reason, that when thou criest in the anguish of thy soul, either for health or heaven, that thou shouldest be immediately obeyed? No, no, God called long at the door of thy heart, but thou wouldst not hear him, why then should he so suddenly hear thee? I tell thee it is not only patience, but exercise in patience that doth the turn.  
Again, he hath more than reason to refuse thee: for thou seekest to him, not so much for the desire of glory, as to be eased of thy smart, and therefore he dealeth with thee, as with jonah, that thou mayest say with Simeon, Lord, let thy servant departed in peace, for mine eyes have seen my salvation.   

LECT. 9  In Earth, as it is in Heaven. 
IN the handling of this Petition we have already spoken of two things, first of the word Will, and secondly, be done: We must now come, and look to the word Thy; and in it consider whose will must be done, For understanding hereof, we must know, that will is only, truly, & properly attributed & ascribed to three: to sathan, to man, and to God: I speak of will, as it is a faculty of the reasonable soul: and so do exclude from it, the unreasonable creature: to whom appetite and desire may be assigned, but a will cannot truly be ascribed. To return then. Satan is the first to whom will is ascribed in Scripture, for to him are applied the words of the Prophet Isay. 14.13. I will ascend into heaven, and I will exalt myself: above the stars of God; as some expound. But by abuse of this his will, he hath captived it, both himself, and his will to evil, and in so doing hath lost the true privilege of his will: For howsoever he willeth nothing, but that which is evil: yet he getteth not done, all the evil that he willeth: for God hath so thrust a bridle in his lips, & a hook in his nostrils, that without the bounds, and limits of his chain, he neither dare nor can go 2ly Man hath a title of a will ascribed to him: for as he is a reasonable creature, consisting of a soul and a body: so also in his soul there are these three things.  
An understanding, holding forth light to him: some affections delighting more or less in their object according to the light which is premonstrated them. And a will, choosing or refusing freely, the object set before him: both according to the light of his understanding, & the delight of his affections.  
I have said, that man willeth freely, for unless will had the liberty & free scope thereof, it were no more a willing, but a nilling power: it were not voluntas, but noluntas.  
Now concerning this liberty, or freedom in man's will, the Church of Rome, and we have had, and do still as yet, maintain a long and serious debate, yet not concerning the freedom, and liberty of the will, but concerning the object, which the will of man chooseth or refuseth. It is their error to allege, that man in the state of corruption, can will good, and will it freely: But we on the contrary, do aver, that man in the state of corruption can only will evil, and that continually.  
For clearing of this truth, and that we may bring the light of God out of this darkness; We must first consider the several and different estates in the which man hath lived, doth live, or shall live.  
Secondly, we must consider, how fare his will did freely extend itself to good, or evil, in these several postures or conditions of estate. When I look on the estate & condition of man, I find it threefold.  
First, an estate of integrity.  
Secondly an estate of corruption.  
Thirdly, and an estate of reparation.  
His estate of integrity, is that, in the which he was created to the image of God, being perfectly righteous, and holy in soul, and body.  
His estate of corruption, is that woeful estate of sin, and misery, in the which he involved himself by his apostasy from God.  
His estate of redintegration, is that happy estate to the which he is exalted in Jesus Christ, whilst by the virtue of his death, and the power of his resurrection, he is made partaker of the grace of God in this life, and shall be also of his glory in the life to come.  
Now these being the several estates, and conditions of man: the question is, what is the true, only, or adequate object of the will of man, good or evil.  
To this I answer: good is threefold: There is a natural good, a moral good, and a spiritual good.  
The natural good, is that which serveth for the preservation of the natural life: such are eating, and drinking, sleep, rest or refreshment.  
The moral good, is that which preserves the moral life, or civil society of men: such are, to be a Judge, to be a Magistrate, a Merchant, an Artisan, a Trafiquer, etc.  
The Spiritual good, is that which serveth for the begetting, and preserving of a spiritual life in man: Of this sort are the preaching of the word, the administration of the Sacraments, prayer, meditation: etc.  
Now, if it shall be enquired, which of these goods, the natural man, by the power of nature can freely will.  
I answer, that in the estate of integrity he willed them all: In the estate of his corruption, he may will, and do the first two, but not the last: In the estate of grace he willeth the last, yet not freely, for God must first renew his will before he can will any spiritual good: And when he hath willed it, it is not fully and absolutely willed, or done as it becomes him: for the law of his body striveth against the law of his mind, and captivates him to death. In the estate of glory, we shall only, and continually will that which is good, and spiritually good: for there we shall be exchanged into his image, etc.  
Thus the truth stands clear; That the natural man, as a natural man, and before he be renewed by grace, can and may will both natural good, and a moral good: But, to will a spiritual good in that measure, as that it may be acceptable to God, he neither can nor may: For howsoever he may preach, distribute the Sacraments, give alms, pray, and meditate: yet are these not acceptable, For the natural man knoweth not the things that are of God. 1. Cor. 2. He is dead in his sins and trespasses. Ephes. 2. He hath not the son of God, and therefore can have no life in him. 1. john. 5.12. He hath not the spirit of God in him, and therefore cannot be the child of God. Rom. 8.14.  
And finally, although his works were finished from the foundation of the world, yet is he but a stranger from the life of God: For till his person be first acceptable in Jesus Christ, his works shall never be approved.  
Last of all, a Satan hath a will, and: as man hath a will, so God also hath a will: And to him chief and above all, yea most truly, and most properly is the liberty of will ascribed. For he willeth that which is good, and that most freely, most solely, most absolutely, and most perfectly, because continually. God's will then, yea, and his revealed will being holy, righteous, and just in itself, and of itself; is that only which we crave in this Petition.  
But thou wilt perhaps ask me, may I not say, my will be done: No, no, for as God is primumen, & primum agens, so is he also Liberrimumen, & Liberrimum agens; He is the first essence, and the first agent, and he is the freest essence, and freest agent that ever was. No creature in heaven or in earth, hath either a being, action, or will: but that which is duly and truly subordinated to his Essence, action, or will.  
wouldst thou then crave a reason why thou must not intermix thy will with Gods will. The reasons are these,  
1. As thou art a natural man, there is great enmity betwixt thy will and Gods will. The Apostle tells us this, Rom. 8. The wisdom of the natural man is enmity with God. He saith not only, that it is an enemy to it, but enmity itself Now we know that it is more to be enmity, then to be an enemy, for an enemy may be reconciled, but enmity never.  
2. It is not good that we say, my will be done: For if we get our will, we would many times will the things which would tend to our destruction. Thus the children of Israel willed and desired Quails in the wilderness: and they got their will, but not their well: For when their meat was in their mouth it came out at their nostrils.  
3. If we got all our will; we should many times sin against God, willing the things which he willeth not, and nilling the things which he willeth. Thus did Israel will their return to Egypt against the will of God, leading them to the land of their rest. And thus they would have a King, and got one in God's anger.  
Thus I may say boldly, that man's will should not be sought but Gods, For man's will differeth more from the will of God, than the heaven differeth from the earth. For it is man's will to live in wealth and prosperity, but God willeth it not, knowing that want is better for us, For when wealth maketh man's wit to waver, and prosperity maketh him to misknow God: want maketh him wise, and with the prodigal child reclaimeth him from his error.  
Secondly, we would always live at random, and be free from the Cross: but God willeth it not, for he knoweth that without the yoke we are but wild heifers: But when the Cross is on our back, it will teach us to keep his law.  
Finally, we desire to live long and see many days, God willeth it not: And therefore cutteth off the thread of our life, sometimes in the morning, sometimes in the noontide, and sometimes in the evening of our days. And by so doing preventeth the growth of sin in us. Sometimes shutteth our eyes, from seeing the evil that is to come, and sometimes draweth us away from the love of the world, that we may be invested with our Master's joy.  
Thus by all these palpable documents, he clearly teacheth thee, to submit thy will to his: and both in wealth and in want to say: Not my will but thy will be done.  
And truly, till this time come, and till thougrow up to this measure of grace: A Scholar thou may be in the School of grace: but a perfect man in Christ Jesus thou art not: For he that would be his Disciple must deny himself, and take up his Cross and follow him daily.  
The total sum then, of this part of the Petition is this, O Lord since by nature we are created to thy image, and since, in that estate of our integrity we were sufficiently enabled to do thy will: But now, since by our fall we are so debilitated & weakened, as that we can neither know thy will nor do it; We run to thee in the secret and sincerity of our souls, And we beg of thee that by the grace of thy spirit, thou wouldst so reenable us, and strengthen us again, that thy will may not only be done by us, but also upon us: That is to say, that we may not only do that which thou commandest us in thy word: but also patiently bear whatsoever cross or calamity thou shalt be pleased to exercise us with.  
And so having ended the first part of the Petition, we come to the second. The first part was material; the last is formal. Formatur, we craved that Gods will might be done in us and upon us. For manner we crave that his will may be done in earth as it is in Heaven.  
To come then to the consideration hereof: Whilst our Redeemer prescribeth unto us, the matter of God's obedience, he prescribeth it in two subordinate periods of consideration.  
1. In the place thereof.  
2. In the pattern thereof.  
The place, he will have it done on earth: The pattern, As it is in heaven.  
We will first look to the place of this obedience: And it is earth. By earth many diverse men have meant many things diversely. Tertullian by earth said our body was meant and by heaven, our Soul: Because our bodies are of the earth and earthly, and our Souls a spiritual and celestial substance. And the ordinary gloss, following Tertulltan, writing on this place: by the earth have understood the flesh, and by the Heaven the spirit: So that they make the meaning of the words to be, Let the flesh and the lusts thereof be subdued to the Spirit, and the good motions of the same.  
Cyprian by earth understands the unregenerate, and such as do not know God: and by Heaven, just men to whom God is known, and by whom he is obeyed. And he makes the meaning of the words to be: Let them that are not yet called be brought within the compass of thy covenant, and the bosom of thy Church, that as we believe, so they may believe also: and as thy will is done by us, so it may be done by them.  
Both of these opinions are not only tolerable but also laudable: For we are bound by religion, not only to subdue the lusts of our flesh, and to live after the Spirit, but also we are bound in charity, to beg of God, that all such as appertain to his election, may be in due time called, justified, and glorified: That so there may be but one shepherd, and one sheepfold, and God may be over all, and in all, blessed for ever.  
But if I may speak it without the prejudice of so great lights: Howsoever both these Petitions be requisite for the Christian: yet do not I think that either of them be here meant: But with Chrysostome I do think that this Petition differs nothing, from that precept of the Apostles. Collos. 3.1. If ye be risen with jesus Christ, seek those things that are above. By earth than I understand men that are on earth: and by heaven, the Angels of God, and the Spirits of good and just men departed: So that the meaning of the petition is: Since it hath pleased thee O Father, who dwellest in Heaven, to make thy name known to us, and be called upon of us: And seeing thou hast honoured us by the making us members of thy true Church, and thy Kingdom of grace here on earth: O let thy Spirit of Grace dwell so powerfully and plentifully in us, that as thy holy Angels and glorified Saints do thy will in heaven: So we that are but weak and sinful men may captivate our wills to thy obedience here on earth.  
Well then, by Earth we must understand not only earthly men, but also the place, where, Even on earth, and while we live in it. But let us remark the word, for it is general. Our Saviour teaching us the person, the time, and the place of God's obedience: saith not, Thy will be done in the field; in the city, in the sea, or in the dry land, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 per universum terrarum orbem, Through all the whole world: And as David says in his 97. Psalm: Make thy way known on earth, and thy saving health to all Nations.  
The persons then by whom he will have Gods will done, are men, who are of the earth, and to the earth return again. And the place where, in the earth, and whilst we live in it: For unless we do the will of God here, we shall not enter into our Master's joy hereafter.  
In the second room we must look to the pattern, and it is called heaven, by the which, as I told you already, Augustine and Chrysostome do understand the holy Angels of God, and the glorified Spirits of men: These are said to be in heaven. But by these alone the word is not only understood: For as there are more heavens than one, so are they more that do the will of God in heaven, than those blessed Spirits alone. I say there are more heavens than one, and it is clear: For it is said in the preface of this prayer. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plural number: and it is known and manifest in nature: For this expansum, or void wherein are the fowls, is called a heaven, and they, the fowls of the heaven. Again, these seven subordinate spheres in the which the seven Planets do reign are called heaven also. Again, that place wherein are the fixed Stars, is called a heaven also. And finally, that place of felicity, which is above all of these is called heaven, and the third heaven, and the heaven of heavens, and the Paradise of God. Now as all of these are furnished with their several host and inhabitants: So is the will of God done in all of these, by their several host and inhabitants: For in the lower heavens, which we call our firmament, the will of God is done by the fowls of the air, and by the treasures of winds, rain, snow, hail, and the thunder. In the second heaven the will of God is done by the Sun, the Moon, and the Stars. In the third heaven also the will of God is done by the holy Angels, who have kept their original integrity, and by the congregation of the first born, who rest from their labours and have entered into their Master's joy.  
The words than are clear. By earth, is meant man, made of earth, returning to the earth, and living on the earth. By heaven, is meant all the host and inhabitants of the whole heavens of God, whether they be the first, second, or third heaven: But chief the third.  
Now the resemblance and parallel of the obedience is remarkable As it is in Heaven: For it may be enquired, how do the Angels and Saints departed obey the will of God in heaven.  
I answer, they obey it five manner of ways: Speedily, Cheerfully, Fully, sincerely, constantly and perfectly. Speedily and without delay; cheerfully and without murmuring; fully and without omission, sincerely without dissimulation, constantly without wearying, and perfectly without halting.  
Now, is it possible for man so to do Gods will?  
No certainly: we cannot do it speedily, for like Lot we linger to go out of Sodom: We cannot do it cheerfully, for like Israel we grudge, and murmur in the way to our rest: We cannot do it fully, for the good that we would do, we do not, etc. We do it not sincerely and without dissimulation, for although we honour him with our mouths, our hearts are fare from him: We do it not constantly and without wearying, for to day we are fervent, and to morrow we are lukewarm, neither hot nor cold: Neither do we it perfectly, for we know but in a part, and see but in a part, and our perfection is laid up for us, in the life to come.  
But why do we then pray for it, since we cannot attain to it?  
I answer, though we cannot attain to it, yet we should strive after it: For there is a time coming wherein we shall obtain and attain to that perfection we aim at: And that is our last moment, and day of our dissolution: Like Israel compassing Jericho: And Samson groaning under his blindness.  
Use. Now the use of all this. When God made man, he made him conform to his pattern, for he made him like to himself, and to his own Image. When God commanded to build him a Tabernacle, he gave a pattern to it in the mount, and never a pin was in the Tabernacle but what was commanded. So it is here, when Christ Jesus desireth us to do God's will; he writeth to us a copy, do it in earth as it is done in heaven: Not that we are able to attain to it, but that we must strive after it.  
Let us look but to a natural Parent: He calleth upon his young infant to come, the child cannot go, but creepeth to him: He calleth on him by his name: the child cannot speak, but he babbleth: He biddeth him stand upright and alone; but he strait falls: Yet the father doth not measure his obedience by the perfection, but by the endeavour. It is so with God, He calleth upon us to come to him: we cannot come unless we be drawn. He biddeth us stand steadfast, but we fall, till he strengthen us. He biddeth us call upon him, but we cannot till he first call upon us; and say (as to Mary) Marry, then strait we answer him Rabony. Finally, he biddeth us do his will on earth as it is in heaven, and be perfect as he is perfect: But we cannot, till he first give us the thing that he craveth of us. What shall we then do, shall we languish because we are weak, or retire because we are faint? No, let us creep, and babble, and struggle: We are acceptable, not because of our practice, but because of our endeavour: Not because of our action, but because of our affection. Coll. 3.2.   

LECT: 10.  Give us this day etc. 
HAving spoken of the first three Petitions, which concern the honour and glory of God: It resteth now, that we look on those Petitions which concern man, and his utility, either bodily or spiritually. It is bodily wants are poured out here in this Petition, and the support and relief thereof petitioned.  
In handling hereof, we shall observe the very same order and Method, which we observed in the former: For first we will look to the coherence of this Petition: and next to the matter comprehended therein. The coherence is remarkable: For the Petition looks with a twofold aspect: viz. a reference to the former Petitions: and a relation to the ensuing. The reference it hath to the first three Petitions, is, that it serves for a touchstone, to try the right and true title which we have to the things of this life: For we live in a world wherein there is nothing which men do so much affect as plenty and abundance: And there is no man so much abhorred and despised, as the poor man and he that wants: Howsoever it be absolutely true, that the felicity of man consists not in the possession of the earth, or earthly things (for the Kingdom of God standeth neither in Meat, Drink, nor Apparel, but in Righteousness, peace, and joy in the Holy Ghost.) But wouldst thou know O man, whether thou hast a true title and right to the things that thou possessest, or not, and wouldst thou know whether or not thou enjoyest and brooks them with a good conscience: Then for thy resolution, look to the first three Petitions, and see how fare they have taken root in thy heart, and how fare thy heart hath been set on their obedience: So fare thou hast right, and true title to the things of this life, and no farther: For I will assure thee unless God's honour hath been dear to thee, and dearer than thy own: Unless God's Kingdom hath been dearer to thee then all the world beside: Yea and all the world in thy account hath been but loss to thee, in respect of it: And finally unless Gods will have been so dear to thee, that thou hast denied thyself, and undergone the Cross patiently, captivating thy will to Gods: I will tell thee thus much, an use of the creatures of God thou mayest have had, but a true title or right to them thou never hadst: And to speak it in one word, an usurper of God's creatures thou mayst be, but a true owner thou never waste. No I must tell thee more: There is never a bit of bread that goeth down into thy belly, nor one drop of water that goeth into thy mouth, but shall one day accuse thee of the wrong and tyranny that thou hast done: unless thou canst show by thy charter that thou art a member of God's Kingdom: And that for thy Reddendo thou hast honoured his name, and captivated thy will to his obedience, For as all things are ours whilst we are Christ's: So without Christ nothing in the world is ours: No, they are so fare from being ours, that they sigh and groan against us. Rom. 8. And woe be to us, if when they sigh against us, we cannot sigh for ourselves. But this is not all, For as this hath a respect to the former Petitions, by way of trial, so doth it also carry a reference and relation to the subsequent, and that more wonderful and observable than the former: For it may be enquired whence it cometh, that he who was the Son of God, and thought it no robbery to be made equal with God himself: Again, whence it was, that he who laid down the life of his body, that he might save the life of our souls: And finally, whence it comes, that he who did forbid us to care what we should eat, or what apparel we should put on: should in this measure be so careful of our bodies, and the natural life thereof, that he should prefer a petition concerning the body, before that which concerneth the soul.  
Is not the soul of much more worth than the body, and are not the things, that concern the soul of fare greater excellency, than those which concern the body?  
How is it then, that he who is the Prince of our salvation, should be thus preposterous in his Alphabet as to recommend to us the care of our bodies before the care of our souls: and the worth of a piece of bread, before the worth of the remission of our sins?  
To this I answer, Wisdom is justified of all her children: and therefore it becomes us not to judge any thing before the time, for he is the wisdom of the Father, who hath thus taught us, and as there was no iniquity found in his ways, so there was no guile found in his tongue.  
He hath then suffered us to prefix the Petition which concerneth our body, before those that concern our soul: not for dignities, but for necessity's sake: For behold, as he made us, so he knoweth our frame, and of what mould we are made: and for this cause he submitteth himself to our infirmities: that by doing so he may gain us; for we have not such an Highpriest, as cannot be touched with the sense of our infirmities: but who was made like unto us in all things, sin excepted.  
Will any man than ask the reason of this order, I answer, God hath done it wisely for three causes.  
First, to show us the infirmity of our flesh, or fleshly nature.  
Secondly, to show us the riches of his mercy.  
Thirdly, to show us the true refuge to the which we should run in the day of our bodily wants.  
I say, first, it is done to show us our natural infirmity, and the weakness of flesh; who live by sense, and not by faith: For it is with man, (walking in the way to heaven) as it is with little children, walking in their parents families: we know this to be the defect, and weakness of our children: that hardly, or seldom can they be brought to put on their apparel, or say their prayers till first they get the promise of their breakfast: it is so with us in the way to heaven; all the promises of God (concerning our felicity there) which in themselves are so large, and infinite: that neither hath the eye seen them, or the ear heard them, or can the mind of man understand them: Yet all of them, of what quality, or number soever they be: can never lead a man to the earnest pursuit of those things that are eternal, unless he get a palpable possession of those things that are temporal. But as David said, This is our death.  
I saysecondly, he hath done it for a demonstration of the riches of his mercy towards us, letting us see that he will pass by many of our infirmities, and overlook many of our weaknesses ere he want us; (So precious a thing in the eyes of the Lord is the Soul of a man, that he will give much for it ere he want it) look to the Father, look to the Son, to the Holy Ghost, look to the elect angels, to the Saints departed, to the senseless creatures, and look to sathan himself, and all shall teach you, that nothing on earth is so precious as the soul of man.  
And if our souls, and the redemption of them, be a matter of so great excellency; do you think that God will want it for a meal of meat? no, no, fare be it from us to think so: for will he that feeds the fowls of the air, and clothes the lilies in the field, be forgetful of us? No surely, a hair of our head shall not fall to the ground, but by his providence, and if any shall fall, it is not for want of his favour, but for the weakness of our faith.  
I say thirdly, it is done to show us the true refuge, unto the which we should all lean in the day of our want, whether bodily or spiritual: and that is only to God: For will we look to the things of this earth in the day of our bodily want: from whom shall we seek them but from God, for it is he that heareth the heaven, and maketh the heaven to hear the earth, and the earth to hear the come, and the come to hear Israel.  
If he hear thee, all shall hear thee, but if he stop his ear, all shall be deaf and dumb to thee: For the eyes of all things do wait, and depend on him: While he openeth his hand, they are filled with his blessing: But if he over-cloud his countenance, they are sore afraid, and perish.  
Now this being the reason of the coherence, I come to the Petition, wherein six things are remarkable.  
First, what we crave, Bread.  
Secondly, of whom we crave it, of God; for we say, Give.  
Thirdly, to whom we crave it: and it it not in the singular number to me, or to thee but in the plural number, Unto Us.  
Fourthly, what a bread it is that we crave, a Daily bread, not a dainty bread.  
Fifthly, whose bread is it that we crave: not our neighbour's bread, but our own, Our.  
And sixthly, for what time it is that we crave it, not for the morrow, but for to day. Give us this day our daily bread.  
Whilst I look on the thing that is petitioned, Bread: It is requisite that I search, what is meant, and understood by it. The Ancients and Fathers of the Church have thought diversely of it. Tertullian lib. de Orat. Cap. 6. will have by this bread, Christ himself to be meant: and saith that there is nothing can have a more orderly progress, then that after we have sought the honour of God's name, the advancement of his Kingdom, and the obedience of his will: to seek also the bread of life, by the which we may be enabled to do those things. And this is Christ himself (saith he) for of him it is written, I am the bread of life. joh. 6. Athanasius lib. De humana natura suscepta. Tom. 1. doth by the word bread understand the Holy Ghost: and for proof thereof, bringeth the words of this very Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our daily bread: for he saith, God hath taught us in this present time, to seek that bread for our entertainment, whose first fruits shall preserve our soul in life, to the life to come.  
Augustine, writing of the sermon of Christ in the mountain. Tom. 4. lib. 2. cap. 7. pag. 349. by bread doth understand the bread of the Sacrament, or else the bread of God's word: by the which our souls are kept in life to the obedience of his statutes.  
But with reverence let me say, that Tertullians' opinion (meaning by bread, Christ) cannot stand with the due order of this prayer: for than it were tautologick, for that was sought in the petition, Thy Kingdom come.  
Again, Athanasius his interpretation cannot be received, whilst by bread he meaneth the holy Ghost: for of him we receive but the first fruits in this life: But of this bread we many times receive both satiety and surfeit.  
Last of all, I cannot subscribe to Augustine in this his opinion, nor to the Rhemists his followers, who by bread here understand the bread of the Sacrament, for if it were so, I see no reason wherefore they should debar the laics from eating thereof, one licenciating the use thereof to the Priests, whilst God calleth it our bread, and our daily bread, and alloweth to us both the use, and the daily use thereof.  
It resteth then, that the truth be cleared, and so it shall by taking the words literally, and under the name of bread by understanding bakers bread, yet not so strictly but that figuratively also, under it we may comprehend all things requisite for the maintenance of this our natural life: such as are, strength of body by nourishment, health by Physic, warmness by apparel, sufficiency, and correspondency to our labours: and finally, all the means and helps that leads to these things: as Christian magistracy, peace in the land, and seasonable weather, So that Ambrose looking on the large extent of the word bread, sayeth of this Petition; Haec postulatio maxima est corum quae petuntur. For since, as man cannot live without bread, so his bread cannot quicken him except he have a stomach to digest, and when his stomach is able, he cannot get it, unless the earth afford it: and the earth doth not afford it except it be laboured: and it cannot be laboured except there be peace amongst men: and in the very time of peace, men's travels cannot be profitable, unless God send both the first and the latter rain: Therefore saith he, in this one word of bread, many things are couched, yea all things that are requisite for the entertainment of our life.  
The meaning of the words being thus interpreted, let us make some use of them. Their use is twofold.  
Use. For the word serves first for rebuke, and secondly, for instruction. It serves for rebuke to the Church of Rome, who by the imposition of their extraordinary, and unnecessary fastings, hope to enter into the kingdom of God: But to those I say, yet not I, but Jesus Christ for me: Fools and hypocrites, you make clean the outer side of the cup and the platter, but within all is foul, and full of ravening. Fool, dost thou think that the kingdom of God standeth in meat, and drink, or in apparel? No, no, it standeth in righteousness, peace, and joy in the holy Ghost. What careth God I pray thee, for a bit of meat, that goeth into thy belly, or for that rag of clothes, that covereth thy nakedness? When he is hungry will he tell thee? or when he is thirsty, will he that thou shouldest give him drink? or if he were cold, or naked, would he beg the use of thy garment? No surely, those things are not for him, but for us, and for our use: He made our bodies of the earth, earthly: he hath breathed the breath of life in our nostrils, that by it we may live in the body: he hath given us also the use of his creatures, for the preservation of that spark, till he recall it.  
What is it then should make man so bold to inhibit the use of that thing which God hath licenced, or what art thou, O man, that darest pollute that which God hath sanctified to thee? Well hath the Apostle Paul foreprophesied of thee; that in so doing thou hast a show of godliness, but in effect thou hast denied the power thereof: for these things may have a show of wisdom in a will-worship and neglect of the body, but in effect they are but the rudiments of the world, and the ordinances, and traditions of men: for they hold not of our head which is Christ Jesus.  
I grant indeed it fareth not with the soul, and the body, as it fareth betwixt an evil matched man, and his wife: the thing that the one willeth, the other willeth not: and if any neighbour shall pacify the strife with reason, he hath gained a soul: It is even so with the matter of fasting: if, whilst the flesh lusteth against the spirit, and the spirit fighteth against the flesh, we can beat down our bodies, and bring them in subjection, it is more than requisite: But if we shall think hypocritically, by so doing, to merit or procure to ourselves the Kingdom of heaven, we deceive our souls, and our labour is in vain: for the kingdom of God standeth neither in meat, drink, or apparel; but in righteousness, peace, and joy in the Holy Ghost.  
Use 2. And as it serves for rebuke of the Church of Rome, so doth it also for instruction to our reformed Church: and that in a twofold manner: for it teacheth a lesson to the rich man, and another also to the poor man.  
It teacheth the rich man to eschew covetousness, for if God give him bread, he giveth him all that he oweth him: we cannot be content till our table be richly decked, and our cup overflow: but alas these things ought not to be so; for we came naked into the world, and naked we shall return again. If we get therefore food, and raiment, it becomes us therewith to be contented. Nature is not curious in herd yet, nor chargeable in her fare; she can say with the Poet, Vivitur parvo bene, all that she craveth, is but bread and water, a clout to cover her nakedness, and a hole to hide her head in: when God sendeth more, she can use it with sobriety, when God denyeth it, she can be thankful, and say with job, The Lord hath given, and the Lord hath taken, etc. And when she seethe the best cheer in the world set before her, she accounteth it all but bread.  
The crumbs of the rich man's table was bread, although refused to Lazarus: and the rich man's sumptuous fare was but bread: daniel's pulse and water was bread: and the King's royal fare was but bread: the husks of the swine was bread to the prodigal child, and his father's feast was but bread.  
Thus the true christian in all things is content: he can be abased, and he can abound: he can be hungry, and he can be full, he can want, and he can have. Philip. 4. And in the midst of his fullness, he is careful of nothing so much, as that the Lord send not a leanness upon his soul.  
Secondly, as it teacheth the richman to measure the things of this life, not by the ell of his desires which have no end, but by the ell of nature, which is short & soon contented: so from this the poor man hath a lesson of content. When he looketh to his neighbour and seethe him better clothed, better fed, better followed, and better favoured then himself, truly nature would grudge and murmur in a natural man: But if thou be a christian let me exhort thee in the name of Jesus, whose name is called upon by thee: repress these fond imaginations: Consider that God hath taken nothing from thee, but what he gave thee: And that in wisdom, he holdeth thee short of those things that he himself may be thy portion. Blessed art thou if he be so to thee. It may be for a time thou hunger and thirst, but thou shalt be satisfied: and it may be for a time that thou mourn and weep, but thou shalt be comforted, The way to procure thy content, it not to measure thy want with other men's wealth: No, no, but look to the woe that their wealth hath bred them, and consider how ease, and fullness of bread hath made their hearts fat, and hath lulled them into the lethargy of a giddy mind, whilst by means of thy want, God hath preserved his life in thy soul. Wouldst thou then change estates? no, do not if thou be wise: for they who possess those things, stand in slippery places, they seldom or never leave their owners without a fall.  
How many this day are in hell, who would go naked to be partakers of the garment of righteousness: who would be still hungry to get a poor crumb of the book of life: and dye a thousand deaths for thirst, to get one drop of that water, that could cool the heat of that flame which they sustain: but oh! they cannot obtain it: they have lost their time, and their judgement is sealed.  
While therefore thou hast time, in time, redeem the time, for the days are evil: and if thou get food and raiment, learn therewith to be content: and if thou be greedy of any thing in the world, be greedy of grace: for if thou hast the grace of God, thou art richer than Croesus': because thou hast Christ, who when he was rich, became poor, that in his poverty thou mightest be made rich.   

