A GODLY AND LEARNED TREATISE OF PRAYER;  
Which both containeth in it the Doctrine of Prayer, and also showeth the Practice of it in the exposition of the LORDS PRAYER:  
By that faithful and painful servant of God GEORGE DOWNAME, Doctor of Divinity, and late L. Bishop of Dery in the Realm of Ireland.  
1. THESS. 5. 17, 18.  
Pray without ceasing: in every thing give thanks: for this is the will of God in Christ Jesus concerning you.  
¶ Printed at Cambridge by ROGER DANIEL for Nicolas Bourn; and are to be sold at his shop at the South-entrance into the Royal Exchange in London. 1640.   

THE DOCTRINE OF PRAYER,  
Teaching the nature, efficacy, utility, and necessity of this holy duty; by whom, unto whom, and through▪ whom it is to be performed; what things are required that our prayers may be acceptable, both in respect of our souls and bodies, both before, in, and after prayer: and more especially of the parts of Prayer, Petition and Thanksgiving.  
LUKE II. 1.  
One of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.  
¶ Printed by Roger Daniel, Printer to the University of Cambridge.  
Ann. Dom. MDCXL.   

To the Christian Reader.  
THere is no duty more excellent in itself or profitable to us then that of Prayer: Wherein we have sweet communion with God and free access to the throne of grace, laying open to a gracious Father all our wants and grievances, in hope and confidence to have our suits granted, our sins pardoned, our necessities supplied, and our griefs removed and relieved. It is that hand and key which helpeth to unlock and open the treasury of all God's graces for the enriching of our souls with all his blessings, the horsemen and chariots of the Israel of God, whereby they get victory over all their enemies, yea they prevail with God when he seemeth to oppose against them as an enemy, and to wrestle with them that he may soil and overthrow them, as he did with Jacob. In all which and innumerable other respects as it is to be esteemed the chiefest exercise of a godly and Christian life, which can never be too much practised, as the Apostle implieth where he enjoineth us to pray continually, and in all things to give thanks; so can it never be sufficiently insisted upon in the doctrine of it, whereby we are pressed & persuaded to the frequent exercise of it, and taught to perform it in a right and acceptable manner. In which regard though much already hath been excellently spoken and written upon this subject, yet let no man think it superfluous to have more published of this argument; seeing that can never be too much taught, which is never sufficiently learned and loved.  
The ensuing Treatises were the labours of that learned, judicious and godly Divine D. Downame, late Bishop of Dery in the Realm of Ireland, my most dear brother, which were penned with his own hand for his private use, but for the public service of that part of God's Church over which he was a painful and faithful Pastor, containing the sum of many of his sermons which he preached on this argument. The which if he had been pleased to have polished and perfected with his own learned hand, no doubt much would have been added to their lustre and beauty. Yet seeing this was not done according to his better abilities, I thought it a damage to God's people, that they should lose the substance for the want of some circumstance, and have no use of a well-compacted body, fit to do God and his Church good service, because it was not decked with gay ornaments. And therefore I have presented it to the view of the world, and endeavoured to perform the duty of a brother to him that is deceased, though not to raise this spiritual seed to him (for it was of his own begetting and composing) yet to give unto it birth and being in the world, without which it would have proved abortive, and so have been buried in perpetual oblivion.  
The which service I have the more willingly undertaken for the benefit of all that will take pains to peruse this work, because I am now disabled by age and many infirmities to produce any further labours of mine own in this kind; wherein I have not been wanting in my more able and mature times, according to the proportion of my small talon which my great Lord and Master hath entrusted me with: Herein imitating the example of the weaker sex, who after they have been fruitful in bearing children themselves, and now being come to older age are disabled to have any more conceptions, do some of them become midwives, who are helpful to those who are young and fruitful for the bringing of their children into the world.  
The Lord, whose only blessing maketh all our endeavours profitable by giving efficacy unto them by the inward operation of his holy Spirit, bless these and all other labours of his servants that they may bring forth plentiful fruits for the advancement of his glory and the benefit of all his children, who are willing to make use of them to these ends.  
Thine in the Lord Jesus, to do thee any Christian service, JOHN DOWNAME.   


¶ The contents of the Chapters of the first part of this Treatise, viz. The Doctrine of Prayer; together with the chief points therein handled.  
Chap. 1. OF the definition of Prayer, and of the persons who are to pray Pag. 1  
Of the name of Invocation and Prayer 2  
Of the general nature of prayer 3  
Of the proper nature of prayer 4  
What is required in invocation acceptable to God 5  
Who ought to pray 6, 7, etc.  
2. Reason's moving to the duty of prayer 8, 9, etc.  
3. Other motives to the duty of prayer 11  
4. Three questions cleared 14  
Whether prayer be efficacious to obtain our desires 15  
That prayer is necessary notwithstanding God's decree 16, 17, etc.  
5. Of the great and wonderful efficacy of prayer 21  
6. Whether by prayer we always obtain our desires 26  
7. Of the profit of prayer 29  
8. A threefold necessity of prayer 32  
9 Who are to perform the duty of prayer 33  
10. None but the faithful can pray effectually and acceptably 37  
That the impenitent cannot pray acceptably 39  
In what respect God heareth the wicked 47  
11. That God alone is to be called upon 51  
12. That we ought not to invocate any creature 58  
That Angels and Saints are not to be invocated. 59  
That Saints departed are not to be invocated 61  
Chap. 13 That we must conceive of God in prayer as he hath revealed himself in his word 64  
Whether Christ as Mediator is to be invocated 66  
14. That Christ alone is the Mediator of intercession as well as of redemption 68  
15. That we must pray only in the name of Christ 77  
16. Of the manner how we are to call upon God 80  
That we must pray with upright hearts 82, etc.  
That we must not pray with feigned lips and wand'ring thoughts 83, 84, etc.  
17. Of knowledge required necessarily in prayer 89  
That prayer ought to be made in a known tongue 92  
18. Of Faith which is required in prayer 101  
19 Of Humility required in prayer 106  
Faith and Humility must be joined in prayer 110  
20. Of Reverence required in prayer, and Heartinesses 113  
21. Of the Gesture to be used in prayer 116  
22. Of the Voice to be used in prayer 125  
Of battology in prayer 129  
Of the quantity and quality of our prayers 133  
23. Whether a set form of prayer may be used 135  
What we are to think of extemporal prayer 137  
Of conceived prayers and set forms 139  
24. Of things required out of the action of prayer 141  
Of Preparation unto prayer 142  
Of duties to be performed after prayer 144  
25. Of the Subject matter of our prayers, and what is required thereunto; namely, that it be good and according to Gods will 146  
That being unable to pray we are assisted by the Spirit 147  
Chap. 26 Of the 〈◊〉 of prayer 150  
Of P●…blick prayer 151  
Of Private prayer in the family, and alone 154  
27. Of the time of prayer 156  
The ●…cheta co●…fured 157  
28. Concerning the Place of prayer 161  
The vanity of Pilgrimages 163  
29. Of Prayer or Petition: and what is required unto it 164  
Prayer and thanksgiving must b●… joined 165  
What things are required in prayer 167  
We must pray in sight and sense of our wants 169  
We must pray with fervency of desire 172  
30. Of Faith, which is chiefly req●…ired in prayer 173  
We must pray in faith and submission to Gods will 176  
31. Of duties to be performed after prayer 178  
32. Distinctions of prayer in regard of the object 181  
For whom we must pray 184  
Of prayer against others 188  
Of Imprecations 189  
33. Of thereall object of prayer, or the things to be prayed for 191  
We must pray for temporal blessings 193  
34. Of Deprecation 195  
Of Confession of our sins 196  
How this Confession is to be made 197  
35. Of Thanksgiving 201  
What is required in Thanksgiving 202  
36. Special duties required in Thanksgiving 206  
37. Of the outward expressing inward thankfulness by praising God 212  
38. Duties to be performed before & after thanksgiving 216   

¶ The chief things handled in the second part of this Treatise, viz. The exposition of the Lords Prayer.  
THe generals of Invocation applied to the Lords Prayer 226  
The Preface 231  
How God is called Father ibid.  
Of the name Father; and what duties it teacheth us 234  
What is meant by the word Our 237  
The meaning of these words, Which art in heaven 244  
The division of the Petitions 251  
The meaning of the first Petition 252  
How Gods name is sanctified by us 255  
How Gods name signifying his Glory is sanctified by us 257  
How it is sanctified, signifying his Titles 259  
How it is sanctified, signifying his Word 263  
How it is sanctified, signifying the Doctrine of religion 264  
How it is sanctified, signifying his Works 265  
How God himself sanctifieth his name 269  
The second Petition handled 271  
What God's kingdom is 272  
What it is for God's kingdom to come 275  
Christ's kingdom cometh by means 279  
The impediments of God's kingdom to be prayed against 282  
Uses concerning the coming of God's kingdom 289  
Of the coming of the kingdom of glory 293  
We must expect and pray for the second coming of Christ 294  
How we must expect the second coming of Christ 298  
The third Petition explained 301  
Of the will of God, and things which he willeth 303  
How Gods will is done on earth 307  
How Gods will is done on earth as in heaven 310  
The matter and manner of our obedience 314, 315  
Wherein our obedience resembleth that of the Angels 319  
The exposition of the fourth Petition 324  
Why we ask temporal blessings before spiritual 325  
Whatis meant by Bread 327  
What is meant by daily bread 330  
How God is said to give us daily bread 333, etc.  
Duties to be performed by them that ask daily bread 339, 340, etc.  
The fifth Petition expounded 350  
We must be justified before we can be sanctified 352  
That our sins are debts 355  
What is meant by forgiving our trespasses 359  
By this petition we are put in mind of our misery and God's mercy 361  
No man can satisfy God's justice for his sins 362  
Several duties arising out of the fifth petition 368, 369  
Our forgiving no cause of God's forgiving us 376  
How we can be said to forgive 379  
Reasons moving us to forgive 385, etc.  
The sixth petition expounded 390  
Those whom God pardoneth the devil tempteth 391  
The necessity of this prayer, Not to be lead into temptation 392  
Of probations and trials, 1. by prosperity, 2. by afflictions 394, 395  
Of divers ●…orts of temptations 396  
1. Of the ●…lesh ibid.  
2. Of the world 3●…7  
3. Of the devil 400  
Of the divers ●…orts of the devils temptations 401, etc.  
How God may be said to tempt 406  
Satan can neither tempt or overcome without God's permission 409  
That temptations are good for God's children 410  
How we must pray against the temptations of the flesh, the world, and the devil 413, 414, 415, etc.  
The Conclusion of the Lords Prayer both authentical and necessary 41●…  
O●…r faith confirmed by this Conclusion 420  
What is meant by, thine is the kingdom 422, 423  
What is meant by, the power and the glory 424, 425  
Everlasting kingdom, power and glory belongeth to God 427  
What the word Amen signifieth 429    

CHAP. I. Of the definition of prayer; and of the persons who are to pray.  
AMong all the duties of Christianity, as there is not any more honourable in itself, more glorious to God, more profitable and necessary for us then the exercise of prayer and invocation, so is there none wherein we do more need direction and instruction, and consequently nothing wherein my labour in speaking and yours in hearing may better be employed. For, as chrysostom saith, Pulcherrima est scientia veréque Christiano homine dig●…a quae docet rectè precari: That is the most excellent knowledge and truly worthy a Christian man which teacheth rightly to pray. In treating whereof I purpose (by the help of 
The method observed in this tractate, Of prayer.  God) to observe this order: First, I will set down the doctrine of invocation, and then explain that absolute form or pattern of prayer prescribed by our Saviour Christ, wherein the practice of the doctrine is contained.  
The doctrine must first be general and common to both the sorts of invocation, viz. prayer and thanksgiving; and then special and peculiar to either.  
The general doctrine consisteth of such points as are either more substantial, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accidental, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The substantial points are all of them comprised in this definition; Invocation or prayer is a 
The definition of Prayer.  religious speech of the faithful, directed unto God in the name of Christ, framed according to the will of God by the help of the holy Ghost, concerning good things apperteining to his glory and our good.  
The phrase of invocating or calling upon the name 
Of the name of Invocation & Prayer.  of God sometimes signifieth the profession of the true religion whereby we take the name of God upon us, and are called after his name: as Gen. 48. 16. and 4. 16. Isa. 63. 10. Acts 9 14. 1. Cor. 1. 2.  
And first, as touching the name; This part of God's worship is usually in the Scriptures expressed by the phrase of calling upon the name of God, and therefore is fitly called invocation, that is, calling upon God, whether it be by way of praying or praising. In which general sense the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, tephillat, is sometimes used; 1. Sam. 2. 1. Psal. 86. 1. Isa. 56. 7. Domus orationis, oratio, and invocatio in Latin: and by a Synecdoche prayer in the English tongue; though properly it signifieth that species or kind of invocation whereby we crave any thing at the hands of God. By a Metonymy of the sign it is sometimes called the lifting up of the hands, Psal. 141. 2. and 44. 20. sometimes, the lifting up of the eyes, Psal. 123. 1. more properly, a lifting up of the heart unto God, Psal. 25. 1. whereof the other are but signs. Which must teach us when we pray, to lift up our hearts with our hands unto God in the heavens, as Jeremy speaketh Lam. 3. 41. So much of the name.  
In the definition the nature of Invocation is set 
Of the general nature of Prayer.  forth: both the general, which Logicians call the genus; and proper, in that which is called the difference. The general, in that I call it a religious speech. For of religious speech there are two special sorts: the one of man ●…nto man in the name of God and in the stead of Christ; which is preaching: the other of man unto God in the name and mediation of Christ; which is prayer or invocation: And both of them somewhere in the Scriptures are expressed by one and the same name of prophesying: which for Preaching is used, 1. Cor. 14. 3, 4. and elsewhere for Invocation, both in the sense of praying, 1. Kings 18. 29. with 26. and of praising, 1. Chron. 25. 1, 2, 3. First, I say, it is a speech. And because the religious speech is the chief speech which we can use, therefore as preaching is called Sermo, so prayer is of the Latins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 called Oratio.  
But where I say prayer is a speech, you are to understand, that whereas there is a twofold speech, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, outward and inward, the inward being also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a speech conceived in the mind: the outward, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a speech uttered with the voice: prayer is not the outward speech chiefly or only, but the inward of the soul; either alone, when in prayer the voice is not used, as Gen. 24. 45. Exod. 14. 15. 1. Sam. 1. 13. and is called oratio mentalis, which is usual in meditation, 
Psal. 5. 1.  and is sometimes so called: or chiefly when the voice is used, as most commonly it is: Whereupon some define prayer to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Damasc. De Orthodoxa side, lib. 3. cap. 24.  the speech or communication of the soul with God; others, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ascending of the mind unto God. In which respect the holy Ghost calleth it the lifting up of the heart unto God, Psal. 25. 1. and the pouring forth of the soul before the Lord, Psal. 62. 8. 1. Sam. 1. 15. As for that prayer which is only the outward speech of the mouth without the inward of the heart, it is not a prayer in truth, but a mere lip-labour. For to call upon God in truth, is to pray with our souls, and to call upon him with our hearts, to lift up our hearts and to pour forth our souls before the Lord, as I shall show more fully hereafter.  
But I add, that it is a religious speech, to note that prayer is a part, and indeed a principal part of that religious adoration and worship which we owe unto God: and consequently to teach us, that it is a duty to be performed religiously and devoutly, as intending thereby an holy and acceptable service unto God. So that true prayer is not a bare reading or recital of any form of prayer without understanding, without affection, without devotion, without faith; but a religious service devoutly offered unto God out of an upright and pure heart, 2. Tim. 2. 22. Psal. 119. 7.  
The proper nature of Invocation is described in 
The proper nature of Invocation.  the rest of the definition, containing six substantial points necessarily required in all prayer, viz. Quis, Quem, Cujus nomine, Quomodo, Cujus open, De quibus; that is, Who must pray, Whom we must pray unto, In whose name, In what manner, By whose help, and For what. For in all invocation that shall be acceptable unto God, there is required, 1. That 
What is required in all invocation acceptable to God.  the person which prayeth be faithful; 2. That the party to whom we pray be the only true God; 3. That the prayer be made in the name of Christ; (For sin having made a separation between God and us, there is no access for us unto God in our own name.) 4. For the manner, that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to God, Rom. 8. 27. or, as S. John speaketh more fully, 1. Epist. 5. 14. according to the will of God, that is, that in our invocation or prayer we perform those things which God hath willed and required in his word to be performed in prayer. 5. Because we are not able of ourselves to perform any of those things which God hath required, I add, that we are to call upon God by the help of the holy Ghost. 6. And lastly, I show that the object of our invocation, that is, the things concerning which we do speak unto God in prayer, are good things apperteining to his glory and our good; as namely and especially, the benefits and blessings of God, for which we do either pray unto him, or praise him. Of these six in order: And first for the party which is to pray. When I say that prayer is a speech of the faithful, you are to understand, 1. That we speak of prayer as it is officium viatorum, a duty enjoined unto men living here upon earth as pilgrims in the Church militant, unto whom alone the doctrine of Invocation doth appe●…tein; and not as it is exercitium spirituum beatorum, the exercise of the Saints and Angels in the Church triumphant in heaven, to whom neither the commandments enjoining this duty, nor the promises made to prayer, nor the directions which teach how to pray are directed. For although the word of God hath revealed that they are conversant in the one part of invocation, that is, in praising & glorifying God (wherein we are to imitate them, that we may do this will of God, 1. Thess. 5. 18. as the Saints and Angels do it in heaven) yet as touching the other part, which is prayer or petition, for what or for whom they pray in particular, the Spirit of God in the Scriptures hath not revealed: and it is but foolish curiosity to seek to be wise above that which is written. For herein especially is that verified, Quae supra nos nihil ad nos, that is, Things above us belong not unto us: much less ought we with the superstitious Papists upon an erroneous conceit of theirs, I mean the Saints and Angels in particular, that is, such Saints and Angels praying for us in particular, ground an idolatrous practice of our praying unto them. But of this also more hereafter.  
2. Seeing we consider it as the duty of the living, Isa. 38. 19 we are more particularly to consider both who in this world are required to pray, and also what is required in them that do pray. This duty is required of all men living without exception: All are to call upon God. And that their prayer may be accepted of God, it is required of all that they should have faith. For as much therefore as we are to define prayer as it is effectual and acceptable, for that cause I defined it to be the speech of the faithful: not but that all are bound to pray, but that none pray effectually and acceptably but they only that believe. Concerning the party therefore which is to call upon God, I am to show these two things: 1. That it is required of all to pray; 2. That it is required of all which do pray that they be faithful. The former I am the rather in this place to perform, lest when I have defined Quid sit, and so taught how we are to pray, I leave place to the question An sit, Whether we are to pray at all or not.  
For howsoever it is a great honour and favour for a sinful man who is but dust and ashes (as Abraham upon this occasion confesseth, Gen. 18. 27.) that the Lord should admit him to familiar speech with his great and glorious Majesty (For as chrysostom saith, Quis non admirar●…tur tantam benignitatem 
De orando Deo, lib. 1. cap. 1.  quam in nos declarat Deus, qui nos mortales dignos habuerit qui cum ipso colloquamur, nostráque vota apud ipsum deponamus? that is, Who would not admire this so great goodness which God declareth towards us, who esteemeth mortals worthy to talk with him, and to lay before him all our suits?) and that he should be near unto us in all that we do call upon him for, Deut. 4. 7. and therefore a thing greatly to be desired and highly to be esteemed of us; yet naturally men abhor from the performance of this duty: which caused the Prophet Isaiah to complain that there was none that called 
Isa. 64. 7.  upon the name of the Lord. The reason is, because sin having made a separation between God and us, the man whose conscience condemneth him of sin unrepented of, as not being reconciled unto God, flieth from his presence as the guilty person or malefactor from the sight of the judge; so far is he from presenting himself voluntarily before the Lord: as we see in the examples of our first parents, Gen. 3. 8. in Peter before his effectual calling, who perceiving by the miraculous draught of fish the Divinity of our Saviour Christ, desireth him to depart from him, for I (saith he) am a sinful man: in the Gergasines or Gadarenes, who being strucken with fear at the miraculous dispossessing of the legion of devils, besought our Saviour to depart out of their coasts, Matth. 8. 34. Luke 8. 37. It shall be needful therefore to use some reasons and motives to move us to the performance of this duty.   