LECT. 11.  Give us this day our daily bread. 
THe second thing considerable in these words is the person of whom we ask this, and it is of God; for whilst in the preface we say, Our Father, behold here we say to him, Give.  
In handling of this word a supplication, we have three things to consider; First, to whom it is poured out; to God; Secondly, after what manner; by way of begging. Thirdly, for what reason; because of his command, Ask and you shall receive.  
The first thing remarkable in this word of the Petition, is, of whom we crave our bread: and I see, it is of God. Will any man inquire why it is, that for every piece of bread we put in our mouth, we should go to God and ask it of him: this may seem a little strange: for there are many, that have more bread lying beside them than they can get eaten, and many (like the rich man in the Gospel) have more in store than they can make use of.  
This may well then become the poor man; who when he dineth in the morning knoweth not where to sup at night: or if he have gotten a morsel of green herbs at night, knoweth not the next morning where to break his fast: I think it were no fault in him to go to God, and to beg of him every bit and morsel of bread that goeth into his mouth: for a rich man dineth when he pleaseth, but the poor man when he may.  
Yet to answer, I say, it is requisite for the rich as well as for the poor, when he sitteth at table, to say, Give me; and that for three causes.  
First, for the honour of God.  
Secondly, for instruction of the owner, in the right title of the creature.  
Thirdly, for his instruction in the remembrance of them that want: and in the use of the creature.  
I say, first, that it is done for the clearing of the honour of God, both that he openeth his ear and his hand for our deliverance from our meanest distresses.  
It was said of old amongst the Heathen of their God: non vacat exiguis rebus adesse jovi: It is not so with our God, blessed be his name: The meanest distress that his servants could ever stand in, they never sooner opened their mouth to cry, but strait he bowed down his ear and heard them. They could never sooner present their wants before him, than he opened his hands, and filled them with his blessing. And if I should be particular: what is it that God would not give him if he seek it of him. Man as a natural man, hath a natural life in him: which, as it is from God by inspiration, so it must be entertained by God and his providence, till he recall it in his wisdom. He gave it before we were: he recalleth it before we be ware: but he entertaineth it by making us sensible of our wants, and supplicants to him for our relief. Matt. 6.  
As man is a natural man, and hath the maintenance of his natural life of God, so is he ordained by God to communicate, and propagate his peace on earth. Which if he ask not of God, he will not give it him: and unless that God give it him he shall not have it. Look to Abraham's servant, going for a wife to Isaak. and to Samson, seeking a wife amongst the Philistines. Besides this, peace is requisite for the maintenance of man's life: and this he cannot have except God give it. For as he is the Lord of hosts, and the leader of our battles, so is he the God of our peace also. It is he who in the day of battle, can hisse for a fly against Egypt; and for a Bee against Ashur. Esau. 7.18. So it is he that breaks the Bow, and the Spear in Judah, Psalm 40. and cryeth such a peace to his people, that a covenant is made betwixt them and the stones of the field, neither is this all. For man, as the servant of God, for his God's sake, may be called to suffer. If in that day we call on him, will he leave us? No, no; he hath forbidden us to care for our accusations, for his Spirit in us shall speak for us: and that with such efficacy, and force of truth, that our adversaries shall not be able to resist it. Matt. 10.19.  
Seeing therefore, all our necessities are manifest before him, our tears in his bottle, the hairs of our head in his hand, our supplications in his bosom, and our days in his register: Why should we in our distress fear to draw near to him: No, it is his honour that we draw near. For he hath said, Come to me all ye that are weary and heavy laden, and I will ease you. And again, Whosoever comes to me him I cast not away: For the bruised Reed I will not break, and the smoking Flax I will not quench.  
As it serves for the honour of God, to see his children come, and seek a piece of bread of him, so it instructeth the children of God also, in the right use of the creature. For it is written, Man what hast thou that thou hast not received, and if thou hast received it, why gloriest thou?  
And to make this a little more clear: thou wilt find, that in the use of the creature, thou hadst need to go to the Creator: and to say Give me 〈◊〉: and that for two causes. First, thou canst not attain to it, unless he give thee it: and next thou caused not have a blessing with it, unless he give it thee.  
First, thou canst not obtain it, unless he give it thee, For thou mayst rise early at Morn, go late to bed at Night, and all the Day long eat the Bread of Sorrow: But all is in vain, unless God give the increase. Look to all the things that are in nature, and see what the natural man can do to them for their conquest. I presuppose thou art going to the sea: canst thou make the wind blow right in thy sail: thou canst not. For if God would give every man his desire in the wind, such a confused whirlwind was never seen in the world: so as the whirlwind that blew down jobs house, should not be like it. And therefore his winds sometimes sit in thy face, another time in thy neighbours. And by so doing, and crossing all your desires, teacheth you only to depend on him. For it is he only that giveth. What I speak to the seaman, I speak to the husbandman, to the clown, to the courtier. Yea what I speak to one I speak to all. It becometh us in the use of the creature, to do two things. First to deny ourselves, and then to run to God. First, deny thyself for thou art weak in a twofold weakness: weak in judgement and weak in power. In judgement, not only concerning the things of God, which the natural man knoweth not, but also concerning the secrets of nature: which man knew once by nature, but knoweth not now by reason of his fall. Ask the Astrologue, the Soothsayer, the Necromancer, and all those vain searchers of vanities, who do sow iniquity and reap vanity: And who ask counsel at their stock, have nothing but their staff to answer them. Hosea 4.  
As we are weak in judgement to understand, so are we weak in power how to manage, not only the things that are of God: but also the things that are of men.  
That we cannot manage the things that are of God it is clear out of this example: David and Israel did purpose to bring up God's Ark out of the house of Abinadab, in a new cart. 1. Chronicles 15.13. But because they thought themselves able enough to follow that business, without God's direction: Look to Perez Vzzah by the way: Look also to Israel fight against Benjamin.  
And as it is in things concerning God, so is it in things concerning us, for howsoever we have understanding to know what they are, yet we want wisdom to manage them aright: Look to Israel, who did sow much, and reaped little, who did eat, and were not filled, who earned wages but could never get a purse to keep them in. And in a word: except we get both judgement to discern of the creature aright, and power to make a right use of it: We may say concerning the first: our counsels are carried headlong: for we meet with darkness in the day. And for the second, we may justly say with Peter, We have fished all the night and yet have caught nothing.  
In the last room whilst we are commanded, to go to God and to say to him, Give: We are taught to know how to use the creatures aright, and that three manner of ways. First, by travel, secondly, by prayer, thirdly by charity.  
By travel because man must eat his bread in the sweat of his brow.  
In his innocency he was ordained to delve in the garden of God. When he fell, the earth was accursed for his sake: And let him travel as he liketh, yet in the sweat of his brow he shall eat his bread, and in the use of a lawful calling, he hath only reason to expect an answerable blessing.  
I say secondly he must pray, for let him toil never so much, except he pray, he shall not speed: For it is written; Nisi jehovah, frustra: and these two are surely knit together, labour and prayer.  
For as sighing without expectation, and expectation without sighing: as prayer in a tempest without toiling, and toil without prayer: and as in a Sermon, information of the understanding, without working on the affections, and travel on the affections, without information of the mind, is all in vain. So also in things temporal, neither will our travel alone, nor our prayer alone, serve our necessities: but travel and prayer conjoined together, make up the work of our relief.  
Thirdly it teacheth us, how to commiserate others in their necessities. For there are many, who like Nabal cannot yield to David: or like to the rich glutton, cannot pity Lazarus, or like a jezebel, feeding four hundred false Prophets, and yet can suffer Eliah to starve. But in this O man, thou art deceived: For thou canst not get it, till thou say to God, Give. And when he giveth it thee, it is to this end amongst many, that thou mayest not refuse him who saith to thee, Give, nor that thou hide not thy eyes against thy own flesh: For a cup of cold water shall not want a reward.  
Add to these our own use in sobriety: neither pampering our bodies to surfeit like the rich glutton: nor disrespecting them by niggardise: but using them in sobriety: For the belly is for meat, and meat for the belly, but God will destroy them both.  
Use. Now having spoken a little concerning the person of whom we crave these things, and the reasons thereof; make we some few uses thereupon, which are four. First, it serves to confute the common opinion of Chance. Secondly, of merit. Thirdly, it treads down our pride, And fourthly, it rebuketh our distrust and despair.  
I say first it confuteth chance: For howsoever the greater part of the world be ignorant of the ways of the most high, and attribute either their prosperity, or adversity to chance or fortune, yet let the Christian know, that this proceeds from the ignorance that is in them: For there is neither chance nor fortune in the world: but that God, who by the word of his power made the world, by the word of his providence governeth it, and by the word of his good pleasure shall ruin it: he dwelleth in the heavens: and doth upon the earth whatsoever he will: that man may know that he it is, who woundeth and bindeth up again: who killeth and maketh alive: and who having exalted bringeth down again to the dust, and to the dung hill: and that beside him there is no God: even besides him, who is the God of Jacob, and the holy One of Israel.  
Secondly, it confutes merit: for who art thou, O man, that darest be bold to brag of thy merit? canst thou by thy merit, or the power thereof make one hair of thy head white or black? canst thou make the Sun to shine, or the rain to fall upon the earth to give her increase? No; thou canst not. How much less art thou able to pay a ransom for thy own soul? No, no, alas, thou canst not. It may be thou sayest, that thou art rich and increased with goods &c. but Lord open thy eyes to see thy poverty and nakedness: and with a temptation, the Lord give the issue to bear it.  
I say thirdly, that this word serveth to tread down our pride: for of all the creatures of the world, man is borne the weakest and the most wretched. Other creatures fall no sooner from the belly of their dam, but they can go, eat, and are covered. Man is borne weak, wretched, unable to walk, unable to eat, and unable to  himself: And when he hath gotten all that he can possess under the Sun, what hath he but what he borroweth? He borroweth food from the earth, clothes from the beasts, riches out of the Ours of the earth, wine and oil from the trees: And yet he is proud, as though all were his own. But fool that thou art, why art thou so miscaryed: Naked thou camest into the world, and naked thou shalt return again.  
If thou have therefore food and raiment, wax not proud, for it is but a borrowed spoil thou art proud of, and if God shall strip thee naked of them, thou shalt know that all was but vanity, and that it is a foolish thing for man, to rejoice in any thing but in this, that his name is written in the book of life.  
Last of all, it rebukes with a moderate grief, for the want of the things of this life. We are to day strong, to morrow weak: to day beautiful, to morrow deformed: to day honourable, to morrow despised, to day rich, and to morrow poor: And in all these our estates no further changed, than our minds are. As long as the Halcyan days of our ease and prosperity do last, we overjoy our joys: and we say with David, Our estate shall never be moved: But if God change our portion, our mind is strait changed: We are with David, sore afraid. and as Paul telleth us, We murmur as those who have no hope. But out upon such a weakness, it is an evident testimony that we are altogether carnal, and as yet in our sins. If our knowledge were better, our affections should be bettered also: and if we should once make the Lord our portion, we should be more glad to want the world then to have it: and to say with job, The Lord hath given and the Lord hath taken, etc. And with the Apostle, I count all things but loss, in respect of the advantage I have in the Cross of jesus.  
Thus we have spoken something concerning the giver, and the person to whom we say Give. The manner of the word is remarkable: For it is not a word of prevention: It is not a word of retaliation, it is only a word of supplication and begging.  
That it is neither a word of prevention nor retaliation, I instance from the Lawyers, who say (and that very well) that there are two sorts of gifts: Donationum alia est simplex & gratuita, alia conditionata ob causam futuram. When we come to God, and say to him, Give, It telleth us that we can neither prevent him by giving him any thing first or freely, nor yet, when he hath given us any thing, can we repay him with any recompense. We cannot prevent him by giving him first, for that were against his eternity: for it is written, Who hath given him first, & it shall be recompensed. Neither can we give him freely, for that were against his alsufficiency: For when he is hungry he will not tell us, etc. And the earth is the Lords, & the furniture thereof. Again, we cannot give him by way of remuneration, or requital: Abran when he came to sojourn in the land of Canaan, although all the land was his by promise, yet did he possess nothing thereof but a place to bury his dead: and that he bought from Ephron the Hittite for thirty pieces of silver, even the cave of Maghpelae. David at the return of the Ark, received the floor of Araunah the Jebusite: and yet by way of requital (I will surely buy it of thee at a price.) The children of Egypt in the time of famine, received bread from joseph: but they paid well for it: when their money failed them, they excambed their flocks, and when their flocks failed, they sold their land, and their inheritance also.  
But here is no such dealing betwixt God and us, he is the giver and we are the beggars: He giveth first, For he knew, chose, and loved us, before we were. He giveth abundantly, Wine to make the heart glad, and oil to make the face to shine. He giveth freely also, for we have nothing to give back again, and he dealeth with us as joseph dealt with his Brethren: when we open our sacks, we find our moneys in the mouth of them restored again. He will not make Merchandise with us: For his house is not a house of Merchandise, but a house of prayer. And as Christ did in the last and great day of the feast: and Isay in his prophecy: So doth God to all of us this day: Ho, All you that thirst, come to the waters, and care not for money, come, buy bread without money, and Wine and Milk without a price.  
Well then is God so liberal, that notwithstanding we be beggars, yet he scorneth not our petitions: but giveth us first, and freely, fully, and abundantly: Is there nothing that thou canst give him, or that he will accept at thy hands? Yes, three things, & those are,  
First, thankes for what thou hast received: For he requireth this of thee, that thou shouldst take the cup of Salvation, and give praise to his Name. That thou shouldst call on him in the day of thy trouble, that he may deliver thee, and thou mayst glorify him. And if thou do not so, thou art but a beast, that drinks of the stream, without remembrance of the spring.  
Secondly, come again also and seek more, for it is his delight. He is not like man, or the Son of man, who feareth to give, for fear of want, or wearieth to give, for frequency of petitions: No, his storehouse is not emptied. The eyes of all things look up to him, he openeth his hand, and filleth them with his Blessing. Neither wearieth he with our frequent petitions: but the homelyer we are, we are still the welcomer.  
3. Remember also to give to the poor the thing that thou wouldst give him: For he that hath pity on the poor, dareth to the Lord: and he that giveth to any of these a cup of cold water shall not want a rich reward.   

LECTIO 12.  Give us this day etc. 
AFter the search and enquiry of the word, bread, and of the word, give, which we have explained to you in our two last sermons: It resteth now that we take a view of the third word, Us, That we may truly know to whom, and to whose use it is that we beg at the hands of God this bread.  
In handling of this petition the words are very remarkable: whereas they are several in their literal sense: so are they also, in their moral and spiritual use.  
The first is a word of demonstration, and evidence: For it showeth us whereof we stand in need, that is, Bread.  
The second is a word of faith, and showeth us upon whom we should depend for this Bread, and that is, Give.  
The third word, Us, is a word of charity: begging Bread, and all necessary support, not for ourselves alone but also for the mutual members of the mystical body of Jesus Christ.  
The fourth word, Ours, is the word of a good Conscience.  
The fift word, Daily, is a word of contentment.  
And the last words, For this day, is a word of confession.  
We have spoken of the word of demonstration, and of the word of faith. Let us now look to the word of charity, Vs.  
This I say is the Lecture of charity, and that I may clear it, hear me but a little.  
If any shall inquire, why I am commanded to say, give us, and not give me, I answer, it is done for three causes.  
1. For the reference it hath with the Preface of this Prayer.  
2. For the reference it hath with God's providence and will.  
3. And for the reference we should have one to another, as mutual members of the mystical body of Christ.  
In the Preface and entry of this Prayer: When our Redeemer CHRIST JESUS leadeth us to God to pour out our wants before him, and to supplicate at his hands the support of those wants: he will not suffer us to say, my Father, but, Our Father.  
The reason is, none can truly call him, my father, but Christ Jesus alone: He is his father, and his only by nature. he is ours, only by adoption: and in him, and through him. It was he, and he alone, who (being the image of the invisible God, and the engraven form, and character of his person) could only and absolutely say unto him, My God, my God, why hast thou forsaken me: and say to us for our comfort, I go to my Father, and to your Father; and to my God, and to your God: showing us, that by nature we are without hope, and without God in the world: but that in him, we have a fellowship with God, and are made partakers of the divine nature.  
And now as in the preface he would not suffer us to go to God, unless we were first incorporate, and made members of his mystical body: so here he will not suffer us to beg any thing at his hands, whether temporal or spiritual: but that wherein we must represent the necessities of our brethren, as well as our own: and supplicate their relief as well as our own. In a word, as in the preface, he taught us, how we should draw near to God, & beg a blessing with jacob, under the garment of Esau: So the use we should make thereof, should be, a due remembrance of that Christian communion, and fellowship we have one with another in him: rejoicing with them that rejoice, and mourning with them that mourn: and remembering them that are in bonds, as if we ourselves were afflicted in the body.  
Secondly, I say, that we are taught so to say, to make us submit ourselves to the providence of God.  
For there are many in the world, upon whom God hath bestowed both riches and wealth in abundance: and they have no sooner received than, but strait they forget both God as the giver, and their brethren as fellow owners of their portion.  
And of this sort of men it is that the Prophet Hosea speaketh, whilst he reproveth Israel and Judah for sacrificing to their own nets.  
To the end therefore, that man may know that he hath nothing but what God giveth him: and that God giveth it to him to this end, that he should communicate to the necessities of them that want: he will not suffer him to say, Give me: but Give us.  
Would you see the truth of this cleared in a natural, and domestic example. Look upon the Mariner when he goeth to sea: his ship is fraughted by some owners: he is ladened and her wares are full. The tide offereth occasion, and she is towed out to the road to wait upon the wind: she lieth there a good space, and finds no wind. Would you know what maketh her want wind so long: I can tell you: because she prayeth for nothing, but for her fair wind. If her sails were filled, she careth not whose be empty, nor whose voyage be crossed.  
But tell me, O man, hath God in his ever-ruling providence nothing to do, but to serve thee, and thy appetite alone. No, no, he hath more to serve then thee: and therefore in his infinite wisdom, he sometimes sendeth thee a fair and prosperous gale of wind: sometimes again he maketh the wind to blow contrary, that thou mayest learn in the sense of thy own weakness, to rest content on his providence, and with a contempt and disdain of thy own self-love, to rejoice as much at the good of thy brother, as if it were thy own; and to grieve as much at his loss as if the loss redounded to thee, equally with him.  
Last of all, in this direction we have a square rule, limiting to us the use of the creature: which is this: as in the begging of it we should be faithful, so in the managing thereof we should be charitable.  
It was the error of Naball to possess a well covered table to himself, but to forget David, and his distress,  
It was also the error of the rich man in the Gospel, to cry peace to himself: and to the rich glutton, to forget the necessities of Lazarus.  
But were these things tolerable, and approved of God?  
No, nothing less, for we are all members of one body: and we should communicate one to another's necessities, and that in love.  
I say, first we are all members of one body: for where have you seen at any time the members of one body forgetful, or senseless of the indigence of another: if a thorn do but prick us in the toe, all the body hath a sympathy, and fellow feeling with it: the tongue can complain, the eye can search for it, and the hand can pluck it out again.  
It is right so with us, in our spiritual incorporation. We are all parts of the mystical body, whereof Christ is the glorions head.  
Is it seeming then, that any one part shall suffer, and the other shall have no sympathy or fellow-feeling?  
No surely: for it is an evident testimony, that we are not of the body, unless we have that fellow sense that is here required.  
Look to the example of the political body, and to the example of the waters running through the whole veins, and channels of the earth: And learn with Augustine to say, that God, Per eum qui habet juvat egentem, per eum qui non habet, probat habentem.  
But, what is more, thou must not only give him for the relief of his necessities, but also thou must give him a love and sincerity of affection, for if thou should give all that thou hast to the poor, unless thou have love, it is all abomination in the presence of God, for our wealth of itself, it is not a blessing, unless charity animate, quicken, and give it motion.  
Use. Now out of all this which hath been said, there ariseth to our instruction two things remarkable, the first rebukes the miser; the second rebukes the proud: I say first, we have here a lesson of rebuke to the miser, the worldly worm, & the earthly wretch, and that for 3 causes; first for that he is a murderer: secondly, for that he is a perverter of the ordinance of God: and thirdly, for that he is a fool.  
I say, first he is condemned here as a murderer: for while God hath ordained meat for the belly, and the belly for meat, he starves in his misery: and for a miserable preservation of an handful of dust; he kills his body, which should have an habitation to the holy Ghost.  
I say, secondly, that the miser, and the wretch is a perverter of God's ordinance, for God hath said, In the sweat of thy brows thou shalt eat thy bread: now the miser can toil and turmoil himself in sweat, and in blood sometimes, to get a piece of bread, but when he hath gotten it, he cannot for the heart of him make use of it, nor take of it to serve his own necessities,  
I say, thirdly, he is rebukeable as a fool, and why? because out of a diffident care of his body he killeth his soul; for whilst he distrusteth the providence of God towards him manifested in the widow of Sarepthas' barrels, he hoardeth up treasures against the last day, which in the fullness of time shall eat up his flesh, as it were a fire.  
Secondly, it rebukes the proud: for if God but once distinguish us one from another, with never so mean a portion of estate, it is a wonder to see how fare, he that hath, despiseth him that wanteth; as if either we had procured that of ourselves, which we have, or that they were not of our mould that want.  
But fool, why should thou be so miscarried? All the power that thou haste cannot make a white hair of thy head, black, nor a grain of seed that thou castest in the ground to grow up again, nor thy clothes to keep thee warm, or thy meat to feed thee, except God add a stasse to thy bread. Why shouldest thou be proud then, or why shouldest thou misknow thy neighbour? knowest thou not that a short time can make thee equal with the poorest beggar that goeth abroad? job in one day was rich in posterity, ere Even he had not one to piss against the wall; the Sun at his rising saw him rich in Asses, Oxen, and Sheep, ere night he had none of them.  
In the morning he was strong and vigorous, in his health; ere night, he scraped his sores with a potchard.  
In the morning he had a wife to lie in his bosom, ere the noontide in the day, she is turned to a rock of offence (Curse God and dye.) God be merciful to us, how uncertain, and transitory are the things of this life.  
Why should we either be proud, and overjoy in them: or niggards, or sparers of them, not lending to the necessities of the poor?  
The Lord teach us humility, and commiseration, that our souls may be safe in the day of our Lord Jesus.  
Now in the fourth place we have set down to us a word of conscience, whilst we call it, Our bread.  
For in so doing we crave of God, that he would so accompany our travels with his blessing that we walking and travelling in our calling for our necessities, may have rather to be helpful unto others, then burthenable to any.  
But here there would a doubt seem to arise, we have confessed already that we are indigent, and have no power of ourselves to procure any relief of our necessities, unless it be given us from above, how is it then since we have nothing but what we receive of God, that we should be bold to rejoice and call it Our? I answer, it is no vain rejoicing to call that which God giveth us, Ours:  
For the blessings of God communicated to us are ours in three respects, first, as they are given to us in Christ. Secondly, as they are acquired by us in our lawful calling. Thirdly, as they are sanctified to our use by the Word and Prayer. I say first they are Ours, as we are in Christ; for if we be living and true members of the mystical body of Jesus Christ, than all the things in the world are ours, for it is written, All things are ours whilst we are Christ's, for Christ is Gods, Get once a gripe of Christ by faith, and thou may boldly call the world, and all that is in it thine. It is true indeed, many men in the world have a better gripe of the world than the Christian. Look to the Apostles: Yet none had so good a right to it, for though they wanted the use, yet they had the only title; And though they possess nothing, yet had they true title to all things.  
Secondly, the creatures of God are ours, and we acquire them in our lawful calling, not robbing, not spoiling, nor deceitfully, or treacherously living on the sweat of another man's brow, and eating the bread of violence. Prov. 14. Thinkest thou, O man, or woman, that there is no more required of thee, but that thou shouldest rise in the morning, and having washed thy hands, sit down to thy dinner, and from thy dinner, to thy supper; and from thy supper to thy bed: No, no, this life is too easy to be honest: Thou must eat thy bread in the sweat of thy brow. Art thou a Magistrate, go to the bench, exercise there justice and judgement: defend the innocent, and relieve the widow, and fatherless. Art thou a Mariner, get thee to the helm, and travel through the deep: Art thou a Minister, get thee to thy book, read, meditate, and pray: and look to whatsoever calling God hath called thee to, that therein thou be exercised, or else, cover thy table, as well as ever the rich glutton did: It shall be turned to a snare, and thy prayer to sin, except thou can say, that this bread is my bread, being won in a lawful calling, and procured by the sweat of my brow.  
Thirdly, it cannot be called thine, except thou hast sanctified it by the word and prayer. The children of Israel had a table prepared for them in the wilderness, but for want of this grace of sanctification, it turned to their ruin: for whilst the meat was in their mouth, it came out at their nostrils, and they perished in the wilderness, having fat bodies, and lean souls. It was not so in the days of our saviour Christ Jesus in the days of his flesh: he had five thousand people to feed with five loaves, and two fishes: but he lifting up his eyes to his father, did not only procure satisfaction to the eater, but also superabundance.  
Thus than the creatures of God are justly called ours, when we get any right to them in Jesus Christ. Secondly, when we eat them in the sweat of our brow. And thirdly, when they are sanctified to our use, by the word, and by prayer.  
Use. Hence we have these lessons to learn: first, Labour, O man, to be engrafted in Jesus Christ, for all things in heaven and earth are his, and submitting themselves to him, acknowledge him their only Lord. It is he by whom the Sun giveth his radiation & light. It is he that covers the earth with fertility, and plenty. It is he that commands the winds and they blow, he speaks to them peace again, and they are hushed and still.  
It is he, lastly, who sayeth to raging waves of the sea, here shall ye come, and go no further, and behold they obey him with fear.  
Since reines of all things are in his hands, and the dispensation thereof in his power, labour thou to get a gripe of him by faith, and nothing shall be defective to thee; it may be that he can sometimes out thee short of these things that he gave thee, house, wife, children, prosperity or health; what matters it of all these, give him his will therein; and let it be seen to the world, that thou art in him, by thy patience, & I will promise thee, in the name of the living God, He shall either restore thy captivity seven fold, or else he will give thee something better than all the world, even himself.  
It is a pity to see so careful as the men of the world are to get the things of this world, and so careless as they are to get him without whom they can never have true title▪ nor right to the world, or to any thing in it: Can a house stand without the foundation? can a tree grow without the root? or can the body live, that is cut off from the head? no surely. Now if it be so in nature, & in these natural unions, how much more must it be in the spiritual? He is our head, our husband, our foundation, our root; having him we have all things, without him we have nothing. For as there is no condemnation to them that are in Jesus Christ: so there is neither hope of grace in this, nor glory in the life to come, to any that are not incorporated into him.  
Secondly, as no man can call the creatures of God his, except he who is in Christ Jesus: so in the second place, none can call the things of this life his, except he acquire them in a lawful calling; and this should teach the sons of men, to take heed how they acquire their goods. One wanteth, and lieth by the way, and robbeth the poor. Another wanteth, and seeketh it of the devil by an ill mean, like Saul. A third wanteth, and with words of deceit he stealeth into the house of the widow, and fatherless, and devoureth them, under pretence of protection, like Absalon. A fourth wanteth, and because he is ashamed to beg, he must be a spark of contention: and like a Salamander live on that fire of division. But inquire of these men, I pray you, if they eat their own bread: I answer, their throats are wide, and their stomaches ample: but to say, they eat their own bread I dare not; for their conscience teacheth them, that they grind the faces of the poor, and eat up the people, as if they were bread.  
And for this cause it is, that judgement cometh upon the land, because such men are not taken heed unto. If the belly god, if the wizards, and consulter with sathan, if the Salamander, and contentious man, should be forced to eat their own bread, than peace should be within our walls, and prosperity within our palaces. But because these, and such as these are tolerated, therefore it is that this land shall tremble, and every one mourn that dwelleth therein. Sackcloth shall be on all loins, and baldness on every head, and the end of our visitation shall be a bitter day. One thing only resteth, That we may eat our own bread, we must be careful to have the same sanctified to our use, by the means of the word of God, and of prayer; And this serveth wonderfully to rebuke the beastly ingratitude of men & women in this time: For in stead of begging a blessing, when we sit down, or being thankful when we rise, we swallow up the blessings of God in forgetfulness: Yea we sit down to eat and to drink and rise up to play; and turn the grace of God to wantonness: like beasts drinking of the stream without remembrance of the fountain. Neither is this the private and domestic error of this land; no this is that public canker and gangrene that hath fully and foully overspread the face of this nation.  
Let us lift up our eyes, and behold the regions about us: where is there peace or plenty to Church or Commonwealth, but amongst us? Inquire of the higher or lower Germany: inquire of Cilicia: inquire of the Palatinate, of France, and of Spain itself. All of them have been smitten as a reed in the water; famine, the sword and the plague have destroyed their inheritance, depopulated their riches, overturned their glory, and laid their strength on heaps in the streets, only we have been left as a sign, and wonder to the world, both of peace and plenty: for our table hath been prepared in the sight of our enemies, and our cup hath run over: but have we been thankful? no surely, we have neither rightly acknowledged the day of our visitation, nor wisely considered the things that concern our peace, but rather have continued in sin, that grace may abound, Well, this Haltion time will not always rest; remember Tirus and Sidon, Chorazin and Bethsada: and by them learn in time to redeem the time, else out of time we shall sorrow desperately, because we would not sorrow sooner.   

LECT: 13.  Give us this day etc. 
AFter the explanation of these four words which have already preceded in this petition, to wit, first a word of faith, leading us to God, Give. Secondly, a word of charity, Us. Thirdly, a word of necessity, Bread. Fowerthly, a word of good conscience, Our. We must now come to consider the last two words (viz) a word of content, and a word of limitation. A word of content, Daily. the word of limitation, For this day.  
The first thing considerable is the word of content, daily bread.  
There is not one word in this Prayer, that hath undergone more variety of translations than this word. Tertullian reads it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quotidianum. But as he took not the word Bread literally but spiritually for Jesus Christ who is the true bread of life, so hereby the word quotidianum or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he understands not the daily and frequent relief of our corporal necessities but of our spiritual needs: For so he writes, petendo panem quotidianum, perpetuitatem petimus in Christo, & individuitatem a corpore ejus. St. Augustine looking on Tertullians' opinion giveth way to it, but not simpliciter; For he not only allows his spiritual signification, but withal he addeth the temporal. Panis quotidianus ideo dicitur, quia nobis necessarius est, sive spiritualiter, sive carnaliter, sive utroque intelligatur modo. Athanasius saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 futurum. Give us our bread that is to come. Cujus primitias habemus dum in communionem Corporis Christi admissi sumus. Hierome himself looking on both the Evangelists Matthew and Luke, findeth the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be one. But if he be the author of the vulgar translation; I see no reason why he should have interpreted Matthew one way and Luke another. For he interprets Matthew in the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signify Supersubstantialem, in the word of Luke he interprets it quotidianum. But to leave the altercation, wherein these great lights of the Church have engaged themselves; I would labour simply to embrace the truth, and withthe Syriack translation to call it panem indigentiae, the bread of our necessity and want. So that howsoever all of these interpretations be tolerable; Tertullians' taking it for Christ. Athanasius taking it for the first fruits of the Spirit, and Augustine taking it for the Bread of the Sacrament, and St. Hierome for the supersubstantial Bread, yet this I find safest in the midst of such a storm of interpretations, to follow the Syriack translation; and by the word of Daily Bread, to understand the bread of our daily necessity.  
To this interpretation subscribes both Calvin and Beza. Calvin taking the word for the bread of God's providence, of the which we stand daily in need, and is called the word that cometh out of the mouth of God. And Beza taking the word literally out of the Greek for that Bread which is able to add to our substance. So that the true and native signification and sense of this petition is this, Lord give us the supplement of our necessities both for matter and for manner; For matter our bodies are earthly, and drawing near to the earth stand in need of daily support, support us therefore daily with Bread. And for manner; because little will content nature, suppose our desires be extravagant, give us that which may refresh nature and maintain this our natural life. For if we get food and raiment we ought therewith to be content.  
Now this being the interpretation of the word, the uses arising therefrom are worthy of our remark also.  
Use. The uses that are drawn from the consideration of the words are twofold, viz. For rebuke and for instruction. It serveth for rebuke to the Church of Rome, whose scholars, I mean the Rhemists, following St. Hierome in his interpretation, have interpreted the word, and hold fast for it, that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth only signify supersubstantialis or supersubstantial bread. But I would inquire of them to what use this obsolete and obscure word should be used amongst them. Are not the words of greatest familiarity, of greatest force also? Yes surely: For God who had sundry times and in diverse manners, made himself known unto the world of old by his Prophets and Patriarches, under types, shadows, figures, and tropes, he hath now in the end of time made himself manifest to the world in Jesus Christ his Son, who was the image of the invisible God, and the engraven form and character of his person, and that in such a plenty and purity of revelation, that none can be excused by reason of ignorance, for, If our Gospel be hid it is hid to them that perish, in whom the God of this world hath blinded the eyes of their minds. So, seeing then even there where people sat in darkness and in the shadow of death, if God have made a true light to our eyes, why should they be terms of ambiguity and phrases of darkness to obscure and eclipse the light and sunshine of God's truth, by keeping up from the people the word of God, and giving them the service of God in a strange tongue. I know, wherefore this can serve, but for one or two causes, either that they may show themselves heirs to the Scribes and Pharisees, whose chairs they claim: For they locked up the key of knowledge, they neither entered into the Kingdom of God themselves, neither would they suffer others to enter: Even such are the followers of the Church of Rome at this day; they sit, as they allege, in the chair of Moses, and Peter, but with any of Moses traditions or of Peter his sanctions, they will not trouble so much as their little finger, and fearing least any should enter into the Kingdom of God, to their greater crimination too, like blind guides they keep their people in blindness, and by the obscurity of words so eclipse and obscure the truth, that unawares Millions of souls are by them led captive unto destruction.  
Use. Neither do they in this alone express themselves to build the sepulchres of their fathers the Scribes and Pharisees; But what is more, they really do express themselves to be the sons of their Father the devil, who knowing assuredly that nothing in the world can be so forcible to extract a blessing from the hands of God, as Prayer: Nor any thing so strong and powerful to bind up the hands of God from correcting and judging us, as is the frequent and familiar confabulation and Prayers of his Saints: He therefore labours to withdraw men altogether from prayer, or else if he cannot get their mouths stopped but that they must pray, than he will have them praying in an unknown tongue, that their table may be turned to a snare, and their prayers to sin. It is a wonder to see what folly is amongst them, they will not go out of doors, without a cross about their necks, as if it were an Antidote against whatsoever danger either spiritual or temporal: And yet there is none showeth himself a greater enemy of the Cross of Christ; For howsoever in word they confess him, yet in their idolatrous practice they deny him; and having a name that they are living, in effect they are dead. Yet this is not all, such an overruling power and sovereignty hath the Prince of darkness got on them, that when their conscience is opened to see their sin, and their affections lead them to God, to deprecate the remission of their sin, he tongue-tyeth them that they cannot speak to God: And if they speak at all, it is but a rhapsody of idle words, numbered out upon their Beads, as if God delighted in much babbling, or Satan could be conjured with tale and number only of Pater nosters. But fool, that thou mayst know, that God is a Spirit, and will be worshipped in spirit and truth: If thy service be spiritual and sincere though weak, yet it is welcome; For the bruised reed he will not break, and the smoking flax be will not quench: But if thou dally with him in a tautology of unknown words, all is in vain; because he will cast back the dust of thy sacrifice in thy face for praying to him with thy tongue, when thy understanding is without fruit.  
Again, as it serveth for rebuke of the Church of Rome, so it serveth also for instruction to us of the true and pure Church; and that in these three respects;  
First, in the matter of our true understanding.  
Secondly, in the matter of our true content.  
And thirdly, in the matter of our true desire.  
I say, first, that in this word, we have a lesson given us to inform our understanding: For whilst we go to God and seek of him Daily Bread, we cannot but instruct ourselves in the sense of our daily want. Who is he that hath a house and a daily rain drop in it, but will go to the Slater and make him repair it? Who is he which hath a ship which is leaking, but will go to the carpenter and have it repaired both with timber and calfatting, Or he that hath a wounded body, who will not go to the Physician and daily dress his wound, and bind it up again, till it be cured? It is even so with us in the matter of our spiritual wants. We dwell here in Tabernacles and houses of clay: This day there is a drop in the roof, to morrow a balk of our timber is cracked, and the third day there is a crevice in the wall. To whom shall we go but to the Master of the work? and that daily, that by our daily necessities, we may daily have our recourse to him, and in our daily approaches confess and acknowledge his daily providence. We are also Mariners, and we are wounded men: Who shall make our ship teight? Who can cure our wounds, but he who is the spiritual carpenter and Physician of our Souls? In all our distresses let us have our recourse to him; For he will not weary in doing us good, if we can come to him without wearying; For in due time, we shall receive our reward, if we faint not.  
Secondly, in this word we are taught how to bridle our affections: for the desires of men are infinite, and have no end: they are like the horseleech, that saith always, Give, give, and like the grave that is never satisfied. Yet behold, O man, it were good for thee, to set bounds to thy desires, for God in his wisdom hath put in this Petition a word of content, daily: That as the globe of the earth is girded about with the Meridian line, so these earthly hearts of ours may be girded about, and kept in frame with the compass of content. It is with us in this last age, as with Israel in the wilderness: for when they gathered their Manna, God commanded that they should gather but an Omer, and either under or above, according to the number of their family. It is even so with us, God will not give us a liberty to seek the things of this earth, but with measure, and mediocrity, so much as may refresh, and maintain nature with a reasonable content. But though this be the ordinance of God, O how exorbitant are the desires of men? how wasteful is our excess in meat, drink and apparel, & purchasing of lands? I say, we are wasteful in excess of our meat, drink, and apparel: for there is more on one of our tables at one time, then would satisfy all the poor of the city, if it were well parted. We drink at once more cups of health, than Bacchus did in his Orgies. And one suit of apparel on our back is bought at a dearer rate, than all the revenue of many of our heirs can amount to. Look again upon our purchasing: God commandeth us to seek nothing but our daily bread, but behold, we join house to house, land to land, and inheritance to inheritance: and when we have done all that we can to make it large and ample, if there be but one foot breadth of ground under our window, or within the smoke of our chimney, that is not ours, O how sick are we of discontent with Achab, till Naboths' vineyard be added to our enclosures. And yet if we would consider how soon we may be taken from it; how deboist an heir we shall leave it to: or how little ground will content, and contain us when we dye: I hope we should not be so earth hungry. But all our error is in this, we forget the word of God's ordinance; daily. And we dream of a word of eternity, Evermore: So the folly of the one overshadowes the truth of the other in us; and we become forgetful of the word of God: If thou get food and raiment, thou should be therewith content.  
Thirdly, it should captivate our will to the entertainment of a daily familiarity with God: for this is sure, we have nothing, but what God giveth us daily, why should we not then run to him daily, & hourly to seek it? Brethren, I cannot look without pity upon the estate of the weak Christian in this point: for in it he is inferior to the poorest beggar that goeth in the street; the beggar, because he knows that he hath nothing but what good people gives him, he goeth into the open ways where people have greatest resort, and because his necessities are daily, and quotidian, therefore he is not ashamed to be a daily and quotidian beggar, but in this we come short of him, for we are all as indigent of grace as he of means, and yet he can beg daily, we cannot: he can betake himself into the place of support: but we will not: the place of our support is the Church: the strength of our begging lieth in prayer. The beggar wearyeth not to go into the high ways; we weary to come to the Church: he wearyeth not to supplicate with all the terms of necessity he can invent; we weary ere we can breathe two or three words, though but for fashion. But hear, O my hearers, these things should not be so; for as our necessities are so much the more urgent, by how much they are spiritual: so should our prayers be, both the more frequent and fervent, by how much the Kingdom of Heaven is not obtained but by violence, and if at any time our petitions be returned to us without success, it is because they want heart. I have many times told from this place, that, that which Martha said to Christ, concerning Lazarus, may be truly said to our souls, concerning prayer, and the continuance thereof; she said, Lord, if thou hadst been here my brother Lazarus had not died: so thou and I, and all of us may say, If prayer had been here, this ill turn had not fall'n in our hands: for prayer is not the work of flesh and blood, but of the Holy Ghost; where it is, he is; and where he is guide, we cannot so stumble, but of necessity we must rise again. So much I have spoken concerning the word daily, which I called a word of content: there rests now in all this Petition but a word, This day: This I called a word of limitation: and by it I mean to limit and put an end to this Sermon.  
By the word then of, This day, I understand this present moment of time, in which we live, called by David a year: The years of men are but threescore and ten. job calleth it a month, I have had for my inheritance but the months of vanity: and here it is called a day, because as yesterday is gone, and is no more, so we shall be to morrow. We have nothing in time, or of time, which we can truly call ours, but this day; and in it, but this moment: God then in his wisdom, hath not only set bounds to the quality of our desires, calling them but daily, but also limiteth the time and continuance of them to this day: but if any worldling shall grudge at his lease, as being too short, let him know that the words are not mine, but Gods. For whatsoever endowments of grace, he hath given to the son of man, he hath given it under the title and precinct of this day, he said to the Son of man, (his own Son, the Lord Christ Jesus) in his instalment: Thou art my beloved Son, this day have ' I begotten thee. Psal. 2. He said to his people Israel, (his sons by adoption) The Lord hath chosen thee this day to be a peculiar people unto him. Deut. 26. He said to his servant the Prophet Isay in the time of his calling: This day have I set thee up over Kingdoms, & over nations: Isay 1.10. Lastly, he said to the thief on the Cross: This day thou shalt be with me in paradise. Neither is this the only and sole title, and precinct of his endowment, but also the title and sole reciprocation he craves of us, and that both in the matter of his obedience, and of our content and desires.  
In the matter of our obedience, he will have it to day: To day if you will hear his voice, harden not your hearts. And of our desires: Give us this day our daily bread, and reason good it is that it should speak so; for by so saying, first, he pares the covetous man's nails. Secondly, he bindeth up the prodigals hands, and cutteth down the Epicures vain hope. I say, First, by this word he pares the covetous man's nails, for he will pair them himself, he lets them grow that he may scrape, and scratch, and gather together, without satisfaction of desire, without wearying in travel. He riseth early in the morning, and goeth late to bed at night, and all the day long eats the bread of sorrow: as if his belly was like his heart triangular, and uncapable of satisfaction: but fool that he is, what is this he doth? knoweth he not, that we are but here to day, and away to morrow: for All flesh is grass, Care not therefore for the morrow, but let the morrow care for itself: for this day hath enough of its own grief. Et magno apparatu breve iter vitae non instruitur, sed oneratur.  
Secondly, God by this word binds up the prodigals hands, for it is the desire of many men in the world to have God giving them, not one piece this day, and another piece to morrow, as we stand in need of it; but we will have all our portion together, as the prodigal child said, Father, give me my portion that befalls me: and when he got it, you know what became of it. God therefore being wiser than we, will not cast all our patrimony in our lap together, but like a wise father, will give us our estate, but piece & piece, and will see how we employ the little he dareth us, that he may make us Lords over much, and we may every day honour him in the suit and request of his supply.  
Lastly, he cutteth the vain hope of the Epicure, who like an atheist makes covenant with death, and an agreement with hell: and saith with the whore in the Revelation, I am a Queen, and shall see no mourning. To this man God cries here as he cried to the rich man in the Gospel, saying, Fool, this night they shall take thy soul from thee: so here he cries to the Epicure; This day thou shalt dye, and shalt not see the morrow: by one days disease I will beat that soul of thine out of her citadel. Watch therefore, and pray, for ye know not at what hour the thief will come. One day is too long to dwell in the tents of Kedar, but in the presence of the Ancient of days, there is fullness of joy, and at his right hand, there are pleasures for evermore.   

LECTIO 14.  And forgive us our trespasses. 
IN handling of this Petition we have two things to consider, the coherence or dependence of this Petition with the former: and next the tenor and force of the Petition itself  
The coherence is evident, in the conjunctive particle and. For whilst in the last petition, Our Redeemer Christ Jesus teacheth us to beg of him things meet for the maintenance of this our natural life, he packed up the Petition in some few words of necessity: so here, knowing that man is too much addicted to set his heart, and fix his affections upon the earth, and the things thereof, in a snatch as it were, he recals us again to the consideration of the soul, and teacheth us to hunger, and thirst for righteousness, and the life, and well being of the soul. For what shall it avail a man if he win the whole world, and lose his own soul?  
In a word, by the conjoining and tying of this petition to the former, I can resemble our Saviour to nothing better, then to a wise and skilful Pilot, who seeing his company sick, and weary with continual storms at sea, when he knoweth he is near any land, letteth his sick, and faint hearted company go on shore to refresh themselves, to get the air of the land, to take in new victuals and provision, to serve the necessity of their succeeding voyage: but if he find them to begin to be enamoured with love of the land, and the pleasures thereof, strait ways he sendeth a boat on shore, & reclaims them from the surfeit of their pleasures, telling them, that if any amongst them would be at home, at his own Country, he must come aboard again; for it is not the dallying with the pleasures of a strange country, that will bring him home to his own soil. It is even so with our Saviour in these words: for in the first three Petitions we were set to sea, and commanded to sail home to heaven: for whilst man honours God's name, advanceth God's kingdom, and doth God's will, what is he doing but sailing through a stormy sea, to a good harbour, and a quiet haven of rest? now because, while men have launched out to the sea of the world, and are sailing homeward, many cross winds and boisterous storms hinder them by the way: Christ like a discreet and merciful pilot, and master of our ship, in the last Petition giveth us this day our daily bread, sets us on shore, and lets us play a while in the free air, and refresheth us with the pleasures of nature, giving us leave to satiate and satisfy ourselves with such provision, as the necessity of this our natural life required at our hands: but knowing very well the nature of man, that when he getteth leave to play with the world, he will take a large inch to the ell: and that in stead of satisfying his necessity, he will inebriate, and surfeit himself: therefore in this Petition, And forgive us our trespasses, he shoots a boat after them, and calls them to come home, and to come aboard again, for fear, that by playing too long with the world, and the pleasures of the shore, they lose the opportunity of their voyage homeward: for as the wisdom of the world is foolishness with God, so the love of the world is enmity with God: and whosoever is a friend of the worlds, is an enemy of God. james 4. vers. 4. And this I take to be the reason of the coherence of this Petition to the former.  
Use. Let us now look upon this tie and particle of conjunction, that we may learn something from it.  
The uses, and observations which arise here-from are these.  
First, it teacheth how to use the things of this world. Man, since the fall of the first Adam, hath brought nothing into the world with him, but an uncircumcised heart, and a body of sin dwelling in his flesh, and from thence as from a bitter root of corruption floweth nothing in all his conversation, but fearful and rebellious transgressions, amongst the which this is one, and the chief, that his heart is become earthly and muddy: in the beginning he had a body earthly, and from the earth, but his soul was celestial, and from above, not only in respect of essence, but also in respect of the faculties, and the qualities of these faculties; now by his fall his soul is made like his body, though not in essence, or faculties, for they are still spiritual, yet in respect of the qualities of these faculties: for the understanding of the natural man knoweth nothing, but the things of the earth: his affections delight in nothing, but that which is earthly: and his will practiseth nothing but that which is of the earth, and in the earth: but these things ought not to be so; we are come from home, and are returning thither again. Doth it become a pilgrim whilst he is in the way, to be overtaken with the pleasures of the way? no certainly: for if he be in love with the pleasures of the way, he shall never attain to his journeys end. Do you not remember what is written in profane stories concerning Theseus, and Atalanta, a woman of exceeding swiftness, who being overtaken with the love of the golden balls which Theseus let fall by the way, lost the race, and the reward of it? But why do I cite a profane story; look to the word of God, and the truth therein contained, there you shall find, judges 7. That the Lord choosing out an army for Gedion to overthrow Midian: he first sent away the fearful and faint hearted, which were two and twenty thousand: then he sent away those who fell down on their knees, and drank water, which were nine thousand, and seven hundred: so that there remained of all the host of Gedion, but three hundred to overthrow their enemies; and these were such as stooped not down to inebriate themselves with the waters of the river, but snatched at them only, with their hand, refreshing only the tip of their tongues, and continuing their journey. It should be so with us, in using the things of this life: we should use them as though we used them not: he that rejoiceth should not be overjoyed in his rejoicing, and he that is in grief should not be over-grieved in his sorrow. He that hath, should not be proud: he that wanteth should not despair; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and moderation should be shown, as men knowing that the fashion of this world perisheth. Let us therefore be like jacob, Gen. 28.20. And like Christ's disciples, joh. 6. Labour not for the meat that perisheth. And like Israel. Hos. 2.  
Secondly, we have here a second lesson, which serveth for our instruction, and I pray you consider it. Man if he want, he murmurs, he grudgeth, and repines. It was the error of Israel in the want of water, to murmur against Moses, in the want of bread, and of flesh: So that his heart was grieved. Rachel in the want of children could murmur, and say to jacob, Give me children else I die. And Abraham himself in his barrenness could say to God, Eliazar my servant shall be my heir So hard and endured are the hearts of men, till God both make them see and feel the force of his care and providence towards them: neither is the discontentment, and grudge of men clear in the example of these Fathers, but also in our own daily and quotidian practice: the poor man is no sooner fallen from his estate, then through distrust of the providence of God, he must steal; the sick man is no sooner in the bed of his disease, but he sends for a wizard to see if he can recover. The man that is wronged, hath no sooner received his affront, or word of reproach, but strait his sword must be his judge and decider of his quarrel: and his own hand must censure that, which he can neither digest, nor cast up again.  
But tell me, O man, from whence proceeds this thy folly? wantest thou? is there not a God in heaven, of whom it is said, The eyes of all things do look up and trust in thee, O Lord. Art thou sick? is there not a God in Israel, in whose hands are the issues of life and death? Art thou wronged? knowest thou not that vengeance is the Lords, and he will repay: For it is a righteous thing with the Lord, to render tribulation to them that trouble us, and peace unto us in the day of rest. Why do we then in the day of our trouble wrong both ourselves, and our sufferings by our precipitations? Knowest thou from whence this thy precipitation floweth? because thou knowest not, I will tell thee. It floweth absolutely, from the want of the sight of thy sin. If thou knewst wherefore thy goods were taken from thee, wouldst thou murmur? No. If thou knewst wherefore thy health was taken from thee, wouldst thou grudge? No. if thou knew from whence thy wrong came, wouldst thou repine? No. All the distemper comes from this, thou know'st not the cause of it. Thy sins that are not forgiven thee, are the cause of all thy calamity. If thou hadst but truly repent thee of thy sins, and by faith gotten the assurance of thy pardon: I will assure thee thy captivity should have been redeemed, & thy righteousness should have shined as the Sun at the noontide of the day but as long as thou hast neither gotten thy sins pardoned thee, nor hast pardoned others their sins against thee, it is no wonder, though thou say to God, Give me this day my daily bread, and get it not, for it is sure that the Lord heareth not, nor accepts of sinners, for as it is true, that the seed of the righteous man was never seen to beg his bread for want: so on the other part it is as true, The candle of the wicked shall be put out, and another man shall take his charge. The evidence hereof is clear in Israel, in the days of the Judges. Look to Sheba, and jesabel.  
Thirdly and lastly, as it rebuketh us for the dirty and muddy quality of our hearts, and instructeth us in the true cause and occasion of our wants, so it teacheth us how to use the creatures aright, or rather how we should examine ourselves aright after the use of the creatures; when man sitteth down to use the creatures of God, Three things are required of him: Premeditation, sobriety, examination: Premeditation in acknowledging his unworthiness of them, for in themselves they are the good creatures of God, as well as thou art, yea, in some respect they are better than thou: for though thou wert created to a more glorious image; yet by their innocency they have kept a more glorious station, for thou hast sinned, and not they, and they subject to vanity, not because of themselves, but because of him, who hath subdued them under hope. Sat never down therefore, O man, to thy dinner without preponderation. When thou seest the creatures of God set before thee, know, and remember, they lived once, as thou livest now; and what reason had God, to bring them from afar, and take their life from them, and to give thee liberty to use them: but his mercy, and not thy merit; his favour, not thy deserving? that the sense hereof may teach thee, that his grace is every way his grace, though thy sin be out of measure sinful.  
Add hereunto, that as prepremeditation is requisite before their use, so sobriety in their use; for it becomes us not to sit down and glut with them, as if we had nothing to do but to fill our bellies, and satisfy our desires: No, no, meat is ordained for the belly, and the belly for meat, but God will destroy them both. And he that hungers but for the food that perisheth, may satisfy himself for a while, but in the end he shall both hunger and thirst, and shall not be satisfied at all. This was the advertisement that our Master Christ Jesus gave to his Disciples; Take not care for your belly what you shall eat, or for your back what you shall put on, for your heavenly Father knoweth whereof ye stand in need before you ask, and he will not suffer you to want the thing without the which you cannot serve him. Use then the things of this life soberly for thou hast more than thou broughtest into the world with thee, thou hast more than thou usest well, and thou hast more than thou canst take out of the world. If thou get therefore food and raiment, learn therewith to be content.  
Thirdly, before thou rise from the table examine thyself, and see wherein thou hast made thyself unworthy of the succeeding use of his creatures, by the abuse of those which thou hast received: For I will assure thee, when man is full, he waxeth wanton: and the plenty of his table maketh him oftentimes fall into those sins, which the hungry heart falleth not into. Is was not in the time of Noah's sobriety, that his nakedness was discovered, but in the time of his excess. It was not in the time of Lot's sobriety, that he fell into incest, but in his excess. It was not in the time of Ammon's fasting, that he fell before Absalon, but in the time of his feasting. When God therefore hath filled our bellies with good things, let us not rise without due examination of our own hearts, to see wherein we have sinned. Let us with job, sacrifice every morning after our festivities: for it may be that the fullness of our cups hath made us blaspheme our God: as it was with Israel, they sat down to eat and to drink, and rose up to play: and they felt the wrath of God upon them, in the fatness of their bodies, & in the leanness of their souls  
Since therefore God hath coupled these things together, let no man put them asunder, but let all flesh in trembling examine himself: and when he hath said, Give us this day our daily bread, let him withal add, And forgive us our trespasses.  
Now I fear I spend too much time in the description of the dependence, and coherence of this petition with the former, and of the uses arising therefrom: It resteth now that we come to the Petition itself, In which, two things are remarkable; a supplication, and a covenant or condition, by which the supplication is sealed; first, the supplication is, Forgive us our trespasses; the condition sealing the covenant is, As we forgive them that trespass against us.  
We must return to the supplication itself, in which, five things do subordinately offer themselves to our consideration.  
First, what we are by nature; sinners, & God's debtors.  
Secondly, what we ask concerning our natural estate in sin, and that is pardon, and forgiveness.  
Thirdly, from whom it is that we ask this pardon: and it is neither from Angels in heaven, nor man on earth, but from God our Father in Jesus Christ, whose habitation is in heaven, and who hath given us in his Son the hope of the same inheritance.  
Fourthly, we have to consider the interest we have unto this sin, that we crave to be pardoned, and it is Ours.  
Fiftly and lastly, we must consider the extent of this our supplication, and it reacheth not only to ourselves alone, but also to all our brethren, and fellow-members of the mystical body of Jesus Christ: and therefore we say not, Forgive me, but, forgive us: and this I think is the true and lively anatomy, and opening up of the first part of the Petition: the other we shall weigh and examine when we come to it.  
The first thing considerable here is our estate & condition by nature, which is two ways expressed: first, in the essence thereof & next in the denomination: the one privately couched in the bosom of the other, the other public, manifesting the death of man's misery: the essence of his misery is, that he is a sinner. The true title & indigitation of that his estate in sin is, that it maketh him to be God's debtor. But to return: our estate by nature is not essentially set down here, but by way of denomination: for here Matthew saith, Forgive us our debts, while St Luke saith in his 11. Chap. Forgive us our sins.  
Now to return to the consideration of this our natural estate; it is here set down two ways: first, by denomination, and then by confession. It is denominated a debt: it is confessed whilst we beg pardon for it.  
The denomination is a debt: many titles and names of signification are given to sin in Scripture. Sometimes it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and here it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. All of these words important enough, to signify and express the depth of that misery, into the which man by sin hath fallen. Yet none doth more truly express his misery then this, that by sin he is become God's debtor: but thou wilt say, O man, How comes it to pass, that by sin man is made God's debtor, seeing God neither requireth sin of man, nor is sin a debt due to God? But to answer this, I would have thee to know, that there are diverse sorts of debts which man oweth: there is a natural debt which man oweth, there is a spiritual debt, and there is a civil debt which he oweth. The natural debt is that which he oweth to death, and shall pay it will he nill he: for we came all of us into the world, but upon this condition, that we shall go out of it again, for dust we are, and to dust we must return: for it is appointed for all men once to dye, and after death judgement shall come. Our earth must return to earth, and our spirit to God that gave it.  
Finally, this earthly house of our tabernacle must be dissolved, etc. And this is called the first death, which is nothing else but a separation of the soul from the body for a time, till God reunite them both in glory. The Spiritual debt is that, which man oweth to the God of nature, and it is twofold, either the debt of obedience, or the debt of punishment. The debt of obedience is the debt of righteousness, Rom. 8.12. The debt of punishment is called the second death, to the which man is bound for satisfaction of the justice of God in case of not performing, and paying of the debt of righteousness. The debt of righteousness is truly and properly called debt. The debt of punishment is but figuratively and improperly so called: and that for two causes, first in respect of the antecedent: and next, in respect of the consequent. In respect of the antecedent, righteousness, which we should have obeyed: and in respect of the consequent, punishment, which is due to him that disobeies, as it is written, Tribulation, and anguish shall be, etc.  
There remaineth a third debt that man oweth, and it is mixed, for it is partly religious, and partly civil. Religious, when according to the prescript of the word of God, we give reverence to whom we own reverence, fear to whom we own fear, and love to whom we own love: civil, when we render to every man that which we have borrowed, remembering that it is a blessing to owe nothing unto any man, and the curse of the wicked, that he borroweth and payeth not again. Psal. 87.   