CHAP. II. Reasons moving to the duty of prayer.  
FIrst therefore the law of nature teacheth all 
1. Reason, taken from the law of nature.  men this principle, That there is a God, and that this God is to be called upon and worshipped. For which cause all nations being never so barbarous, though they know not the true God, yet by the instinct of nature think themselves bound to call upon that which they suppose to be God. If therefore those nations which did not call upon the true God, whom indeed they did not know, are subject to the curse of God, Psal. 69. 6. Jer. 10. 25. how shall they escape the curse of God who knowing him do not call upon him? for by their not calling upon him they do deny him, Tit. 1. 16. and therefore this is observed as a note of the foolish Atheist, who saith that there is no God, that he doth not call upon the Lord, Psal. 14. 4.  
Secondly, It is a principal part of that worship 
2. Because it is the end of our creation and redemption.  of God for which the nature of man was at the first created according to his image, and for which it was redeemed, viz. that we might worship him in holiness and righteousness: and therefore those who will not call upon him rob God of that honour that is due unto him, and as much as in them lieth go about to frustrate that end for which they were created and redeemed: So principal, that sometimes the duty of invocation is put for the whol●… worship of God, as Gen. 21. 33. & 26. 25. as if it were all in all. In which regard the temple which was provided for God's worship was called the house of prayer, Esa. 56. 7. And no marvel; for by this one duty of invocation we exercise and testify our religion, our faith, our love both of God and man, our affiance and hope, etc.  
Thirdly, It is enjoined in the moral law of 
3. Because it is enjoined in the moral law.  God, which is general and perpetual, and is therefore also required in the gospel. And if you ask in what part of the law; I answer, In both tables; as a duty of religion to God, and of charity to our neighbour, for whose good we either pray or give thanks: In every commandment; as the common means whereby we are enabled to pe●… form the several duties, and to attein those virtues which are therein prescribed: But chiefly it is commanded in the commandments of the first table; the obedience wher●…of in a great part consisteth herein: For hereby God is worshipped in the spirit or inwardly, pr●…cept. 1. adored in the body or outwardly, pr●…cept. 2. sanctified or glorified in the mouth, precept. 3. and a good part of the sanctifying of the sabbath precept. 4. standeth in this.  
Now if any man shall object, That he is a sinful 
Object.  man, and that by his sin he hath made himself unworthy to tread upon the earth or to look up unto heaven, and much more unworthy to present himself before the Lord with hope to be heard; and consequently, that it were great presumption for him to call upon the Lord: I answer, That it 
Answ.  were indeed greater presumption to come before God than it was to rush into the presence of the 
Esth. 4.  kings of Persia, were it not that the Lord did in like manner hold out unto us the sceptre of his word, therein by his manifold commandments enjoining us this duty, and by his gracious promises encouraging us thereunto. This therefore may be a fourth argument or motive: For if God hath commanded us to call upon him, and hath promised to hear us, in obedience to his commandment and in faith in his promises we are to call upon him, being assured that he who hath commanded us to pray and hath promised to hear will graciously accept our prayers.  
The special commandments are dispersed in 
Special commandments enjoining prayer.  many places of the scripture, and so likewise the promises. I will cite a few places where they are conjoined: Psal. 50. 14, 15. Offer unto God thanksgiving: and call upon me in the day of trouble; I will deliver thee, and thou shalt glorify me. Matth. 7. 7, 8. Ask and ye shall have; 〈◊〉 and ye shall find; knock and it shall be opened unto you: for whosoever asketh receiveth, etc. Joh. 16. 23, 24. Verily verily I say unto you, Whatsoever ye shall ask the Father in my name he will give it you: Ask and ye shall receive, that your joy may be full. To these commandments add 1. Thess. 5. 17, 18. Pray without ceasing; in every thing give thanks: for this is the will of God in Christ Jesus concerning you. And to the promises that in Psal. 145. 18. belongeth, The Lord is near to all that call upon him, to all that call upon him in truth. And therefore they can no sooner call but he heareth, Dan. 9 23. Yea, before we call the Lord hath promised to hear, Esa. 65. 24. Which showeth that he is more ready to hear than we are to call upon him.   

CHAP. III. Other motives to the duty of prayer.  
UNto these we may add three principal motives; 
1 From the excellency of it.  viz. the excellency, the profit, the necessity of invocation: that the excellency may invite, the profit allure, the necessity draw us to the performance thereof.  
First therefore it is excellent and honourable: For this is a great honour and high favour for a sinful and mortal man, who is but dust and ashes, to have ordinary access unto God and free conference with him; but especially to have the Lord near unto to us in all things that we call upon him for, Deut. 4. 7. For it is no small honour for a man to have free access to his prince who is made of the same mould, and to have as we say the king's ear. Illud 
Lib. De orand. p. 120.  maximum (saith chrysostom) quòd quisquis or at cum Deo colloquitur. Quantae autem dignitatis sit hominem cum Deo miscere sermonem, neminem latet: That is the greatest privilege, that whosoever prayeth talketh with God. And how great a dignity it is for a man to be admitted conference with God none can be ignorant.  
But it is not only honourable unto us, but (which is much more to be regarded) unto God himself: For hereby we asscribe unto him omniscience, omnipotency and all-sufficiency, infinite mercy and goodness, acknowledging him to be the author and fountain of all good things. And therefore he preferreth the sacrifice of praise and of prayer, which are the calves of our lips, before the sacrifice of goats and bulls; Psal. 50. 8. ad 16. [For as touching the sacrifice of a broken and humble soul poured forth in prayer, the holy Ghost testifieth that the Lord esteemeth it in stead of all sacrifices, Psal. 51. 17. And for the other of praise, the Lord professeth Psal. 50. 23. He that offereth or sacrificeth praise honoureth me. By prayer we glorify God: for magna est Dei gloria, saith Augustine, ut nos simus mendici ejus; that is, It is the great glory of God that we are his beggars. But by praising much more: for to praise God is to magnify and glorify him, and by these terms it is expressed in the scriptures.  
But profit is that respect which most men look 
2. From the profit of it.  after: Psal. 4. 6. There be many which say, Who will show us any good? And in this particular; What will it profit us if we shall call upon God? Job 21. 15. First, for praise: If we glorify God he will glorify us; 1. Sam. 2. 30. Secondly, for prayer: The profit is so great, that it is the ordinary means of obtaining all good things which we do desire, and of avoiding all evil which we fear. It hath the promises both of this life and of a better: neither is there any good thing which the Lord hath ordained for us, whether temporal for our good, or spiritual for our salvation, but he hath appointed that we should obtain it by prayer. Prayer is the key of God's treasury, yea it is clavis coeli▪ that is, the 
August.  key of heaven: It is armour of proof against all 
Chrysost.  tentations, serving for all parts, and therefore not assigned to any one, Ephes. 6. 18. flagillum diaboli, 
At●…anas. De Psal. 68  the scourge of the devil; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sovereign remedy against all evil. In the spiritual life it is as the hand in the temporal, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the instrument of instruments. But the profit is best manifested by the promises of God which are infallible, especially if ye will compare Matth. 7. 7, 8. with John 16. 23. and 1. John 5. 14. Whosoever ●…sketh any thing whatsoever in the name of Christ according to Gods will, it shall be granted. What promise can be more large than whosoever and whatsoever? In a word, God is rich unto all that call upon him; for whosoever shall call upon the name of the Lord shall be saved, Rom. 10. 12, 13.   

CHAP. FOUR Three questions cleared.  
NOw for the further clearing of this point concerning 
1. Whether prayer be efficacious to obtain ou●… desires.  the profit and efficacy of prayer there are three questions to be decided:  

1. Whether prayer be 〈◊〉 impetratorium or of any efficacy to obtain our desires.  
2. And if it be, Whether by prayer we do always obtain our desires.  
3. Whether there be any other profit or fruit to be expected by our prayers besides the obtaining of our desires.   
The decision of the first question is needful, not only because some heretics have held prayer to be superfluous, but chiefly because our adversaries father this heresy upon us.  
Those that take away the use of prayer ground their fancy on the knowledge and providence of God. For first, If God our heavenly Father do know 
Object. 1.  our wants, and be of himself ready to supply them, shall not we seem to doubt either of his knowledge or of his goodness if we pray unto him. Answ. 
Answ.  Our Saviour indeed doth teach us that God our heavenly Father doth know our wants, and is willing to supply them, Matth. 6. 32. but yet in the same chapter he teacheth us to pray, and promiseth that by prayer we shall obtain, Matth. 7. 7, 8. and therefore in obedience to the commandment, and in faith in the promise, we are to call upon God, whatsoever flesh and blood can object to the contrary. God's knowledge of our wants and readiness to supply them must free us from distrustful care, and move us with affiance to seek unto God in all our necessities; to which end our Saviour Christ informeth us of God's knowledge and fatherly love. And so the Apostle Phil. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Be not distrustfully careful for any thing, but in every thing let your requests by prayer and supplication with thanksgiving be made known before God. The persuasion therefore of God's knowledge and love must not hinder us from prayer, but rather encourage us with faith and▪ affiance to call upon him. Neither do we call upon God either to inform him in that which he knoweth not, or to move him to that which he hath not purposed, but to do our duty to God and ourselves: to God, in worshipping him by this exercise, and acknowledging him by prayer and thanksgiving to be the author of all good things: to ourselves, in using that means which God hath ordained for the obtaining of our desires. God hath purposed and promised to give good things, not to all but to those that use the means: There is a promise of receiving and obtaining, but to those that ask; of finding, but to those that seek; and of opening, but to those that knock. And moreover, as Augustine saith, the Lord would have us to exercise and increase by prayer our desire, our hope and our faith, that so we may be the more capable of those good things which God hath promised to give; For they are great, sed nos ad accipiendum parvi & angusti 
Epist. 121. ad Probam.  sumus. Tantò quippe illud quod valde magnum sumemus capaciùs quantò & sideliùs credimus, & speramus firmi●…s, & desideramus ardentiús, But we are little and straight to receive: For that which is ve●…y great we take more capaciously when as we do more faithfully believe, and more firmly hope, and more ardently desire.  
The second objection is taken from the decree of 
Object. 2.  God's providence. For whereas we teach that all things come to pass according to the counsel of God's will, Ephes. 1. 11. which is unchangeable because it is always the best, hereupon some object that we take away the use of prayer: For if all 
Hunnius, De Providentia.  things come to pass according to the immutable counsel of God, then to pray for any thing is needless or bootless: Needless, if God have already appointed that which we desire: bootless, if he have determined the contrary; for we may not think that by our prayer we can alter his decree which cannot be changed. Answ. It may 
Answ.  well be that some do thus abuse the doctrine of God's providence, as many do to the like purpose the doctrine of predestination, falling into the erroneous conceit of the Predestinatours. For if I be elected (say they) a godly life is needless; if not, it is bootless. But the same answer will serve for both: 1. Where God hath appointed any thing as the end, he hath also preordained the means whereby it is obtained. Finis imponit necessitatem 
Arist. Phys. 2.  his quae sunt ad finem, The end imposeth a necessity unto those means which conduce to the end. Wherefore as it is necessary in respect of God's decree, that the end appointed shall come to pass; so is it as necessary in respect of the same decree, that it should be obtained by the preordained me●…ns whereby it is to be obtained. Now prayer is the means which God hath ordained whereby we are to obtain good things, etc. Non propter hoc oramus 
T●…. Aquin. 2. 2. qu●…. 83. 2. c.  (saith Thomas) ut Divinam dispositionem immutemus, sed ut id impetremus quod Deus disposuit per orationes sanctorum esse implendum: ut, scilicet, homines postulando mereantur accipere quod iis Deus omnipotens ante secula disposuit donare: that is, We do not therefore pray that we may change the Divine disposition, but that we may obtain that which God hath disposed to be accomplished by the prayers of the Saints; to wit, that men by praying may deserve to receive that which God omnipotent hath before all times ordained to give them. 2. God in his word hath enjoined us the use of this means, and graciously promised a blessing; and therefore far be it from us, under a pretence of conforming ourselves to the secret will of God which we know not, to rebel against his will revealed which we know. 3. God in his word by his gracious promises hath revealed his will concerning those that do pray as they ought, that they shall obtain. If therefore God hath enabled thee to pray effectually, thou mayest be assured that thou shalt obtain thy desire, or that which is better: For much availeth the prayer of a righteous man: and the 
Jam. 5. 16. Rom. 10. 12.  Lord is rich to all that call upon him. 4. Though the will and purpose of God for the granting or denying thy desire were revealed unto thee, yet were it thy duty notwithstanding to call upon God. First, for denying by threatenings: for though God non novit mutare consilium, yet novit mutare sententiam, knoweth not to change his counsel, yet he knoweth to change his sentence. The threatenings of God are conditionally to be understood, namely if we do not use the contrary means, Ezek. 33. 11. Jer. 18. 7, 8. Jon. 3. Joel 2. 12, 13, 14. When Hezekiah was sick unto the death, the Prophet Isaiah brought this message from the Lord, Set thy house in order, for thou shalt die and not live: notwithstanding by effectual prayer he obtained the prolonging of his life, Isa. 38. 1, 2, 5. So Judg. 10. 13, 16. Matth. 15. Secondly, For granting by petitions and promises. For Daniel though he knew by reading the prophecy of Jeremy, that the captivity of the 
Jer. 25. 11, 12  Jews in Babylon should continue but seventy years; yet when the seventy years were expired he thought it his duty to beg the deliverance of the people by fasting and prayer, Dan. 9 2, 3. To Isaac was the promise made of Seed in which all the nations should be blessed; and yet he prayeth to the Lord that he might have seed, Gen. 25. To Elias the Lord had revealed his purpose concerning rain, which Elias believed, and in the name of God promised to Ahab; and yet notwithstanding he goeth up into the mount Carmel to beg it of God: And the obtaining of this rain after the long drought, though purposed and promised by God, is ascribed to the efficacy of Elias his prayers, Jam. 5. 16, 18. Confer Acts 27. 24, 25, 31. God hath promised and purposed to give good things, sed roganti, quaerenti, pulsanti, to him that asketh, seeketh, knocketh, and not to those who tempt him in the neglect of means. See Jer. 33. 3. Luke 18. 41. Psal. 2. 8.  
Moreover, the Papists object against us, that we 
Bellarm. D●… bonis operib▪ in particul. lib. 1. cap. 3.  take away the efficacy of prayer in obtaining remission of sins or any other good things. The former, because we teach that faith alone justifyeth: the latter, because we teach that the prayer which must obtain any thing proceedeth from special faith, which cannot be had. But more worthily the Papists may be charged for denying the efficacy of obtaining remission both to faith and to prayer, which they ascribe to the Sacraments, especially of Baptism for sins going before, and Penance for sins following after Baptism, which they hold do free from sin, and confer the grace of justification ex opere operato; whereunto they require neither prayer nor faith, nor any other good motion or disposition in the party, save only that he do not ponere obicem peccati mortalis, put in the way the bar or stop of mortal sin; affirming that the Sacraments do contain grace as vessels, and that they are physical causes of grace, justifying by efficacy put into them by God, as the heat of fire is the cause of burning; abusing that place, Acts 22. 16. Be baptised and wash away thy sins, having called on the name of the Lord. But let us come to their objections. To the first I answer, That we do teach that remission of sins is obtained by prayer; and that to that end our Saviour hath taught us to crave remission and hath acquainted us with the example of the Publican who by prayer obtained justification; as David, Manasseh, and the faithful and penitent sinners in all ages have done: which hindereth not but that we are justified by faith alone. For it is not every prayer, but the prayer of faith, as S. James calleth it, which is impetratory; I say, it is the prayer of faith which by prayer obtaineth pardon.  
To the second: Where our Divines define faith to be a full and certain persuasion of God's love towards us in Christ forgiving our sins, etc. they define it in the highest degree and perfection thereof whereunto we must always aspire. But there are two principal degrees of faith: The first is an assent to the truth of God's word, and more especially to the promises of the Gospel, assuring salvation to all that believe in Christ. This assent in the judgement to the Law and Gospel, if it be true, lively, and effectual, worketh in the heart and will a loathing of our sins, a resolution to leave them, a desire of grace, and a hungering and thirsting after Christ's righteousness, and a resolution to acknowledge Christ to be. our Saviour, and to rest upon him alone for salvation. And howsoever those who have but this degree cannot say that they are assured of forgiveness and salvation, yet their desire of grace proceeding from this lively faith expressed in their prayer is acceptable before God, and obtaineth that which is desired. Now they which have this degree must proceed to the second: For seeing the promises belong to them concerning justification and salvation, they ought to apply them to themselves. And look how sure a man may be that he believeth, that is, giveth a true and lively assent to the doctrine of the Gospel, so sure ought he to be of the remission of sins and salvation by Christ. And of this assurance there are degrees according to the measure of grace received.  
To conclude therefore this point; We ascribe to faithful prayer efficacy to obtain that which we desire in the name of Christ according to the will of God, and by the Scriptures do demonstrate the efficacy of prayer; which now we are to show by the wonderful effects which by prayer have been brought to pass.   

CHAP. V. Of the great and wonderful efficacy of prayer.  
AS first in the elements, the earth, the water, the 
Of the efficacy of prayer, in respect 1. of the ●…lements:  air, the fire. At the prayer of Moses the earth opened her mouth and swallowed up Korah, Dathan, and Abiram with their families, Numb. 16. At his prayer also the hard rocks sent forth rivers of waters, Exod. 17. Samson having slain a thousand Philistines with the jawbone of an ass, Judg. 5. 18, 19 (whereupon the place was called Lehi, which signifieth a jawbone) and being ready to perish with thirst, by prayer obtained a well of living water which continued to posterity, which the Lord opened unto him in Lehi (not the jawbone, but the place so called) which for a perpetual monument of the efficacy of prayer, he called En-hakkore, the fountain of him that prayed. At the prayer of Moses, Exod. 14. the waters of the red sea gave place to the Israelites and overwhelmed their enemies.  
But come we to the air. Elias being a man* subject 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to the like passions with us (which the Apostle James noteth chap. 5. 17, 18. that we might in like manner hope to be heard) prayed a prayer, that is, prayed effectually, that it might not rain, and it reigned not on the earth for three years and six months: and he prayed again, and the heavens (that is, the air) gave rain, and the earth brought forth her fruit.  
Concerning fire, we have two examples of the same Elias: the former, 1. Kings 18. where by prayer he brought down fire from heaven to consume the sacrifice: the latter, 2. Kings 1. where also by prayer he brought down fire from heaven to destroy the two captains with their fifties.  
But leaving the elements, let us in our cogitations 
2. of the heavens and heavenly bodies.  ascend into heáven. For most admirable is that example Josh. 10. 15. where at the prayer of Joshua (for he is said to have spoken to the Lord, and the Lord to have harkened to his voice) the sun stood still in the midst of heaven for the space of one whole day, until the Israelites were avenged on their enemies. And no less admirable is that example of the Prophet Isaiah, 2. Kings 20. 11. at whose prayer not only the shadow in the sundial but the sun itself in the firmament went back ten degrees, Isa. 38. 8. Ecclus 48. 23.  
Neither is the efficacy of prayer seen upon those creatures alone which are without sense, but upon those also which are endued with sense and reason. Jonah when he was swallowed up of the whale, and lay in the belly thereof as in a grave for the space of three days and three nights, having cried to the Lord de profundis, he was restored safe to land, Jonah 2. As touching men; the efficacy of prayer 
3. of men.  appeareth in the deliverance not only of particular men, but also of whole cities and countries from the fury and force of their enemies were they never so mighty or so many. When Peter was by Herod cast into prison, and kept by four quaternions of soldiers, lying in the night before he should be put to death between two soldiers bound with two chains, the keepers also before the door keeping the prison, at the instant prayer of the Church which effectually prayed for his deliverance, the Lord sent his angel to set him at liberty, Acts 12. 5. Elias the Prophet being armed with the spirit of prayer when Ahaziah the king had sent three captains of fifties one after another to apprehend him, he not only brought down fire from heaven to destroy the two first with their fifties, as I said before, but also he brought the third captain upon his knees, humbly entreating him that his own life and the lives of all his company might be precious in his sight, 2. Kings 1. Elisha also, upon whom the spirit of Elias was doubled, when Benhadad king of Syria had sent an army of men with horses and chariots to apprehend him, the army having by night environed the city where the Prophet was and besieged it, by prayer he had them in his power, striketh them blind, leadeth them to Samaria, and having 
2. Kings 6.  by prayer opened their eyes that they might see their present danger, he victualleth them, and sendeth them away as vanquished.  
Now for the defence and deliverance of whole peoples and commonwealths, such is the efficacy of prayer, that those who are endued with the spirit of supplication may not unworthily with Elias and Elisha be called the horsemen and chariots of Israel. By prayer Asa, 2. Chron. 14. Jehoshaphat, 2. Chron. 20. 25. Hezekiah, 2. Kings 19 overcame most mighty armies of their enemies, which by their own strength they were in no sort able to resist. But most remarkable is that example of Moses at the battle of Rephidim: whereby it appeareth to be true which chrysostom upon that occasion noteth, 
Chrysost. De orat. lib. 2. cap. 1.  Preces justorum plus valere quam arma, the prayers of the righteous more prevail than arms. For whilst Moses being on the hill with Aaron and Hur holdeth up his hands and is fervent in prayer, Israel hath the better; but when his hands fall down and he ceaseth to pray, Israel hath the worse; as if the welfare of God's people did depend upon his prayer.  
But what speak I of men? That which subdueth 
4. of sickness, death, and devils.  all men giveth place unto prayer, as sickness and death. For the former; Jam. 5. 15. The prayer of faith shall save, or make whole, the sick. Examples, Num. 12. 13. in Miriam; Acts 28. 8. in the father of Publius; but especially in Hezekiah, who, though he had received the sentence of death, obtained by prayer the prolonging of his life, 2. Kings 20. 2. For the latter; we read of many who by prayer have been restored from death unto life: as namely, the widow's child of Sarepta, 1. Kings 17. 21. the son of the Shunamite by Elisha, 2. Kings 4. 35. Dorcas by Peter, and all by prayer. Yea, the devils themselves, who are said to have the power of death, give place to prayer: yea, that kind of devil which by no other means can be cast out, is cast out by prayer, Matth. 17. 21.  
And yet we stay not here: For the efficacy of 
5. of God, prayer is of greatest essicacie.  prayer is not only seen in and upon the creatures; but the effectual prayer of a righteous man availeth much with God, Jam. 5. 16. For the Lord being omnipotent and of a most simple and pure nature, and therefore not subject to passive power, cannot properly be said to suffer any thing: yet having by most gracious promises bound himself to grant the faithful prayers of his children, they are said to prevail with him; both because they obtain such blessings at his hands as otherwise would not be granted, and turn away such judgements as otherwise would have been inflicted. For else when the Lord was ready to have destroyed the Israelites for their idolatry, had not Moses stood up in the gap, Psal. 106. 23. why did the Lord bid him let him alone, Exod. 32. 10. but that Moses by prayer laid hold upon God, as the Prophet speaketh, Isa. 64 7. and stayed his hand? And why is Jacob said to have prevailed with God, and thereupon is called Israel, but that the Lord suffered himself as it were to be overcome by his prayer? whereby he laid hold upon Christ, who is meant by that Angel, and would not suffer him to depart until he had granted him a blessing, Gen. 32. 26, 28. And so the Prophet Hosea teacheth, that when Jacob wrestled with the Angel, he prevailed with him not so much by strength of body, as by earnest and effectual prayer: He had power, saith he, chap. 12. 4. over the Angel and prevailed, he wept and made supplication to him, etc. And in this sense the Apostle exhorteth the Romans, chap. 15. 30. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, together with him to wrestle in their prayers for him. And Epaphras in like manner is said, Col. 4. 12. to have wrestled for the Colossians in prayer. And what else meaneth the parable of the widow and the judge, Luke 18. 2. and of the two friends, Luke 11. 5. but that the importunity of our prayers prevaileth with the Almighty? And thus the woman of Syrophenicia, Matth. 15. 22, 28. having taken divers repulses, yet at the length by the importunity of her faithful prayer prevailed with Christ.  
The use of this doctrine is, 1. That by consideration 
The uses.  of the great efficacy of prayer we should be moved upon all occasions to pray without fainting: Luke 18. 1. Jam. 1. 16. 2. That we may be encouraged to pray with confidence and assurance to be heard. And so much of the first question.   

CHAP. VI Whether by prayer we always obtain our desire.  
THe second, Whether we do always obtain our desire. The promises are general as you have heard, Matth. 7. 7, 8. John 16. 23. Notwithstanding some ask and do not receive, Psal. 22. 2. some seek and do not find, Cant. 3. 1. some knock to 
A threefold limitation of God's promise to hear.  whom it is not opened, Luke 13. 25. Wherefore the promises are to be understood with a threefold limitation; in respect of the Person, Prayer, and Thing. Of all which we are hereafter to speak more fully.  
For first, if the party be an impenitent sinner, the 
1. God heareth not the impenitent sinners.  Lord hath not promised to hear such, John 9 33. Examine therefore thyself whether thou dost lie in any sin unrepented of: for that doth make a separation between God and thee, Isa. 59 2. and that being repent of, God will hear thee, Isa. 1. 15, 18.  
The second limitation in regard of prayer is, That 
2. That we must pray according to Gods will.  it be according to Gods will, 1. John 5. 14. in regard of the manner or the end. For the manner: In general it is required that it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Jam. 5. 16. that is, efficax, effectual.  
To be effectual and to avail is all one: and so we 
Object.  shall make S. James say, that prayer which availeth doth avail.  
There is duplex actus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: the first 
Answ.  inward, as being the form or nature of a thing: the second outward, as the motion or effect. And as in respect of the latter, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of an active signification, as Gal. 5. 6. Ephes. 3. 20. Col. 1. 29. so in regard of the former it is passive, as 2. Cor. 1. 6. In which sense they are said to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who are acted by a spirit either good or bad: So prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it hath the inward 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it being acted and effectuated by the Spirit of God, who helpeth our infirmities, and teacheth us to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 8. ingenerating this inward efficacy in our prayers which we in ourselves are not able to give them. So that the oration of an orator is efficax in respect of the inward efficacy, when therein is performed what art requireth; in respect of the outward, when it persuadeth; and that efficacy dependeth on the hearers pleasure. But prayer which is effectual in itself, always prevaileth with God.  
In particular, that we pray in truth, fervency, 
What in particular is required to ●…ffectuall prayer.  and faith. In truth: for to that is the promise restrained, Psal. 145. 18. In fervency, Jam. 5. 16. In faith, Mark 11. 24. Jam. 1. 5, 6, 7. Without the first prayers are dead: without the second, cold: without the third, uneffectuall: for it is the prayer of faith which is effectual, Jam. 5. 15.  
For the end: Jam. 4. 3. Ye ask and receive not, because ye ask amiss, that ye might consume it on your lusts. The end must be good or the prayer is bad. The end must be that God may be glorified, Psal. 50. 15.  
The third limitation is in respect of things. God 
The third limitation, in respect of the things prayed for.  hath promised to give good things to them that ask, Matth. 7. 11. But if the thing which thou desirest be not good, either in itself, as if it be unlawful, or not to thee, as if it be unprofitable, it is not within the compass of the promise, nor aught to be within the compass of thy desire. Or if it be good, perhaps it is not yet good for thee to have it, but in due time thou shalt find grace. In the former case the Lord seemeth to deny, in the letter to delay our suits; and yet in both he doth grant our prayer, if it be rightly conceived. For first, we must not circumscribe God, or prescribe unto him the time and means, but so desire that our request may be granted as he shall judge most fit both for his glory and our good. Secondly, when as the good things which we ask are either necessary to salvation or otherwise; the former we are to ask absolutely, and absolutely we are to believe that we shall obtain them. Yea, know this for thy comfort, that if God hath given thee grace to ask spiritual and saving graces effectually, thou hast already obtained: for the 〈◊〉 desire of any grace is the beginning of that grace which is so desired. But those blessings which are not necessary to salvation, whether spiritual or ●…emporall, we are not to ask absolutely, but with condition if the obtaining thereof may be for God's glory and our good. So shall we be sur●… to obtain our desires of the Lord, who always heareth his children, if not ad voluntatem, according to their will, yet add 〈◊〉, for their profit (as wise parents deal with their children) seeming many times to deny to his children in fatherly love that which in anger and indig●…ation he gran●…eth to others. Perhaps therefore, as Augustine saith, negat tibi propitius quod allis conc●…dit iratus, In mercy he denieth that to thee which in anger he granteth unto others. And therefore the hearing of our prayers is not to be measured by sense but by faith.   

CHAP. VII. Of the profit of prayer.  
THe third question: Whether any further profit is to be expected from prayer besides obtaining our requests.  
The profit is twofold: the one of reward freely 
Two benefi●…s accrueing by prayer.  bestowed by God on him that calleth on his name: the other, the increase of grace wrought in them by God's Spirit who give themselves to prayer.  
As touching the former; Though by reason of our wants and imperfections in prayer the Lord if he should deal in rigour with us might justly reject our prayers, yet such is his mercy that he doth not only cover our wants, and for the intercession of Christ accepteth our prayer, but also granteth our desire; and not only that, but because prayer is a duty of piety, and a principal part of that worship whereby we glo●…lfie God, he doth graciously reward it, godliness having the promise of this life and that which is to come. Our Saviour therefore promiseth, Matth. 6. 6. that when we call upon God, though it be but in secret and private prayers, and much more in public, our heavenly Father will reward us openly. The Lord is rich to all that call upon him: for whosoever shall call upon the name of the Lord, shall be saved, Rom. 10. 12, 13.  
For the other: By the frequent and religious exercise of this duty our faith and affiance in God is increased, our experience of his bounty and goodness towards us in hearing us confirmed, our love to his majesty augmented, Psal. 116. 1. our hope nourished, our patience exercised. By it we grow in acquaintance with God, and taste how good and gracious the Lord is: By it we learn, being Gods daily suitors, so to behave ourselves as not to be ashamed to appear before him: By it we elevate our minds above earthly cogitations to mind things that are above, and to have our conversation in heaven: By it we grow into assurance of our election, because the same spirit, which is the spirit of supplication, is also the spirit of adoption whereby we cry in our hearts, Abba, Father; and which testifieth 
Rom. 8. 26.  to our spirits that we are the sons of God; and if sons then also heirs, etc.  
But the Papists not content herewith, ascribe two 
The Papists confuted, who hold that prayer is satisfactory and meritorious.  other fruits to their prayers; that they are also Satisfactory for their sins, and Meritorious of eternal life. Satisfactory, as being penal works; and therefore both voluntarily undertaken, and by their Priests enjoined by way of penance. So that this exercise which is so honourable and so profitable as you have heard, being also a chief prerogative to the faithful to have free access to God, is to them a punishment or work of penance to satisfy for sins. But their prayers performed with these conceits of satisfaction and merit are sacrilegious and derogatory to the all-sufficient satisfaction and merit of Christ, though otherwise they were commendable. But the impiety of their assertion will better appear, if we take a brief survey of their prayers. For first, whereas our prayers ought to be directed unto the Lord alone, they pray to Saints and Angels, yea before images and crosses, and by their prayers commit most horrible idolatry. 2. Neither do they pray in the name and mediation of Christ alone, but unto him join other mediators of intercession, by whose merits and intercession they desire and hope to be heard. 3. The most of them pray without understanding for that which they utter in prayer, as praying in an unknown language; and consequently pray without attention or actual intention, which they say needeth not; without faith or hope, without reverence. 4. They number their prayers upon beads oftentimes by most gross ●…attologie, repeating the same words, persuading themselves that the more Pater nosters, Ave mary's, and Creeds (for those also are prayers with them) they shall mumble upon their beads, the more satisfactory and meritorious their prayers be. Now their prayers being thus every way abominable and odious, what horrible impudency and impiety is it to obtrude such prayers upon God, not only as acceptable service unto him, but as satisfactory and meritorious? by which they can merit nothing but damnation, and for the wickedness whereof they shall never be able to satisfy but with endless torments.  
Let this suffice us, that prayer is of so great profit and admirable efficacy, that our prayers rightly conceived and made are always heard and granted; that besides the benefit of obtaining, our prayers have their reward with God, and notable fruits, conferr●…ng and increasing Gods graces in us.   

CHAP. VIII. Of a threefold necessity of prayer.  
NOW I come to the necessity of prayer: which is necessary by a threefold bond of necessity: 1. Necessitate praecepti, necessity of precept; as being a duty most straight enjoined, and a principal part of that worship and service which we owe unto God. This necessity is not absolute, but if we will avoid his curse, Jer. 10. 25. 2. Necessitate medii, necessity of the means; as being the means ordained by God for the obtaining of all good things which he hath either purposed or promised to bestow upon us for our good: so that if we ask aright, we have; if we ask not we have not, as S. James saith chap. 4. 3. Necessitate signi, necessity of the sign; as being a necessary sign and cognizance of all true Christians, who are described in the Scripture to be such as call upon the name of God: As chose the foolish Atheist who saith in his heart, There is no God, is deciphered by this note, that he doth not call upon the Lord, Psal. 14. 4. In which respects the holy man Daniel held the performance of this duty so necessary, that when the king had published a decree which might not be revoked, That whosoever should ask a petition of either God or man save of the king for thirty days, he should be cast into the lion's den, he chose rather to be cast into the den of the lions, then to omit this duty but thirty days, Dan. 6. neither did he omit it one day; see vers. 10.   

CHAP. IX. Who are to perform the duty of prayer.  
ANd thus you have heard that it is required of all to call upon God: Now let us consider 
That the righteous only are admitted to pray.  what is required in all those that do call upon him. That I expressed in the definition, when I defined prayer to be a speech of the faithful, or, as the holy Ghost styleth them also, the righteous, the godly, the Saints of God. Where by the way note, that all faithful and true Christians are righteous, are godly, are the Saints of God. And thus are they to be qualified who will either pray unto God or praise him. For prayer, the holy Ghost saith, that every one that is godly shall pray unto God, Psal. 32. 6. and the prayer of a righteous man availeth much, Jam. 1. 16. For praise and thanksgiving; unto God be glory in the Church, saith the Apostle, Ephes. 3. 21. that is, in the company of the faithful. And so David, Sing unto the Lord, O ye Saints of his; give thanks at the remembrance of his holiness, Psal. 30. 4. It is true that all the works of God do praise him, as the matter of his praise; but the Saints do bless him, as the instruments of his praise, Psal. 145. 10. For both, see Psal. 50. 14, 15, 16. where the Lord, as he commandeth the faithful (to whom his speech is directed v. 5, 7.) to offer unto him thanksgiving, and to call upon him in the day of trouble; so he taketh exception against the wicked: But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldst take my covenant in thy mouth, seeing thou hatest instruction, and castest my words behind thee?  
But here we are carefully to consider who are the godly and righteous, lest we exclude from hope of being heard those whom the holy Ghost doth not exclude. There is therefore a twofold righteousness 
There is a twofold 〈◊〉: Legal;  mentioned in the Scriptures; the one Legal, the other Evangelicall. According to the legal righteousness none can be said to be righteous who doth not perfectly and perpetually perform whatsoever the law (which is the Divine rule of perfect righteousness) doth prescribe: For if a man do not abstain from all things forbidden, if he do not also the things commanded, if he do not all, and that in that manner and measure which the law prescribeth, if he do not continue in doing all the things required, but breaketh the course of his obedience by any one sin, though but of omission, though but in thought, he is notwithstanding all his obedience by the sentence of the law not only a sinner but also accursed, Gal. 3. 10. By this righteousness no man since the fall of Adam could be said to be righteous, Christ only excepted: but we had all need to pray with David, Psal. 143. 2. Enter not into judgement with thy servant, O Lord; for in thy sight shall no flesh living be justified: viz. by the works of the law, Gal. 2. 16. For there is not a just man upon the earth that doth good and sinneth not, Eccles 7. 20. Yea, in many things we offend all, saith S. James, chap. 3. 2. And if we say we have no sin, saith S. John, 1. epist. 1. 8. we deceive ourselves, and the truth is not in us. Wherefore the law concludeth all under sin, and consequently under the curse, Gal. 3. 22. So that there is no man so godly and righteous, but in himself by the sentence of the law he is a sinner. Which serveth notably to confute the Popish hypocrites, which teach that none are justified but such as are formally just by a righteousness inherent in and performed by themselves (that is, habitual and actual) according to the law of God; and that no man who is a sinner in himself, by reason of sin inherent can be said to be justified. But whatsoever Popeholy men do conceive of themselves, we must confess with the forenamed Apostles, that we are sinners in ourselves, and had need daily to pray as our Saviour taught them, for the forgiveness of our sins, and so to appeal from the sentence of the Law to the promise of the Gospel: for the law hath conclud●…d all under sin, that the promise by faith of Jesus Christ might be given to them that believe, Gal. 3. 22.  
The Evangelicall righteousness is that which 
Evangelical: what it is.  without the Law is revealed in the Gospel, whereby men that are sinful in themselves, I mean believing sinners, and penitent sinners, are accepted of God as righteous in Christ. And it is twofold: For it is either imputed to a believing sinner, as the righteousness of justification; or infused and so inherent in a repentant sinner, as the righteousness of sanctification. The former is perfect and not inherent, being the righteousness of Christ apprehended by faith: The other is inherent but not perfect, being our new obedience wrought in us by the spirit of regeneration. In respect of the former it is said, that the righteous 
Hab. 2. 4.  man shall live by his faith: In respect of the latter, that he is a righteous man which worketh righteousness. And this twofold righteousness must of necessity concur in the same party, etc. By the doctrine therefore of the Gospel he is a righteous, a godly man, a Saint of God, who doth believe and repent. And this is to be understood not only of those who are endued with perfect faith and repentance, or the higher degrees thereof, but even of the lowest degrees of true faith and unfeigned repentance. So that whosoever truly assenting in his judgement to the promises of the Gospel concerning salvation by Christ, doth earnestly in his heart desire to be made partaker of Christ and hi●… merits, and unfeignedly resolveth in his will to acknowledge Christ to be his Saviour, and to rest upon him alone for salvation, he doth believe to justification. And whosoever being displeased with himself for his sins doth unfeignedly desire and truly purpose amendment of life, he doth repent to sanctification. And he that but thus believeth and repenteth is within the latitude of those faithful and righteous men whose prayers are acceptable unto God, and whose persons are accepted, yea, blessed of him; Matth. 5. 3, 4, 5. and 11. 28. Psal. 34. 18. Examples, of Manasseh, 2. Chron. 33. 13. the Publican, Luke 18. And these beginnings of faith and repentance do always concur in our regeneration or conversion unto God. For in regenerating us the holy Ghost doth ingenerate in us the grace of faith; and chose.   