LECT: 15.  And forgive us our debts. 
IN the end of our last Sermon we looked on the words of the Petition itself, wherein we found four things considerable.  
First, what we are by nature, sinners, and debtors to God, whereof we have spoken in our last Sermon. Now it remains, that we go forward to consider the other three parts; and first of the pardon of our sin.  
Forgive: In handling of which word I purpose not with Salmeron the Jesuit to dispute concerning the propriety of the word, and to search whether it had been better to have said, remit, then as it is here, dimitte. I will only according to the received & approved custom of the Church, speak of the word, as it implieth a pardon, & free remission of our sins, which are our spiritual debts. For never did man speak in so natural a dialect as this is, for all the other conditions displayed the condition and temper of his faith: this the condition of his nature: these employed the good he hoped for: this demonstrates the present misery, & body of death, under which he lieth, sigheth and groaneth, desiring to be eased: and to speak truly, what can be more acceptable unto God, than the confession of sin, and the suit of pardon. Did not our Redeemer, in the days of his flesh, call upon all them that were weary and ladened, to come to him, that he might give them ease of their burden, & rest to their souls? Whilst therefore, he shall see us acknowledge our burden, & confess our debt, shall we not be welcome to him? O know this, O man, for thy comfort, the shepherd never rejoiced more, in the recovery of his lost sheep: nor the woman, of her lost penny: nor the father, of his lost son, than God is well pleased, and glad of thy return to him, ready to forgive thee thy debt, if in humility thou canst but acknowledge it, for it is written, Blessed is the man that confesseth his sin, and forsakes it; but he that hideth his transgression shall not prosper. Well then, seeing we have in the first word confessed our burden, and debt, let us now come to the second, and consider our desire of pardon, and release.  
Forgive: Debts are released and forgiven two manner of ways; either freely, by pardoning the debtor; or else legally, by exacting the debt, and so acquitting it.  
Again, this legal release, and acquitting of debt, is two ways: first, when the debt is paid by the true debtor. Secondly, when it is satisfied, not by the true debtor, but by him who became surety for him: & to this effect it is that justin. telleth us, Inst. l. 3. tit. 30. Tollitur omnis obligatio solutione ejus quod debetur, non tamen interest quis solvat, utrum is qui debet, an vero alius pro eo. Now shall we look on man's sin as it maketh him God's debtor, and inquire how it is forgiven. I answer, O man, thy sin is forgiven thee, both ingenuously, and legally. Ingenuously, because freely, and voluntarily. Legally, because thy debt is paid, though not by thyself, yet by thy surety Jesus Christ, who hath done all, suffered all, and paid all, that it be hooved thee to do, to suffer, and to pay, for the satisfaction of the justice of God: he did it for thee, and thou hast done it in him. But that this may be the more clear, and the terms of our pardon may be the more distinctly known, let us consider the debt of sin, as it is severally imposed upon three several sorts of persons, to wit, the reprobate Angels, and men: on the elect amongst the sons of men: and on the Son of God, for the lost sons of men.  
Now according to the diversity of the imputation of this debt, so is the release and pardon thereof diversely and severally granted: the reprobate Angels and Sons of men have the debt and burden of sin imputed to them: but the pardon and release of sin, neither doth nor ever shall appertain unto them: for with them the Lord doth, and shall deal in the severity of his justice for ever, for they shall be cast in prison, where they cannot come out till they have paid the uttermost farthing: And because they cannot pay, they shall not be forgiven.  
The elect sons of men, who are chosen vessels of mercy, and appertain to the covenant of grace by virtue of their election, had the debt of their sins imputed to them, when as they were borne dead in their sins and trespasses, and were strangers by nature from the life of God, as well as the children of wrath; but now, blessed be God through Jesus Christ our Lord, the release and pardon of our sins: for that which was impossible to the law in so far as it was weak, because of the flesh; God sending his own Son in the similitude of sinful man, and that for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us, who walk not after the law but after the spirit.  
Lastly, the Son of God had the debt and burden of of sin imposed upon him; not of his own sin, for he that knew not sin was made sin for us. And with him God hath dealt with such rigour of his justice, that he came from Bosra with red garments, he hath trodden the winepress of the Father alone: and in the anguish, and bitterness of his sorrow, cried out, My God, my God, why hast thou forsaken me? If we shall look to the persons to whom this release and pardon of sin is promised, and promulgated, we shall find it, that it is only to the elect vessels of mercy, and to the children of Gods free love: whereas to the reprobate men and Angels, there is neither promise, nor hope of pardon left. For their judgement is sealed, and their condemnation sleeps not.  
Again, as to Jesus Christ the mediator of the new covenant, a free pardon he obtained not: he paid the utmost farthing, that was requisite for the satisfaction of the justice of God: only to man, and the elect amongst the sons of men, hath God voluntarily and freely forgiven the burden, and the debt of sin. And I call this a voluntary and free forgiveness, for three respects. In respect of God the Father: in respect of God the Son, and in respect of God the Holy Ghost.  
For I say, first, in respect of God the Father, for he who said, In the day that thou shalt eat, thou shalt surely die: said also, the seed of the woman shall tread down the head of the serpent. And again, God so loved the world, that he sent his own Son to the death of the Cross, that whosoever believeth in him should not perish but have eternal life. It is free also in respect of God the Son; for he as willingly and freely assented to the great work of man's redemption (howsoever the way was sharp, and thorny) as the Father was willing in his eternal wisdom to propose it. And therefore it is written of him, that he laid his life down, and took it up again, he laid it down, for none could take it from him, and he took it up again, for it was impossible, that he could be holden of the sorrows of the grave.  
Lastly, the pardon and remission of our sins, is free in respect of God the Holy Ghost: for willingly and freely, without any merit on our part, he cometh down, and dwelleth in our souls, illuminates our understanding, rectifieth our will sanctifieth our affections, makes intercession for us, with sighs, and groans that cannot be expressed, and keeps us by the power of his grace through faith to eternal salvation; for it is written, Because we are sons, God hath sent the Spirit of his Son into our hearts, whereby we cry Abba, Father. And again, because we of ourselves know neither how to pray, nor what to pray, the spirit helpeth our infirmities, and maketh intercession for us with sighs that cannot be expressed. And also it is written; That as he hath begotten us to a lively hope by the resurrection of jesus Christ from the death, to an inheritance which is immortal and undefiled, that withers not away: but is reserved for us in the heavens: So also he keeps us by the power of the Spirit through faith to eternal salvation.  
Use. Now having thus cleared the meaning of the word, it rests that we make use of it for our instructions: and the uses that arise from it are two: the one serveth for rebuke, the other for comfort: the rebuke falleth on the Church of Rome: the comfort shall return to us, and to every soul in whom the grace of God dwelleth. The rebuke that ariseth to the Church of Rome is this: in these words we are commanded to crave pardon for our debts, in the plural number, and indefinitely, now we know this to be true, that those Propositions which are indefinite, are universal in correspondence. Whilst then we crave pardon and forgiveness of our debts, we universally beg mercy, and pardon for all our sins, for both original and actual sins. For our sins of infirmity, and our sins of presumption, for sinful omissions, and commissions: for the sinful thoughts of our heart, and words of our mouth, and actions of our conversation. Now in respect of all these we have need to draw near unto God, and to say, Forgive; What mean those Doctors of the Romish Church to teach, that there is a sort of sin, which in itself, and of itself is venial; and that some only are mortal: but it is clear out of the word of God, that there is not any sin which is not mortal: for every sin is a breach of the law; and every sin and transgression shall receive a just recompense of reward. He that sinneth without the law, shall perish without the law: and he that sinneth under the law, shall be judged by the law: and again, The wages of sin is death: I grant indeed if we look to that excellent price that was given for our sins, no sins are mortal; for such is the worth and excellency of that blood of Jesus, which speaketh better things than the blood of Abel, that whosoever shall have part in it, shall stand without spot or blemish, before the presence of the glory of God, with joy, and whosoever shall have but a drop of it to sprinkle on the posts of the door of his soul, the destroying Angel shall not come near him, but though his sins were as red as scarlet, yet by virtue of his blood they shall be as white as snow; But on the other part, if thou shalt look upon thy sin in its own nature: and because of thy esteem, and account of it, it seem venial to thee, wilt thou therefore say that it is venial in itself? O fool that thou art, thou deceives thy own soul. The smallest coin, and the basest bullion that beareth the King's stamp on it, is as currant, as the richest and purest gold that is seven times tried in the fire: and to counterfeit that coin is as real treason, as he that either adulterates or falsifies the purest coin: It is so with us in our debts to God: the meanest offence we can commit is as culpable of judgement, as those that are of greater nature; for we must not judge of our sins, according to the quantity, number, or quality, but chief according to the person and Majesty against whom they are committed. Is not he as great a thief that robs the cottage of the poor as he that robs the Palace of the Prince? yes surely, and greater, for the Prince hath wherewithal to repair his loss, but the poor hath not. Tell me, I pray you, is there any sin in the world smaller than the point of a thorn? no surely, yet the meanest thorn that was in the crown of Christ drew blood of him. The thorns that were in that crown were thy sins: it was thy sins that drew blood of him, and pierced his heart while there came blood and water out of it gushing: and yet, vain man that thou art, thou wilt say they are venial; how canst thou call that venial, and of no weight, which was rated at so great a value, as the sufferings of the Son of God, the least drop of whose blood was of more worth, than all the worm-eaten children of men on the earth? Look never therefore, O man, upon ●hy sin, in the judgement, and with the eyes of nature: that is but a false prospective, and deceiving glass: look on it as it lay on the back of Jesus; and as the weight thereof pressed the Son of God down to the grave; and than if thou dare, come and call sin venial, I hope thou wilt not: when it turned the moisture of David's body to the drought of summer: when it made Ezechiah chatter like a swallow, and mourn like a dove: when it made job that he could not swallow his spittle: was there any word of a venial nature in sin? no, no, no such thing. The Saints of God have not known this dialect, nor spoken in this Idiom: it is but the voice of him that is dead in sin, and trespasses: The Lord learn us to see our sins aright, and then surely we shall confess that our sins are not venial, but mortal.  
Secondly, as this serveth for the rebuke of our neighbour Church in Rome: so it serves also for our comfort, and consolation, whom God hath delivered from the yoke of that bondage, and the night of that darkness: for tell me, O man, what greater consolation can come to the soul of the Christian, burdened with the weight of sin, then to say, thy sins are forgiven thee? but such is the force of these words, Forgive us our debts; for as in the word of debt, he showeth the weight of our misery: so here in the words of forgiveness, he showeth us the riches of his mercy. Was it not I pray you, a great work, & a work passing the capacity of man, when God created the world, he made all things of nothing; when nature telleth us, that of nothing nothing can be? was it not a great work to call for light out of the midst of darkness: and by the power of a naked word to make a glorious splendour of light shine out of the midnight of darkness? Finally, was it not a great work to animate a piece of clay, and by blowing on the dust of the earth, to make it a living soul? All of these were great indeed as works of creation, but as it was said, behold, a greater than Solomon is here: so is there here in the matter of our redemption, a work greater than all these: for lo he made not all things of nothing; but of that which is worse than nothing, sin; for sin is nothing but a privation. He brought light out of darkness: but here a greater light out of a greater darkness; for when we sat in darkness, and in the shadow of death, he made a great light to arise unto us, for in his light he made us to see light, he animated our clay, and breathed the breath of life in our nostrils, being dead in sins and trespasses, he quickened and begot us to the hope of immortality: finally, here is that work passing in excellence, and eminent above all humane admiration, that we being his debtors for ten thousand talents, & not having one farthing to pay him, he hath freely forgiven us all our debt, to the admiration both of man and Angels: when the Angels who fell have not obtained a way of reconciliation, he hath found out for poor man a way of peace: insomuch that what man could not pay, he hath freely, fully, and finally released; requiring nothing of man, but that he should in sincerity say, Forgive, and it shall be forgiven him. Now what more could he do to thee, O man, or what less could he require of thee? What more could he do to thee, then lay down his life for thee? and what less could he require of thee, then that in true sorrow forty sin, and in full assurance of his mercy, thou shouldst come unto him, and say, Forgive me, that so thou mayst be forgiven. The word in itself is so full of comfort, I cannot as yet pass by it. There is another place in Scripture that looks so like to this place like Hypocrates two twins, they are borne together, they live together, and dye together. The place is the 12. of Matthew: Come to me all ye that are weary and laden, and I will ease you. There, as the Saviour and Redeemer of the world, and the true Physician of souls that are sick, he desires him that is spiritually sick, to come to him, and he promiseth to ease him, and give him rest, but upon a condition that he feel his sore, and acknowledge his burden: Now it is remarkable that he first promiseth ease, and then rest: first ease from the commanding power of sin, & next rest from the condemning power of sin. It is even so here, that the spiritual Physician of our sick & wearied souls leadeth us to be sensible of our soul, & that by sin we are made Gods debtors, and liable to his judgements. In the next place, the cure of this our disease is given: for we shall no sooner confess and acknowledge our sins to him, but he shall forgive it. But you will say to me, what is this that he forgives me? I answer, look to the place of Scripture, immediately before cited, & see there what he promiseth to ease thee of, as also all these things he here promiseth to forgive thee; he promiseth there to ease thee of all thy burden of sin, of the law, of affliction. Of sin, for the burden of it is as a talon of lead Zach. 5.6. And David saith, it is a burden too heavy for him to bear; Of the law, for it is a yoke, which neither we nor our fathers, nor our forefathers were able to bear. Act. 15. Of affliction, for it is a weighty cross; and he that follows Jesus Christ must take it up, and follow him daily. Of sin, while he not knowing sin was made sin for us. Of the Law, whilst he was made of a woman, and made under the law. Of affliction: not by taking all afflictions from us, but by sanctifying them unto us both in their nature, and their end. Their nature, whilst he maketh them testimonies of our adoption; their end, whilst he by them keeps us to eternal life: for as the lion that killed the Prophet, kept still his dead body: so afflictions may well kill the natural man, yet they do keep the life of God in our souls. Now know then for your comfort that what there he promised to ease us of, here he promiseth to forgive, and to forgive is more than to ease; for a Physician will ease his patient for a while of a hard binding, which afterward he will bind again. And a master will ease his servant of the task of captivity, and slavery, but afterwards he will imprison him. And finally, a beast will be eased of his burden, for a while, but afterwards it will be imposed, and laid upon him: but such is the great and rich depth of the mercy of our God; what he easeth us of that he forgiveth us: for while he giveth pardon to man, and speaks peace to his soul, he pardoneth not as man pardoneth, neither giveth he peace, as man giveth peace: My peace I give you, my peace I leave with you, not as the world giveth peace, give I it unto you. The world and the children of men, when they pardon, their pardons are faulty three ways: they are not total, but partial: not free, but constrained: neither final, but for a time: not total, for if they can forgive one fault, another is impardonable: not free and voluntary, but forced and constrained, either by reason of the importunity of friends, or hope in expectation of gain: not final, for though they forgive for a time, yet their wrath and desire of revenge is renewed with any occasion whatsoever. It is not so with our God, for what he easeth of that he forgiveth; when he forgiveth, he forgiveth ingenuously, that is; freely, fully, finally; freely without any merit or occasion on our part: fully, for he forgiveth both the sin, and the punishment thereof. And finally, for he forgiveth us both in this life, and that which is to come. What hath man then wherein he can rejoice? nothing but in the mercy, and free favour of God; for as St Bernard duly and truly acknowledgeth Meritum meum est miseratio Domin: so may all the sons of Adam cry out and say, Not unto us, O Lord, not unto us, and with the Apostle St Paul: O the deepness of the riches, both of the wisdom and knowledge of God, how unsearchable are his ways, and his judgements past finding out?   

LECTIO 16.  And forgive us our trespasses. 
HAving already handled of the word debt, and the word forgive, that which remains of the text offereth it self to our consideration: for though the glean of Ephratus be better than the vintage of Abiezer, yet must the glean have their own room also, and every one in their own order must be considered; which in number are three, 1. for whom it is that we put up this supplication of pardon, & the word is plural, not singular, Us. 2. The reason why we pour out our supplications in this plural signification, and it is because it is we, not I, that have sinned alone, nor thou only nor any other alone, but all of us, and therefore in a communicative appropriation we call them ours. Thirdly, it is to be considered, of whom, and from whose hands it is that we are bold to beg this our release and pardon. If in any of these particulars we can make any further point of instruction to result, by the grace of God it shall be made known unto you. The first thing than we have to speak of this day is the persons for whom, and in whose favour this petition and supplication is form, It is clear and evident out of the words themselves, that the petition is not made for me alone, nor for thee alone, nor for any man or woman in the world alone, but in common, thou for me, and I thee, and every one of us for ourselves and each of us for our neighbours as for ourselves: for as Omnis orainata charitas incipit â seipso; sic etiam omnis regulata charitas terminatur in socio: we have reason then to look, first on ourselves with the eyes of pity, and from ourselves with the eyes of commiseration on our neighbours; knowing them to be men of the like infirmity, to which we ourselves are subject. Remember brethren, that God in his word hath taught us two several sorts of communicative contemplation: the one pointing at ourselves from the consideration of our brethren; the other pointing at our brethren from the consideration of ourselves: the pity that we own to ourselves from the consideration of our brethren, is recommended to us in the fifth chapter of the Epistle to the Galathians: Brethren, if any man be fallen amongst you of infirmity, restore such a one in the spirit of meekness, considering yourselves lest you also be tempted. The pity that we own to our brethren from consideration of ourselves, is mentioned in many parts of the law, wherein we are commanded, not to hide our eyes from the necessities of any stranger, because we ourselves were sometimes strangers in the land of Israel: it is so here with us, God will have us to remember, and pray for our necessities, not in our own name alone, but also in the name of our brethren, and fellow members.  
Use. In handling of the words the order is remarkable, and next to the order the communion and fellowship that is couched up in the bosom of that order.  
First, I will look upon the order, which is very remarkable, for he is teaching his disciples to pray for the pardon and remission of sins, but he will have them first to look on themselves, and their own necessities, and from themselves not only to consider, but also to commiserate the necessities of their brethren: this is the path, and the true strain, in the which God walks; for our God is the God of order, and not of confusion. And for clearing hereof, that order is first and originally established in God himself, and then from him a shadow of that order which is in him is derived to his creatures: I say first, order is positively and chiefly established in God himself; for he who is one in essence, is distinguished in three persons, the Father, the Son, and the holy Ghost; who being individually one in themselves, by virtue of their individual essence, yet are distinguished by order of personal existence; the Father being in respect of order distinguished, and preferred to the Son: and the Father and the Son both to the holy Ghost. Now from this chief and prime distinction of order which is amongst the persons of the blessed Trinity, there is made manifest amongst the creatures a shadow of this order also, and that in five several points of contemplation. First, in the frame of the heavens and earth. Secondly, in the civil societies of men on earth (viz.) Commonwealths. Thirdly, in the spiritual societies of men, his Church. Fourthly, in the homebred, and domestic families of men. And last of all, in the private carriages of man in his life and conversation. I say that God hath established order in the frame and combination of heaven and earth together: for there he hath placed light and darkness; that for the day, this for the night; there he hath set the Sun and the Moon, that by the heat of his influence to exhale, this by her moisture to water and refresh; there hath he placed the clouds, the bottles of rain, wherewith in due season he watereth Gedions' fleece: there hath he placed the wardrobe, and storehouse of the tempests of snow, hail, and wind, and all for the use of man, and those other sublunary creatures that live and move on the face of the earth: that in them & all of them the footsteps of the order of the God of order may be seen & acknowledged: next to this celestial order, & subordination of the Spheres, and Celestial bodies, behold he hath fixed an order, and subordination also amongst the sons of men, in their secular and civil conversation and commercement; for there he hath placed some to command, and some to obey, some to govern, and some to be in subjection: their commandment and authority he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our obedience and subordination, he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 13. And in that same place he threateneth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, him that opposeth himself to that ordination. Thirdly, God hath ordained a just and beseeming order in his Church, in times, places, persons, and proceed. In times, a Sabbath is appointed for his service. In places, he hath appointed his Church to be the place, wherein his name shall be called on. In persons, some must teach, some must observe and correct, and some must collect and distribute alms. In the proceed also of the Church, there must be order, for admonition must go before censure, and smaller censures before the greater, according to that which is written, Let all things be done with order, and decency. 1. Cor. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fourthly, there is order also in our several families, for there he placed the husband and the wife, the parent and the children, the master and the servant: and all to this end, that they who are in authority may command, and they who are subordinate may obey. Finally, in every man's private carriage there is an order to be kept, that we walk not inordinately, as busy bodies, every man talking and prattling of his neighbour's charge, with the neglect, and contemptible forgetfulness of his own: these the Apostle 2. Thess. 3 calleth Busy bodies, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There are two things also which I had almost forgot, in which order is to be found: look to the grave, yea and to hell itself: to the grave, for we shall rise in our order. 1. Cor. 15. The dead in Christ shall rise first. To hell, for there is a Beelzebub the prince of devils. Now if in all things it hath pleased God to establish an order, in the heavens, in the elementary spheres, in common wealths, and civil societies of men, in the Church, & communion of his Saints, in our private families, in our private charges and conversasions, in our graves, and in hell itself; O how careful should man be to submit himself to order in this life, not only in things temporal, but also in things spiritual; remembering in all our supplications which we present to God: First, the duty we own to God himself: Secondly, the duty we own to our own souls: Thirdly, the duty we own to our fellow-brethrens, as mutual members with us in the mystical body of Jesus Christ: and what better order can be given and followed for the rule of thy life, than first, in all things, and above all things to look unto God; from him to reflect thy contemplation upon thy own soul (as the seat of his Image) and from thy own soul to cast a ray, and beam of commiseration on thy brother, and his necessities, knowing assuredly, that though in the matter of reckoning, rationis reddendi, every man must bear his own burden, yet in the matter of compassion, Infirmitatis tolerandae, every one of us is borne and bound to bear one another's burden, and to commiserate not only their temporal, but also their spiritual necessities, as well as our own; for he that wants the sympathy, and fellow-feeling of a member of the body, declares himself not to be of the body.  
But thou wilt say unto me, shall a man pray for that which he believes, do we not acknowledge and confess in our belief the forgiveness of our sins, why do we then pray for that which we do believe?  
I answer, I do not doubt, but according to the Articles of our Creed, God hath pardoned and forgiven me my sins, and my fellow brethren their sins: yet will I pray daily, & hourly for their further pardon, whereby I may feel engraven in my heart the assurance of that pardon; for as every particular sin weakeneth the particular assurance of our pardon, so is it well done on our part, by renewed, & reiterated supplications to renew and reiterate our confidence, and assurance of mercy: not that I think in any case the eternal and immutable pardon of God, given us from eternity in the blood of Jesus, can ever be fully, or finally lost or inverted: no, no, the gifts and callings of God are without change or alteration: but because the frequency of our sins do weaken our confidence and hope of pardon, therefore it is requisite that by the reiteration of our prayers, we may strengthen and renew our hope & confidence of remission: and that as oft as our sins are reiterated and renewed.  
But it may be yet enquired, why the word should be plural, Us, and not Me: It is written in the Scripture: There is a sin for which thou shouldst not pray: and again, Many are called, but few are chosen. Now brethren, if there be some sins, and some sinners, for whom we should not pray: how is it that we are commanded here to pray for all men as well as for ourselves?  
To this I answer, I may, and should pray for the greatest sinners in the world: the reason is, because the purpose of God, concerning the salvation or condemnation of man, though one in itself, yet is two ways to be considered of us: first, as hidden, and kept close in the bosom of the Father. Secondly; as revealed and manifested by his word: whilst the salvation and reprobation of man is only known to God, we are bound to pray for them, and the pardon of their sins: but if at any time God in his word make their rejection manifest, then, and then only is it time for us to shut up our mouths, and not to pray for them. This truth shall be cleared by examples: whilst Samuel was ignorant of the purpose of God, concerning Saul, he ceased not continually to pray for him: but how soon God once made his secret purpose of rejection known to Samuel, he stopped his mouth, & prayed no more for him. Whilst David knew not the will of God, concerning his child begotten with Bathsheba, he fasted, prayed, and would not be comforted: but how soon God made his secret will manifest, by the death of the child, he mourneth no more, but riseth strait, refresheth himself, and eateth bread. Finally, this was the ground of all that partiality, which by many is condemned in Rebecca, concerning her son Esau: she was acquainted with the secret purpose of God concerning him: I have loved jacob, and hated Esau. And again, The elder shall serve the younger. Thus, so long as God makes not his secret purpose known, concerning man, we are bound to pray for all men: but so soon as God maketh known his will concerning man's last end, where God ceaseth to love, we should cease to pray. It is the part therefore of a good Christian to pray for all men: to love them that hate us: to bless than that curse us, and to pray for them that persecute us, that we not being overcome of evil, but overcoming evil with goodness, may be perfect, as our Father in heaven is perfect. Now this being spoken concerning the persons for whom we offer up this our supplication, we must come & consider the reason wherefore we must pray so, and the reason is, because our sins are ours. [Our.]  
Take heed, I pray you to this (my brethren) The reason why we crave pardon of our sins is: because sins are ours, and besides these, nothing else in the world is ours. I have said that sin is truly ours; This shall serve for the doctrinal part: And that nothing in the world is ours besides sin, this shall serve for the moral part. First then sin is truly ours, in three respects: first, in respect of patrimony: secondly, in respect of practice: thirdly, in respect of purchase. In respect of patrimony; The sins of our first parents Adam and Eve, are ours. In respect of practice, our actual sins are ours. In respect of purchase, the sins of our neighbours are made ours. The sins of our first parents are ours: for they not only sinned for themselves, but for us also, they before us, we in them, and after them. Do we not impute the bitterness of the stream to the fountain, & the rottenness of the branch to the root? yes surely, so is it with us, he was the root, we are the branches; he the fountain, we the streams: and to express this more clearly, let me ask you that are acquainted with the art of numbers, if that any figure in the first place doth signify any more but itself only, yet by the addition of a cipher, 1.2.3. or 4 multiplieth the signification from ten to hundreds, from hundreds to thousands, and from thousands to millions. It is even so with us, Adam & Eve sinned, and being considered in their own place sinned alone & for themselves, but being considered with our addition, as being in their loins, we as cyphers have multiplied their burden, they as figures have made us significative: they then have not sinned alone, but we also in them, and with them: & their sins are not theirs alone, but ours also by copartnership. Secondly, sin is ours by practice, for as our first parents sinned, and by their sin made sinne ours originally: so we also by walking in the footsteps of our fathers, and sinning after their examples, have made that which was ours by descent from our fathers, to be ours actually: for as by one man sin entered into the world, and by sin death, so death hath universally run over all men, in respect that in one man all men have sinned; yea further, because we have actually built up the sepulchres of our fathers, therefore tribulation and anguish is upon the soul of every man that doth evil, to the Jew first and also to the Grecian. Lastly, I say sin is ours by purchase, by drawing on us the guilt and punishment of ours neighbour's sin. And now thou shalt inquire of me how a man can be guilty of his neighbour's sin.  
I answer, it may be done five manner of ways. 1. By connivance. 2. By negligence. 3. By assent. 4. By example. 5. By provocation. By connivance, winking at other men's faults, when we should reprove them; to this effect it is written, Levit. 19 Thou shalt in any wise rebuke thy neighbour's sin, lest thou bear sin for him. By negligence; in not correcting such for sin, as are under our authority. This was the sin of Eli in sparing his sons: and this is the threatening of Ezechiah in case of silence at the sins of his people. Ezec. 3. By assent: Thus Aaron was guilty of Idolatry, when he assented to make the golden calf. By example; thus jeroboam is marked that he made Israel to sin: And David, that he made the name of God to be ill spoken of amongst the Gentiles. Last of all, by provocation: this was the sin of Lot's daughters to their incestuous father: and Baalams' sin to Israel, with the daughters of Moab. This then being the doctrinal part showing how sins are ours: the moral part succeedeth: in which we must clear this, That nothing is so really ours, as sin. That we may the better understand this we must know that there is no creature on earth, so naked and indigent as man: for naked he was borne, and naked shall he return again: and he hath no peculiar or proper thing in the world, that he can justly call his, but sin and infirmity. To prove this let us take a survey of all the things in the world: Is wealth ours? No, for riches are painfully gotten, carefully kept, and woefully lost: and yet when we have most ado with them; like an eagle she takes her wings, and flies away so swiftly, as she cannot be recovered: and though they bide with us till the end of our days, yet than they take their leave, and we reserve nothing, saving a wounded conscience for the abuse of them. Is beauty ours? No, surely, let but a day's sickness take thee by thy hand, and lo thou shalt find nothing but age & wrinkles, & the lineaments of death, & the characters of deformity which shall make thee afraid of thyself. Is honour thine? no surely, it vanisheth as the morning cloud, & as the smoke of a chimney, & is liker to nothing then our Sun dial's which point out the hours, so long as the Sun shineth, but if a cloud shall intervene, serve for nothing, but are a dim statue. Is strength thine? No, let God but write one line of toleration, and put it in the hand of thine, and strait like Beltazzer, thy knees shall beat one against another: And with job thou shalt scrape thy sores with a potsherd on the dunghill. Finally, is that breath that we draw into our nostrils ours? no surely, it is but sucked up, and borrowed from the next air: If God lend thee power, thou canst both exhale and evaporate it, but if he say not Amen, it shall choke thee in the passage. Or is this body that thou bearest about thee thine? No surely, it is of the dust, and to the dust it shall return again. Pitiful & wretched man that thou art, what is thine? nothing but sin, and a wounded conscience for sin: & these are ours by patrimony, by practice, and by purchase, of the which we can never be freed till we put off, and change our patrimony, practice, and purchase Our patrimony, by showing ourselves heirs, not to the first Adam, but to the second. Our practice, by walking no more after the flesh, but after the spirit; for if we walk after the flesh we shall dye, but if we walk after the spirit we shall live. Our purchase, whilst we crucify ourselves to the world, and the world to us, that the life of Jesus may be made manifest in our mortal bodies; and whilst we forget the things that are behind us, etc. and account all things as dirt and dung to us in respect of the advantage that we have in the cross of Jesus Christ.  
The last thing remarkable in the words, is the person at whose hands we sue for this release, and pardon of sin, which is neither man nor angel, nor Saint departed, but God alone: for all these, with the wise virgins, have ado with their own lamps: except this only, to wit, God, for it is against him only that we sin, and it is he only who can forgive sin: and if pardon of sin be in the Church, it is only a conditional declaration, no absolute condonation.   