CHAP. X. None but the faithful can pray effectually and acceptably.  
NOw how necessary it is that he which prayeth acceptably should be a righteous or faithful man endued with some measure of true faith and unfeigned repentance, it may appear both by manifest reasons and manifold testimonies of holy Scriptures: wherein the promise of hearing the prayer is restrained to the righteous, and all hope of being heard denied to the wicked.  
First than it is necessary that he who calleth upon God should be endued with faith: For how shall they call upon him in whom they have not believed? Rom. 10. 14. and, Without faith it is impossible to please God, Heb. 11. 6. and likewise with repentance: For unless a man repent he retaineth a purpose to go on in sin; and this his impenitency or sin not repent of is as a wall of separation between God and 
Isa. 59 1, 2. John 9 31.  him. God heareth not impenitent sinners, as hereafter we shall show.  
Secondly, before our prayers or other actions can be accepted of God, our persons must be accepted in Christ: Neither can the fruit be good while the tree is bad: neither can we hope to prevail with God by entreaty, whiles we do not desire to be reconciled unto him; but as we were born the children of wrath, so his wrath abideth upon us, John 3. 36. and we do continue in our enmity against God.  
Thirdly, there is no access to God but through Christ by the holy Ghost, Ephes. 2. 18. and 3. 12. But the unbelieving and impenitent sinner, as he hath no part in Christ, so is he void of the holy Ghost.  
Fourthly, it cannot be but that the prayer of the unbelieving and impenitent sinners is very absurd and odious in God's sight, because they ask many ●…imes such things as they do not desire, and promise such things as they do not mean to perform, and bear the Lord in hand that they be such men then whom they are nothing less, going about to deceive the Lord with their mouths, and with their lips speaking lies unto him, Psal. 78. and in all their prayers and praises concerning spiritual things playing the notorious hypocrites before God. For the manifestation whereof let us take a brief survey of the Lords prayer, whereof the impenitent sinner is not able to utter one word aright; and if not of that then of none, for that is the sum of all.  
First therefore they call God their Father in 
That the impenitent is not able truly to utter any petition in the Lord's Prayer.  Christ, when as they are nothing less than his children: For he that committeth sin is of the devil, 1. John 3. 8. and, his children they are whose works they do, John 8. They say, Our Father, Give us, as though in brotherly love they prayed for the whole brotherhood of the faithful, whereas they being void of Christian charity seek only themselves, and have no part in the communion of Saints. They direct their prayers to God who is ●…n heaven, infinite in majesty, glory and power, themselves being on earth vile and base creatures, Eccles 5. as if they came in great humility in respect of their own unworthiness, and reverence in respect of the glorious majesty of God; whereas indeed they rush into the presence of God with less regard, and speak unto him with less reverence than they would to a mortal man, who is but a little their superior. They call him Father, noting his love, which art in heaven, noting his power, as if they believed that their prayers should be granted, as being assured that God is both willing and able to grant their desires, and yet have no faith in God, and therefore call not upon him aright in whom they have not believed.  
In the first place they beg the advancement of God's glory, as if that were more dear unto them than their own good; whereas in truth they have no zeal of God's glory, but unto it prefer the obtaining of any worldly and sinful desire. They pray that his name may be sanctified, which they do daily pollute with their mouths, and by their lives do cause it to be blasphemed. They desire that his kingdom may c●…me, and that his will may be done, as though they did first seek the kingdom of God and his righteousness, whereof indeed they have no study or care, but are wholly addicted to worldly desires. They pray that the kingdom of grace may be advanced, and that God would rule and reign in them by his Spirit according to his word; when they are in the number of those who say, We will not have this man to reign over us, resisting the spirit, and casting the word behind their backs. They pray that the kingdom of glory may be hastened by the speedy coming of Christ unto judgement, and ye●…desire nothing less than the second coming of Christ. They desire that Gods will may be done, which themselves will not do. The will of God is their conversion and sanctification, that they should abstain from those sins whereunto they are more specially addicted: but though they know it to be the will of God that they should turn unto him, they will not turn; that they should leave their special sins, they will not leave them, as the drunkard his drunkenness, the whoremaster his fornication, etc. and yet like egregious hypocrites do pray that they may do the will of God as it is done in heaven, that is, after an angelical manner, readily, cheerfully, speedily, uprightly, faithfully, constantly, fully; when as in truth they do the will of God no otherwise then the devils in hell, which howsoever in respect of their intent rebel against the will of God, yet if you respect the event, they become (maugre their spite) the instruments to bring to pass that which God hath willed and decreed.  
They crave bread at the hands of God, as if a small thing would content them, when they desire excess of riches, neither can be satisfied with abundance. They crave daily bread, or, as the word signifieth, such a portion of temporal blessings as God shall judge most expedient for them; as if they meant not to be their own carvers, but in these outward things resigned themselves into the hands of God, and submitted themselves to his fatherly providence, when they are such as have set down with themselves that they will be rich, 1. Tim. 6. and will come to great matters whether God give them good means or not, and will frame their own fortune. They beg for a day, as if they would depend upon God for tomorrow, & yet distrustfully hoard up for many years. They desire temporal things to be given them of God, and yet seek them by wicked and unlawful means.  
They desire God to remit their sins, as if they repented of them; which they still retain, as if they did in mockery desire the Lord to forgive the sins which they will not forgo. Yea, they desire the Lord in hypocrisy so to forgive them their trespasses, as they forgive those that trespass against them, when as they nourish hatred and a desire and purpose of revenge: & so in stead of obtaining mercy and forgiveness at God's hands, they call for the fierce wrath and vengeance of God to be executed upon them.  
They desire that God will not lead them into tentations, and yet themselves run into tentations, and seek occasions of evil. They desire that they may be delivered from evil, and yet wilfully go on in evil, and will not be reclaimed, as though they had made a covenant with hell.  
They ascribe kingdom to the Lord, and yet will not obey him as his subjects; power, and yet neither fear nor trust in him; glory, & yet do not glorify him  
They subscribe to their prayers and say Amen, as though they unfeignedly desired and assuredly believed that their requests should be granted, when as they neither desire that which in hypocrisy they ask, nor believe the granting of that which without faith they have begged. And finally, in all these requests they draw near to the Lord with their mouth, and with their lips do honour him, but they remove their hearts far from him, Isa. 29. 13.  
It is evident therefore, that as the prayer of the righteous is acceptable to God as the evening sacrifice, Psal. 141. 2. so the prayer of the wicked is detestable unto him. Which may further be proved by express testimonies of the holy Scriptures. The sacrifice of the wicked, saith Solomon, is an abomination to the Lord; but the prayer of the righteous is acceptable unto him, Prov. 13. 9 and again, v. 29. The Lord is far from the wicked, but he heareth the prayers of the righteous. The same doth David testify Psal. 34. 15, 16. The eyes of the Lord are upon the righteous, and his ears are open to their cry: but the face and angry countenance of the Lord is against them that do evil, to cut off the remembrance of them from the earth. The man which had been blind, John 9 31. delivereth this as a received truth in the Church of the Jews: This we know, saith he, that God heareth not sinners, that is, impenitent sinners: but if a man be a worshipper of God and doth his will, him he heareth. Wherefore it is manifest, that the promises made to them that call upon God, are restrained and (as it were) appropriated to the godly. And therefore whosoever desireth to pray unto God with hope to be heard, must turn unto the Lord by repentance, and lay hold upon Christ by faith, unfeignedly purposing amendment of life: For the name of the Lord is a strong tower; the righteous runneth unto it and is exalted, or set in safety, Prov. 18. 10.  
But it will be objected, That the promises are general; 
That all promises are limited with the condition of faith and repentance.  and therefore belonging to all they are not to be restrained to some. I answer, That they and all other promises of the Gospel are to be understood with the condition of faith and repentance, which many times are expressed, and where they are not, they are always to be understood, as restraining the promises to the faithful. For whereas Joel saith, chap. 2. 30. that whosoever calleth upon the name of the Lord shall be saved, our Saviour restraineth it to the righteous, Matth. 7. 21. Not every one that saith unto me, Lord, Lord, (that is, which calleth upon me) shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven: and the Apostle, Rom. 10. 13, 14. to the faithful; But how shall they call upon him in whom they have not believed? And whereas our Saviour saith, That whatsoever ye shall ask in my name the Father will grant it, John 16. 23. that also is restrained in the 1. epistle of John 3. 22. to the righteous; Whatsoever we ask we receive of him, because we keep his commandments, and do those things which are pleasing in his sight. And so our Saviour, John 17. 7. If ye abide in me and my words abide in you, ask what ye will and it shall be done unto you.  
As for the wicked, the Lord denieth to hear them, though they cry loud in his ears, and make many prayers unto him: Isa. 1. 15. When ye spread forth your hands (saith the Lord to the impenitent Jews) I will hide mine eyes from you; ye●…, when ye make many prayers I will not hear: whom notwithstanding upon their repentance he promiseth to hear and to receive into favour, v. 16, 17, 18. So in Ezek. 8. 18. Though they cry in mine ●…ares with a loud voice, yet will I not hear them. Psal. 18. 41. & Micah 3. 4. They shall cry unto the Lord, but he will not hear them; he will even hide his face from them for their wickedness. Jer. 14. 12. When they fast I will not hear their cry. Neither doth he only refuse to hear them, but the godly also praying for them, 1. Sam. 16. 1. Jer. 15. 1. Ezek. 14. 14, 20. and therefore forbiddeth many times the godly to pray in their behalf, Jer. 14. 11. or if they do he protesteth that he will not hear them, Jer. 7. 16. and 11. 14. When as therefore impenitent sinners do call upon God and are not heard, let them not think that the Lord is not able to hear or help them. Behold, saith the Prophet Isaiah, chap. 59 1. the Lords hand is not shortened that it cannot save, nor his ear heavy that he cannot hear; but your iniquities have made a separation between you and your God, and your sins have hid his face from you that he will not hear. And then he descendeth to particulars: For this mercy of hearing our prayers is not only denied unto ungodliness in general, but also to particular sins; as chose it is promised to particular graces, which being linked together in a golden chain, are each of them several evidences of a true faith:  
As first to Cruelty & Oppression, Isa. 1. 15. Though ye make many prayers I will not hearé, for your hands are full of blood. And not to cruelty only, but also to unmercifulness, & Want of pity towards the poor: For, he that stoppeth his ear at the crying of the poor, shall cry himself and not be heard, Pro. 21. 13. Whereas chose those that be merciful shall find mercy with God, Matth. 5. 7. Then shalt thou call and the Lord shall answer; thou shalt cry, and he will say, Here I am, Isa. 58. 9 If we love not in word and tongue alone, but in deed and truth, hereby we may have confidence before God, 1. John 3. 18, 19  
Secondly, to Want of love in forgiving offences; and chose: Mark 11. 25. When ye stand praying, forgive if ye have aught against any, that your Father also which is in heaven may forgive you your trespasses. But if ye do not forgive, neither will your Father which is in heaven forgive your trespasses.  
Thirdly, to the Not-hearing or harkening to the word of God: For as we hear so we shall be heard; Prov. 28. 9 He that turneth away his ear from hearing the law, his prayer shall be abominable. For as we speak unto the Lord in prayer, so the Lord speaketh unto us in the preaching of the word: and therefore good reason it is that if we will not hear the Lord when he speaketh unto us, he should not hear us when we speak unto him, as the Prophet Zacharie saith, chap. 7. 13. It is come to pass, that as he cried and they would not hear, so they cried and I would not hear, saith the Lord. On the other side, If the word of Christ abide in us, we may ask what we will and it shall be granted us, John 15. 7. If men harden their hearts against the word of God, the wisdom of God hath threatened not to hear them, Prov. 1. 24. He covereth himself with a cloud that our prayer should not pass through, Lam. 3. 44. But if men humble themselves before God and tremble at his word, being of humble and contrite hearts, the Lord hath promised to hear, Psal. 66. 2. and 34. 18. and 51. 17. The prayer of the humble pierceth the clouds, Ecclus 35. 17. If men choose not the fear of the Lord, the Lord will not hear them, Prov. 1. 28, 29. on the other side, He will fulfil the desire of them that fear him; he will also hear their cry and will save them, Psal. 145. 19  
Neither doth the Lord refuse to hear those alone who are open and notorious sinners, but those also which making outward profession of piety do play the hypocrites: Job 27. 9 Will God hear the cry of the hypocrite when trouble cometh upon him? To which purpose there is a notable saying of David, Psal. 66. 18. If I regard wickedness in my heart, saith he, the Lord will not hear me. Whereas chose, if men would walk uprightly before God, he would deny unto them nothing that is good, Psal. 84. 11.  
Wherefore it behoveth every one that nameth the name of Christ to depart from iniquity, 2. Tim. 2. 19 and to purge his hands from sin, Jam 4. 8. and to wash them in innocence, Psal. 26. that so he may without doubting lift up holy hands unto the Lord, 1. Tim. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Tim. 2. 22. Heb. 10. 22. with true hearts sprinkled from an evil conscience: Mala conscientia januam nobis claudit, An evil conscience shutteth the gate against us, Calv. Institut. 3. 20. 7. §.  
But against this doctrine it may be objected, That 
Object.  the Lord many times heareth the wicked when they call upon him; and therefore that the promises made to prayer are not peculiar to the godly, but common to them with the wicked.  
For answer hereunto we are to remember, That 
Answ. God heareth not the wicked for spiritual blessings.  prayers are made unto God either for spiritual blessings belonging to a better life, or for temporal blessings apperteining to this corporal life. The former are peculiar to the children of God, as belonging to their inheritance, and are never bestowed on the wicked, who never have so much grace as truly to desire them; and therefore if they do at any time ask them, they do pray in hypocrisy, ask with their lips that which they do not desire with their hearts nor labour for in their lives. 
That God often heareth the wicked for temporal benefits; and how.   
As for temporal benefits, I cannot deny but that the Lord many times in respect of them doth grant unto the wicked their hearts desire. But yet even in these also there is great difference betwixt the Lord his hearing of the godly and the wicked. For in temporal matters the Lord heareth men either as a gracious and loving Father, or as a merciful Creator, or as a severe Judge.  
1. In special favour as a gracious Father in Christ he heareth his faithful children, ever subordinating their good to his own glory; not always satisfying their carnal or worldly desires, but always granting their requests as shall be most for his glory and their spiritual and everlasting good: under which conditions our prayers for temporal blessings ought always to be framed, and being so conceived they are ever granted.  
2. As a merciful Creator the Lord heareth men crying unto him in their extremity: And thus he heareth all sorts of men, but especially the godly: for he is the saviour, that is, the preserver, of all men, but chiefly of the faithful, 1. Tim. 4. 10. The godly have a promise of deliverance when they call upon God; Psal. 50. 14, 15. and 145. 19 and 91. 15. and 34. 17, 19 So have not the wicked; Psal. 51. 16. and 18. 41. Yea, in many places, as ye have heard, he threateneth that when they cry unto him in their trouble he will not hear them. The affliction and deliverance of the godly do both turn to their singular good; Rom. 8. 28. and being delivered they glorify God, consulting with themselves what to render unto the Lord for his benefits, and taking the cup of salvation, that is, of thanksgiving for their salvation and deliverance; Psal. 116. 12, 13. The wicked not being bettered by their affliction, are many times delivered according to their desire, the Lord giving them over as incorrigible: Isa. 1. 5. Jer. 2. 30. and when they are delivered they seek not to glorify God, nor repent of their sins, but return to their vomit, making show of repentance no longer than the hand of God is upon them: And so both their affliction and deliverance (through their own default) turneth to their ruin. Notwithstanding deliverance out of affliction when men cry unto God is a common benefit, the Lord hearing and delivering men of all sorts as a merciful Creator and Preserver, as is testified Psal. 107. where it is often repeated, that divers sorts of men when they cry unto the Lord in their trouble, he doth deliver them out of their distress. But because many are unthankful, th●… 〈◊〉 Ghost doth as oft repeat this exclamation, O that men would therefore praise the Lord for his goodness, and declare the wonders which he doth for the sons of men. For though the Lord doth hate the wicked in respect of their sins, and therefore many times doth refuse to hear and to deliver them; yet he loveth them as his creatures, and therefore sometimes as a merciful Creator he doth deliver them: And thus he promiseth to hear the cry of the poor, the fatherless, and the widow, because he is merciful; Exod. 22. 23, 27. Psal. 22. 24. And howsoever the cry of men in distress cannot many times besaid to be a prayer, but only that voice which the extremity of their grief expresseth from them, yet it is vox creaturae clamantis ad Creatorem, the voice of the creature crying to the Creator; and the Lord as a merciful Creator heareth the same. So he is said to have heard the cry of the child Ishmael, Gen. 21. 17. And thus also he heareth the cry of the young ravens, and lions, and of the rest of the creatures, giving them their sood in due season, Psal. 147. 9 and 104. 21, 27, 28. and 145. 15. Which I do the rather note for the comfort of the faithful: For if the Lord doth hear the cry not only of carnal men but also of those creatures which want reason, yea sometimes of the devil himself, Mark 8. 12. Job 1. and 2. how shall he not hear the cry of his own children?  
3. As a severe Judge the Lord heareth the wicked, 
God heareth the wicked as a severe Judge.  granting unto them temporal things in his wrath, which it were better for them to want. Thus he granted flesh to the impenitent Israelites, & fed them with quails: but while the flesh was bet●…een their teeth he struck them with a grievous plague, and they were burned in Kibroth-hattaavah, that is, the graves of lust, Num. 11. 31. So in his anger, when they would needs have a king, he granted a king unto them, 1. Sam. 8. 7. Host 13. 11. And thus when worldlings, whose hearts are wholly addicted to earthly things, desiring and begging them, the Lord in his anger giveth them over to their own lusts, and satisfieth their desire, giving them their portion in this life, Psal. 17. 14. where they receive their good things, Luke 16. 25. and all the consolation they are to look for, Luke 6. 24. whereas to them that first seek God's kingdom and his righteousness, he doth not only give that which principally they seek; but also by way of advantage over and besides he giveth them temporal blessings as shall be most convenient for them.  
So that in spiritual things the wicked are not heard, but the godly. In temporal when he seemeth to deny the request of the godly, he heareth them in special mercy, though not ad voluntatem, yet ad utilitatem, not to their will but profit: and when he seemeth to grant the prayer of the wicked, 
August. ad Probam, Epist. 121.  he heareth them in judgement, ad voluntatem, though not ad utilitatem, to their will not their profit; impiis concedens iratus quae piis negat propitius, granting in his wrath that to the wicked which in his mercy he denieth to the godly.   

CHAP. XI. That God alone is to be called upon.  
HAving spoken of the person which doth invocate, we are now to entreat of the party who is called upon, that is, God. Where we are to show two things: 1. That God alone is religiously to be called upon; 2. That in our prayers we are so to conceive of God as he hath revealed himself in his word. Both which points are of great moment: for if we do religiously invocate any besides the true God, we commit sacrilegious idolatry; or if we shall conceive of God, either in respect of his nature or of the persons, otherwise than he hath revealed, we shall in stead of the true God worship an idol of our own brain.  
That God is to be called upon I have already showed, and it needeth no further proof. Call upon me, saith the Lord, Psal. 50. 15. When ye pray, say, Our Father, Luke 11. 2. The true worshippers shall worship the Father, John 4. 23. But that God alone is to be called upon religiously, though it follow upon the former, (for God will be worshipped alone or not at all, precept. 1.) yet it is gainsaid by the Antichristian church, the mother of spiritual fornications, which in this part of God's worship addeth to him both Angels and Saints departed. For the confutation of which blasphemous error, I will first prove in general, That God alone is to be called upon; and then particularly, That neither Angels nor Saints are.  
For first, Whomsoever we do religiously invocate, 
1. Reason.  him do we worship and adore: For invocation is a principal part of worship and adoration, as I have showed, the Lord esteeming the sacrifice of praise and prayer above all outward sacrifices of the law, Psal. 50. But God alone is religiously to be worshipped and adored. For the exhibiting of religious worship unto any that is not God, is idolatry; such as is religious adoration, invocation by prayer and thanksgiving, reposing our affiance and trust, vows, oaths, sacrifices offered to any creature: 1. Sam. 7. 3. Direct your hearts unto the Lord, & serve him only. Matth. 4. 10. Thou shalt adore the Lord thy God, and him only shalt thou worship or serve.  
Against which allegation they do object, That 
An objection of the Rhemists answered.  the words do appropriate not adoration but Divine worship unto God: so that notwithstanding this place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoration, may be given to the creature, though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Divine worship, be reserved as peculiar unto God; Rhem. in Matth. 4. 10.  
For answer of which shift we must consider what the tempter demanded of Christ, vers. 9 All these things will I give thee, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if thou shalt fall down and worship me: which demand our Saviour might have yielded unto if he had allowed this Popish distinction: But it appeareth by his answer that there is no such difference to be made betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, between Divine worship and religious adoration. For he would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, adore, the tempter, as he required, because he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, worship, God alone; thereby plainly showing, that if he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, he should also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adoration may be either civil; which may be performed to creatures, Gen. 23. 7, 12. or religious; and that as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be reserved as proper to God.  
The like distinction they have forged between 
The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discussed.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, Service and Worship: whereof the former, as they say, may be given to the creatures, the latter only to God. If by these words they distinguished civil worship from religious, as Augustine doth, they might be born with: For, as 
De civet. Dei lib. 10. cap. 1.  he saith, both is servitus, Sed ea servitus quae debetur hominibus, secundùm quam praecipit Apostolus, SERVOS DOMINIS SUIS SUBDITOS ESSE DEBERE, alio nomine Graecè nuncupari solet, scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : ea verò servitus quae pertinet ad colendum Deum, dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: Both is Service: But that service which is due to men, according to which the Apostle commandeth servants to be subject to their masters, in the Greek it is used to be called by another name, to wit, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and that service which belongeth to the worship of God is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; But when under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they would cloak religious service performed to creatures, they are intolerable. For between religious service and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is no difference: and both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are alike in the Scriptures ascribed to God, & both of them used as 
Ails 20. 10. 1. Thess. 1. 9 Rom. 7. 6. and 12. 11.  the translation of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Exod. 23. 33. SI SERVIERIS DIIS EORUM. Hîc Graecus, saith S. Augustine, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 habet, non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. unde intelligitur 
Quaest super ●…xod. lib. 2. 94.  quia & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 debetur Deo tanquam Domino, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 verò non nisi Deo tanquam Deo: IF THOU SERVEST THEIR GOD'S. Here the Greek hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence it is understood that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is due to God as unto our Lord, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to none but God as God. Lodovicus Vives in August. De civet. Dei, lib. 10. cap. 1. saith, Valla docet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idem esse, & utrumque significare Servitutem. Suidas ait, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, servitus mercenaria. Leu. 23. 7. opus servile dicitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 18. 21. Desemine tuo non dabis servire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, principi: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, juxta Septuaginta: Valla (saith be) teacheth us, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the same, and that both do signify Service. And Suidas saith, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is service for a reward, or mercenary service. Leu. 23. 7. a servile work is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. and chap. 18. 21. Thou shalt not give any of thy seed to serve the prince (or, the idol Molech:) which service the Septuagint expresseth by the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 8. 3. But if a difference between these words is to be urged, it will be found that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the greater, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the less; the former being derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Suid  a bondslave, the latter of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth an hired servant: For Suidas telleth us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, service, for a reward. And so by this distinction they shall gain thus much, That they give the greater to the creatures, and reserve the less for God. Neither can this distinction be applied to either of these places alleged; 1. Sam. 7. 3. Matth. 4. 10. in both which the vulgar Latin hath servire: in the former, eique soli servite, and serve ye him alone; where the Greek also hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: in the latter, eique soli servies, and thou shalt serve him alone.  
Secondly, he that is to be called upon is to be believed 
2. Reason.  in: Rom. 10. 14. How shall they call upon him in whom they have not believed? God alone and none but God is to be believed in: Psal. 73. 25. whom have I in heaven but thee? According to the Creed the object of our faith is God and the Church: but with this difference, that we believe in God; but as touching the Church, we do not say that we believe in it (for the Church is not God, but domus Dei, as Augustine hath observed) but only that we believe the holy catholic Church. Now if we are not to believe in the Church, much less in the members thereof, whether they be of the Church militant or triumphant.  
Thirdly, no part of God's glory is to be communicated 
3. Reason.  to any thing else: Isa. 42. 8. My glory will I not give to another. To be a hearer and granter of our requests is a great part of God's glory: Psal. 65. 3. O thou that hearest the prayer, to thee shall all flesh come: and in the conclusion of the Lords prayer; thine is the glory, namely of hearing and granting our prayers. And therefore this glory is not to be communicated to any other: and consequently no other is to be called upon.  
Fourthly, the commandment of Christ is broken 
4. Reason.  if in prayer we call upon any to whom we may not say, Our Father which art in heaven, hallowed be thy name, thy kingdom come, etc. For thine is the kingdom, etc. When ye pray, say, Our Father, Luke 11. 2. But without horrible blasphemy we cannot use this form of words to any but only to God: therefore if we call upon any other we break the commandment of Christ. If the Papists allege, that in their prayers they usually do say their Pater noster, I confess they do, but in so doing they commit blasphemous idolatry, saying this prayer to the Rood or to the Cross, which they worship cultu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saying with the old idolaters to a piece of wood, Pater m●…us 
Jer. 2. 27. Thom. part. 3. quaest. 25. a●…t. 4.  es, Thou art my father, and before the images not only of men but also of women departed.  
Fifthly, all acceptable prayers are made in faith 
5. Reason.  that they are accepted; and in hope that they shall be granted: For without faith it is impossible to please 
Heb. 11. 6. Rom. 14. 23.  God; and what is not of faith is sin: and prayer which is made without hope is in vain. But those prayers that are made to God, and they only, are made in faith and hope: In faith, because God hath commanded us to call upon him, and hath promised to hear us: In hope, because God to whom we pray is omnipresent; and therefore is acquainted with our wants, and secret desires, Psal. 38. he is omnipotent, and therefore able to do for us exce●…dingly above all that we can ask'or think, Ephes. 3. 20. and for his bounty and goodness more ready to hear and to grant than we are to ask, Isa. 65. 24. On the other side, prayers made to creatures are made neither in faith: For there is no warrant in the Scripture for such a prayer, no doctrine which teacheth it, no precept that enjoineth it, no promise to confirm it, no example to commend it. And this is confessed by Eckius, viz. That neither it is warranted or taught in the Old Testament, because the people were prone to idolatry, and the father's deceased were in Limbo; nor in the New, lest the Gentiles should return to their old idolatry, and lest the Apostles should seem to direct Christians to invocate them after their decease. And therefore by their own confession no testimony of Scripture can be alleged to this purpose. Neither can such prayer be made in hope: because none but God is either omniscient or omnipresent to know the wants or hear the desires of men in all places calling upon them, nor omnipotent to grant their desires. Hereunto may be added the testimonies of the Fathers: Origen Contra Celsum, lib. 8. Solus adorandus est Deus, God only is to be worshipped. Eusebius, De praeparat. Evang. 4. 5. 〈◊〉 Deum adorare didici●…us, We have learned to worship God only. Nazianzen, De Spir. sanct. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; If it be to be adored, why is it not to be worshipped? if it be to be worshipped, how is it not God? Ambrose, De Spiritu, lib. 3. 12. Neque adorandum quicquam prater Deum legimus, We do not read of any thing which ought to be worshipped except God alone. Cyrill, Thesaur. lib. 2. 1. Vnanatur a Dei●…atis est quam solummodo ador are oportet, There is one nature of the Deity which alone ought to be worshipped.   