LECT: 17.  As we for give our debtors. 
NExt to the consideration of that part of this Petition, which is supplicatory, we come to that which is restipulatory. The first part was supplicatory in begging pardon of our sins against God: this carries the restipulation of the covenant: and promiseth in our names the pardon and forgiveness of our brethren whensoever they sin against us. The covenant of itself, & in itself,, is hard, & so much the harder by how much it hath both the fairer provocations for obedience, and the fouler stumblings in disobedience. It hath the fairer provocations to obedience: for in all the covenants that God hath made with man, there is none like to this. God hath made three covenants with man: a natural, a Legal, and an Evangelicall. The natural covenant was made with man in the day of creation. The legal in the day of his temporal redemption: and the Evangelicall in the fullness of time when the Son of God being made man, and not knowing sin, was made sin for our sakes, and expiated our sins by his sufferings. The tenor of the first covenant was natural and just. Natural because he made man in nature perfect, and just, because he required nothing of man, but that to the obedience whereof he had given him natural ability. The second covenant was in some condition preternatural, and just: preternatural, in so fare that nature could not obey it: yet just, because he once strengthened nature to obey it. The third covenant was supernatural and gracious. Supernatural, in requiring things that nature could not give: yet supernaturally gracious, in finding out a remedy for the defect of nature, making the Son of God to become man, and him that knew not sin, to be made sin for us, that we in him might be made partakers of the riches of the mercy of God. Now remember I pray you, what I have said: I said that this covenant was so much the harder, by how much the provocations were gracious, and the disobediences foul. To have sinned against the covenant of nature was foul indeed, because nature was made perfect, and able to do what was required of the natural man. To sin against the covenant of works, (which I called preternatural) was foul also: for howsoever nature was then corrupt and weak, yet their deliverance from the bondage of Egypt prefigurating to them the hope of a better deliverance, and therefore rendered the smell of their disobedience the more odious and abominable, by how much in it they had not only the pardon of their natural uncleanness, but also the hope of a better inheritance sealed up unto them. But above all, the breach of this covenant made with us in the blood of Jesus under the Gospel, is so much the more foul, and abominable, by how much the seal of the covenant was gracious and easy. For the condition of the first covenant was strict, because natural. The condition of the second was fearful, because supernatural for the time. But the condition of the last covenant was easy, be cause gracious: and our rebellion so much the more foul, because it was easy: and to the corrupt nature of man, so much the more hard, by how much it was facilitated by the obedience of another, for it is written, the spirit that dwelleth in us lusteth after envy. And again, I do not the good that I would, but the evil that I would not: & yet the Law in itself is pure & holy, righteous, and just: Well then, it hath pleased God in his wisdom to adjoin these words (As we for give, etc.) To the former, to be a seal of his righteousness, and withal to be a testimony of our uncleanness, and prevarication: A seal of his righteousness, in that he hath freely forgiven us our sins. A seal of our uncleanness, and prevarication, in that we cannot forgive one another.  
Now the words being thus taken up in their dependence, it is requisite that we look upon them in their several stations, and from thence gather their several uses for our instruction.  
If we shall narrowly look upon them, four things offer themselves to our consideration. First, a condition imposed to man, serving for the seal of the covenant, As. Secondly, to whom this condition is both proposed and imposed, we. Thirdly, the duty annexed to the condition, Forgive. Fourthly, the persons to whom we are obliged in this duty: to our debtors or them that fin against us. To return to the first of these, the condition, As, the words are diversely read in diverse Evangelists. Matthew saith, Forgive us our debts, as we forgive our debtors. Luke in his 11. Chapter saith, Forgive us our sins, for we even forgive them that sin against us. And according to the diversity of the readings, so hath there also diversity of interpretations of the words arisen. Some looking too strictly upon the particle of similitude here used, As, have been led a little to doubt of the free pardon and remission of their sins: For if God shall forgive man no otherwise then man forgiveth his neighbour, then for the most part, our sins shall neither be fully, freely nor finally forgiven: for as I have shown you in our last Sermon, man's pardon is but partial, constrained, and for a time: and the rest laid up against the day of revenge, and his more full retaliation. On the other part, the reading of this prayer, as St Luke hath recorded it to us, by way of causality, in the word, For, hath led many to presumption, thinking that if they can pardon their neighbours their sins, than God is bound to pardon them theirs, and so they would enforce by way of merit their pardon at God's hands. But that the words may be cleared, and the wisdom of God in them freed from both these impostures, know that the word used by Matthew, is not set down by way of parity, but by way of seal. And the word used by Luke, is not set down by way of causality, but by way of commiseration. I say, that the word used by St Matthew, as, is not a word of parity, and reciprocation, but of seal: so that the purpose and meaning of God in it, is not to tie man to that strict and precise rigour of his conformity, which either the severity of his Law, or the sincerity of his nature requireth, but in mercy he leadeth man to be confident, and assured of the remission of his sins at God's hands, by the seal of his own heart: for by this, as by an indelible character, shall man seal to himself the assurance of God's mercy, if he himself can be merciful: For it is written, Condemnation merciless shall be to the man that will not show mercy: but mercy rejoiceth against judgement. Again, on the other part, whilst St Luke forbeareth the word As, for fear of wounding the weak conscience, and useth the word, For, it is not to make the word causal, but commiserative: for he setteth not down that word, as a cause or meritorious occasion procuring, and adjuring God to be merciful unto us, but the word is a word of commiseration, and pity, drawing the argument from the less to the more, and importuning God only with the remembrance of our weakness: as if he should have said, If we who are evil, can forgive in any condition, O thou who art rich in mercy, forgive us fully, freely, and finally.  
I have looked thus upon the word in the native, & genuine signification thereof, freeing both the wounded conscience from the terror of severity, and withal putting a bridle in the lips of the presumptuous man, lest at any time he should run out: It resteth now that we make use of the word in the true signification thereof.  
Use. The use we make is this: I see heaven is so good a thing, that all men would be at it; and mercy so sweet, that every man would have a part and portion in it: Yet, O behold the vanity of man, whilst we all aim at the end, we are forgetful of the way: and whilst we gape after the felicity of the covenant, we forget the condition. Will you inquire the cause? It is this; the covenants of God are peaceful, and the promises of his rewards are rich and plentiful, but the way to their fruition is thorny and hard. He covenanted with Adam the dominion over his creatures, and the fruition of all the garden; but when the Impostor came, he made the condition hard, and in so doing, he shut them up from the knowledge of good and evil. He covenanteth with Abraham the possession of the land of Canaan; but the condition was hard, Offer to me thy first borne of the free woman, Isaac. He covenants with Gedion the deliverance of his people from the tyranny of Midian, but the condition was hard, Cut down thy father's grove, etc. neither are these terms hard, as being the voice of the Law, but what is more, they have been of the very like, and equal severity under the Gospel: For will you consider to whom it is that Christ Jesus promiseth comfort, it is to them that mourn. To whom promiseth he the kingdom of God, but to them that are poor in spirit. To whom satisfaction? only to those who hunger and thirst after righteousness. And finally, to whom doth he promise ease and relaxation from their sins? only to those who are weary and laden; and to such as take up their cross and follow him daily. O then what a folly is this amongst the sons of men, to snatch at the grace of the covenant, with the mis-prise of the condition: yet behold, for reformation of our weakness in this point, it hath pleased our Redeemer to annex the condition to the covenant; showing us, that unless we be careful of the restipulation, we cannot be able to crave the benefit of the first bargian: for as it is generally holden amongst men, that our one handed contract cannot stand, so is it also with God, and us. He never broke his part of the covenant he made, nor forfeited at any time his part of the obligation: the forfeiture is only ours: for though he keep, we break: and though he covenant mutually, yet we scorn the restipulation: but alas, we do pitifully deceive ourselves, it shall not be so with us: as it was said to Simon Magus, in the case of his bribery, when he thought to purchase the grace of God by money, Peter answered him, Thou hast no part nor portion with us in this inheritance, because thy heart is not upright in the sight of God; but thou art in the gall of bitterness, and in the bond of iniquity, Act. 8.21. So shall it be said to us in the time we deprecate our iniquities: thou hast no part nor portion, O man, in the work of mercy, because thou wilt not be merciful: and I will not forgive thee (shall God say) because thou wilt not forgive thy brother.  
From the particle of simimilitude, we come now to the persons to whom this similary practice of pardon is imposed: and the word is plural and indefinite: plural, We: indefinite, tending and extending itself to all sexes, sorts and conditions of men whatsoever. When I read and ponder these words, I cannot but call to mind some other places and passages of Scripture, in the which the like peremptory dealing is expressed to us. I remember, jacob on a time wrestling with the Angel of the covenant, the great Angel seeing that he could not prevail, said to jacob, Let me go I pray thee, but jacob answered, I will not let thee go till thou bless me. Likewise, joshuah being desired to go up with Israel to the land of promise, answered, I will not go on forward, except thou go with me. And as it hath been the wisdom and care of the children of God to wrestle with him for the attaining of his blessing, so it hath been always the care of God to wrestle with his Saints in the day that he would bless them, to propound unto them a condition of difficulty, by the obedience whereof he might draw them from themselves to an absolute reposing and relying upon his mercy. This is his practice also here, wherein howsoever he be a God rich in mercy, slow to anger, and of great kindness, forgiving transgression, iniquity, and sin, yet when he dispenses his pardon, and disposeth his love mercifully towards us, that he may seal the assurance thereof to us, he will wrestle with us a little while, in controlling the humour of our corrupt nature, that when he lets us see our corruptions subdued to him, we may by way of argumentation from the less to the more, assure ourselves of the riches of his favour towards us: So that the meaning of the word is this: Man, wouldst thou have favour? surely I think thou wouldst: begin thou then first, thou madest the first fault, make the first amends, for it is reason so to be. What art thou in respect of me? or what is thy pardon in respect of mine? What art thou, I say, in respect of me? Dust and ashes, and to dust and ashes shalt thou return again. But lo, I am a great and incorruptible God, before whom the heavens are not pure, and in whose presence the Angels do cover their faces, as uncapable of my glory. And as there is a difference betwixt thee a finite and corruptible creature, and me an infinite and incorruptible Creator, so is there also as large an extent of difference betwixt thy ways and my ways. What is thy mercy in respect of mine? but a moat in respect of a mountain, a spark in respect of a fire, a drop in respect of the Ocean, and nothing in respect of that which is more than all things. So that if thou wouldst have me, who am infinite, invisible, eternal, and incorruptible, opening to thee the rich treasures of my incomprehensible, and unsearchable mercies, it first must be thy care who art a finite, corruptible, and worm-eaten creature, to extend the bowels of thy compassion, and to be merciful to thy fellow brethren else how shall I forgive thee thy thousand Talents, if thou forgive not the hundreth pence owing to thee. Matth. 18 well then, the proposition is plural and indefinite, comprehending all sexes and conditions of men.  
Use. Since it is that the commandment is so strict in severity, and so large in extent, whence comes it that we obey not? When Naaman in disobedience to the Prophet went home, and his leprosy cleaving to him, he was re-advised by his servants, and following their counsels, obtained a sweet and desired purgation from his disease. When Balaam the false prophet had twice smitten his Ass unjustly, at the third time his rebuke made him wise. When the Centurion invited Christ to heal his daughter, in protestation of his unworthiness, he confessed, that when he said to this servant, go, he goeth, and to this come, and he cometh: Now I say, since all these have found obedience, how is it that our Redeemer Christ Jesus commanding us to forgive our brethren can never find obedience? O what a rebellious thing is man, and how deaf are the passions and purturbations of his heart. Whilst Jesus Christ walked in our flesh, he spoke to the winds and they were still, to the seas and they were calm, and to the devils themselves, and they were dispossessed. When he was upon the cross he cried with a loud voice, when he gave up the ghost, and lo the Sun was darkened, the Moon refused to show her light, the rocks were rend asunder, the graves opened, the dead arose, and the vale of the Temple was rend from the top to the bottom: when he rose the third day, the earth shaken & trembled, the stone was removed from the door of the grave, and the Angels of God came and ministered to him: when he ascended on high, he led (according to his promise) captivity captive, he gave gifts to men and sent the Comforter to the world, to convince the world of sin, of righteousness, and of judgement; and yet behold, notwithstanding all this royal power, and supereminent Majesty, by the which he was acknowledged to be the Son of God in the estate of his humility; Now when he is exalted to the Throne of his glory, and sits at the right hand of the Majesty of God the Father, behold he calls, and we will not come; he stretches out his arms, and we refuse to be embraced; he commands, and we disobey; he requires, that as we would be forgiven, we should forgive, and we refuse the grace of the covenant, because of the condition. But what shall I say to thee, O man? I will say with St Augustine by, way of interrogation, Sub imperio Christi mare audit, & tu surdus es? Have the winds and seas obeyed him, and art thou deaf to his commandments? It had been better for thee that thou hadst never been borne: for if under the Law of Moses, he that sinned, under the mouth of two or three witnesses suffered death; of how much a greater judgement shall we be found worthy, if we despise him that speaks from heaven, and neglect so great a salvation? It were better for us brethren to run another course, & to do as the disciples did in the 8. of Matthew the 20. when the storm of the sea waxed violent in such measure that the ship was almost covered with waves, the disciples ran to Christ and awoke him, saying, Master, help us, for we perish. The danger for the time was theirs, they were in peril of drowning: but the spiritual morality is ours: We are all in the world a turbulent and tempestuous sea, Christ hath severed us from the world by his ship his Church: while we are in the world, though not of the world, we shall not want storms and tempests ready to overflow us: Christ Jesus is our skipper, and sits at the helm, so long as he a wakes, and watches over us by his providence, we are safe and secure: but if he fall asleep, and seem but to wink at our perturbations & eminent passions, we perish except we awake him. Whensoever thou findest therefore the tempest of thy natural, and corrupt passions, as of avarice, lust, or revenge arise within thee, as thy tempest ariseth, so let always the steersman arise, or else the storm will grow so proud, that none can hear what thou sayest. Mercy was the last legacy that thy Saviour bequeathed to thee upon the cross: Father, forgive them, they know not what they do. And what, O man, wilt thou not labour to be perfect, as thy Father who is in heaven is perfect? It is not with thy conscience as with the day: A red evening prognosticateth a fair day; but if the evening of thy life be red, or died with discoloured blood, the morning of thy next life when thou shalt rise to judgement, shall look pale, and lower upon thee: nor shall any sound, but of judgement, and horror awake thee: arise thou that lay down a stranger to mercy, and subjugate thyself as a slave to judgement: for as thou hast hated peace, so shall it be fare from thee: and as thou hast loved a curse, it shall draw near unto thee; like water it shall be poured out on thy head; and like oil it shall drink up the moisture of thy bones.   

LECTIO 18.  And lead us not into temptation. 
IN handling of this Petition, two things are chief remarkable, the introduction, and the Petition itself. The introduction is in the word, And: The petition hath two parts, the first contains a deprecation, the second a supplication: the deprecation is in these words, (And lead us not, etc.) the Supplication in these words, But deliver us, etc. In the handling of these, I will first look on the word or particle of introduction, which is conjunctive, And: by this particle this Petition is tied to both these precedent Petitions, which concerneth man and his necessities whether bodily or spiritual. And first it is remarkable, that by this particle, the Petition is tied to that, wherein we represented to God our bodily necessities: for whilst we said, Give us this day our daily bread, we confess three things to God: the first was that we had our life on him: for in him, and in him alone we live, we move, and have our being. The second was, that we had the means of him, and him alone, by which that life was maintained in us: for unless he of his mercy should send a blessing on our travels, all should be in vain: For we may eat, and not be satisfied; we may cover our makednesse, and not be warm; we may sow much and reap little, we may earn wages, and put them in a bottomless bag, except he open his hand and fill us with his blessing, for then, and no otherwise are we satisfied. And thirdly, whilst we begged of God the means of our satisfaction, so also we begged them of him in a moderate manner and measure: not to give us over-little, lest we should for want steal, and God's name should be dishonoured by our practice: Nor yet overmuch, lest by reason of our plenty we should wax wanton, forget the rock from whence we were hewn, and so in our presumptions, perish, & say, Who is the Lord? Now having begged these things in that Petition, this Petition is duly conjoined unto it by this particle of conjunction, And: for since it is certain, that man is a weak and frail creature, in the day of his want ready to run an ill course; and in the day of his prosperity ready to grow proud, and mis-know God, there can nothing be better said, then, Led us not into temptation, that is to say, since Satan is ready at all times, in all places, and by all occasions to tempt us to sin: Lord watch thou over us by thy grace, and good spirit, that in the day of our want, we sinne not against thee by despair, and in the day of our wealth and abundance, we sinne not against thee by presumption, but learn in whatsoever state we be, therewith to be content, for naked we came into the world, and naked we shall return again. Again, by the same conjunctive particle, And, this Petition is duly tied to that wherein we begged of God the remission and pardon of our sins, and that for three several causes or respects: first, to teach us to avoid security; Secondly, to teach us the truth of God's covenant: and thirdly, to teach us to submit ourselves to the condition of the covenant. It teacheth us to beware of security, for after the remission of sin, temptation followeth: and he is a great fool, who having once gotten the victory over sin, cries to himself a perpetual, and permanent peace: yes surely, for the estate of the servant is not above his master. Whilst Satan dealt with our head Christ Jesus, in tempting him, though he mightily declared himself to be the Son of God, by resisting and repelling his temptations, yet in the end it is said, that Satan left him but for a season: If then this hath been the lot and portion of the head, what shall become of us that are members? If he dealt so with the green tree, what shall become of us who are withered branches? And finally, if this hath been the portion of him who was the cedar of Lebanon, what shall become of us, who are poor bushes of Isop at the foot of the wall? No, no, O man, deceive not thyself, and after the foil of a sin, over which it may please God in his mercy to give thee victory and peace of conscience in the blood of Jesus, dost thou think that Satan can be so cowardly, that after one foil, he dare no more to assault thee? No, be sure of this, so long as the strong man keeps the hold, all things are in peace: but if with jacob thou shalt labour to return to the land of thy nativity, Laban shall pursue thee, and unless the God of thy fathers, make his fall upon him, he will not only kill thee, but also the mother upon the young ones. For though for a while he seem to leave his habitation, yet if thou do not watch over the house of thy soul, he shall return, and bring with him, seven other spirits worse than himself, and the last estate of thy soul shall be worse than the first. Secondly, it serves to teach us the truth of God's covenant, under which we have not only cause of joy and spiritual rejoicing, but also reason to serve the Lord in fear, and walk before him in trembling. For the covenant of mercy that God maketh with man in the blood of Christ, hath two parts, the first carrieth a promise of the remission of our sins: the second a promise that he will write his law in our hearts. Now this is that new covenant which God promiseth to make with us under the Gospel, of which the Apostle Paul, writing to the Hebrews, tells us, that the tenor thereof is not form according to the tenor of a carnal commandment, but according to the power and law of an endless life. For to what use I pray you, shall the remission of our bygone sins serve us, if when we are once washed and cleansed, we shall strait with the dog return to our vomit; or with the sow, to the puddle of our transgressions again? It is well added by the wisdom of God for man's instruction to say, no sooner, Forgive us our sins, then strait way to subjoin, And lead us not into temptation: for by this means we get the covenant of God made sure and perfect to us, whilst he first sealeth in us the oblituration of the old hand writing of sin that was against us, and in the next room writeth his law in our hearts, and captivateth our affections to his obedience.  
Lastly, by the addition of this Petition to the immediately former, we were taught to serve the Lord in fear: for if this be our misery, that our enemies are watchful and malicious, omitting no occasion of snares, and temptations that can entrap; and if this be our infirmity and weakness, that of ourselves we cannot stand one moment in the grace received: why should we not serve the Lord in fear, and rejoice before him in all trembling? For as this is the comforr of comforts for a Christian to hear this said to him, Son, be of good comfort, thy sins be forgiven thee; So let this be the square by which he ruleth and squareth his future obedience: Sin no more, lest a worse thing befall thee.  
Thus having cleared to you the dependence of this Petition with that, Give us this day our daily bread: and with that also, Forgive us our sins: It resteth now that we consider the words of the Petition itself, and first those which are deprecatory, and then those that are supplicatory: First, Led us not into temptation: and then, But deliver us from evil.  
Led us not into temptation: For the better understanding of the words, we must remember that they are metaphorical, and propounded unto us by way of a figurative translation; for in them God teacheth his Church to put up her supplications to God: Now we must understand, that although the Church be but one in herself, as her God, head, and husband is one, yet is she always proposed to us under the shadow of two several considerations. For sometimes she is considered as in heaven, and sometimes as she is on earth: that part of the Church which is in heaven, is in patria, in her country: That part which is on earth, is but in via, upon the way: when we enter into heaven, we are comprehenseres: whilst we are on earth, we are but viatores: they that are in heaven are called the triumphant Church; they that are on earth, the militant. Now by both of these it is clear, that the Church here on earth hath much ado: for will you look upon her as a pilgrim; she hath enough to do with all her wits to keep the right way; for though the way be patent enough, yet because it is thorny, we had need of a guide to lead us in it, that when we fall and stumble, he may lift us up again: For this jacob confessed, Few and evil have been the days of my pilgrimage. Again, will we look upon the Church here on earth, as upon an army, for so job confessed, job 7. Man's life is a warfare on earth: There we have need of a head and a leader too: for unless there be Captains over hundreds and over thousands, it is impossible that we can either fight in order, or report a due victory: and there shall nothing be heard in our camp but confusion, and the voice of him that is overcome; so that howsoever the metaphor standeth, it is clear, that we are by nature weak and frail creatures, subject to many wanderings, and many assaults, under and against the which we can neither stand, nor prevail, unless our Leader and Captain be with us, and in his power make us victorious. The metaphor therefore serving equally to present unto us, both our pilgrimage, and our warfare: I would rather lay hold on the last, and show you what are the references of our spiritual warfare, in which we stand: seeing the matter is so clearly displayed, and pointed out to us elsewhere: for in the Epistle to the Ephesians, the Apostle telleth us, that we must not only fight against flesh and blood, but also against principalities and powers, and spiritual wickedness, and the Prince of darkness, and the god that ruleth powerfully in in the children of disobedience. That we may therefore hold still the allegory of our warfare, and from thence attain to the scope and meaning of these words, let us now look upon them both, and see how the one keepeth correspondence with che other. In a carnal and bodily warfare, we know that three things are chief remarkable: 1. The fight. 2. The enemies. 3. The Captain's charge. All of these we shall find here set down unto us in these few words, as in a map, our spiritual warfare: for never did any General on earth decipher better the several periods of a pitched battle, than our Redeemer Christ Jesus doth here wisely both set us in order of battle, and providently tell us both how to fight, and how to retire. And that this may be clear, look to the words, in which he foundeth to us our alarm, and commandeth us fight: for as it is in the earthly combat, so is it in the spiritual: in it we have five things considerable. 1. The fight itself, temptation. 2. The enemies, and these are all those who have a part in this temptation. 3. The soldiers, and these are we, who are the children and servants of God. 4. The Captain, God our Father, who is in heaven. 5. And last of all, what is his charge: he must be our leader: All of these packed up from their several places, make up to us this main charge, Led us not into temptation. We will return now to the first thing considerable in the words, and that is our fight, proposed to us in the word, Temptation: For the better understanding whereof, we must know that as there is Multiplex pugnandi genus, so there is Multiplex tentandigenus: For, Aliter pugnatur in schola, aliter in praetio: we fight one way in the fencing school, another way in the field. Whilst we are in the fencing school our master fighteth against us, his strokes are soft, and for our instruction. But when we come to the field, our enemy fighteth against us, his strokes are furious & desperate, and his end is to destroy us. We have need then to watch over ourselves & guard ourselves well, lest by our negligence & security we fall and cannot rise again. Yet to make the word more clear, we must labour to distinguish tempters in their several sorts, and from thence know what temptation is truly, and what is the nature thereof. For understanding of which, we must know that there are three sorts of tempters: God, man, sathan: God tempteth man: man tempteth man: man tempteth God: sathan tempteth man also. God tempteth man, and his temptations are but trials of man: not that it is requisite for God to try what is in man; for he knoweth already what is in man's heart, his mouth, works and ways. But when God tryeth and tempteth a man, it is to make man known to himself, & to those with whom he lives in the world. Thus he tried and tempted Abraham's faith, jobs patience, David's love, Peter's perseverance, and Paul's sincerity. Abraham's faith, in offering up of Isaaek: jobs patience, by his multiplied afflictions: David's love, in Absolous persecution: Peter's perseverance, by a damosel, and Paul's sincerity, by a buffer of Satan. Now as God tempteth man, not for that he is ignorant of what is in man, but that he may make him know himself, & that his graces in man may be known to the world, & as the Apostle writing to the Corinthians telleth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that they who are approved may be known: so also in the second place, man tempteth God: and as God tempteth man, and is free of sin, so man when he tempteth God is never void of it: for whilst man tempteth and tryeth God, it is a faithless and distrustful trial he maketh of God's power. So Israel tempted God sinfully in the wilderness, whilst by ten several temptations they forced God to make known unto them his omnipotency, and all-sufficient power. Can God prepare a table to us in the wilderness? or can he give flesh to the thousands of Israel to eat? Thirdly, man tempteth man, and that diversely; for there is a temptation, and a trial, whereby man tempteth man, approved of in Scripture: and there is a temptation whereby man tempteth man, condemned and dis-allowed in Scripture. Of the first sort of temptations and trials are those which man useth for clearing of controversies: As Solomon tried the harlot by her unnaturalness to the child which she claimed. Or then for trying or examining the knowledge and grace of God in man, so ministers are bound in duty to try their flocks, masters their servants, & parents their children in the progress and growth of Christianity. Lastly, Satan is a tempter, and that a chief and main one: For as all his temptations are to evil, so are they all sinful; and that in two respects, both in respect of himself, and in respect of man; for whilst he tempteth man to sin, he not only sins against man, but also against himself: against man, by drawing him to sin against God: Against himself, by adding to his judgement, for by how much he draws many to condemnation, by so much the more shall his judgement be multiplied, & his condemnation aggrevated. Now out of the knowledge of these several sorts of tempters, & temptations, it is easy to know in the general what temptation is, which is either probationis, or deceptionis: It is either a trial, or a deceit: Gods temptations are but trials of the graces of his Saints. Man's temptations for the most part, and Satan's altogether, are deceits, and snares laid before us, to entrap, and ensnare us in sin and in evil. Thus than our exercise being in this life nothing else but a warfare, in which we must fight against the temptations of the devil, whose associates are the world, and the flesh, we have more than need to run to God, and say, Led us not into temptation.  
But thou wilt inquire of me, O man, if by this Petition we mean any other temptation, then that which is from Satan alone: or if here we deprecate any other? I answer, we do by this Petition simply and absolutely pray against the temptations of the devil, the world, and the flesh, in so fare as by them we are led to sin against God: we do also pray against the temptations of man, in so fare as by them man laboureth to entrap, and ensnare us in the way of God's disobedience: but as for the temptations of God, we do not absolutely pray against them, for by them we are oft times strengthened in the way of grace, and made stronger and more perfect in the hidden man of our heart: For whilst God tempteth and tryeth us, it is either in respect of himself, or of ourselves, or of others, or in respect of Satan the devil. In respect of himself, when he tempteth and tryeth us he bettereth not his knowledge of us, for he knoweth us better than we ourselves: he knoweth our frame, and our fashion, for his hands hath fashioned us below in the earth, and the thoughts of our hearts are not hid from him: but his care in our trials is, from them to extract his own glory. We know brethren, by experience, that Cinnamon, and the rarest spices, howsoever they be always fragrant, and odoriferous, yet do they never smell so sweetly, as when they are bruised in the mortar of the Apothecary: It is even so with us, we are always pleasant and acceptable to our God through Jesus Christ our Lord; but never so pleasant, as when we are in the mortar of affliction, and under the rod of his correction: for there he is with us to keep us, that our bush consume not, that our  scorch not, and that his strength may be made perfect in our weakness. 1. Cor. 12. Secondly, he tryeth us also in respect of ourselves, that we may know what is in us, that if we stand, we may give God the glory, and if we fall, we may know our own weakness. St Paul was a chosen vessel of mercy, and yet but a man, and to the end that he might not be puffed up, there was an Angel of Satan sent to buffet him. Peter was a chosen vessel of mercy also, yet that he might know himself, God left him to himself, and he fell foully. Samson and David were both men approved of God, yet that they might be known to themselves, they were left of God for a while, and by their fall learned to know, that without the continual assistance of God's grace, they were but exuviae hominum, the out sides of men, for woe befell them when God departed from them. Thirdly, in respect of others, God tempteth us also, and that for their instruction, and our imitation. For as it is with the teacher of a lion, who taketh a dog and whips him before him, that by the whining and howling of the dog, the lion may learn to reverence and fear the rod: So doth God with his Saints: he correcteth, tempteth, and tryeth one, that all the rest may stand in awe and fear. Why was it, I pray you, that he turned Lot's wife into a pillar of salt, but that he might by her example teach us,  nos ejus couderet exemplo? Why left he Noah, Lot, David, Solomon, and Samuson to have frailties, but that by their example, he might teach us to tread out the footsteps of their salvation in fear and trembling: and that whilst we think we stand, we may take heed that we fall not. Lastly, God tempteth us in respect of the Devil, and that for two causes: First, to satisfy his importunity. Secondly, to stop his mouth, and rubbe shame on his face. To satisfy his importunity: for he goeth about continually like a roaring lion, seeking how he may devour us. Thus he dealt with Peter seeking to winnow him like wheat. Thus with job: Doth job serve God for nothing? No, like that unjust Judge in the Gospel, who for importunity gave ear to the widow: So Satan is always importunate, and many times thereby speedeth and prevaileth Sometime again, God suffereth Satan to run lose at his Saints to rub shame on his face: that by their pereverance and grace, or recovery from their falls by repentance he may stop Satan's mouth, and say of all his Saints, what he said once of job: Hast thou not considered my servant job, who yet continueth in his uprightness though thou hast moved me to correct him without a cause? And as he said to the Apostle St Paul, My grace is sufficient for thee. Now in all these respects, we have reason to say, Led us not into temptation: yet simply and absolutely, in respect of none but Satan.   

LECT: 19  And lead us not, etc. 
IN our last sermon delivered on these words, it was told you that this Petition had two parts: the first deprecatory or a praying against temptation. The second supplicatory: wherein we begged of God grace, that we be not overcome of them. Concerning the first, we shown you, that four things were chief considerable. First, the fight, in our temptation: Secondly, our adversaries against whom we have to fight. Thirdly, our fellow soldiers. Fourthly, our head and leader. Of the first of these I spoke in our last Sermon: It resteth now that we come to speak of the second thing considerable in these words: to wit, who are our enemies, and adversaries, against whom God leadeth us out to fight. Now if any shall ask against whom it is that the Christian is sent to battle; The Apostle answereth for us, telling us, that we fight not against flesh and blood, but against principalities and powers, etc. Ephes. 5. In a word, he doth there insinuate unto us that our enemies are the world, the flesh, and the devil. I will not at this time entreat of these three adversaries of man's salvation, for time will not suffer me to paint them out to the life: yea I know how many large volumes have been published already on this subject, by worthy and learned men: only by the by as it were, and in so fare, as the words here shall offer us occasion, I will point at them: and from their weak considerations speak some words of comfort and instruction to your souls. It is certain that the chief and arch enemy of man's salvation is Satan the devil, who: hath been a liar to man, and a murderer of man from the beginning. But because he is a spirit & therefore invisible that man cannot know him whilst he fights with him, he suborneth two soldiers against man: the world from without man: the flesh, the lusts thereof within man: that man having fightings within, & terrors without, may fall and never rise again. But that I may make you senfible of these his assaults and temptations, know that whilst I speak of the world, I do not understand this great and majestic frame of the world composed of these four elements, fire, air, earth, and water: for by these man is not tempted, all, and every one of these Satan hath employed to punish man for sin: but by none of these hath he at any time tempted man for sin: But by the world I understand the children of disobedience, and wicked ones that are in the world: and that not simply or absolutely, as they are flesh of our flesh, and bone of our bones, but conditionally, and as they are either clothed with prosperity and wealth, or else as they are stripped naked in the day of their want and misery. And that the wicked of the world are called of God, the world, it is clear out of that prayer of our Saviour Christ, whilst he saith, I pray not for the world, but for those whom thou hast given me out of the world. Now these as they stand either invested or clothed with prosperity, or stripped naked with calamity, and want, do prove a stumbling block and snare, or temptation to the children of God. For in the day of their prosperity, by their carnal joy wherewith they are overjoyed in their pleasures: by their carnal security, whereby they cry peace to themselves, when God mindeth them no peace: and by their proud trampling upon the weak, and despising of them that want; what do they but invite us to run with them in the excess of their riot, and by their temporal felicities labour to draw away (if it were possible) the very elect of God, from the search and purchase of that felicity which is immortal and undefiled? Again, in the day of their adversity, what do they but cry to us with jobs wife, Curse God and die. With jehoram, I will wait no longer on the Lord's leisure. And with Israel in the wilderness, Would God we had died by the flesh pots of Egypt. But brethren, with these things let us not be moved, let neither the prosperity of the wicked draw thee to a carnal rejoicing or love of the world; for the prosperity of the wicked is but like cracking of thorns under a pot: nor let the calamity of the godly (who suffer justly for their sins) draw thee to apostasy and back-sliding from the faith: for it is better to suffer affliction with the children of God, then to enjoy the perishing pleasures of sin for a season. Heb. 11. And it is more honourable for us to embrace the Cross of Jesus Christ, than all the treasures of a corrupt and perishing Egypt. Again, Satan in the second place, hireth our flesh to fight against us; and here by the word flesh, I do not understand this body of ours alone, which is composed of flesh & blood, but also that natural corruption which we have drawn from the loins of our first parents, who have infected us both soul and body, and dwelling in us fighteth desperately, and maliciously against us: This corruption the Scripture expresseth by many names and titles: as The old man: The old Adam: The natural man: The law of our members: and The lusts of the flesh, which fight against the soul. Thus we see, that the flesh is also our enemy, and so much the more odious, by how much it is traitorous. For of it we may say what David said in Psalm. 41. My familiar friend whom I trusted, and he that lay in my bosom, and did eat bread with me, hath lifted up his heel against me. To this judas who betrayeth us, we may justly say, It were good for thee thou hadst never been borne. To this Dalilah, we may say, If thou hadst not ploughed with my heifer, thou couldst not have read my riddle. To this wife of job, we may say, Thou speakest like a foolish woman. And lastly, to this unadvised counsellor we may justly say, Get thee behind me Satan, for thou knowest not the things that are of God, but the things that are of man. Now wouldst thou know, O man, why thou shouldst so encounter thy flesh: I answer, because it is thy deadly enemy, and that in three respects: In respect of malice, of power, and policy. In respect of malice, for it is written, In me, that is, in my flesh, there dwelieth no good. Rom. 7.18. Now that wherein there is no good, must of necessity be exceedingly malicious, and fully replenished with evil. Tucaro (saith a Father) cunctis virtutibus denudata es, & ideo diceris caro a carendo, quia cares omni bono. And would you have a true anatomy of the flesh? look to St Paul, Rom. 3. Her eyes are full of adultery, her throat an open sepulchre, her mouth the mouth of deceit, the poison of asps is under her lips, her feet are swift to shed blood, destruction and calamity are in her ways, and the way of the Lord she hath not known. Secondly, the flesh is a powerful enemy, both in respect of the unregenerate, and also in respect of the regenerate. In the unregenerate it is a mighty King: in the regenerate it is a cruel tyrant. In the unregenerate, I say, it is a mighty king: for as a King in his kingdom sways the sceptre, enacteth laws, forceth obedience, and subdueth rebels: So is it in the unregenerate man; sin beareth dominion, giveth a law to the members, and leadeth all the affections captive to disobedience. And from this it is that the Apostle exhorteth us not to suffer sin to reign in our mortal bodies. And as the flesh is a King in the unregenerate, so in the regenerate it is a cruel tyrant: for howsoever by the grace of God in Jesus Christ, we are set free from the law of Sin, and of death, yet so long as we dwell in the body, it dwelleth in us, and both tormenteth us with the torture of a wounded conscience, for sin past, & with continual molestation to sin in time to come. So that the best of God's Saints have deeply sighed and groaned under the yoke and bondage thereof. David could say, I dwell too long in the valley of Meseck, and in tents of Kedar. And the Apostle Saint Paul could say, O miserable man that I am, who shall deliver me from this body of death? Finally, the flesh is an enemy exceedingly politic, for howsoever the power of the flesh be great, yet the policy thereof is greater: because it is not a public enemy, but a homebred, and domestic traitor, therefore by the subtle sleight, & cunning undermining thereof, many times we fall, and are overthrown: From hence it is that the Prophet jeremy forewarneth us of the policy thereof, whilst he saith, The heart of man is desperately wicked, and deceitful above all things, none can know it but the Lord that made it.  
Wouldst thou know and try this? O man, go home to thy heart and see how it dealeth with thee. The world is a great temptation, and a great tempter. Satan also hath many temptations, and is an arch tempter: but what can the temptations of the world do to thee? or what can all the temptations of the devil do against thee, except thy own heart, and thy own flesh deceive and betray thee? for as Satan said to Christ, Cast thyself down, etc. and as john said to jesabel, Who is there on our side? etc. so doth Satan say to man, whilst by the flesh he tempteth him; except we cast ourselves down, except the flesh be on his side within us, neither prosperity, nor adversity, famine, nor nakedness, life nor death, can ever prejudice us. But if in these baits he can hire our own flesh against us, we are easily overcome: and like another Aza, hiring a Benhadad against us, Israel getteth the foil, and the best treasures of God's house are but a prey to him.  
Use. Thus having deciphered our inbred enemy, it becometh us carefully to watch over it: for the spirit may well be ready, but the flesh is weak. Let us therefore deal with this our domestical adversary, as the citizens of a besieged city do with their inbred traitors: if any city were besieged with foreign forces, and they knew that they harboured a traitor within their bosom, they would give no rest to their eyelids, nor slumber to their eyes till they should apprehend, disarm, condemn, and put him to death: So is it with us, our citadel the soul is besieged by a fierce and for reign enemy; we have a traitor lurking in our bosom, our own flesh: Let us therefore with all speed rise up against it, disarm it by fasting and prayer, let us beat it down, and bring it in subjection, and let us mortify the lusts thereof by the spirit, and we shall be sure that God shall shortly tread it under foot, and give us the victory: for it is written, The elder shall serve the younger. The last enemy we have to fight against is the Devil, a chief and arch enemy: for he goeth about continually seeking how he may devour us. No time can free us from his temptation, the morning, the noonetide of the day, or the midnight of darkness. No place, not the throne of judgement, nor the street of our trade, nor the cabinet where we rest. No person also is free from him: he spared not the first Adam, nor did he spare the second Adam: How are the sons of the first Adam according to the flesh, and the sons of the second Adam according to the spirit, free from his assaults? No surely, we may not, nor cannot be free from them.  
But wouldst thou know, O man, the manner of his fight: Know that the temptations of Satan have three gradations, even the same which every voluntary action of man, whether good or bad, hath in it. For in the soul of man there are 3 faculties, one sensitive, another appetitive, the third locomotive. And the actions of these three faculties are accordingly three, sense, appetite, motion. For first, a man sees or hears an object presented to his eyes or ears; the sense representeth the object to our appetite or delight: the delight or will, either embraceth or refuseth the object, and this we call the motion. Now as it is in every action, so is it in the temptations of Satan, for first he bewitcheth the sense: secondly, he inflameth the appetite: and thirdly, he procureth the action. Would we have this made more clear? I will. Look on David, when he fell in adultery, how played Satan the soldier with him? He first fascined or bewitched his sense: for it is written, He saw a woman washing herself, and the woman was beautiful: Secondly, inflamed his delight, for it is written, He sent messengers, and enquired after the woman, and she came in unto him. Thirdly, by both of these, and from both of these he procureth and propagateth the action, for it is written, And he lay with her. Again, if this one example sufficeth not, behold another. When the woman saw that the fruit was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit, and did eat. Behold here also a third: It is confessed by Achan: when he saw amongst the spoils a goodly Babilonish garment, and a wedge of gold of fifty shickles, than I coveted them and took them. These three then, sense, desire, and motion, as they are in every action, so they are in every temptation: For Satan in his temptations first besiegeth our senses, and seeing they are the gates of the soul, these being opened, he winds himself into our delight and appetite, and being there, shall we think that he who hath taken pains to gather so many sticks together, will not take pains to blow a fire to warm himself? No, no, he is an angel of darkness, but there he transformeth himself into an angel of light: there he speaketh evil of Good, and good of evil, and there he putteth bitter for sweet, and sweet for sour. Last of all, when by the abuse of our senses he hath captivated our affections, thinkest thou that he will leave that fire which he hath blown so much, until it burn? No, no, I tell thee he will not leave it, till it burst forth in a flame, and till thou burn in the midst of it. Will the husbandman, when he casteth his seed in the ground, fall too and blow up the ground again, without hope of harvest? No surely, in patience he will wait for it, and first let it come to a blade, then to a stalk, then to an ear, then to be ripened, and last of all he cutteth it down and bringeth it into his barn. I will assure thee, it is so with Satan: for though he be not a husbandman, yet he is an envious man, and whilst the husbandman sleepeth he soweth tares amongst the wheat. And though he seem to mis-know it, yet is not he careless of it, but by all means he watereth it with the stolen waters of pleasure, until he bring it to harvest and maturity. He can say to the young man, Rejoice O young man in thy youth and let thy heart cheer thee in thy young days. He can say to the covetous man, Pull down thy barns and make them more large, and then cry a peace to thy soul. He can say to the furious man, Smite him at once, that thou may not smite him the second time. And What thou dost do quickly. And in a word, whatsoever seed of iniquity, or bitter root of corruption he soweth or planteth in our hearts, this is his policy, he first bewitcheth the sense, then inflameth the appetite or desire: and last of all, he bringeth sin to accomplishment.  
Use. In respect hereof, it becometh us carefully to watch over our senses, as the gates and doors of our souls. Secondly, to keep a guard about our affections, that though our senses be infected, yet our hearts be not affected. Psal. 139. And last of all, we should be earnest and careful to mortify both of these, lest their infection prevailing, sin in thee come to a maturity, and thou reap as thou hast sown: for he that soweth to the flesh shall of the flesh reap corruption, and he that soweth to the spirit, shall of the spirit reap life and glory, and honour, and life & immortality. Thus whilst we seek to be free from temptations, we seek to be freed from the temptations of the devil, the world, and the flesh. And if God at any time shall suffer us to fall into these temptations, we then beg of him, that we may not be overcome of them. Non enim petimus ut non tentemur, sed ut a tentatione non vincamur.  
Now followeth the third thing remarkable in the words, and that is, who are the soldiers that must fight the battle. To this I answer, all those that are subject to temptation: the whole have no need of the physician, but the sick: if any man therefore think himself free from the dint of temptation, forbear to say, Led us not into temptation: but if none can exempt himself, than what I say to one I say to all, Watch and pray that ye enter not into temptation. But that I may speak more clearly. The soldiers of this Christian warfare, are all those who are members of the mystical body of Jesus. To what end else hath he clothed them with his livery; put his badge on them, given them their earnest, and covered them under his banner? he hath clothed us with his livery, whilst he hath imputed to us his righteousness; he hath put his badge on us, whilst he hath baptised us in his name: he hath given us earnest, whilst he hath given us the first fruits of the Spirit to dwell in us, and he hath convocated us under his banner, whilst he calleth to be within the pale and precinct of his Church. But this is not all: thou wilt inquire yet who are those to whom he hath concredited these endowments. I answer, the Saints militant and triumphant. By the Saints militant, I understand men and women on earth. By the Saints triumphant, I understand those who fought the fight, finished their course, and now are entered into their master's joy. But here two questions may arise: the first is this: Have none been tempted but the sons and daughters of men? I answer, none: for howsoever it be true, that Jesus Christ was the Son of God, yet as the son of man he was also tempted with us, and that for these four causes. First, Ad cautelam. 2. In auxilium. 3. Ad exemplum 4. In fiduciam. The son of God was tempted in our flesh, for our caution and for warning sake, that looking on him, no man might think himself set free from temptation: for if he hath not spared the Cedar of Lybanon, how shall he spare us poor Isop bushes? Secondly, he was tempted for our assistance and aid, for what shall it avail a man to know that his enemy approacheth against him, unless he be able to resist him: therefore Christ came, and in our flesh was tempted also, that he might deliver us in all our temptations, both from the fear of death, and from him who had the power of death, the devil. Thirdly, he was tempted for our example, for as he said of himself: learn of me, for I am mecke and lowly: and as the Evangelist St john saith of his washing of his disciples feet: I have given you an example, that you should do one to another as I have done to you. So also hath he suffered our temptations, and was tempted like unto us, that he might leave us an example to follow his foot steps. 1. Pet. 2.21. Fourthly, he was tempted for our comfort and assurance of victory, for it is written, Heb. 4.15. We have not such an High Priest as cannot be touched with our infirmities, but he was tempted in all things like unto us, yet without sin. Let us therefore come boldly to the throne of grace, and we shall find grace, to help us in the time of need. The second question is this, Who are those amongst the sons and daughters of men, who can truly say that they are tempted? to this I answer: If temptation be a fight, those only are truly said to be tempted, who do bravely & courageously resist and fight against their adversary. It is not the sluggard that lieth down to sleep: nor the coward that runneth away: nor the feeble hearted that yields that can truly be called the soldiers of God, but they only who hold fast what they have received: who stand fast within the liberty wherewith they are made free; and who continue constant unto the end, that as the good soldiers of Jesus Christ shall receive the crown. Seeing then amongst the sons of men, there are some who are in the gall of bitterness, who are taken captive of Satan at his will, who are given over to their vile affections, and to the power of error 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sure I am, these are not worthy of the title of this fight, nor to have their names billeted for the soldiers of Jesus: only they then in whom though sin dwell, yet doth not reign, are the true soldiers of Jesus: who can with Abraham refuse to be enriched from Sodom: and with Moses refuse to leave a howfe behind him, are worthy: and shall be clothed in white, and receive a white stone, and in it a new name which no man knoweth but he that possesseth it.  
Use. Now what shall I say concerning man, the Christian soldier, and the necessity of his resistance? Alas there is so much in man enemy to man, and so little left in him, that is able to resist or fight for him, much less to triumph, and conquer or subdue his enemy to him, I think; I can only entreat man to look continually on his captain. And yet because he must either fight or else never triumph, there are two things of which I would advertise him. First let him not thrust himself into temptation, unless, as David said, There be a cause; And that with Jesus he be led with the spirit. For our adversaries are many, malicious, powerful, and politic: And like the sons of Zerviah, too mighty for us, unless that he who commandeth us to fight, fight in us and for us, we cannot be victorious. Secondly, when he is called to battle, let him not be a coward, for he hath more than good company, his God for a Captain watching over him: his Redeemer his elder brother fight for him: the holy Ghost his comforter fight in him: his fellow brethren standing on his one hand, and all the Angels of heaven on the other: and who would not fight with so good company? No, no my brethren, let us lift up our faint hearts, and strengthen our weak knees: though the conflict be hard, the conquest is honourable: for God will shortly tread Satan under our feet, through Jesus Christ out Lord. Amen.   