CHAP. XII. That we ought not to invocate any creature.  
THus have I showed in general, That no creature is to be called upon. Now more specially, That neither Angels nor Saints. Civil honour indeed is due to both, as to our fellow-citizens of the same city: but religious honour done to either is idolatry.  
First, for Angels. Our fellow-servants are not to 
That Angels ought not to be worshipped.  be adored of us: Angels are our fellow-servants, being ministering spirits sent forth into the ministry for their sake that shall be heirs of salvation, Heb. 1. 14. 
1. Reason.  And by this reason the angel, Revel. 19 10. and 22. 19 dissuadeth S. John from adoring him, and in both places appropriateth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adoration, to God. Likewise the Apostle admonisheth the Colossians, chap. 2. 18. to take heed that none bercave them 
Vide Ambros. in Rom. 1. pag. 177.  of their prize (which is their salvation) under show of humili●…ie (as the Papists do, as though it were too much boldness to go directly to Christ) commending unto them the worshipping of angels: whereunto those countries of Phrygia were very much addicted, as Theodoret showeth in Col. 2. And therefore it was decreed in the council of Laodicea, the mother-city of those parts, that no man should pray unto angels.  
Moreover, he that is the author and fountain of 
2. Reason.  all good things, and is only able of himself to help us, he is to be invocated, and not those who being but his instruments are not able to help us otherwise then he appointeth. But God is the author and fountain of all good, James 1. 17. Our only help and refuge, Psal. 46. 1. and 124. 8. The angels are but his instruments, who neither can nor will help us further than God himself appointeth.  
Objection out of Jos. 5. 13. and Judg. 13. 20. That 
Object.  Joshua and the parents of Samson worshipped the angels which appeared unto them.  
He that appeared unto them was not a created angel, 
Answ.  but the Angel of the great covenant, the second Person in Trinity, who oftentimes in assumed forms appeared to the Patriarches. He that appeared to Joshua calleth himself the Prince of, the Lords armies, Jos. 5. 14. and 6. 2. he is called the Lord. He which appeared to Samsons parents being demanded his name, said it is Wonderful, which is the name of Christ, Isa. 9 6. And such was their opinion of him; for Manoah calleth him God, and his wife termeth him Jehovah.  
Now that Saints are not to be prayed unto it shall 
That Saints departed ought not to be invocated 1. Reason.  appear by these reasons:  
I. To them which neither hear us nor know us, prayer is made in vain: But the Saints departed neither hear us nor know us. That they do not hear us it is manifest. For what is it which they do hear? the voice of the mouth or the speech of the heart? If the voice of the mouth, than the voice which moveth the air for a small distance and so vanisheth, shall not only pierce all the regions of the air but the heavens also, where the air, which is the medium, ceaseth. If the speech of the heart; then are they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the searchers of the heart, and therefore gods: for it is a property peculiar to the Lord, 1. Kings 8. 39 Jer. 17. 9 Acts 1. 24. That they know us not it is testified by Isaiah, chap. 63. 16. Abraham is ignorant of us, and Israel knoweth us not: Eccles 9 5.  
The Papists except, First, That the Saints having 
1. Exception of the Papists.  the blessed vision of God, they do see in speculo Trinitatis the things done in earth. By which reason they should know all things which God himself doth know, neither should the day of judgement be hid from them. But this glass is a forgery of their 
The glass of the Trinity forged.  own brain: For if they say it is the essence of the whole Deity, then is it most simple and unvariable; if the glory or splendour of God whereby he enlighteneth the place of the blessed, it will no more follow that they beholding this light should see those things which God beholdeth, then that he which looketh on the sun should see all that the sun shineth upon.  
Secondly, That God acquainteth them with our 
A second pretence of the Papists answered.  prayers made to them, which they understanding become intercessors for us unto God. But what a foolish circumstance is this? They will not have us go directly unto God or our Saviour, but (as in Prince's courts) to some that are near unto them, that they may mediate our cause; and in the upshot, we cannot go directly unto them, I mean the Saints, but God himself must be fain to be a mediator between us and them, to acquaint them with our prayers, that so they may pray unto him for us.  
Thirdly, That they do not worship the Saints as 
A third pretence avoided.  gods, but as the friends of God. As if a woman taken in adultery should allege for herself, that she loved the adulterer not as her husband but as her husband's friend. For religious worship doth as properly belong unto God as conjugal love unto the husband. But do not they give Divine worship to the Saints whom they invocate, prescribing thereby unto them omnipresence, omniscience, omnipotency, and thereby also professing themselves to repose their trust in them? For when they pray to Saints departed, do they speak unto them as present or as absent? If as to present, they being in heaven & they on the earth dispersed in many places & countries, than they ascribe unto them omnipresence; if as to absent, they ascribe to them omniscience: Both which are blasphemous. Besides, when they invocate they ascribe omnipotency to them, and therefore repose their trust in them: But God alone is to be trusted in, because he alone is omnipotent; and cursed is he that trusteth in man, Jer. 17. 5.  
II. Again, mere men are not religiously to be 
2. Reason.  adored: It is Peter's reason, Acts 10. 26, and Paul's, Acts 14. 15. If Christ himself had been but a mere man or a creature, though a god by creation, yet ought not he religiously to be adored; and much less the Saints, who are but the servants of Christ. Therefore the ancient Fathers termed the Arians (who supposed Christ to be God by creation, and yet worshipped him) idolaters; and the Nestorians likewise, who supposed the humanity of Christ to be a distinct person from the Son of God.  
III. To leave God, who hath commanded us 
3. Reason.  to call upon him, and hath promised to hear us, and is most willing and only able to help us, and to run to the Saints, who neither have commanded us, as having no such authority, nor have promised to hear and help us, as having no such power, yea are so far from hearing and helping that they neither know us nor our desires, and so far from commanding us to call upon them as they have forbidden us so to do, and always directed us to call upon God, Acts 10. 26. and 14. 15. is a thing in-religion impious and in reason absurd.  
IV. To call upon Saints is a thing most injurious 
4. Reason.  unto God and Christ our Saviour: derogatory from the glory of God, as though they were either more ready to hear, or more willing or more able to help us; or that we had more confidence in their love then in the mercies of God and intercession of Christ our Saviour.  
But it is lawful to entreat the Saints upon earth 
Object.  to pray for us; why then may we not desire the Saints in heaven much more to pray to God for us?  
To entreat the Saints living on earth to pray for 
Answ. 1.  us hath warrant in the Scriptures, as having been a duty enjoined by God, Gen. 20. 7. Job 42. 8. Jam. 5. 14, 16. and also practised by the faithful, Rom. 5. 30. Ephes. 6. 19 But praying to Saints departed hath no warrant in the Scriptures, as the Papists themselves are forced to confess. Nay, it is directly forbidden; and those which do it commit two evils, forsaking God the fountain of living waters, and digging out to themselves cisterns, broken cisterns that can hold no water, Jer. 2. 13. They worship the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 1. 25. praeterito Creatore, passing by the Creator, ut Hilarius interpretatur De Trinitate lib. 12.  
2. The Saints living with us are acquainted with our persons and our wants, and therefore may pray in particular for us, and so cannot the Saints departed.  
3. The request made in this behalf to the faithful living is a civil entreaty of a Christian duty, but as it is made to the Saints departed, it is a religious invocation of them to do that for us which is the peculiar office of the Mediator. Neither do they only entreat the Saints to pray for us, and desire God that for the merits & intercession of the Saints he would grant their desires, which is to give the office of Christ to them: But also they desire the Saints themselves to bestow upon them such blessings as they desire both spiritual and temporal, and to avert from them such evils as they fear. Wherein the Papists have made the Saints to succeed the heathen gods, ascribing unto them their several offices and functions, insomuch that there is no country, city, or town, but hath certain Saints to patronise them, as the heathen had their tutelares deos: no trade or occupation which hath not a peculiar Saint; no kind of cattle or tame fowl which have not their patroness; no kind of disease but some Saint or other is called upon for the curing thereof, as the dii averrunci, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, among the heathen: So that if there were no other fault in Popery, their idolatry were sufficient cause of separation from them.  
But the Saints departed do pray for us, therefore 
Object.  we ought to pray unto them.  
It may well be supposed that the Saints departed 
Answ.  do pray in common for the faithful upon the earth, as fellow-members of the same body. But they are not acquainted with particular persons, or their particular wants or desires; or if they were, yet it would not follow that we should pray to them, no more than we are bound to invocate religiously the Saints upon earth, whom we know according to their duty do pray for us. August. contra Faust. Manich. lib. 20. c. 21. Colimus martyres ●…o cultu dilectionis & societatis quo & in hac vita coluntur sancti homines, We worship the martyrs with that worship of love and society with which even in this life holy men are worshipped. Notwithstanding the Papists think this consequence to be so strong, as they take it for granted, that if the Saints make intercession for us we must pray to them: Insomuch that Bellar●…ine 
In Apolog.  when he would prove against our King, That invocation of Saints was taught by the ancient Fathers, in stead of that he proveth ridiculously the intercession of Saints for us.   

CHAP. XIII. That we must conceive of God in prayer as he hath revealed himself in his word.  
SEeing then the Lord alone is to be called upon religiously, it remaineth that we consider how we are to conceive of God when we do call upon him; viz. not according to the fancies of our own brain, but as he hath revealed himself in his word; both in respect of the Divine nature and also the Divine persons. In respect of his nature, that he is a spirit invisible and incomprehensible, omnipotent and infinite, most holy, wise, just and merciful, etc. And in regard of the Divine persons, that being a God in essence & substance one and indivisible, he is notwithstanding distinguished into three persons, the Father, the Son, and the holy Ghost, who as they be not in nature disjoined, so are they not to be severed in their worship, but the Unity in Trinity and Trinity in Unity is to be worshipped and adored.  
Whosoever therefore in respect of God's nature 
Rom. 1. 23. Psal. 106. 20.  do circumscribe God, worshipping him under any form, whether outwardly expressed or inwardly conceived, as namely in the form of an old man, etc. in stead of the true God they do worship an idol. Such was the erroneous conceit of the Anthropomorphites, and such is the superstitious worship of the Papists at this day. Likewise in respect of the persons, whosoever shall call upon God as not distinguished into three persons, howsoever they may profess that they invocate one only true God maker of heaven and earth, yet they do not worship the true God but an idol: for the true God is the Father, the Son, and holy Ghost. Forasmuch therefore as the Jews and Turks do not worship the Trinity, they are not worshippers of the true God; but as our Saviour said of the Samaritans, They worship they know not what, John 4. not acknowledging the true God, nor Jesus Christ whom he hath sent: John 5. 23. He that honoureth not the Son honoureth not the Father, and, Whosoever denieth the Son hath not the Father, 1. John 2. 23.  
Here therefore it may be demanded, That seeing we are to worship the holy Trinity, whether it be 
Whether it be lawful to direct our prayers unto any one person in the Trinity.  lawful to direct our prayers to some one person, as to the Father, to the Son, or to the holy Ghost.  
He that acknowledgeth the Trinity, when in his prayers he nameth one only person, he doth not exclude the other persons but rather includeth them. For in every person or supposite that is named the Divine nature is presupposed: so that when the Father is nominated, Christ and so the holy Ghost is the same God which is invocated; and therefore as there is one essence of all the persons so one worship.  
Furthermore, concerning our Saviour Christ it may also be demanded, That seeing God is the only 
Whether Christ as Mediator is to be invocated.  object of religious invocation, whether he being the mediator between God and man is to be invocated: and if he be, how and in what respect we are to call upon him.  
That he is to be called upon as our Lord and Saviour, in whose name we are baptised, in whom we believe and trust, there is no doubt: All men must honour him as they honour the Father, John 5. 23. and, All the angels must adore him, Heb. 1. 6. and, to his name must every knee bow, Phil. 2. 10. Examples: Stephen, Acts 7. 59 Thomas, John 20. 28. the Apostles, Luke 24. 52.  
But all the question is, Whether we are to call 
That we must worship Christ in his whole person, and not in his manhood alone.  upon Christ as God alone, or as man alone, or as both God and man. Since our Saviour Christ was incarnate and did personally and inseparably unite unto himself the humane nature, his whole person as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Immanuel, God manifested in the flesh, is to be worshipped by one and the same act of invocation and worship, without separation or division. The Papists have found out a peculiar worship for the humanity of Christ, and for the blessed Virgin, which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. But the humanity of Christ, as it doth not subsist of itself, so are we not severally to worship it with Nestorius, but the whole person both God and man: But yet so as that our prayer be not directed to the humanity, which is a creature, but to the Son of God having assumed and united unto himself the humane nature. So saith Cyrill, Non igitur tanquam hominem 
Ad Theodos. De rect. fide.  adoramus Emmanuelem: Absit. Deliramentum enim hoc esset, & deceptio ac error. In hoc enim nihil differremus ab his qui creaturam colunt ultra Conditorem & Factorem: that is, We do not therefore worship our Emmanuél as man alone: God forbid. For this were a dotage, a false conceit and error: neither should we in this differ from those which worship the creature more than their Creator and Maker.  
To conclude this second point. Whereas the whole world almost is overflown with idolatry, as with an universal deluge, the Pagans invocating a multitude of false gods; the Jews and Turks worshipping one God, but not in the Trinity of persons, nor acknowledging Jesus Christ; the Papists (which call themselves the Catholic Church) invocating besides the true God a multitude of angels and Saints, images, the cross and Eucharist, and in their prayers representing the invisible and incomprehensible God in a visible form: notwithstanding God in his great mercy hath taken us who profess the reformed religion into the ark of his Church, teaching us by his word and spirit to call upon him the true God in the name of Christ his Son, himself also being near unto us, as he was to the Church of Israel, in all that we call upon him for, Deut. 4. 7.   

CHAP. XIIII. That Christ alone is the Mediator of intercession as well as redemption.  
HAving spoken of the subject of invocation, viz. men; and the object, viz. God: we are now in the third place to inquire, how it cometh to pass that man being stained and polluted with sin, and by reason thereof an enemy to God, should have any access unto God, or be admitted to any speech with him, who is most just and terrible, a consuming fire, & hating all iniquity with perfect hatred. Indeed it must be confessed, that sin maketh a separation between God and man, and that both we are unworthy in ourselves to appear before God, and our prayers also by reason of our manifold wants and corruptions unworthy to be offered unto him. And therefore of necessity a mediator was to come between God and man, who reconciling us unto God, and covering our imperfections, might make both our persons and our prayers acceptable unto God. And for as much as it was needful that the justice of God should be satisfied in the same nature wherein he had been offended, neither could obedience be performed to the law given to man, nor the punishment due to the sins of man be satisfied but by man, neither could the righteousness be meritorious for all, nor the price of ransom sufficient, if the person which should perform both were not God. It was likewise needful that the mediator who should reconcile us unto God and make us and our prayers acceptable unto him should be both God and man: therefore God in his unspeakable mercy hath appointed and given his only begotten Son to be our Mediator, Advocate and Intercessor, who having assumed our nature should therein satisfy his justice and appease his wrath; and having performed perfect obedience for us, and given himself a ransom for our sins, should ascend into heaven, and there sitting at the right hand of the Father should make intercession for us, that both the persons of such as believe in him and their prayers which call upon God in his name should be accepted of him.  
But as in the former points we were forced to prove two things, not only that God is to be invocated, but that he alone is to be called upon, and not Saints and Angels; so in this we are by the like superstition of the Papists compelled to demonstrate two things: first, that Christ is the only Mediator of intercession; and secondly, that we are always to call upon God in his name. For as they invocate others besides God, and so are indeed worshippers of more gods; so have they appointed other mediators and intercessors besides Christ. And the reason is alike in both. But the Apostle teacheth us, That as there is but one God, so there is but one Mediator 
1. Tim. 1. 5.  between God and man, the man Christ.  
The Papists make two sorts of mediators, the 
The Papists make two sorts of mediators.  one of redemption, the other of intercession; and they do confess in word that Christ is the only Mediator of redemption, but of intercession they adjoin other mediators unto him, viz. the Saints departed.  
Here therefore I will show two things: 1. That they seem to acknowledge other mediators of redemption, and so in deed overthrow that which in word they confess; 2. That none can be mediator of intercession who is not also of redemption. For as touching the first; in many of their authorised prayers they desire God to have mercy on them in forgiving their sins, and in giving unto them good things as well spiritual as temporal for the merits and intercession of the Saints; and so plainly thrust the Saints into the office of Christ. And not only so, but they invocate also the Saints as they do Christ to bestow good things upon them, and to avert evil from them, substituting them, as I have showed before, into the room of the tutelar gods of the heathen.  
But let us see whether there be any mediators of intercession who are not also of redemption. We deny not but that in a large sense they may be called mediators and intercessors who are medii inter, namely between God and man. So Moses is termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gal. 3. 19 Deut. 5. 5. and 27. 31. Pastors' likewise and preachers, who are both the mouth of God to the people in preaching and of the people to God in prayer: But they are not in that sense intercessors as we acknowledge Christ, and the Papists do esteem the Saints, that we for their merits & intercession should hope to be heard. In like manner the Saints upon earth, who in mutual charity do pray and make intercession one for another, as they are required 1. Tim. 2. 1. Jam. 5. 15, 16. may be called intercessors, but such as whose intercession dependeth wholly upon the intercession of Christ, and whose prayers are always made in his name.  
Why then may not the Saints in heaven be 
Object.  esteemed intercessors?  
For the intercession of Saints departed there is 
Answ. How the Saints in heaven may be said to pray, and for what.  no testimony of Scripture. It is not to be doubted but that they do use to invocate the name of God by praise and thanksgiving, bearing a part (as it were) in the choir of Angels. And it is not unlikely but that they pray for that which is wanting unto them whilst their bodies sleep in the dust, that is, their full redemption; that the number of the elect being accomplished, the Lord would hasten the second coming of Christ for their full redemption. In which prayer also they pray for us, as we also do for them; and in regard thereof we are as well intercessors for them as they for us. It is also probable, that they being members of the same mystical body, endued with perfect charity, do in general pray for their fellow-members upon earth. But that in particular they pray for any of us it is improbable, because they know not our persons, nor hear our prayers, nor understand our particular wants: or if they did, yet would it not follow that either we should pray to them, as I have showed before, or that we should desire the Lord for their merits and intercessions to grant our desires. Neither is it to be doubted, but what praises or prayers they utter unto God, they offer them only in the name and mediation of Christ, desiring that for his merits and intercession their invocation may be accepted.  
And in this sense Christ alone is the Mediator of intercession. So Augustine speaking of those words 
Contra Epist. Parmen. lib. 2. cap. 8.  of S. John, 1. Epist. 2. 1. saith, John doth not say, You have an advocate, for so should he separate himself from sinners: nor doth he say, You have me for a mediator (as Parmenianus in a certain place maketh the Bishop a mediator between God and the people) for then what good and faithful Christian could endure him? who would look upon him as an Apostle of Christ and not as Antichrist? And again, All Christians do mutually commend themselves unto God in their prayers: pro quo autem nullus interpellat sed ipse pro omnibus, hic unus verúsque mediator est: that is, but for whom none intercedeth but he for all, he alone is the true Mediator.  
Now that Christ is the only Mediator of intercession as well as of redemption it is evident; because these being the two parts of his mediation, and not two sorts of Mediators; the latter of intercession dependeth on the other of redemption, as being the representation of it unto God, and the application thereof to the faithful: the dignity, I say, efficacy and virtue of his intercession dependeth on the merits of redemption. For had Christ not been the Mediator of redemption he could not have been the Mediator of intercession. For when it is said that Christ maketh intercession for us in heaven, we are not thus to understand it, that he falleth down upon his knees and prayeth to God for us (John 16. 26. I say not unto you that I will pray the Father for you) but that sitting at the right hand of his Father he representeth his own merits unto him, and offereth the prayers of the faithful unto God perfumed with the odours of his own sacrifice, as he is described, Revel. 8. 3, 4. So Anselm in Rom. 8. Vnigenitum Filium pro hominibus interpellare, est apud coaeternum Patrem seipsum hominem demonstrare: The only begotten Son is said to make intercession for men, when he showeth himself man before his coeternal Father. And the Apostle describeth his intercession to be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: his appearing in the presence of God for us, Heb. 9 24.  
The holy Ghost therefore joineth both the parts 
The holy Ghost joineth intercession and redemption both in one.  together, 1. Tim. 2. 5. where speaking professedly of prayers, and saying that Christ is the only Mediator between God and man, he addeth, who gave himself a ransom for all. So 1. John 2. 1, 2. If any man sin we have an advocate Christ Jesus the righteous, & he is the propitiation for our sins. He only is the advocate, because he only can plead his merits for us. He only is perfectly & fully just, he only is the propitiation for our sins. And as he is the only Intercessor because he is the only Saviour, Acts 4. 12. so is he the perfect Saviour, because he ever liveth to make intercession for us, Heb. 7. 25. For whereas they ordain other intercessors for whose sake they desire to be heard, they do it altogether without warrant of Scriptures, wherein there is no doctrine, no precept, no promise, no example to warrant it: and consequently such prayer cannot be made in faith, neither can it please God. And with what forehead can they take from Christ his office and the honour thereof which he purchased with his blood, and without any warrant from him assign it to others: as though Christ having for a short time exercised the office of mediation, should to the end of the world have resigned it to his servants. But the holy Ghost teacheth the contrary Heb. 7. 25. that Christ is therefore able perfectly and fully, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to save those which by him do come to God, because he liveth ever to make intercession for them. Yea, the Scripture every where directeth us unto Christ and to no other mediator, and therefore to no other must we fly, Ephes. 3. 12. Heb. 4. 16. and 7. 19 Christ is the only way and the only access unto God: Those that leave this way and this access, they have no way nor access to God with hope or comfort; or if any will go to God any other way, in stead of a throne of grace they shall find a tribunal of justice and terror, and in stead of a merciful Father a just & terrible Judge. Our Saviour Christ in plain terms saith, John 14. 6. No man cometh to the Father but by me: and the Apostle, 1. Tim. 2. 5. That as there is but one God, so but one Mediator between God and man, the man Christ, who is both God and man. For as S. Augustine, The Mediator between God 
Contra Parmen. lib. 2. Epist. cap. 8.  and man ought to have something like to God, something like to man, lest being in both like to men he should be far from God, or being in both like to God he should be far from men, and so ●…hould be no Mediator. But Christ alone is both God and man, and therefore he alone is Mediator.  
The high Priest in the law was a type of Christ: 
The high Priest a type of Christ.  but the high Priest in type was mediator both of redemption and expiation in offering sacrifices, and of intercession in making prayers for the people; to which purpose bearing the names of the twelve tribes, he entered into the holy place to make intercession for them; therein representing Christ, who being entered into the heavenly sanctuary maketh intercession for us.  
But to what purpose do they fly to other mediators? is it because the mediation of Christ is not sufficient? or is it because the Saints are in greater favour with God? or lastly, because the Saints are more favourable to us then our Saviour Christ? If the first, they deny Christ to be a perfect Saviour, which the Apostle affirmeth Heb. 7. 25. If the second, they deny him to be the Son of God in whom he is well pleased with the Saints themselves. If the third, they deny him to be their loving and merciful Saviour, who hath loved us with the greatest love, unto which the love of the Saints being compared is as a little spark to agreat flame, or a drop of water to the great sea. He took our nature and infirmities, that he might have compassion on us, Heb. 2. 17, 18. and 4. 15, 16. He graciously inviteth us to come unto him, and who do come he promlseth not to reject, Matth. 11. 28. John 6. 37. Injurious therefore and blasphemous are they against Christ, esteeming him as austere, and seeking to the Saints as more propitious; especially when they commit the administration of justice to Christ, and of mercy to his mother; and therefore appeal from the tribunal of his justice to the throne of his mother's mercy. But besides the horrible superstition and idolatry, besides the sacrilegious injury offered unto Christ, besides their own infidelity and unthankfulness towards Christ, it is extreme folly and madness rather to seek to other mediators, seeing in Christ nothing is wanting which is required in a perfect Mediator. For by his all-sufficient merits he hath satisfied the justice of God, so that for his merits we may trust to be heard: He is in highest favour with God, in whom the Lord graciously accepteth whomsoever he loveth; & therefore we may be bold to pray that for his sake we may be heard: He heareth our prayers & is acquainted with our persons and wants, and he is most gracious and favourable in commending our suits unto God: He hath commanded us to call upon God in his name, and hath promised that we shall obtain: Whereas the Saints have no merits to plead for themselves, and much less for others, but those of Christ. In Christ they are loved and graciously accepted. They hear not our prayers, neither are acquainted with our persons or wants; and all the love they have is but a small reflection of the beams of Christ's love shed abroad in their hearts by the holy Ghost: neither have they either by commandment or promise moved us to seek to their mediation, but always have directed us unto Christ.  
If it be objected, That for abraham's or david's fake the Lord is said or requested to do something; In these examples not the merits of those Saints, but the covenant of grace which the Lord made with them is interposed. If they plead antiquity for their using the mediation of Saints, the first that brought in this superstition into the East-churches was Petrus Cirapheus the heretic, about the year 500, and in the West Gregory about the year 600.  
The Scriptures in this case give us the like counsel to that which was given to Themistocles: For having occasion to use the favour of Admetus the King of the Molossi, who was offended with him, he asked counsel of the Queen how he might obtain the King's favour; and being instructed by her, when the King returned from the Temple, held the King's son between his arms, as desiring that for his sake he would receive him into favour, by which means the King was pacified towards him.   

CHAP. XV. That we must pray only in the name of Christ.  
BUt to leave them. For our own instruction we are to learn, that we are always to call upon God in the name of Christ. Now they are said to pray in the name of Christ, who believing in him and reposing their affiance in the merits and intercession of Christ, do desire the Lord that not respecting their own unworthiness or demerits, he would be pleased to hear them for Christ's sake, and for his merits and intercession accept of their prayers.  
The which includeth two things: 1. A desire that for Christ's sake we may be heard. 2. A belief that for Christ's sake we shall be heard. Of the desire we are here to speak; of the belief or faith afterwards.  
That we are thus to pray in the name of Christ, is proved, 1. by the commandment of Christ, John 16. 24. 2. by his promise, John 16. 23. and 14. 13, 14. 3. by his prediction, John 16. 26. 4. by the practice of the faithful not only since the ascension of Christ, who have always used to conclude their prayers with this clause, per Dominum nostrum Jesum Christum, through our Lord Jesus Christ; but also before the incarnation, Dan. 9 17. for the Lords sake.  
And this was diversely figured in the law. For 1. Whereas by the propitiatory which covered the ark Christ was represented, therefore the faithful when they were to pray turned their face towards the place where the ark remained.  
2. Hereunto tended their sacrifices, which were a figure of Christ's sacrifice, that for the merit thereof the prayers of them which did offer the sacrifice might be accepted.  
3. Thirdly, as the high Priest once a year entered the sanctuary, bearing on his shoulders the names and on his breast twelve stones the tokens of the twelve tribes, prayed for the people, who stood in the courts of the house: even so Christ being entered into the heavenly sanctuary maketh intercession for us, Heb. 10. 19 Apoc. 8. 3, 4. Therefore as Augustine saith, If you require a priest, he is above the heavens, where he maketh intercession for thee who in earth died for thee. He is the only way by whom we have access unto God, John 14. 6. he is the only Mediator by whom we have access with boldness, Ephes. 3. 12. he alone in whom God is well pleased with us, and appeased towards us, Rom. 3. 25. so that coming in his name, neither the sense of the dreadful majesty of God, nor the conscience of our own unworthiness shall dismay us. He is the altar, Heb. 13. 10. on which the sacrifice of our prayer or praise being offered is thereby sanctified, vers. 15. He is, as Ambrose saith, our mouth by which we speak unto the Father, our eye by whom we see the Father, our right hand by which we offer ourselves to the Father, without whose intercession neither we nor the Saints have aught to do with God. And herein especially the prayers of true Christians do differ from the prayers of others, that we call upon God in the name and mediation of Christ alone.  
The use of all is, Heb. 4. 16. and 10. 19 that seeing we have such an high Priest who maketh intercession for us, that we should with boldness and assurance of faith offer up our prayers unto God: For 1. the Spirit of Christ helpeth our infirmities, Rom. 8. 26. 2. God the Father justifieth and accepteth of us in Christ, v. 33. Who therefore shall lay any thing to our charge? who can condemn us seeing Christ died for our sins and rose again for our justification, and now sitteth at the right hand of God making intercession for us, v. 34. and with the odours of his own sacrifice perfumeth our prayers, making them acceptable unto God, Revel. 8. 3, 4.   

CHAP. XVI. Of the manner how we are to call upon God.  
IN the fourth place we are to entreat of the manner 
1. In respect of the soul, in truth and uprightness of heart.  how we are to call upon God. The manner is set down Rom. 8. 27. according to God, that is, as S. John speaketh, according to the will of God, 1. John 5. 14. So I said in the definition, That invocation is a religious speech of the faithful made unto God in the name of Christ according to the will of God: where by the will of God we are to understand, not his secret will and counsel which we know not, but his will revealed in his word. Prayer is therefore made according to the will of God, when in our prayer those things are performed which God in his word prescribeth to be performed in prayer.  
This and the former point are of great moment: for when a man prayeth and is not heard, it is, as Bernard saith, because aut praeter verbum petis, aut propter verbum non petis, that is, because thou prayest either beside the word or not for the word; whereas on the other side we have this confidence in him, that if we ask any thing according to his will he heareth us, 1. John 5. 14, 15.  
Now for the manner of prayer there are duties to be performed not only in the action itself, but also out of the action, that is to say, both before and after. In the action of invocation the duties respecting the manner belong either to the internal form or external. The former are the inward duties of the soul, the latter the outward speech and gesture of the body.  

Unto the speech refer  
words  


quantity.  
quality.    
voice.   
In the soul we are to consider what is required 
That our prayer must be the speech of the soul.  first in general, and then in particular. In general it is required that our invocation be a speech of the soul: and therefore as I said in the beginning, some define prayer that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the communication of the soul with God: Others, that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the ascending of the mind unto God. David expresseth his prayer to be a lifting up of his soul unto God, Psal. 25. 1. and 86. 4. and elsewhere he calleth it a pouring 
Psal. 62. 8.  forth of the soul before the Lord; as Anna also speaketh, 1. Sam. 1. 15. So that true prayer is not the lifting up of the voice, of the eyes, or hands alone; but a lifting up of the heart with the hands unto God that is in the heavens, Lam. 3. 41. To the same purpose in the Scriptures we are directed to pray in the heart, Col. 3. 16. and in the spirit, that is, the soul, Ephes. 6. 18. to pray with the whole heart, Psal. 111. 1. that is, with an upright heart, Psal. 119. 7. with unfeigned lips, Psal. 17. 1. in truth, that is, in sincerity and uprightness of heart, Psal. 145. 18.  
The necessity of this praying in truth appeareth, 
The necessity of praying in truth proved by divers reasons.  1. By testimony of our Saviour Christ, John 4. 24. God is a spirit, and they that worship him must worship him in spirit and truth: 2. By all those testimonies even now cited, wherein we are stirred up to lift up our hearts and to pour forth oursouls, etc. 3. If the Apostle require servants to perform their duties to their master's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as unto the Lord; how much 
Ephes. 6. 6.  more is it our duty to the Lord himself to perform our service from our hearts? 4. The uprightness and sincerity of the heart is the soundness of all our worship and service of God, without which it is hypocrisy: therefore David professeth that he would call upon God with an upright heart, Psal. 119. 7. and with lips unfeigned, Psal. 17. 1. and to the same purpose we are exhorted to seek the Lord with an upright heart, Deut. 4. 29. Jer. 29. 13. 5. The promise of hearing our prayer is restrained to this praying in truth: Psal. 145. 18. The Lord is near to all that call upon him, to all that call upon him in truth: for bodily exercise profiteth little, 1. Tim. 4. 8. and the Lord respecteth especially the voice of the heart. As for those that call upon him with their lips and not with their hearts, the Lord abhorreth their prayer, and taketh himself to be abused by them, and therefore he reproveth them by his Prophet Isaiah, chap. 29. 13. This people cometh near me with their lips, but their heart is far from me: and elsewhere he complaineth of the hypocrites of his people, that when they howled unto him they cried not with their hearts, which he calleth speaking lies, Host 7. 13, 14. for what else doth a man but lie when he speaketh otherwise then he thinketh? This divorce of the heart and the tongue in all speech, even betwixt men, is detestable: Psal. 12. 2. it is called speaking with a heart and a heart: But when men speak so unto God it is ridiculous and impious: ridiculous, because they go about to deceive God, who beholding he heart as well as the tongue, seeth them dance as it were in a net: impious, because it is not to lie unto men but unto God. Both which folly and impiety the Psalmist noteth in the Israelites, Psal. 78. 36. That when the hand of God was upon them slaying divers of them, they sought him and called upon him: nevertheless they did flatter, or go about to deceive him, with their mouth, and they lied unto him with their tongues; for their heart was not right with him.  
Here therefore two faults are to be avoided: the 
Praying with feigned lips to be avoided, and what it is.  one, praying with feigned lips; the other, praying with wand'ring thoughts. He is said to pray with feigned lips whose lips agree not with his heart, nor his words with his desires and thoughts: So saith Beda, Labiis dolosis or at quis, cum vox oris non convenit voci cordis; A man prayeth with deceitful lips, when the voice of the mouth agreeth not with the voice of the heart. This is to pray with an heart and an heart, and thus prayeth every one which asketh that with his mouth which he doth not desire with his heart, and pretendeth that in his prayer which he doth not intend, which promiseth that in his prayer which he meaneth not to perform, or praiseth God for that whereof his conscience doth not acknowledge either God to be the giver or himself the receiver. This is the condition of all impenitent sinners, to play the hypocrites before God in all their prayers concerning spiritual things.  
We must learn therefore with David to pray with unfeigned lips, Psal. 17. 1. and to praise God with an upright heart, Psal. 119. 7. For if it be the property of a sound Christian, to speak unto his neighbour the truth which is in his heart, Psal. 15. how much more shall we think it to be our duty when we call upon God who trieth the heart and searcheth the reins, to speak from the ground of our hearts. And if we will not stick to speak dissemblingly unto the Lord, who seeth our thoughts long before, Psal. 139. 2. what hope is there that we will make conscience to speak the truth unto men, who see no further than our mouths? Let us therefore avoiding this leaven of hypocrisy, which soureth our prayers, embrace integrity and uprightness of heart, setting the Lord before our eyes, and behaving ourselves in our prayer as those who sought to approve themselves to him who trieth the heart. Thus seeking the Lord with upright hearts we shall be sure to find him, and calling upon him in truth we shall obtain our desires.  
The second thing to be avoided is praying with 
2. We must not pray with wand'ring thoughts.  wand'ring thoughts: Which fault ariseth partly from the suggestions of Satan, who is most busy to withdraw our minds from this heavenly exercise; partly from our own spiritual sluggishness and carnal security, and the worldly vanity of our minds; whereby it cometh to pass that we behave ourselves as those who neither have reverence of the majesty of God to whom we speak, nor sense of those things whereof we speak: For if we considered that we are speaking to the most mighty and glorious God, could we imagine that we ought to think of any thing rather than of that which we speak unto him? Do not men (as it were) gather their wi●…s and cogitations together, so that no part thereof be derived to any thing else, when they do speak before any whom they do reverence? Or if our affections were unfeignedly set upon those heavenly things whereof we speak, would we suffer our cogitations to wander about trifles on the 〈◊〉 Wherefore as at all other times so especially when we pray we must (as the Wise man adviseth) above all observations observe and keep our hearts, Prov. 4. 23. that they wander not from God, (for, as Bernard saith, nihil corde fugacius, nothing is more fugitive than the heart) and that with David, 2. Sam. 7. 27. we may find our heart to call upon God. And to the same purpose let us pray, that as at all times so especially in prayer the Lord would knit our hearts unto him, Psal. 86. 11. that they go not astray after vanities. Let us resist the suggestions of Satan, let us shake off our own sluggishness; and to that end let us set before us the infinite majesty of God to whom we speak, the excellency and necessity of those graces for which we pray and give thanks: l●…t us also pray with David, Psal. 141. 3. that the Lord would set a watch before our mouths, and keep the door of our lips, that neither our minds go a whoring after vanities, nor our tongues, which should be as the pen of a ready writer, be rash to utter any thing before God; and to utter nothing but that which the min●… doth indite. And therefore we must take heed that the speech of the mouth do not go before but always follow the conceit of the mind. For many times it cometh to pass, that as the musicians fingers will run over a song which he hath been used to play although his mind be otherwise occupied, so in prayer the tongue will run over that form of words which it hath been used to utter, though the mind be roving about other matters. But this ought not so to be: for howsoever the Schoolmen do not require an actual intention of the mind in prayer, but only a purpose to pray in the beginning (therein framing their doctrine to their practice, and not their practice to God's word) yet seeing this kind of prayer proceedeth from the mouth and not from the heart, it is but lip▪ labour in the sight of God. For as Cyprian saith, Quae est enim segnitia abalienari & capi ineptis cogitationibus 
Serm. de Orat. Domini.  & profanis cum Deum deprecaris, quasi sit aliud quod magis debeas cogitare, quam quod cum Deo loquaris? Quomodo t●… audiri à Deo postulas, cum te●…ipse non audias? Vis enim Deum memorem tui▪ cum rogas, eùm tu ipse memor tui non sis? that is, What a negligent sloth is this, to be alienated and carried away with foolish cogitations and profane when thou prayest unto God, as though there were something else which thou oughtest rather to think on then of that whereof thou speakest with God? How dost thou desire that God should hear thee, when as thou dost not h●…are thyself? For wilt thou have God mindful of thee when thou askest, seeing thou art not mindful of thyself? And so G. Baldwin; 
Inter Orthodoxogr. 1399▪  Quomodo se audiri postulat ●…ui seipsum non audit & quidloquatur ignorat? Nunquam enim orare dicitur qui flexis genibus orat, si vagatione distrahatur. Nihil igitur aliud cogitare debet animus orantis quam quod precatur: that is, How doth he desire to be heard who doth not hear himself, & is ignorant of what he speaketh? For he cannot be said to pray who prayeth with bended knees, if he be distracted with wand'ring thoughts: and therefore the mind of him that prayeth aught to think of nothing else than what is prayed. And likewise chrysostom, Si corpore 
Tom. 4. Homil. 79. 641. B. in F.  humi prostrato & ore incassum nugante mens totam domum & forum circumeat, quomodo talis dicere poterit, quòd in conspectu Dei precatus sit? Nam orat in conspectu Dei totam colligens animamsuam & nil habens cum terra common, said in ipsum se transferens coelum, & omnem ex animo pellens humanam cogitationem: that is, If the body lying prostrate upon the ground and the mouth vainly trifling the mind wandreth throughout the whole house and market, how can such a one say that he prayeth in God's sight? For he prayeth in the sight of God who recollecteth his whole soul, that he may have nothing to do with the earth, but may wholly raise himself into heaven, and banish all humane cogitations out of his mind.  
And to conclude, let the absurdity of the fault itself, and the gross abusing of the majesty of God, breed in us a loathing of this fault and a care to shun it. For when at any time our minds have wandered in prayer, let us endeavour to join into one speech the prayer of the mouth and the speech of the heart, both which do sound in the ears of the Lord, and then consider whether we would make such a speech, I say nor, according to Malachi's rule, to our Prince, but, to any man whom we regard, which we are not abashed to offer unto the Lord.  
And thus have you heard the two faults opposed to praying in truth: whereof the former is a note of hypocrites and impenitent sinners; the latter, though a foul fault and carefully to be avoided, yet incident to the children of God: For even in this sense the best of us may complain with David that our heart forsaketh us, Psal. 40. 12. and as Augustine citeth out of Ambrose; Ipso in tempore quo elevare mentem 
Contra Julian. lib. 2. ex Ambros. De suga seculi.  paramus, insertis inanibus cogitationibus adterrena plerunque dejicimur: In the very time wherein we endeavour to lift up our minds, vain thoughts being inserted we are for the most part cast down unto earthly things. Wherein if we please ourselves and are satisfied with such wand'ring prayers, as though su●…h wand'ring thoughts were not to be regarded, as the Schoolmen teach, we also play the hypocrites in our prayers, and speak in vain in the air without fruit or efficacy; for such a prayer is dead and without life.  
But if we come with upright hearts, intending a religious service unto God, though sometimes our devotions be hindered with wand'ring thoughts, yet if we be grieved for them and pray and strive against them, this infirmity through God's mercy and intercession of Christ shall not be imputed unto us.   