LECTIO 20.  Led us not into temptation, etc. 
ACcording to the tenor of of our first proposed method we have already spoken unto you of the first three things that were remarkable in this Petition, to wit, of our calling, temptation; of our enemies, the world, the devil, and the flesh; And thirdly of our fellow soldiers, Jesus. Christ in the days of his flesh: our fellow brethren now Saints in heaven, and our fellow brethren here militant on earth; It resteth now that we consider and ponder aright the fourth and last thing remarkable in them: to wit, who is our Leader, and it is God, for to him, and to him alone it is that we put up supplication, and say, Led us not into temptation.  
Now in handling of this point, three things are chief remarkable: First, who it is that is our Leader, and why it is that he is so called. Secondly, how it is that he leads us into temptation. And thirdly, whilst he leads us into temptation, whether he be guilty of sin or no? The first thing observable is, Who is our leader; I answer, God, and that very God, who being one in essence, is three in persons, the Father, the Son, and the holy Ghost: God the Father is our leader, and therefore he is called the Lord of Hosts. God the Son is our leader, and therefore took upon him our flesh, that in it, he being first a soldier, might thereafter become our leader. Finally, God the holy Ghost is now by deputation become our leader, and therefore it is written, That as many as are led by the Spirit, are the Sons of God. God the Father is our leader, and for that cause is styled the Lord of Hosts: Dominus exercituum, this is his name for ever, and this is his memorial unto all ages Of all the titles that God hath in scripture, there is not one so often used by God himself as this: For shall we look but upon two Prophets, Isayah and jeremiah, and in them alone this title is attributed to God above an hundred & thirty times. It is not a title then likely to be looked upon, but with deep and due consideration: let us then look upon it. Our leader God is called the Lord of hosts in these respects: first in respect of the general frame of all his creatures, who being viewed and considered in a mass together, are nothing else but a pitched field, and a battle set in array, fight for the honour of God, and the obedience that is due unto him: For in the heaven of heavens, there is an host of blessed Angels covering their faces and bowing their knees before his Throne, singing a deep Halleluiah, and casting their crowns down at his feet: And this company is called an host: for Luke 2. whilst they appeared to the shepherds at the birth of Christ, it is written of them: There was a multitude of Angels, and an heavenly host, praising God, and saying, Glory be to God on high, and to men on earth peace and goodwill. Let us from that place look a little lower, and behold the starry firmament, that is above our heads, and there we shall find that he is the Lord of hosts also, for there the Sun, moon and Stars are his soldiers, they fight for him, and against his enemies: as it is clear out of the history of joshuah, and judges: and of these the Prophet Isayah saith, 45.12. speaking of God, I, even I, have stretched out the heavens, and their host I have commanded: but let us come a little lower, and look to the cattle that walk, and the creeping things that move on the face of the earth, and all of these are both the host and army of God, fight for his obedience, and treading under foot those that rise up against him: as is clear from the dust and ashes of Egypt fight against Pharo. Again, if we shall withdraw our eyes from the unreasonable creature to man, who is endued with reason, What I pray you are all the battles, armies, conflicts, and skirmishes of nation against nation, of kingdom against kingdom, of country against country, of people against people, but the armies and battles of the Lord, the rods of his indignation, and the staff of his wrath, punishing the land, because of the sins of them that dwell therein: and man by the sword of man for his iniquity: for the sword of a stranger, is the revenger of the quarrel of God's covenant. Thirdly, will we look on these our native, and domestic armies of flesh, that are in these our mortal bodies, I mean the ague, the web in the eye, the pain in the tooth, the consumption of the lungs, the shortness of the breath, the stone in the reines, the tympany of the belly, and the gout in the feet, what are all these, but the armies of God, and host of the Almighty, fight in man, against man, because man hath fought against God, who was his leader? Last of all, he is Lord of hosts also in a spiritual sense: for he is our Captain and leader in our spiritual warfare, against the devil, the world, and the lusts of our own flesh: For it is by him, and by his grace alone; that we have either courage to encounter, strength to stand fast, or patience to persevere unto the end. And as in this he is our leader and Captain, so doth he also hold the reines of our enemy's chariots: it was he that made the wheels of Pharaoh's chariots to fall off. It was he that threw the stone at the forehead of Goliath: It was he that smote the Philistines with the jawbone of an Ass. It was he that thrust the dart through Achabs' brigandine: and it was he alone that put a bridle in the lips of Zenacharih, and a hook in his nostrils: and finally it is he, and he alone, who for our sakes by death hath destroyed him who hath the power of death, that is, the devil; and hath put into our mouth that triumphant song of victory, O death where is thy sting, O grave where is thy victory? Blessed be God the Father through jesus Christ our Lord, in all these things we are more than Conquerors, because our leader hath loved us with a love unspeakable in Jesus Christ. In this manner than is God the Father our leader, yet not he alone: as he is the Father, this his authority he hath given and derived from him to his Son, our Redeemer, according as it is written, All power is given me both in heaven and in earth. And that we may know more perfectly how our Redeemer Jesus is become our leader, look I pray you on the several parts & periods of his Commandment, & authority given unto him in our flesh, and for our sake: for it was either preordained before time, prosecuted in time, or shall be perfected after all time, when time shall be no more. Before time, he was preordained to be our leader: for it is not only written, that in him it hath pleased the Father before the foundations of the world were laid, to choose us to be heirs of glory: But also it was told by the Apostle St Peter, that of all his sufferings, nothing did befall him, but that which was preordained to befall him by the secret counsel and eternal purpose of God. He was also sent in time to be our leader, and that in many several points of accomplishment: for first he is promised, secondly prefigured, thirdly that the prefiguration might be made relative to the promise, the promise is reiterated; fourthly, lest man should have fainted under the expectation of the promise, he is sent in the fullness of time. First, he was promised to be our leader, and Captain, in Paradise, I will put an enmity betwixt thy seed, and the seed of the woman, he shall bruise thy head, but thou shalt bruise his heel. Secondly; as he was promised, so he was as also prefigured to be our Captain. And though by many prefigurations, yet by none more lively, then by those of Phares and Zares: Ishmael and Isaac: jacob and Esau: Of all which, it may be truly said, The elder shall serve the younger. Thirdly, as he was prefigured, so also was the prefiguration strengthened by a new promise, for to this effect was it said. The branch of David, the stem of less, the son of a virgin, and the Emanuel of God, promised under the Law by the Prophets. Fourthly, lest the fainting hearts of men should have perished under the weight of their expectation, in the fullness of time he was sent in our flesh, first to play the part of a soldier in himself, and then to become a leader, and Captain to us. That in the days of his flesh he was a soldier, it is clear; for it is written, He offered up strong cries and supplications, and was heard in that which he feared. That in his ascension he became our Captain; it is sure also: for it is written, He led captivity captive, and gave gifts unto men. Finally, that in the end of time, he shall be our Captain and leader, it is manifest also, in that which is written, When he had subdued all things under his feet, than he shall give up the kingdom to his Father, that the Father may be all in all. Thus both the Father and the Son are our leaders. Now as this relation is founded in the person of the Father, and from him derived unto the Son, So also from them both by way of Economy, it is derived unto the Holy Ghost: for it is written, Rom. 8. So many as are lead by the Spirit of God, are the Sons of God. And again, It is expedient that I go from you to the Father, for unless I go to the Father, the Comforter shall not come to you. But when I shall send the Comforter from the Father unto you, he shall lead you in all truth, and comfort you in all your adversities. But that his authority, and government may be the better felt of us, learn I pray you to know, that the alligory of his government is fitting to command man's obedience, either as he is a pilgrim, or as he is a soldier: for whether he lead us as pilgrims, in an unknown way, or as weak soldiers in our hard conflict, his operations to us, and in us are threefold. For he leadeth us Monendo, movendo, & removende: that is to say, he forewarneth us, he encourageth us, and he removeth something from us. If we look on ourselves as pilgrims, and so he first forewarneth us of the difficulties of the way: for it is written, Straight and narrow is the way, that leadeth unto life, and few there be that enter in thereat. Again, Through manifold tribulations we must enter into the Kingdom of God. And as he forewarneth us, so also he leadeth us by moving us, for he not only calleth upon us, Come unto me all ye that are weary and heavy laden, and I will ease you: But also when we fall, he lifteth us up again, and whom he loveth he loveth to the end, and whom he once taketh by the hand, none can take them out again. Finally he removeth the impediments of our journey out of the way, for howsoever he suffer us to be tempted for a while, yet with the temptation he giveth us the issue, that we may bear it. Again, if we look on ourselves as soldiers, in 〈◊〉 Christian warfare, he useth the same operations in us. He first forewarneth us of our danger: whosoever would live godlily must suffer persecution for the testimony of Jesus. He encourageth us also to the fight. In the world ye shall have trouble, but in me ye shall have peace: Be ye therefore of good comfort, for I have overcome the world. Finally, he removeth our adversaries from us: for howsoever for our trial and exercise, he suffer us to be hardly assaulted for a while, yet in the end he treadeth Satan under foot, and crowneth our souls, not only with victory, but also with salvation.  
Use. Now then seeing God the Father, the Son, and the holy Ghost are our leaders, both in our pilgrimage, and spiritual conflict, it should both humble and comfort us: humble us in that we cannot walk without a guide; Noah was stronger than we, but when he forgot his guide, he fell. Samson was stronger than we, but when he forsook his guide, he fell. Solomon was wiser than we but when he forsook his guide, he fell. David was holier than we, but forsaking his guide, he fell. Peter was more steadfast than we, and yet forsaking his guide, he fell, Israel was a people elected and chosen beyond and before us, but because they forgot the guide of their youth, therefore they were left to themselves, to do the things that were not convenient, and received such recompense of their error, as was meet.  
It becometh all of us therefore, whilst we think that we stand, to take heed that we fall not. And to say to God, as the Eunuch said to Philip, How can I understand without a guide? Send out therefore, O Lord, the light of thy truth, and let thy good spirit lead us into the land of thy righteousness. Again, as this should humble us, so should it also comfort us in the day of our spiritual conflict. For as the marches of Israel were ordered in the wilderness, so should our marches be ordered here on earth. When they were to march by day, the Lord went before them, in the pillar of a cloud, and by night in a pillar of fire. When they marched, it was said, Arise, O God, and let thine enemier be confounded. And when they rested, it was said, Return, O Lord to the thousands of Israel. Their walk was long, their journey was wearisome, but this comforted them, that they had a good leader. It is even so withus: we are brought blessed be God, from the bondage of an oppressing Pharo, and a turmoiling Egypt, where our way is thorny, and our adversaries are many, and surely, unless our eyes were towards our leader, there should be no more spirit left in us. But this is our comfort in which we should always joy, and continually rejoice, that our God the Lord of Hosts is our leader. That our Redeemer Christ Jesus hath been our fellow soldier, and is now our Captain; And that the holy Ghost the Comforter is our General, and goeth out and in before us, and fighteth in us, and for us. Why should not we then submit ourselves to this Regiment? The world is led by another spirit: for the spirit that dwelleth in us, lusteth after envy. But blessed is the man who is led by God, and his good Spirit: for whosoever are led by the Spirit of God, are the Sons of God, and if we be sons, than also shall we be heirs, and fellow heirs with Jesus Christ, and made partakers of his glory. But now my brethren pardon me, for I have spent a great deal of time in teaching you who is your leader.  
The second question is, how he can lead us into temptation. The answer hereof ariseth from the word by which our government and leading is represented to us. For it is thus in the original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: where if we shall look aright on the word we shall find it composed of two several particles of compositition, and an original verb subjoined to them. The particles of composition are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the verb is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to lead: but the particles of composition added, and prefixed to it altereth the signification thereof very much. The first particle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth to, the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth in. So that whilst this manuduction and government in the day of spiritual combat of a Christian is attributed to God, it importeth three things unto us from the word itself. First a leading into temptation. Secondly, a leading in temptation. Thirdly, upon the which from the necessity of his goodness, must follow a leading out again, according to that which is written, He suffereth us not to be tempted above our power, but with the temptation, he giveth us the issue, that we may be able to bear it. The first part of this conduct is safe: the second is gracious: the third is glorious; without the assured support and presence of God, these three are like the waters of Marah, turned bitter: or like the pottage of the children of the Prophets, There is death in the pot. For if man or Satan lead to temptation, it is doubtful; if they shall lead into temptation it is dangerous: and if they cannot lead out of temptation, it is desperate. Opposing therefore the weakness of man to the strength of God, and the malice of Satan to the love of God, it cannot but be well said by man to God, Led us not into temptation, not deprecating any part of the composition, but his desertion in the verb. To clear this; know that to lead a man into temptation is safe: for this cause St james saith, My brothrens, count it for exceeding joy, when you fall into divers temptations: for this is only to present anobject of temptation to man, or to lead man to encounter with an object of temptation. Against this we do not all ways pray, for it is safe & good for us so to be exercised at sometimes, it maketh us watch over our senses to make a covenant with our eyes, and with David to pray, Lord turn away mine eyes from beholding vanity. To lead a man into temptation is gracious: for as meat is to the hungry, or drink to the thirsty, or light to the prisoner; so is help and support to the combatant. What other comfort I pray you had David in his conflict with Goliath then this, that God was with him in his temptation? I come not against thee in mine own name, but in the name of the Lord of Hosts, who delivered into my hand the Bear, and the Lion, he will also deliver thee this day into my hand. But O take heed my hearts, howsoever to be led to temptation may be safe, to be led in temptation be gracious, yet except God lead us out again, it cannot any way be glorious for us: for if he lead us not out again he leaveth us in it, and woe be to us when he so forsaketh us, and leaveth us to ourselves: for in so doing we shall surely forsake him and perish. So that this is sure, whilst we say, Led us not into temptation, we do not beg of God, that he would not suffer the objects of temptation to be presented before us, but this only, that whilst we are in the conflict, he would not leave us alone, but rather that he would say to us, as jacob said to his son God, a troop shall fight against him, but he shall overcome them at the last?  
But thou wilt say to me, O man, How, or by what means can, or doth God lead a man to temptation?  
I answer, by four means First, by a procured desertion.  
Secondly, by a continual subduction.  
Thirdly, by a righteous tradition.  
Fourthly, by a necessary induration.  
By a deserved desertion; for whilst we quench, and grieve the Spirit of God by our sins, it is a righteous thing with the Lord to draw his grace from us, that by our falls, we may learn to entertain his grace by which we stand.  
Secondly, by a continued subduction, which howsoeit be but one, and the self same desertion, yet is different in degree, and more fearful because of the continuance. Thus he dealt with the Gentiles. Rom. 1.  
Thirdly, by a righteous tradition, when men have abused his long suffering patience, he gives them over to the efficacy of error, and to the malice of Satan to be led by him at his will: so he dealt with Saul. 2. Sam. 24.4.  
And last of all by an uncurable induration, for Satan having gotten entry in a sinner, thus walking in the way of error, he maketh his heart daily harder and harder, till out of the hardness of his heart that cannot repent, he heap up wrath to himself against the day of wrath. But thou wilt yet inquire, why doth God lead some men into temptation, and out again, and others he leadeth not only in Temptation, but also leaveth them in it? To this I answer, Tu homo à me petis causam, & ego quoque homo sum: sed audiamus ambo Apostolum dicentem, O home, tu quis es? melior est fidelis ignorantia, quam temeraria scientia. Quaere merito, non invenies nisi poenam. O altitudo! Petrus negat, latro credit. O altitudo! tu disputa, ego credam: tu ratiocinare, ego mirabor: sed cave, ne dum doctores quaeras, presumptores invenias. August. de verb. Apost. Serm. 20. So then the answer is full. Even so, O Father, because it hath so pleased thee: For he hath mercy on whom he will have mercy, and whom he will he hardeneth.   

LECTIO 21.  But deliver us from evil. 
We have already spoken of the first part of this Petition, which was deprecatory: we come now to speak of the second part, which is supplicatory, and contained in these words, But deliver, etc. For explication whereof there are four things considerable.  
1. Our captivity.  
2. Who, and how are they captives.  
3. The deliverance or release.  
4. The deliverer or redeemer.  
Our captivity is evil. The captives are imported in the word us: the release in the word deliver: the deliverer must be understood God the Father, the Son, and the holy Ghost.  
Before we enter into the delineation of the first, to wit, our captivity, it is requisite that we look a little on the tie by which these words are knit to the former. And for clearing hereof we must know, that as it is in the matter of physic or military art, so it is in the spiritual diseases, or conflicts of the soul. True physic hath two parts, the one is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; the first preserveth our health by good diet, and so preventeth our diseases before they come: the other by medicine expelleth and purgeth away diseases after they be come: It is so in the diseases of the soul. The preventing grace of God leadeth us not into temptation. The fellow-working, or second grace, delivereth us from evil. Again, as it is in the discipline of war here on earth, so it must be with the soul. In a battle and conflict on earth, our General and Leader must first be careful that we fall not before our enemy. And secondly, if we fall, and be taken captive, it is his part to be careful to pay our ransom; and deliver us from the captivity and tyranny of our enemy. It is so with us also in the spiritual fight, and conflicts of the soul: Our leader should not only be careful, that we get not the foil, but also if we be put to the rout, and taken captives of our enemies, it becometh him to be careful to redeem and ransom us out of the hands of all those to whom we were prisoners and captives I hope now by these two similitudes you understand the conjunction and tie that is betwixt this part of the Petition and the former. For if we shall look upon ourselves, as being sick and diseased in soul: two things are requisite for our health and cure. First, our physician should prescribe us a diet, whereby our disease may be prevented. This is done and prescribed in the words, Led us not into temptation. The other thing which the Doctor of our souls oweth us, is medicine, potions, plasters and purgations to cure us of the sickness we are fall'n in: and this he promiseth to do unto us whilst he delivereth us from all evil. Again, wilt thou look on thyself as a soldier in the field of Jesus, fight against the spirituill enemies of thy soul, thy leader Christ Jesus promiseth thee two things. First, that though thou stumble before the enemy, yet thou shalt not fall: This he promiseth in these words, Leadus not &c. Secondly, he promiseth, that if at any time thou fall and get the foil, and be taken captive, and prisoner, yet he will not let thee dye in prison, no, he will redeem thee, and ere any of thine enemies, sin, death, or condemnation triumph over thee, he will lay his own life down for thee, and his heart blood as a ransom for thy deliverance: and this he promiseth in these words, But deliver us from evil.  
Use. Now from this, in a word it is evident, that man by nature is a woeful and dolorous creature, sick and diseased, dead in sins and trespasses, and so much the more heavily sick, and desperately diseased, that he militateth against his physician, yet the reason is, he feeleth not the sore, and like one transported in the fury of his passion, he cannot tell where his pain holds him. But here is the riches of the mercy of our God, and physician: he preventeth us with his cure, and not only that, but also prescribeth helps against our recidivations and relapses. This the woman of Samaria felt, when she knew not the grace of God, nor who it was spoke to her, by seeking a drink of pure water, he prevented her, and gave her a drink of the well of the water of life. Thus he prevented the man at the pool of Bethesda. Thus he prevented us all in the loins of our first parent, Adam, where art thou. And again when our father was an Amorite, and out mother an Hetyte: when our hair was not cut, nor our nails pared; when we were wallowing in our blood, and were neither washed with water, nor softened with oil, he came by, and preventing us with his love, said to us, live, and made us live, and only because of his word, commanding us to live, and therefore we lived. Seeing then whilst we are sick and diseased in soul, he preventeth us with his unexpected cure: seeing also whilst we are taken prisoners, he preventeth us with our undeserved ransom; what are we that we should either proudly reject, or faithlesly distrust the Ocean of his goodness? There be some I know, that hearing of this preventing grace, will proudly lay this conclusion, that they will continue still in sin that grace may abound. But knowest not thou, O vain man, that the long suffering patience of God should lead thee to repentance: and that if thou tread the blood of the covenant under thy feet, that blood which speaketh better things than the blood of Abel to the righteous, shall speak judgement to thee, even a judgement intolerable & incurable. Know again, thou that art weak in faith; that that sickness and disease cannot befall thy soul, that should make thee distrust the Physician, whose love hath prevented thee with an unexpected cure. Whilst he was in our flesh, he quickened three sorts of dead: the Centurians daughter; the widow's son; and Lazarus three days dead: and all to make thee strong in faith. Why wrongest thou him? first in his justice, by sinning against him; and next in his mercy by distrusting his goodness? No, no, believe him under hope, and against hope, and thou shalt find that thy expectation shall not want his reward: for he that said to thee, Call upon me in the day of thy trouble, and I will deliver thee, shall surely deliver thee: And thy ransom shall not be wanting to thee, if thy faith be not wanting to thyself.  
Now having spoken thus much concerning the tie of this part of the Petition with the former, it followeth now that we look on the words, and these four things considerable in them. I was telling you before in my last Sermon, that we are soldiers fight under the banner of Jesus, who being the leader and General of our army, here telleth us, that the fight is desperate: for if we die not, and perish in the conflict, yet the best soldier that ever carried arms, (except Jesus Christ) hath been taken captive: this figuratively he calleth evil, & he teacheth us to pray against the same, whilst he saith, But deliver us from evil. That we may understand this evil the better, we must look on the opposite thereof, which is good: Know therefore that there is a twofold good, one personal, another real. The personal good is he who is the fountain and wellspring of all goodness, both in himself, and also in the creature. This is God, who is not only good, but goodness itself; nothing beside him can truly be called good. And for this cause Christ said, There is none good but one, that is God. Matt. 19 The real good is that which is communicated from the fountain to the streams, from the root to the branches, from the head to the members. This is also twofold, natural, or moral. The natural good is that which God hath communicated to all his creatures by virtue of their creation: For God beheld the things which he had made, and behold they were all very good. This goodness being considered in the creature, is called Vestigium deitatis, the character of the deity, for by virtue hereof it is, that whatsoever perfection we find in the creature, we call it good, because in this, and by this, it expresseth the Creator, who in himself is absolutely good, in so fare as a finite creature can express an infinite and incorruptible Creator. The moral good is that which God hath communicated to man, in making him a reasonable soul, a good so much the more excellent than that of nature, by how much man is more eminent than the beast, and reason more excellent than life or sense. Well then, the creature is naturally good: Man is both naturally and morally good. But we must know a little further; that the moral good concredited to man is twofold; it is either Bonum obedientiae, or benumb praemij: the good of obedience, or the good of reward. The good of obedience carrying a reference to the commandment of God, is more than Vestigium deitatis; for surely it is Ipsa imago Dei, his true and lively character: for by the obedience which we give to the Commandments of God, we show ourselves to be the sons of God, and that by the grace of his spirit we are begotten again, to be conformed to his image. The other, to wit, the good of reward, is the free donation of grace to us in this life; or of glory in the life to come. To both which we may add the good use of all the good creatures of God: for godliness is great gain, having allotted to it, not only the promises of this life, but also of that which is to come. Now that I may be found in my text, seeing I have showed you how many sorts of good and goodness there is, let us look now by way of opposition, and know the nature of evil, for this is common in the Schools, Quot modis unum oppositorum, tot modis dicitur & alterum. Evil then, is either personal or real: the personal evil must be opposite to the personal good. God was, and is the absolute and personal good: Satan must then be the great (though not the absolute) evil. The absolute evil I will not call him, for he was good by creation, and as he remaineth yet in his nature and essence a creature, he remaineth still good: but the prime and chief evil of the world he is both in respect of himself and man. The real evil cannot be given in true terms of opposition, opposed to the real good: for that was either natural or moral: Now to say, that there is any creature naturally evil, we cannot, for they are by nature created good, only the ill which is in the creature is moral, for the being or essence of the creature is good, whatsoever is vicious or peccant in the creature is bad, because of the bad quality thereof. In man then, as in a reasonable creature there are two evils: one of disobedience, another of punishment, opposed to the good of obedience and reward. The evil of disobedience we call malum culpae; the evil of punishment Malum poenae. The first is simply and absolutely evil, because it is repugnant to the will of God, and contrary to his law. The last is not so, but conditionally evil, to wit, in respect of us, because it seemeth so to our taste: for howsoever the evil of punishment seems evil to man, yet it is not so in respect of God, in whose presence, and by whose providence this malum poenae is bonum justiciae, the evil of punishment is the good of his justice. But thou wilt inquire, O man, seeing there be so many sorts of evil, what evil is it that we pray against here? I answer, we pray only against the evil of sin: For the clearing whereof know, that there is a fourfold combination, and mutual reciprocation betwixt good and evil. First, the good of good. Secondly, the ill of good. Thirdly, the good of ill. fourthly, the ill of ill.  
The good of good, is that benefit which man reapeth of all the creatures of God; health, wealth, peace, liberty, instruction of the soul by the ministry of the word.  
The ill of good, is that detriment and harm which the wicked of the world reap out of the benefits and blessings of God: for whilst he maketh his Sun to shine upon them, his rain to fall on them, his creatures to feed them, and his word to be preached to them, though these things be good of themselves, yet the wicked get no good, but evil by them: for by these bodily and temporal favours, they are made inexcusable, and by his spiritual mercies their condemnation is aggravated.  
The good of evil, is that good, which the Lord as a wise Physician extracteth out of the evils of this life which befall them: for as the physician maketh of a viper, a sovereign remedy, and as Sampsons' dead lion afforded him a honey comb: so the Lord out of the worst and badst estate that can befall his servants, he worketh their good. Their bodily hunger teacheth them a spiritual hunger, their bodily thirst, to thirst after righteousness; their poverty teacheth them to be rich in grace; their nakedness to be clothed with salvation: and all their crosses and corrections whatsoever, sealeth to them their adoption, increaseth their patience, and assureth them that their souls shall be safe in the day of the Lord Jesus.  
Last of all, the evil of evil, is that damage and harm which the wicked sustain by suffering the evil of this life: for by the evil of sin their hearts are hardened, the custom of sin taking away the conscience of sin: and by the evil of punishment their condemnation is sealed to them; for whatsoever they suffer in this life, is but an earnest penny of their after suffering, and a sure forerunner of that worm which dyeth not, and of that fire which goeth not out again. So that whilst we say, Deliver ui from evil, our meaning is, deliver us, O Lord, from Satan, the author of sin, from sin itself, the first borne of Satan: and from condemnation the stipend and wages of sin. And as for the outward rods, compose them so to us, that they may not harden our hearts in sin, nor seal to us our condemnation. And to this interpretation of evil antiquity giveth assent: for St Chrysostome writing upon Matth. 13.19. where Christ calleth the devil The evil one, saith, Malum hic diabolum vocat, docens nos cum eo praelium habere nullo unquam tempore dirimendum: cum tamen non sit natura. St Ambrose expoundeth it both of the devil, and of sin: Libera nos à malo, dum hoc petimus, petit unusquisque, ut à malo, hoc est, à diabolo & peccato liberetur. Finally, St August. is of the same opinion, whilst he telleth us Christus non liberabit nos a barbaris, sed à diabolo, & peccato, & peccati stipendio.  
Now having spoken at length to you concerning our captivity to Satan, sin, and condemnation: It is requisite that we look on the captives, and these are we: for we say, deliver us. For the better understanding whereof, we must know, that captives are of two sorts, either Captivi nati, or else Captivi facti: captives are either borne so, or made so. The native or borne captives, were the children of such parents as being captives themselves, were mancipated, and sold for servants and slaves to others. These by the Law of God were the possession and true inheritance of their master. Levit. 25.45. The captives that were made so, are of two sorts: for they were either made so by others, or by themselves. By others, whilst being taken in battle, and preserved from death, they were sold as servants & bondmen to others. Captives made by themselves were such, as without any outward violence imposed on them, did for relief of their poverty and necessity, sell themselves as slaves and servants to others: Now these are but bodily captives. Answerable to these, there are three sorts of spiritual captives, and of the captivity of the soul. The first are captives by birth, and so borne from their mother's womb: such are all men by nature and natural corruption: for we are all of us borne dead in our sins and trespasses, etc. And what David said, of himself, all of us may say of ourselves In iniquity was I shapen, and in sin hath my mother brought me forth. Now in the second place, captivity begets captivity, as one deep calleth on another. Our original captivity, under which we were born; hath lead us violently captive unto actual sin, and rebellions: For having brought nothing into the world with us, but an uncircumcised heart, from thence in all our life time springeth nothing but abominable corruptions. Last of all, there be some men, who to both their natural and violent captivity have added a voluntary captivity, making themselves captives to sin and Satan, with a greedy appetite and up lifted hand, and these are the children of disobedience, from the first sort of captivity it hath pleased God to redeem us in our baptism by the lavacre of regeneration, and washing of the new birth. From the second captivity though we cannot be fully delivered so long as we are in this life, we having received but the first fruits of the spirit, yet notwithstanding, Jesus Christ our Redeemer hath delivered us by his death, the power of his resurrection, and fellowship, of his afflictions; for it is written, We have not received the Spirit of bondage to fear again, but the Spirit of adoption, whereby we cry Abba, father. And again, Therefore we are no more servants but sons. From the last sort of captivity there is no redemption at all: for if Satan the devil hath right enough to a man by nature: man shall add to that captivity a greater, by selling himself like Achab, to commit iniquity. There is no more sacrifice reserved for that man's sin, but a fearful expectation of judgement, and of that fire which shall devour the wicked. Now my brethren of this which hath been said concerning our captivity, I would gladly that in a word or two you should make some use.  
Use. There are many captives in the world whom we cannot get delivered, notwithstanding we will labour to extend some of our supply to them. For first we can, upon the first hearing, compassionate their captivity, and bear a part, and have some sympathy with them in their distress. Secondly, we can sometimes go further than this: for we can go & knock at the prison door; and call for them, and go in and visit them, and comfort them with our best consolations. We can go somewhat further yet, and besides our comfort, we can help them with some of our means: we can buy bread to their hunger, and drink to their thirst, and clothes to their nakedness. And last of all, we can engage ourselves for their deliverance and by our engagements set them free. Are not these good offices of charity and true strains of mercy? Yes surely they are so. Art not thou then much beholding to Christ, whosoever thou art, that art set free from the bondage of sin: for he hath done all these to thee whilst thou wert in daaknesse, and bondage under sin and Satan. He did first pity and compassionate thee, when thou hadst no pity on thyself; and even then, when thou wert a stranger and enemy to him, he spread his skirts over thee, and covered thy nakedness. Secondly, he hath visited thee, as he came down to visit Israel in her affliction: not in judgement as Sodom, but in mercy, and in a plentiful compassion: and therefore Zachary blesseth him, for that he visited, and then redeemed his people. Thirdly, he became beneficial to us, not only giving us wine to make the heart glad, and oil to make the face to shine, but also in comforting our souls▪ He hath given us his flesh for meat, his blood for drink, his righteousness for our ●…ing, his word for our instruction, and his Spirit for our guide▪ Fourthly, and last of all, he hath taken our debt upon him, and paying it for us, hath set us free: and this he did in the fullness of time: for when that fullness came, God sent his own Son made of woman, and made under the law, that delivered us that were under the law, that we might receive the adoption of sons. For God's sake therefore seeing whilst we were Captives, he hath done so much for our deliverance, forget not the captivity of thy soul, thyself, and first, when thou hearest it told thee in the word of God, pity it. Secondly, at all occasions offered, (not snatched) knock at thy door, and go in and visit it. Thirdly when thou hast seen it, cry with Israel to Rehoboam to make thy yoke lighter: and in the end, though thou cannot procure by thyself an absolute deliverance, yet come to him that poured out his heart blood for thee, run and cry for thy deliverance, and dissolution, sigh and groan for it, and in due time if thou faint not, thou shalt be heard in that which thou fearest. These things being thus cleared to you, the third thing that we are to remark in the words, is our deliverance or release in this word Deliver; now that we may know this deliverance the better, it shall not be amiss to distinguish deliverance into three several sorts. First, there is a deliverance à toto. Secondly, à tanto. Thirdly, à tali. Our deliverance à toto, is a perfect deliverance both from temptation to sin, practice of sin, and punishment for sin. A tante, is not perfect but partial, from so much of temptation, practice, or punishment as God thinketh meet and expedient. A tali, is that whereby we crave exemption and protection from sins of grievous qualities: Such as we call presumptuous, enormous, heinous, and crying sins: And from such kind of punishments as are not the testimonies of God's love, but rather the effects of his wrath and indignation. Now seeing deliverance in effect and properly is an actual release from evil, what sort of deliverance do we crave here, is it that we call â toto? No, no, we cannot expect a total and perfect deliverance in this life: for so long as this life lasteth, we can neither be totally free from sin, nor from punishment: notwithstanding, because of this same possibility; we are bound to cry for our perfect deliverance by death. Secondly, as for that deliverance which is â tanto, that is to say, from so much as will make us slaves to sin or punishment, for this we cry in these words: and this deliverance we are commanded to desire: and by this desire we are distinguished from the reprobate, for whilst we are led captive to Satan at his will, sin ruleth not (though dwelleth) in our mortal bodies. And for the punishment, the Lord hath promised not to tempt us above our power, but so fare only as we may be able to bear it. Thirdly, as for the deliverance à tali, that is to say, from blasphemous, presumptuous, and crying sins, which are the effects of the wrath of God upon the children of disobedience, from these and such as these, we cry, and must cry coutinually, Lord deliver us from evil.  
Use. Know further that whilst we beg of God a deliverance from evil, we do not pray against all evil of sin and punishment, but so much of punishment as will or may overwhelm us; and such sins as are reigning and crying in us, shall one day cry against us to our perpetual confusion.  
One thing remaineth, to wit, who is our deliverer; and that is neither man nor Angel, but he who is both God and man by nature, and the great Archangel of the Covenant by office. In whom three things are considerable: His right and title to do it. His wonderful power in doing of it. And lastly, the exceeding benefit arising from it.   