CHAP. XVII. Of knowledge which is required necessarily in prayer.  
THus much of that which is generally required in the soul: Now let us see what is more particularly required in the mind and in the heart. In the mind two things are required, Knowledge and Faith.  
Knowledge 1. Of God to whom we pray, and 
First, we must know God.  of his will according to which we are to pray; 2. Of that which we in our invocation do utter in the presence of God. First, there is required knowledge and acknowledgement of the true God, and of Jesus Christ whom he hath sent: otherwise we are subject to the censure of our Saviour given to the Samaritans, John 4. 22. You worship you know not what. First we must know God before we can believe in him, and we must believe in him or else we cannot call upon him, Rom. 10. 14. Therefore David exhorteth his son Solomon, ●…. Chron. 28. 9 first to know, then to worship the God of his fathers with a willing mind and an upright heart. For all worship of God which is not guided by knowledge is mere will-worship and superstition. Neither is that to be accounted religion or piety which proceedeth from ignorance; as the Papists hold ignorance to be the mother of devotion. But that devotion is blind superstition. Knowledge is as it were the 〈◊〉 which guideth us in the right way of serving God according to his word, without which we wander into will-worship and superstitious inventions. And theresore as of God there is knowledge required, so also of his will revealed in 
2. We must know God's will, and pray according unto it.  his word: For we can have no assurance that we shall be heard, unless we pray according to his will, 1. John 5. 14. Neither can we pray according to his will, unless in some measure we do know it, Col. 3. 16.  
Secondly, there is required knowledge and understanding of that which we do pray; otherwise we are subject to our Saviour's reproof, Matth. 20. 22. You ask you know not what. Prayer not understood is the lifting up of the voice, and not of the soul unto God, and a pouring forth of our breath and speaking into the air, and not a pouring forth of our hearts and souls unto the Lord: for as Augustine saith; Seeing as it is Psal. 89. 16. Beatus populus 
In Psal. 99  qui intelligit jubilationem. Curramus ergò (saith he) ad hanc beatitudinem, intelligamus jubilationem, non eam sin●… intellectu fundamus. Quid opus est jubilare & non intelligere jubilationem? ut vox nostra sola jubile●…, & cor non jubilet? Sonus enim cordis intellectus est: that is, Blessed is the people which understandeth the joyful sound. Let us therefore haste (saith he) after this happiness, let us understand this joyful sound, and not vent it our without understanding. What use is there of a joyful sound and not to understand it? that our voice only should make this joyful sound, and not our heart? For the sound of the heart is understanding. Wherefore the Apostle, Col. 3. 16. exhorteth us that the word of God dwell in us plenteously in all wisdom, teaching and admonishing ourselves in psalms and hymns and spiritual songs, singing with grace in our hearts to the Lord. Where the Apostle as he doth in general require in every Christian a plentiful knowledge of the word of God to direct him in his worship of God, so he teacheth us the use of our Psalms and songs which we sing unto the Lord, to wit, that we and those that hear us may be instructed and edified thereby, which without understanding of that which is said cannot be done, as the Apostle showeth, 1. Cor. 14. And to the same effect doth the Prophet David exhort us, Psal. 47. 7, 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which words though diversely translated do in every sense require understanding in those that call upon God: whether you read it, Sing praises every one that hath understanding, or sing praises understanding by, or with understanding, or (as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifi●…th, as appeareth by the titles of divers psalms) sing a Psalm of instruction whereby you may (according to the exhortation of the Apostle, Col. 3.) instruct and edify yourselves and others.  
Here therefore two sorts of men are condemned: the first of those who pray in an unknown tongue; the second of them who praying in their own tongue do not understand their own prayer.  
The former fault is committed in the Church of 
The doctrine and practice of the church of Rome confuted, who press prayer in an unknown tongue.  Rome both in public and private prayers. And first for public, the Church of Rome hath ordained that all the public Divine service in the West-churches should be done in the Latin tongue. And although this their practice be directly repugnant to the word of God, and contrary to common sense and rea●…on, yet they do not only stiffly retain and 
Concil. Trid. sess. 22. can. 9  maintain it, but also pronounce Anathema against him that shall say that the Divine service ought only to be celebrated in the vulgar tongue: and yet this expressly is the doctrine of the Apostle, 1. Cor. 14. From whence I reason thus:  
First, That which the Lord by his Apostle hath commanded to be done, that is necessarily to be observed: But the Lord by his Apostle hath commanded that the sacred service should be done in a language known, and not in a strange language unknown to the people. For what he there teacheth he testifieth that they were the commandments of God, v. 37.  
But let us hear the Popish shifts used to avoid the force of this testimony.  
1. That the Apostle speaketh not of prayer but 
The Papists shifts avoided which they use to ●…lude the Apostles words, 1. Cor. 14.  of preaching and exhortation, which they confess are to be made in a known tongue, otherwise that they are unprofitable and edify not. Why then by the same reason do they not read the holy Scriptures in a known tongue unto the people, but hide the light of God's word under the bushel of a strange language? But I answer, That the Apostle speaketh of the whole Divine service of God, the Church as well praying and praising of God, as preaching and prophesying, v. 14, 15, 16, 17.  
2. Yea, but the Apostle speaketh of such as having 
Object.  the gifts of tongues, did pray in a tongue which themselves knew not; and of them he saith, that in their spirit, that is, in their affection, they pray; but their mind, not understanding what they say, is unfruitful, namely to themselves.  
It is not credible that they which had the gift of 
Answ.  tongues did not understand the language which they spoke (though some of the Fathers have so conceived) for that had been an unprofitable gift to them and others. chrysostom in 1. Cor. 14. Homil. 35. You will say, Doth the tongue edify no body? Not so. For he that speaketh, saith he, with tongues edifieth himself, v. 4. which verily cannot be except he understand what he saith. Neither is it the Apostles 
vers. 14.  meaning, that his understanding is unprofitable to himself (as Bellarmine affirmeth) for he saith that he edifieth himself, but to the hearers who understand him not. Neither is it to pray in the spirit in that place, to pray in affection without understanding himself: but to pray in the spirit, is to pray in the closet of a man's soul, being not understood of others; and to pray with understanding, is to pray that others may understand. So the Apostle seemeth to expound the phrase v. 19 In the Church I had rather speak five words with my understanding, that I might teach others also, then ten thousand words in an unknown tongue.  
Secondly, the people of necessity ought to understand the public prayers made in the Church: therefore they ought to be made in a language known to them. The antecedent is denied by the Papists under this pretence; Public prayer is made 
Object.  not to the people, but to God for the people, which may be as available for them in an other language as in their own.  
If God understood or regarded no language but 
Answ.  Latin, there were some show of reason in this answer: but all tongues are alike known & esteemed of God; and he is no accepter of persons, much less of tongues. Again, public prayer as it is made for the people, so it is the prayer of the congregation; and we shall prove that every one ought to understand his own prayer. The Minister doth pray, but the people ought to concur with him in their prayers, and to give their consent thereunto by saying, Amen: which they cannot do if they understand not what is said, v. 16. Else when thou shalt bless in the spirit, how shall he which occupieth the room of the unlearned say Amen at thy giving of thanks, seeing he understandeth not what thou sayest?  
But the Papists say, That the Apostle meaneth not every one unlearned in the Laity, but the clerk of the Church, who supplieth the place of the Laity. But the words do signify not him who supplieth the place or stead, but he that filleth or occupieth the place of the unlearned, that is to say, one of that rank, and so is expounded by the Greek Fathers.  
Moreover, why is speech used at all in public prayer? and why do the people assemble themselves thereunto? For speech is not needful in respect of God, who searcheth the heart; neither is the presence of the people necessary at a prayer which is only made for them: but words in public prayer are used that the people both might be guided and edified, and also that they might join with the speaker and add their consent, in which respect also their presence, is necessary. So Augustine, 
Lib. De Magistro, cap. 1.  Opus est locutione in publicis precibus, non ut Deus sed ut homines audiant: Speech is needful in public prayers, not that God but that men may hear.  
But that the people ought to understand the public 
That the people ought to understand public prayers.  prayers, I prove, 1. Because, as I have said, it is their prayer, whereunto also they are are to give their consent, which the Apostle saith they cannot do unless they understand what is spoken, v. 16.  
2. Prayer uttered in a language unknown is unprofitable to the congregation, as the Apostle saith; If I come to you speaking with tongues, what shall I profit you? v. 6. such an one speaketh in the air, v. 9 that is, saith the Greek Scholiast, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in vain and unprofitably; &, his understanding is unprofitable, v. 14. So Basil, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Basil. in des. breb. 278.  that is, When as the words of the prayer are not understood of those that are present, the understanding is without fruit, so that no man so prayeth with the profit of another. So Oecumenius; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We are not unprofitable unto you.  
Thirdly, all things must be done to edification: Which general the Apostle applieth to this particular, v. 26. For it is a most true saying of Augustine, 
De Genes. ad literam, lib. 12. cap. 8.  Nemo ●…dificatur audiendo quod non intelligit: No man is edified by hearing that which he doth not understand.  
Fourthly, all things must be done decently and in order, v. 40. But when public prayers are made in an unknown language, there happeneth much disorder and confusion, like that of Babel. The Minister though he speak Latin is a barbarian to the people, and the people to the Minister, v. 11. If I know not the meaning of the voice, I shall be to him that speaketh a barbarian, and he that speaketh shall be a barbarian unto me; not simply, but to me, saith chrysostom. 
In 1. Cor. 14.  Hierome truly saith, Omnis sermo qui non intelligitur barbarus judicatur: All speech not understood is deemed barbarous. So Ovid in banishment, Barbarus hîc ego sum, quia non intelligor ulli, 
De Tristib. lib. 5. cleg. 11.  I am barbarous here, because I am not understood by any. 2. The minister and people meeting to public prayer use not public prayer but private, for it is not the place but the congregation that maketh it public. But the minister praying in an unknown language, his prayer is private; and the people when they do pray at all, betake themselves to their private devotions.  
Hereunto add examples and precedents. For the Patriarches and Prophets under the law, the Apostles and Primitive Church did always pray in a known tongue. Neither can any sound testimony or approved example be produced to the contrary for six hundred years after Christ. Vitalicus the Pope about the year 666, which is the number of the beast whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is thought to have been the first author of this ordinance, concerning Divine service to be done in Latin. Origen saith, 
Contra Celsum, lib. 8.  That every nation in their mother tongue make their prayers unto God and yield him due praises. So Basil, Epist. 63. ad cler. Neocaesar. And to the examples of the ancient Church we may add the practice not only of the reformed Churches, but also of the Ethiopians and Egyptians, Syrians, Armenians, Moscovites, Moravians, and Sclavonians; all which at this day observe the ancient form of praying in their vulgar languages.  
De Cyrillo Moraviorum praesule, qui vixit 900, Aeneas Silvius Hist. Bohem. cap. 13. scribit, Ferunt Cyrillum cum Romae ageret Pontifici supplicasse ut Sclavorum linguâ ejus gentis hominibus quam baptizaverat rem Divinam faciens uti posset. De qua re dum in sacro senatu disputaretur, esséntque non pauci qui contradicerent, auditam vocem tanquam de coelo in h●…c verba missam, OMNIS SPIRITUS LAUDET DOMINUM, 
Chemnit. Exam. par. 2. 172. a.  ET OMNIS LINGUA CONFITEATUR EI. Indéque datum Cyrillo indultum, etc. They report that cyril when he was at Rome sued unto the Bishop, that executing Divine service he might use the tongue of the Sclavonians to the men of that nation which he had baptised. About which when they disputed in the sacred senate, and there were many that gainsaid it, a voice sent as it were from heaven was heard uttering these words, Let every spirit praise the Lord, and let every tongue confess unto him. And so Cyril's suit was granted, etc. And yet will the Papists be counted Catholics, who in this point, as in many more, go against the practice and doctrine universal of the Primitive Church for six hundred years after Christ.  
But, say they, the Latin tongue doth better become 
Object.  the majesty of the Divine service, which is diminished in vulgar languages.  
The commendation of prayer consisteth not in 
Answ.  the language, whereof there is no difference to be made in respect of God, but in the sense of the words and devotion of him that prayeth. That which the Apostle speaketh against praying in unknown tongues, is as much verified concerning the Latin tongue, in respect of them which understand it not, as concerning any other.  
Yea, but holy mysteries are not to be communicated 
Object.  to the vulgar, nor precious stones are to be cast unto dogs and hogs.  
But holy mysteries are to be expounded to the 
Answ.  people of God; who may not be compared to dogs or swine, by whom are meant profane persons and scorners of religion.  
But since prayers have been made in vulgar 
Object.  tongues devotion is waxed colder in those parts and religion decayed.  
Many are made worse by the preaching of the 
Answ.  Gospel; and where best means are used, the people if they be not the better are the worse. In respect of them devotion is decayed, but in respect of all sound Christians it flourisheth. Neither was that true devotion or religion which they say by vulgar prayers is decayed, but will-worship and superstition, in which men are usually more fervent then in the profession of the truth. For such is the common hypocrisy of men, that when they think to satisfy the Lord with outward observations, they will be forward in that kind; Micah 6. 7.  
Now as touching private prayers in an unknown 
Of private prayers in an unknown tongue, and the evils thereof.  tongue, it is certain that they which so pray do scarcely perform any duty that is required, or exercise any grace which is to be showed in prayer. For first, he prayeth without understanding, and therefore not as a man, but rather as an unreasonable creature, as Augustine saith; Quid hoc sit quod in 
In Psal. 1●…. Expos. 2.  Psalmo dicitur, AB OCCULTIS MUNDA ME, intelligere debemus, ut humanâ ratione non quasi avium voce cantemus: Nam & merulae & psittaci & pici & hujusmodi volucres saepe ab hominibus docentur sonare quod nesciunt: What this should be which is said in the Psalm, Cleanse me from secret sins, we ought to understand, that we ought to sing with humane reason, and not (as it were) with the voice of birds: For even blackbirds, parrots, pies, and such like birds are often taught by men to sound that which they do not understand. So Cassiod. in Psal. 46. Nemo sapienter facit quod non intelligit: No man doth wisely that which he understandeth not.  
2. Neither doth he pray in spirit, but the prayer not understood is a mere lip-labour. The sound of the soul is the understanding. Neither is that any speech of the soul which it doth not understand, neither can they pray but with continual wand'ring thoughts: For the mind will not attend that which it doth not understand: or if they do, they do but attend to the words, and not to the matter, which they do not understand.  
3. As he which prayeth before others in a language unknown to them, his understanding is unprofitable to them, neither are they edified thereby; so when a man prayeth in a language which himself understandeth not, his understanding is unfruitful to himself. And as he which praying in an unknown tongue to others, is to them a barbarian; so he which prayeth in a tongue which he doth not understand, is a barbarian to himself.  
4. Neither can he pray with faith that his request shall be granted, when he knoweth not what his request is.  
5. What reverence is here showed to the majesty of God, when men presume to babble before him they know not what? And what conceit have they of God, when they hope by such lip-labour to satisfy for their sins and to merit eternal life?  
6. How can men either ask with fervency of spirit or give thanks with alacrity of heart when they do not so much as know whether they pray or give thanks?  
7. Bodily exercise profiteth little, 1. Tim. 4. 8. for God respecteth not the mouth but the heart: But this prayer in an unknown tongue is a mere bodily exercise; and so in the church of Rome is usually enjoined to penitents as a penal work.  
8. battology is to be avoided in prayer, Matth. 6. But this babbling and multiplying of prayers without understanding, especially joined with numbering of them on their beads, as though by how much the more and longer so much more meritorious and satisfactory, is most gross battology.  
I conclude with the Apostle, 1. Cor. 14. 37, 38. If any man think himself to be a prophet or spiritual, let him acknowledge what the prophet hath written concerning the use of a known tongue in the service of God, to be the commandments of God: But if any, saith he, be ignorant let him be ignorant.  
The like may be said of those who praying in their mother-tongue, do not understand what they say. For the prayer which is made without understanding 
Prayer unprofitable in our mother-tongue, if we pray not with understanding.  is also without faith, without feeling, without true devotion: neither is it a lifting up of the mind but of the voice unto God, and a bare recital of a set form of words without any inward grace; such as parrots might be taught to make. Wherein many are so gross that they use the Creed and the ten Commandments for prayers, and recite them with the like devotion as they do the Lords prayer. I deny not but that it is good for the simpler sort to meditate both of the Creed & of the Decalogue, the one containing the sum of that which we are to believe, the other comprising the sum of that which we are to do; & likewise to pray unto God that he would increase our faith in the one and our obedience to the other. But neither of both is to be used as a form of prayer, because in neither we do either ask any thing which we want, or give thanks for that which we have received. Let men therefore which would call upon God, labour for knowledge and understanding. For a prayer of five words (such as was the Publicans prayer, Deus, propitius esto mihi peccatori, God be merciful unto me a sinner, uttered with understanding is better than a prayer of an hour long not understood.   