LECT. 22.  For thine is the kingdom, etc. 

When I did first undertake the explication of this prayer, I told you, they did resemble a house or edifice. For as in the Courts and Palaces of Princes, there are first Courts and Porches serving for entrance into the royal presence. Secondly, there are rooms and places of rest. Lastly, posterns and passages of retiring, serving both for pleasure, & necessity: so is it in this building & spiritual edifice of prayer: For in it there are three distinct and several stations: A preface serving for the porch. Six several Petitions, serving for rooms of court. And finally a conclusion serving for a postern or terrace, from whence we may in a view behold the glory and beauty of the whole palace. Of the Preface and of the Petitions we have spoken already according to the measure of grace given us from above. It resteth now only that in this Sermon we take a view of the conclusion, and from it draw up the full and final seal of all the prayer. And from both, their edification. When I look on the words, I find in them three things remarkable. First, their inference. Secondly, their tenor and scope: and thirdly, their seal. The inference is in the word for: the tenor is Thine is the kingdom, power, and glory for ever. The seal in the word Amen.  
Let us return then to their inference in the word For. Here it is evident, that this conclusion or last part of the prayer, is knit and tied to the former Petitions with a causal particle, for.  
For the better understanding whereof, let us know, that against the necessity and use of this prayer prescribed unto us, an objection might be moved by the weakness and infirmity of man: For let us look on the best of the children of God, when he censureth and examineth his own soul: and paralleleth his practice with the desire of these petitions, and we shall find that he shall come fare short of that which is required of him: For when we look on the three first Petitions which concern God, the honour of his name, the advancement of his kingdom, and the obedience of his will, who is able to give that due obedience thereunto, which is required of him? Not one, for God himself hath thus complained against man, The Lord looked down from heaven, and beheld the actions of men, to see if there were any that would seek after him, and do good, and he could find none, no not one. Against this it is that the Prophets complained in the name of God, and for his sake: Who hath believed our report, and to whom is the arm of God revedled? Finally, it is against disobedience and rebellion that the Saints of God have so deeoply sighed and groaned for their deliverance. David could say, Alas I have dwelled toe long in the valley of Mesech, and tents of Kedar. And the Apostle Paul could say, Miserable man that I am, who shall d●…ver me from this body of death. Again, if from these we shall withdraw our eyes, to consider that Petition wherein we crave for ourselves the release of our temporal casamities: How many have called upon the Lord, and have not been heard according to their cry? How many in sickness have called for help, how many in poverty have called for support, and how many in exile have called for deliverance, and yet have not obtained it? Look to David himself, and to his expostulation. Psalm. 22. I have called unto thee by day, but thou heardest not, and I poured out my plants before thee in the night season, and yet. I have no audience. Last of all, how many of the Sons, and Saints of God, having fallen into temptation and snares of the devil, have cried unto God for ease, release, and deliverance to their wounded conscience, and have not obtained it? Let David witness in his 51. Psalm. Whilst he cryeth, Restore me O Lord to the joy of thy salvation, and take not thy free spirit from me. And let the Apostle Paul also bear witness, whilst being buffeted by the angel of sathan, he cried thrice unto the Lord, that the spirit of temptation might departed from him, & yet behold he received no answer but this My grace is sufficient for thee. Now I say, if in all these, man may pray and not be heard accordingly, if under the body and burden of both temporal and spiritual calamities he sigh and groan, and yet cannot be heard in that which he feareth, wherefore, and to what end I pray you is it, that man should plead in these words of Petition? or why should they be tied to this form and platform of prayer?  
To this it is, that our Master and Saviour Jesus Christ giveth an answer in this word For, etc. for in so saying, he strengtheneth and stayeth the weak hearts, and feeble knees of his servants against all fear and infidelity whatsoever, by leading them to the consideration of the might, power, and glory of him to whom we pray. So that his meaning is, whilst he saith For, etc. poor and weak creature that thou art, wouldst thou draw near to God? faint not, though at the first thou obtain not the victory; possess thy soul in patience, hold fast that which thou hast received, continue constant in prayer, for he is a great and mighty God whom thou supplicatest, and he is both willing and able to keep that which thou hast concredited unto him, though he wink at spiritual or temporal desertions for a while, yet be sure he will come at last, and salvation under his wings, and a mighty deliverance under, his right hand. For never King on earth had either such power to vindicate, or affection to pity or commiserate his subjects as God hath to the deliverance of his Saints. For he is King of Kings, and Lord of Lords, and his and his only are all kingdoms, all power, and glory for ever.  
Now this being the meaning of the illative particle, For, it resteth that we make use of it.  
Use. I see man is a weak creature, weak in all things, for he is weak in knowledge, in obedience, and in suffering, But especially weak in faith. I say, he is weak in knowledge, for he knoweth not the things of God, neither can he know them, because they are spiritually discerned: weak in obedience, for the good that he would do, that he doth not, and the evil that he would not do, that he is led captive to do. In suffering, for the bread and water of affliction are hard for him to digest: and who is he who will gladly deny himself, and take up his cross and follow Jesus. But we are chief and above all, weak in faith, for even then, when God hath made us in his light to see light, and when he hath in some measure captivated our affections unto his obedience, when he hath sanctified our cross, and given us some measure of patience under it; and finally, when he hath led us by the hand, unto the throne of grace, and there by the power of his spirit, hath taught us to pour out our desires before him with sighs which cannot be expressed, unless in an instant, and at the first cry we be heard in that which we fear, and get out petitions answered, with a suitable correspondence: O how weary are we, how faint, and how doubt we of the love and mercy of our God towards us! yet here is the love of God made manifest, that though our sin be out of measure sinful, yet his grace is a rich grace, and he multiplieth unto us grace upon grace, insomuch that he will not only call upon us to come unto him in the day of our trouble, that he may deliver us: but when we cannot come, he will draw us, and when we are come, he will teach us both how, and what to pray: and finally, when we begin to doubt, and fall to despair, he underpropeth our weak faith by the arguments of his love, his power, and his glory. It is our part therefore when we address ourselves to God by prayer, to make these his peculiar instructions, not only the significations of our desires and trenchmen, our hearts best wishes, but also by their confident, and faithful evaporations to make them arguments to ourselves of our audience: for as the prayer of faith availeth much if it be fervent: so the faint-hearted & lewk-warme desires of men reap nothing at God's hands, unless perhaps it make him cast back the dust of their facrifices into their faces, and turn their prayer into sin. And thus much. I have spoken for the word of inference here used, For.  
We must come now and look on the tenor of the words, wherein our Saviour and Redeemer comforteth and stayeth our weak faith, and strengthen eith us in our prayers, both from doubting and despair. The arguments he draweth out for our encouragement are two: The first is drawn from that authority, and supreme sovereignty which he hath not only over man, but also over heaven, earth, and hell, and all the hosts and inhabitants thereof. The second is drawn from the true titles, dignity, or attributes of that kingdom, and these are three. A powerful, a glorious, and an eternal & everlasting kingdom. But let us return to the first argument, of faith and encouragement to confidence in our prayer, which is taken from God's kingdom: For by this means he maketh a direct reciproeation betwixt this conclusion, and the second Petition of this prayer: and withal a direct opposition betwixt this conclusion, and the last Petition. In the second Petition he taught us to seek the advancement of his kingdom, in these words, Let thy kingdom come. In these words he letteth us see that he will seek nothing of us by way of obedience, but that which he will enable us to do. Therefore he ascribeth to himself a supreme sovereignty over all the world, and a kingdom more eminent than all those which are amongst the sons of men: to teach us, that as kings do not impose laws upon their subjects to be snares unto them, of rebellion and disobedience, but rather statutes easy for observance, just in their exaction, and safe in their obedience: so God who is our Supreme and dread Sovereign, as he requireth the obedience of his statutes, to testify our homage and loyalty to him, so also as a mighty and just king, he will both enable us to do that which he requireth of us, and protect us in the doing thereof, against all our enemies whatsoever. Again, as it carrieth a direct reference and reciprocation with the second Petition: so doth it also import a direct opposition to the last Petition, for therein we acknowledged that we had many enemies, the devil, the world, and our own flesh, as Kings and Tyrants not only dwelling in us, but also tyrannising over us, and leading us captive unto sin: and what comfort could we have in this our conflict, or what hope of victory should there be left to David, against the sons of Zerviah, unless our leader were a King, more mighty than these: A monarch more powerful to save, than they to destroy? Surely none at all: But knowing that there are more with us then against us, and knowing that the lion of the tribe of judah is stronger than the strong man which keepeth us in captivity, what need we to be afraid? if an earthly king will not suffer a wrong done unto his subject to be unrepaired, do we think that King of Kings, our Lord, and our God, will suffer Satan to keep us always in captivity? No surely: he may well suffer us like David for a while to tarry at Jericho, until our beards and garments be renewed, but at last he will smite our enemy's hip and thigh, and wound them with a wound in their loins, that they shall not be able to rise again. This then is the cause why he styleth himself, not only a King, but the King, by way of excellency and eminency above all Kings whatsoever. You may remember whilst we spoke of the kingdom of God in the second petition of this prayer, we told you, that Satan had a kingdom: man had a kingdom: and God had a kingdom. Satan's kingdom was no true kingdom, for it was and is no other thing then a mere usurpation, and an enforced tyranny over the hearts of men, which only of due appertain unto the Lord. Man's kingdom is only a kingdom by toleration and dispensation from God: but God's kingdom only is the true kingdom both in name and nature, for all things are of him, and through him, and for him, that in all things he may have the pre-eminence. Justly therefore may our Saviour teach us, and we learn to say unto God, Thine is the kingdom: For Satan's kingdom Carcer est, non regnum, saith St Augustine. Man's kingdom is but subordinate, for it is written, Per me reges regnant, by me kings reign: only God is the King of Kings, and Lord of Lords, higher than the highest a 'mongst the sons of men: and to him only of due appertaineth the kingdom, the power, and the glory for ever.  
Use. The consideration hereof should comfort us exceedingly in the midst of our greatest calamities, and distress: For we are not the subjects of that king, who is careless of our captivity and tribulation: No, but we have him for our head and sovereign who knoweth our necessities from a fare, and is touched with a sense of our sufferings: and finally, which is more material for our consolation, he is the King of Kings, the supreme and dread sovereign of all creatures, not only willing but also powerful and able superabundantly to help us: As it is written to the Ephes. To him that is able to work exceeding abundantly in us, above all that we can ask or think. And Sr jude testifieth the same, To him that is able to keep you that you fall not, etc. What need we then be afraid of the pestilence that flieth by day, or of the sword that roareth abroad in the night season? If we dwell in the tabernacle of the most high, and abide under the shadow of his wings, no evil shall come near us: for he hath a hook for the nostrils, and a bridle for the lips of them that rise against us. They may come out one way against us, but they shall fly seven ways before us: for he is a mighty King that leadeth us: and who hath wrestled with him at any time, and been victorious? Let us not fear then what man can do unto us. Men are Kings, but none can say that he is the King, except God alone. It is true indeed Kings are called Gods: and as S. Basill telleth us, a King is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a visible God: but God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an invisible King. Yet that is true of all these Kings, which David telleth us, I have said ye are Gods, and the sons of the most high, yet ye shall die like men. And ye Princes shall perish as well as others. It is neither their state, glory, pomp, nor authority that can redeem their souls from the grave. Nam Principes, Imperatores, & Reges (saith S. Gregory) imo Imperia, Principatus & regna paulatim senescunt, aegrotant, concidunt. What need we then be afraid of man, or of the sons of men, whose breath is but in their nostrils? they can but kill the body: But let us fear the Lord in our heart: for when he hath killed the body, he can cast both soul and body into hell fire; where their worm shall not die, and their fire shall not go out again. Now having spoken this concerning the kingdom of God, we must come now to these titles and attributes by which he describeth this kingdom: And from consideration whereof, he laboureth to give us arguments and assurance of audience at the hands of God. The titles are three, Power, Glory, and Eternity. First then he saith, that God's kingdom is a kingdom of power.  
We must know that the power of God is taken many several ways in Scripture.  
First, for the essential property of God, which being in himself is himself, and of him, and from him, communicated to the creature, giveth unto it an essence, being, power, and force of action, to do whatsoever he doth: and this essential property is common to the Father, with the Son, and the holy Ghost.  
Secondly, it is taken for Jesus Christ, the second person of the Trinity. 1 Cor. 1.24. To them that are called, as well of the jews as of the Gentiles, we preach jesus Christ, the power and wisdom of God.  
Thirdly, it signifieth the Gospel of Jesus, and the word of the Evangell. Rom. 1.16. I am not ashamed of the Gospel of Christ, for it is the power of God to salvation to every believing soul. But here by the word power, is understood, that all-sufficient omnipotency, which being in God is God, and by him maketh all things to be which are. And as all power is in him Tanquam in capite, so is all power from him tanquam à fonte. This our Saviour acknowledged when he told Pilate, Thou couldst have no power over me, unless it were given thee from above. Unto this the Apostle Paul subscribeth Rom. 13.1. There is no power but of God, and the powers that are ordained of God. Now this title of God's power, Christ bringeth in here as an attribute, by which he may underproppe our weakness. And his meaning is, O man, why doubtest thou, and why art thou fearful to come to God, and pray to him? How many evidences hast thou of his power manifested to thee for thy protection? Is it not by him, and by his power, that thou livest, movest, and hast thy being? was it not by him, & by the word of his power, that all things were made of nothing? Is it not by him, and by the might of his power, that all things are preserved in that state, order and frame in which they now are? Was it not by him, and the might of his power, that fire came down to destroy Sodom. That the seadrowned Pharo, the earth swallowed up Corah, Dathan, and Abirom? That jeroboams' hand was dried up, that the merciless fire had mercy on the children, and the hungry lions fed not on Daniel? That the winds and seas are stilled and calmed, and finally that the very devils of hell are kerbed, that they cannot go beyond the chain of his power and good pleasure? These things are all evidences of his power. But his power is yet not known in things that are spiritual. Look to our eternal election, our temporal redemption, our effectual calling, the resurrection of our bodies, and upon the glory bestowed both upon soul and body, and from thence let us never doubt of his power. He of himself is able to do all things, and by his power we are able to do all things: and he hath manifested his power towards us, that by it we may be instructed, by it comforted, and by it corrected. In a word, it serveth for our instruction, correction, and consolation. For our instruction in the path of charity; for our correction in the way of our presumption, and for our consolation in the day of our trouble.  
First, for our instruction in the path of charity: For we do no sooner see our neighbour fall, but strait way we are precise and prejudicated censurers, not remembering ourselves lest we also be tempted; Nor yet remembering the power of God who is able to engraff those again. Rom. 14.4.  
Secondly, it serveth for our correction in the way of our presumption: for we think, if man can befriend us we are safe and sure; but as fools we vanish, for the Egyptians are but men, not gods, and their horses are but flesh, not spirit. When Ephraim saw his wound, and judah felt his sore, they ran to jacob, and Ashur, but their wound was not healed; for there is no help but in the Lord: And whosoever shall seek help beside him, may ask counsel at his stock, but his staff shall answer him; for the Lord shall meet him as a lion, and as a lion's whelp shall tear him in pieces, and none shall deliver him.  
Last of all, it serveth for our comfort in the day of trouble. Man, bear thou the cross that God hath laid upon thee, for thy hairs be numbered, thy tears be put in his bottle, be thou assured that the Lord will deliver thee in the day of trouble, when thou art encompassed with the waters of affliction. The second attribute of his kingdom is glory, which hath many several significations in Scripture.  
First it is taken for the majesty of God, which whilst man doth celebrate, it is said, they show forth his glory. Thus did the shepherds hear that sweet Haliluiah sang by the Angels, Glory be to God on high. And David, Psalm. 8. The heavens declare the glory of God.  
Secondly, by the glory of God in the time of the Law, was meant the Ark of God, 1. Sam. 4. The glory is departed.  
Thirdly, it signifieth the visible testimony of God's presence in a cloud. Exod. 16.8.  
Fourthly, it is taken for the light of the Gospel. 2. Cor. 4.4.  
Fifthly, by the glory of God, is understood the image of God, according to which man was created. Rom. 3.23. All flesh have sinned, and are deprived of the glory of God.  
Use. First, be careful of the glory of God, that his name be not ill spoken of, because of thy bad conversation.  
Secondly, suffer for him. For all the sufferings of this life are not worthy of the glory that shall be revealed in us.  
Thirdly, sigh and groan for Christ's appearing, for it is the day of the revelation of thy glory.   
For ever and ever, Amen. 
THis is life everlasting, to know thee to be the only true God, and whom thou hast sent thy Son, the Lord jesus: This is the absolute excellency of man's knowledge. But to attain hereunto the way is hard, for No man hath known the Father at any time save the Son, and he to whom the Son hath revealed him. And till the Son hath revealed him in his being, by delineating to them the backparts of the Father, for, No man can see God and live. It is true indeed if we shall compare our knowledge of God, who live under the Gospel, with those who went before us under the Law, we cannot but confess that our light in regard of theirs is before the light of the Sun compared to the morning star, for it is written, They saw but from a fare, and under a veil, but we behold his glory with open face. And yet notwithstanding this our illumination we are imperfect, & our perfection may be full in respect of parts, yet is not in respect of degrees: For our help therefore whilst we dwell in the valley of Meseck, & tents of Kedar, he is pleased to manifest unto us, though not absolutely what he is, that is to say, his nature, yet who he is, that is to say, what are his attributes; for by this he teacheth us to know both who he is in himself, and how he carries himself to us. Now thus we may know him in his ways and dispensations towards us. He hath revealed himself three manner of ways, Per viam negationis, per viam causationis, per viam eminentiae. By way of negation, by way of causation, and by way of excellency.  
By way of negation or denial, he makes himself known to us while he denies the imperfections of the creatures to appertain unto him as creator: and therefore it is said of him that he is immortal, invisible, immutable, that he cannot lie, that he cannot repent.  
By way of causation, while he makes himself to be known to be the cause of all things that are, for it is written, By him were made all things, and without him was made nothing that was made. And again, In him we live, we move and have our being. And again, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
By way of excellency, while as we looking on the excellency of the creature, are lead to consider the supereminent excellency of the creator, in his wisdom, power, strength, or permanency. Hence it is that by way of eminent excellency above the creature, he hath made, amongst many his other attributes, himself known to us by his eternity, an attribute so absolutely proper to him, that it cannot properly be attributed to any creature beside him: It is true indeed, the decrees of God are truly called eternal in their act, but not if we consider them in their execution; for howsoever they were decreed from all eternity, yet they are finite in respect of time, for in time they receive their accomplishment. The souls of men are truly called eternal, yet not properly, for howsoever they be eternal essences enduring for ever, yet had they a beginning in time, for till God breathed in man's nostrils, man was not a living soul: The Sacrament of Circumcision was called the eternal covenant, Exod. 17. yet it is but catachrestically termed so, for properly it was not so, it had a beginning in the days of Abraham. Nothing then can be properly called eternal but God himself, in respect of his eternal essence and the blood of the Son of God, in respect of the eternal value thereof. God, in respect of his eternal essence, & trinity of persons, is from everlasting to everlasting, for this is his name I am that I am. The value also of the blood of the Son of God is eternal, though not in respect of the incarnation, yet in respect of the operation thereof, for by the blood of that immaculate lamb, slain before the foundations of the world, in time we have received peace & atonement 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: and after all time, a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conformity unto his image, and establishment in the grace wherein we stand. But thou wilt inquire if God only be truly and properly eternal, how is eternity according to his kingdom, and that his kingdom is for ever and ever. The answer is easy, whatsoever is in God is God, and his attributes are like unto himself, for as he is in himself eternal, so is his kingdom, his power, and glory. The consideration of these things serves us for a manifold use.  
First, our God is eternal, and so is his love to wards us, Who shall separate us from the love of God? shall tribulation or anguish, famine, or nakedness? etc. No, in all these things we are more than conquerors.  
Secondly, the virtue of the death of Jesus is eternal, Who shall lay any thing then, to the charge of Gods chosen? It is God that justifies who shall condemn? It is jesus Christ who hath died for us, and now in the heavens makes intercession for us, at the right hand of the Majesty.  
Thirdly, God is eternal, and his kingdom is for ever, what need we then to fear what man can do unto us, they can but kill the body, but, Let us fear him who can cast both soul and body in hell fire, where the worm dies not, and the fire goes not out.  
Fourthly, our God is eternal, and his kingdom for ever and ever: Why should we then seek the things of this life that perish? No no, it becomes us not to set our eyes on things that are seen, and are temporal, but on those things that are not seenand are eternal.  
Finally, since our God is eternal & his kingdom endureth for ever, why should we weary or murmur under the rod of our visitation, for all the afflictions of this present time are not worthy of the glory to be revealed, for our afflictions are but light, and endure for a moment, but it is an eternal weight of glory, passing in excellency, that is laid up for us, who are kept by the power of his Son through faith to eternal salvation.   
Amen. 
THis is the last gasp, and breath of this prayer: many such ejaculations have the servats of God breathed in the last period of their extremities: jacob said, O Lord, I have waited for thy salvation. Old Father Simeon could say, Now let thy servant departed in peace. The righteous say in the 8. to the Romans, That they having received the first fruits of the spirit, do sigh in themselves, waiting for the adoption and redemption of their mortal bodies; and the souls of the Saints under the Altar in the Revelation can say, O Lord, how long? Our Saviour Christ Jesus in place of all these things teacheth us to say Amen. And for understanding hereof, let us first learn what it is, or how it must be said: As to the first, Amen is a word taken in Scripture three manner of ways, nominally, adverbially, and verbally. Nominally, it signifies to us Jesus Christ the second person of the Trinity, for it is thus written. Revel. 3.14. These things saith Amen, the faithful and the true witness. Neither this alone, but what is more, it gives a reality to what he hath spoken or promised, for it is written, his promises are not yea and nay, but yea and Amen.  
Adverbially, it is a word of earnest asseveration, for so useth our Saviour, Verily, verily, I say unto you: whose primitive is Amen, Amen, dico vobis.  
Verbally, and so it is equivalent to so be it; whether it be in the matter of thank esgiving, of praise, or of prayer: In the matter of thanksgiving. 1. Cor. 14.16. That Amen may be said. In the matter of praise. Psal. 41.13. Blessed be the Lord from everlasting to everlasting, Amen and Amen. In the matter of prayer, and then it hath a double use, for than it is vel signaculum consensus nostri vel votum desiderly nostri. To all of the former Petitions it is not only signaculum consonsus nostri, but also votum desiderij nostri, for in these we do not only acknowledge, that our Father dwells in heaven, that his name must be hallowed, that his kingdom must come, that his will must be done in earth as it is in heaven, but withal it is votum desiderij nostri, our earnest desire: Give us this day our daily bread: Forgive us our sins: Led us not into temptation, and deliver us from all evil: And in all of these we are taught not only to assent but also to desire, to assent and acknowledge the glory, power, and sovereignty of his dread essence, to desire and beg from his all-sufficiency the support of our infirmity, that his strength may be known in our weakness, and his power may be made manifest in our infirmity.  
Thus then, knowing that all things are of him, and by him, and for him, what rests but that in respect of his all-sufficiency, and eternal kingdom, power, and glory, we should draw near unto him, & beg of him, that he who is only able may keep us that we fall not, and that he would present us without spot or blemish before the presence of his glory with joy, who is God only wise, immortal, and invisible, in whose presence is the fullness of all joy, and at whose right hand there are pleasures for evermore: Amen.  
God of his infinite mercy and goodness make us all careful of his glory whilst we are in this life, that in the day of Christ's appearance we may be made partakers of that eternal glory which is laid up for us in the heavens, and purchased to us by his blessed merits. Amen.    
FINIS.