CHAP. XVIII. Of faith which is required in prayer.  
SEcondly, in the mind is required faith. For faith being a persuasion, and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the 
Psal. 5. 7.  proper seat thereof is the mind. Howsoever it is to be granted, that where this sound persuasion and assurance is in the mind, it worketh affiance and hope in the heart, as a proper fruit and necessary effect thereof. And therefore in the phrase of believing in this affiance is employed. For to believe in God, is not only to believe that there is a God, and that he is such an one as he hath revealed himself in his word, but also that he is such an one to me: as that the Father is my Father, etc. and consequently, that therefore I repose my trust and affiance in him.  
In invocation there is a double faith required: The 
A double faith required in invocation.  one more general, apprehending the main promise of the Gospel; whereby we stand righteous before God in Christ, & whereby we are to be persuaded that both we and our prayers are accepted of God in Christ: The other more special, apprehending the special promises made to our prayers; whereby we are persuaded that our special request shall be granted unto us. The former, because it doth generally belong to all invocation, as well thanksgiving as prayer, is now to be entreated of. The other specially belongeth to prayer, and therefore in the special doctrine of prayer is to be considered. The former is that persuasion or assurance of the soul, whereby we believing in Christ are in the same measure persuaded of God's love towards us in Christ, and therefore are encouraged to come with confidence to the throne of grace, not doubting but that both we and our prayers are acceptable unto God in Christ, Heb. 4. 16. And this assurance of faith is grounded partly on the will and love of God, and partly on the merits and intercession of our Saviour Christ. On the will of God, 1. in general, appearing 
1. Thess. 5. 17, 18.  in his commandments enjoining this duty, and his gracious promises. For if God hath commanded us to call upon him, and hath graciously promised to hear us, why should we doubt but that this our service is acceptable unto him? 1. Thess. 5. 17, 18. Pray continually; in all things give thanks: for this is the will of God (the acceptable will of God in Christ) concerning you. But chiefly on the promises of God is our faith to be grounded: Which promises are either general; and those not only that he will hear and accept, but also graciously reward this exercise of piety performed to him, Matth. 6. 4. Godliness hath the promise both of this life and of that which is to come: or special, for the granting of that which we desire, as Gen. 32. 9, 12. Exod. 32. 13. 2. Sam. 7. 27, 28. 1. Chron. 17. 25. Secondly, in particular, that the thing which we either pray or praise be good; as being referred to God's glory and our good. For if it be not good, we are neither, if we have it not, to desire it, and much less to pray for it, nor if we have it to praise God as the author and giver of it. We must have warrant in God's word that the thing for which we call upon God be such as God hath promised to give, otherwise our prayer is turned into sin. And in this sense the Apostle saith, Let every man be persuaded in his mind: for whatsoever is not of saith is sin, Rom. 14. 23.  
Likewise our faith must be grounded on the love of God and goodness: First, in general, that is, Psal. 5. 7. his bounty and readiness to hear and reward all those that call upon him. Heb. 11. 6. Without faith it is impossible to please God: For he that cometh to God must believe that God is, and that he is a rewarder of them that seek him. Rom. 10. 12, 13. The Lord is rich towards all that call upon him. Psal. 86. 5. Thou art plenteous in mercy to all that call upon thee. Isa. 65. 24. Secondly, in particular, to ourselves in Christ: John 16. 27. Rom. 8. 32. and 5. 5. and 8. 15, 16. Psal. 55. 16, 17. I will call upon God, & the Lord will save me. Evening and morning and at noon will I pray, and he will hear my voice. Psal. 4. 3. The Lord will hear when I call unto him. Psal. 56. 9 When I cry unto thee, then shall mine enemies turn back: this I kn●…w, for God is for me. Psal. 86. 7. In the day of my trouble I will call upon thee, for thou wilt answer me.  
In the merits of Christ, whereby we are accepted, and in his intercession, whereby our prayers are made acceptable, Heb. 10. 22. And in this sense also we are to pray in the name of Christ, that is, not only with desire that for Christ's sake we may be heard, but also with persuasion and some measure of assurance that for Christ's sake we shall be heard, John 16. 23. To call upon God in the name of Christ implieth two things: 1. To desire that for Christ's sake we may be heard; 2. To believe that for Christ's sake we shall be heard.  
That we are thus to pray in faith, appeareth both 
That we must pray in faith, proved, 1. By testimonies;  by testimonies & reasons. Rom. 10. 14. How shall they call upon him in whom they have not believed? Heb. 11. 6. Without faith it is impossible to please God. For as Bernard saith, How shall be please God whom God doth not please? for he that believeth not maketh God a liar.  
1. God is to be worshipped with a willing mind 
2. By reasons  and cheerful heart, 1. Chron. 28. 9 which cannot be done in prayer unless we be persuaded that our prayers are accepted of God.  
2. There is no access unto God but by Christ, John 14. 6. nor to Christ but by faith. To come unto God, Heb. 11. 6. and unto Christ, is to believe in him, John 6. 35. Through Christ we have boldness 
Ephes. 3. 12.  and entrance with confidence; but it is by faith in him.  
3. What benefit we reap by Christ we receive by faith: For which cause the same benefits which we have by Christ are ascribed to faith: And therefore as without Christ we can do nothing, John 15. 5. nothing belonging to a spiritual life which may be acceptable to God: so without faith we can do nothing, and much less pray as we ought. For without faith we are without Christ, and by faith we are engrafted into him. I believed, and therefore I spoke: that is, with faith I called upon God, Psal. 116. 10.  
4. It is the prayer of faith which is available and acceptable, Jam. 5. 15, 16.  
5. The promises made to prayer are to be understood with the condition of faith: Matth. 21. 22. If ye believe. Which may be understood of this more general faith, or the special.  
This is hard to be performed by a sinful man, 
Object.  etc. impossible to be performed by a Papist without special revelation. For he cometh in his own worthiness; yet knoweth not whether he be worthy or not. Qualis erit ista oratio, O Domine, ego quidem an exaudire me velis dubius sum: sed quia anxietate premor, ad te confugio; & si dignus sum, mihi succurras.? What a kind of prayer is this, O Lord, I am doubtful whether thou wilt hear me or no: But because I am pressed with anxiety, I fly unto thee: and if I be worthy, help me? Vide Calv. Instit. 3. 20. 12.  
But we know that in ourselves we are unworthy, 
Answ.  and yet believe that in Christ we are accepted. Our faith is grounded not on our own worthiness in ourselves, but on the love and promises of God, and on the merits and intercession of Christ. For though we be sinners in ourselves, yet believing in Christ, God the Father justifieth us. Though we know not how to pray or what to ask as of ourselves, yet God the Spirit maketh intercession for us, in helping our infirmities, and teaching us to pray according to God. And though our prayers be unperfect and unworthy to be offered to God, yet Christ our Saviour sitteth at the right hand of his Father making intercession for us, Rom. 8. 26, 27, 33, 34. and perfuming the incense (that is, the prayers of the faithful) with the odours of his own sacrifice, Revel. 8. 3.   

CHAP. XIX. Of Humility required in prayer.  
HItherto we have spoken of the mind: Now we are to inquire what is required in the heart. In the heart three things are requisite; humility, reverence, and heartinesses: The first respecting ourselves; the second, God; the third, the things for which we do invocate. For the first, That properly is said to be humile which is even with the ground. Where therefore it is required that we should humble ourselves before the Lord when we call upon him, it is meant that we should abase ourselves as it were to the ground, (to which purpose the faithful were wont in the Eastern Churches to cast themselves down to the ground when they called upon God) laying aside all manner of conceit of our own worthiness whereby we might be lifted up in ourselves, and acknowledging our own nullity and unworthiness in ourselves to appear in the presence of God. For compared unto God we are as nothing, or as less than nothing, Isa. 40. 17. And therefore when our Saviour took upon him our nature, he is said as it were to have annihilated himself, Phil. 2. 7. For this cause prayer in Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: which hath affinity with the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth to fall or cast down ourselves: To teach us to humble ourselves before God when we call upon him. And to the same purpose Augustine 
Tom 3. 632.  defineth prayer thus, Oratio est mentis devotio, i. conversio in Deum per pium & humilem affectum: Prayer is the devotion of the mind, that is, a conversion unto God by an holy and humble affection.  
How necessary and profitable this is, to be endued 
The necessity and profit of humility proved by testimonies and ●…xamples.  with humility when we call upon God, may appear both by the testimonies of God's word and examples of the godly. Psal. 10. 17. Lord, thou hearest the prayer of the humble: thou wilt prepare their heart; thou wil●… cause thine ear to hear. Psal. 7. 12. He forgetteth not the cry of the humble. Luke 18. 9 our Saviour telleth us a parable of a Pharisee and a Publican which went to pray: The Pharisee cometh in a conceit of his own worthiness; the Publican, in conscience of his sinfulness: The Pharisee in a brave manner thanketh God that he was not a sinner like other men; the Publican in most humble manner acknowledgeth himself to be a sinner, and craveth pardon for his sin. But what was the issue of their prayer? Which speedeth better? the humble sinner, or the proud justiciary? The Publican goeth home justified; the Pharisee remaineth in his sin: according to that John 9 41. And the reason is, because, as our Saviour saith, every one that exalteth himself shall be brought low, and he that humbleth himself shall be exalted. To this acordeth Psal. 138. 6. The Lord is high, yet he beholdeth the lowly: but the proud he knoweth a far off. Psal. 51. 17. The sacrifices of the Lord (that is, that which he esteemeth above all sacrifices) are a contrite spirit: a broken and contrite heart he will not despise; meaning, that he doth in special manner regard it. Esa. 66. 2. To him will I look, even to him that is poor and of a contrite spirit. Psal. 34. 18. The Lord is near to them that are of a broken heart, and saveth such as be of a contrite spirit. For thus saith the high and lofty one that inhabiteth eternity, whose name is holy, I dwell in the high and holy places, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of them that be contrite, Esa. 57 15. Ecclus 35. 17. The prayer of the humble pierceth the clouds, and will not depart till the most High shall behold to execute judgement, etc. But to speak more particularly: Humility hath the promise both of temporal benefits, Prov. 22. 4. The reward of humility is riches, glory, and life: and spiritual, Prov. 3. 34. grace; Prov. 11. 4. wisdom; Prov. 22. 4. the fear of God; and finally, blessedness, Matth. 5. 3. And therefore let us follow the counsel of James, chap. 4. 10. to cast down ourselves before the Lord, and he will lift us up; and of Peter, 1. epist. 5. 6. to deck ourselves inwardly with lowliness of mind: for God resisteth the proud, and giveth grace to the humble.  
In the examples also of the godly we may observe 
Examples of the humility of the godly.  that the most holy men have most abased themselves when they have come into God's presence. Abraham the father of the faithful making request to God in behalf of the Sodomites acknowledgeth himself to be but dust and ashes, Gen. 18. 27. Jacob, who was called Israel because by his wresting in prayer he prevailed with God, confesseth himself less than the least of God's mercies, Gen. 32. 10. David a man according to Gods own heart in the humility of his soul desireth the Lord not to enter into judgement with him, etc. Psal. 143. 2. And 2. Sam. 6. 22. he professeth that he would be vile before the Lord. Isaiah the prophet, at whose prayer the sun went back, being admitted into the presence of God, crieth out that he was a man of polluted lips. Daniel, a man greatly beloved, humbly acknowledgeth his sins, and refuseth to come in his own worthiness, Dan. 9 18. and likewise Ezra, chap. 9 6. The Centurion, of whom our Saviour testifieth that he had not found the like faith in Israel, Matth. 8. 8. professeth himself to be unworthy that Christ should come under his roof. The woman of Syrophenicia, to whom our Saviour gave testimony that great was her faith, confesseth herself to be but as a dog in comparison of the Israelites, Mat. 15. 27. The repenting prodigal received to favour confesseth himself unworthy to be called a son, Luke 15. 21. The Publican who went home justified, showed 
Luke 18. 13.  great signs of humility. Let us therefore, avoiding the proud conceit of all Pharisaical & Popish justiciaries, who are not afraid to present themselves before God trusting in their own merits, follow the advice of Paul, Rom. 12. 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, as some expound it, to go the same way with the humble: & so we shall come to the same end of the way, which is the salvation of our souls: the which unless we be humble even as children, we cannot attein; But he that is humble as a child shall be the greatest in the kingdom of heaven, Matth. 14. 3, 4.  
Now these two graces whereof I have last spoken, 
Faith and humility must be joined together.  faith and humility, must necessarily go together. For we must not be so humbled in regard of our unworthiness in ourselves, but that notwithstanding we are to trust in God's mercy accepting of us in Christ; & we are so to have affiance in the mercies of God & merits of Christ, that we disclaim all worthiness in ourselves. Here therefore they offend  
1. Who come to God in a Pharisaical conceit of their own worthiness, for which they presume to be heard. If it be objected, that the faithful sometimes 
Object.  allege their own piety in their prayers as an argument to obtain their desires: as David, Psal. 86. 2. Hezekiah, Isa. 58. 3. I answer; 1. They allege 
Answ.  their own piety as a gift of God, and testimony of his favour, to confirm their faith, not ascribing it to their own desert, but to the favour & grace of God, by which they do confess that they are what they are, 1. Cor. 15. 10. For it is the nature of true faith to strip him where it is of all praise, that all glory may be given unto God, Psal. 115. 1. Non dignitatem suam sed dignationem Divinam allegant: They allege not their own dignity but God's acceptance. 2. Because the promises of hearing our prayers are restrained to the godly, they allege their piety as a testimony to their own souls that the promise belongeth to them; 1. John 3. 22. Non hoc dico quin accepta 
Bernard. De triplici mod●… orationis, serm. 5. fol. 22. D.  gratia fiduciam donet orandi: Sed non oportet ut in ea constituat quisquam fiduciam impetrandi. Hoc solum conferunt haec promissa dona, ut ab eadem misericordia quae tribuit haec sperentur etiam ampliora: that is, I do not say this because grace received doth give confidence in praying: For none ought in it to place their trust of obtaining. But these gifts promised do only confer this, that of that mercy which giveth these things we may also hope for greater. More particularly for David's p●…ayer, Preserve my soul, for I am 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, one on whom thou hast showed great mercy: save thy servant that trusteth in thee: For God's promise is, not to fail them that put their trust in him. For Hezekiah; The Lord had promised David, That his sons, if they walked before him in uprightness, should not want a son to succeed them in the crown. Whereas therefore the prophet Isaiah brought this message to Hezekiah being sick, that he should die; having yet no issue, he desireth the Lord to remember that he had walked uprightly before him, and therefore intreateth the Lord, that according to his promise he might not die without a son to succeed him: and so obtained the lengthening of his days for fifteen years; in which time God granted him a son to succeed him.  
2. Those that pray ambitiously to be seen and praised of men: for such hypocrites have their reward, Matth. 6. 5. Nisi humilitas omnia quaecunque 
August. Epist. 56.  bene fecimus praecesserit & comitetur & consecuta fuerit, & praeposita quam intueamur, & apposita cui adhaereamus, & imposita quâ reprimamur, j am nobis de aliquo bono facto gaudentibus totum extor quet è manu superbia. Vitia quip caetera in peccatis, superbia verò etiam in rectè factis timenda est, nè illa quae laudabiliter facta sunt ipsius laudis cupiditate amittantur: Unless humility do precede, accompany and follow all whatsoever we have well done, and be preposed that we may behold it, and opposed that we may adhere unto it, and imposed that thereby we may be repressed, pride will wring out of our hand all we have done, whilst we rejoice of our doing any good deed. For other vi●…es are to be feared in our sinful actions; but pride only is to be feared in our good deeds, lest those things which are laudably done be lost by our greedy coveting of praise.  
3. Those that pray with spiritual pride and ostentation, as the Brownists, being proud that they are able to conceive as it were ex tempore a prayer unto God, and with such variety as to use no set form, nor twice to use the same words.  
4. Those that by their prayer look to satisfy for their sins and to merit at the hands of God, as the Papists. For prayer made with such a proud conceit is abominable unto God.   

CHAP. XX. Of Reverence required in prayer, and Heartiness.  
THe second thing required in the heart is a reverence of the Majesty of God to whom we speak, according to David's both advice, Psal. 2. 11. Serve the Lord with reverence, and rejoice with trembling; and practice, Psal. 5. 7. I will come into thy house in the multitude of thy mercy (that is, trusting therein) and in the fear or reverence of thee will I worship towards thy holy temple.  
That we are thus to call upon God, I shall not need to prove: For if when we are to speak to a Prince, we are touched with great reverence of an earthly Majesty, how are we to be affected when we speak unto God? And if the blessed angels being in God's presence and sounding forth his praise, are described in the Scriptures as having six wings, whereof two pair serve to cover their face & their feet, Isa. 6. 2, 3. thereby betokening their wonderful reverence of God; how much more should we, who inhabit these houses of clay, subject to infirmities and corrupted with sin, be strucken with an awful reverence of God?  
If therefore we did but seriously consider, That we 
Meditations to stir up reverence.  are to speak unto God, and did set him before our eyes who is in Majesty most glorious, and therefore to be reverenced; for power omnipotent, and therefore to be feared, Luke 12. for greatness or infiniteness rather in every place, and therefore present with us to hear what we say and to behold what we do; for knowledge omniscient and a searcher of the heart, and therefore throughly acquainted with what disposition and affection we do come before him; for holiness and justice a most pure Spirit, and therefore will be worshipped in spirit & truth; finally, who is, as Malachi speaketh, our Father, and therefore to be reverenced; our Lord, and therefore to be feared, chap. 1. 6. If, I say, we did set him before our eyes, and ourselves in his presence (as we ought always to do, but especially when we call upon him) it cannot be but that we shall be touched with great reverence of his glorious Majesty, and therefore shall behave ourselves accordingly, doing speaking thinking nothing but that which may become his presence, and whereof we may be bold to admit him to be the hearer and the judge; all light behaviour, all wand'ring thoughts being far removed and abandoned, and we for the time being elevated above all earthly cogitations and having our conversation in heaven, supposing (as chrysostom saith) ourselves to be in the midst of the Angels, and performing the like exercise with them.  
You see our duty: But what is our practice? Do not we vile wretches when we present ourselves before the Lord behave ourselves many times with less reverence or regard then if we were speaking to a mortal man that is our superior? Insomuch that we hold it for good advice, (as indeed it is, respecting our weakness) In such sort to speak to men as if God did hear us, so to speak to God as if man did hear us. And is not this an evidence that we are carnal, that our hearts are affected with no more than our senses apprehend, and that we want those eyes of faith which Moses had, Heb. 11. 27. whereby we might be moved to behave ourselves in the presence of God as seeing him that is invisible.  
Now to move us both to humility and reverence, let us consider, as Solomon adviseth Eccles 5. 1, 2. that God to whom we speak is in the heaven, full of majesty and power; (which consideration our Saviour also teacheth us to have in the beginning of our prayer, Matth. 6. 9) and we which do speak are on the earth, base and vile, not only in respect of our mould, being but dust and ashes, but especially in respect of our sins, whereby we have made ourselves unworthy to appear in his presence. And unto both these we are excited Psal. 95. which is prefixed as a preparative to our Liturgy, v. 6. Come let us worship and fall down, let us kneel before the Lord our maker: For he is our God; and we are the people of his pasture, and the sheep of his hands.  
The third thing is heartiness, devotion, or ardour 
Of heartiness, ferven cie, and devotion required in prayer.  of the mind, when we are throughly affected with those things whereof we speak, calling upon God with our whole hearts. For if that be good counsel which the wise Solomon giveth, That what we do we do it with all our might, Eccles 9 10. it is especially to be followed in prayer, wherein we are not to be cold or careless. This heartiness in prayer, is fervency or earnestness of desire; in thanksgiving, alacrity and cheerfulness: the former arising from the sense of our want, the latter from the sense and experience of God's goodness towards us: And it is that which giveth wings to our prayers, and causeth them to ascend before God. This is called lifting up our prayer, Isai. 37. 4. Jer. 7. 16.  
Here therefore two things are to be avoided: The first is coldness; when men call upon God without sense either of their wants in prayer, or of God's blessings in thanksgiving; calling upon God for fashion or custom sake, usu magis quam sensu or ants, praying rather out of use then sense. Such a prayer wanting lively affections is dead, and therefore counterfeit and hypocritical, and a mere bodily worship. For this is to call upon God with our mouths but not with our hearts; this is to pray without desire, and to give thanks without grace in our hearts. The other is taedium in orando, weariness in praying; That is, when men's hearts being set on other matters, all time that is bestowed in prayer is thought too long: and therefore the prayer as it is unwillingly begun so is it wearisomely performed, the end of the prayer many times being more desired than the end for which prayer was ordained. But our invocation must be as a free-will-offering, and our service of God must be performed with a willing mind: neither is that to be accounted a service of the soul which is without either the understanding (as I said before) or the will.   

CHAP. XXI. Of the Gesture to be used in prayer.  
HItherto we have spoken of those things which in the action of Invocation are required in the soul. Now we are to speak of those things which are required in the body: For though bodily exercise being severed from the inward worship is little worth, yet being joined with the inward it is of some moment. For where the Lord commandeth any duty or forbiddeth any sin, there also he commandeth or forbiddeth the signs and appearances thereof; and therefore where he requireth the inward worship of the soul in prayer, as honorem facti, the honour of the deed, there also he requireth the outward of the body when it may be conveniently exercised, as honorem signi, the honour of the sign. Now our bodies and members thereof, as 
The signs of worship ought outwardly to be expressed with our bodies: and the reasons why; 1. Reason.  they are the instruments so also the indices and manifesters of our souls: and therefore the signs of those graces which we contain in our souls must (when they may conveniently) be expressed in the body; and that for these reasons: 1. As at the first the Lord created and afterwards redeemed both our souls and bodies, so must we worship him in both, 1. Cor. 6. 20. therefore where the worship of God may be performed in both conveniently, both must be used.  
2. In the two first commandments where the 
2. Reason.  Lord forbiddeth this outward worship which we call honorem signi to be given to any other, there he requireth that it should be performed to himself, and he is jealous thereof. And so in other places, as the yielding of outward worship to any other is condemned, Isai. 2. 9 Psal. 44. 20. and the denial thereof commended, Dan. 3. in the three children; 1. Kings 18. 19 so the performance thereof unto God is commanded, Isai. 45. 23. Psal. 95. 1, 2, 6. 
3. Reason.   
3. Neither is it for nothing that the holy Ghost, where mention is made of invocation, is so careful everywhere almost to speak of the voice of the mouth and gesture of the body. Yea, so much he seemeth to esteem the outward worship, that as the sign many times is put for the thing signified, so the voice of the mouth and gesture of the body are oftentimes put for invocation itself; as we shall show in the particulars.  
4. The gesture and voice do greatly serve to help 
4. Reason.  both the attention of the mind and intention of the affections; as every man's experience can testify. In public prayers they are also good means to excite and stir up one another.  
In the outward worship to be performed in invocation 
Of the gestures which ought to be used in prayer▪.  we are to consider the gesture of the body and the speech of the mouth: For neither of which can there any certain universal rule be prescribed as necessary to be observed always in private prayer. In public prayer we are to follow the custom of the Church where we live, if it be without scandal and superstition. For as there is commanded inward unanimity in the public assemblies, so also outward uniformity: and to descent from the Church in these outward things, being (as I said) free from scandal and superstition, is schismatical.  
Now the Church is to direct itself by the examples of the godly recorded in the Scriptures, and practice of the Primitive Church. First for gesture: Concerning which thus much in general may be prescribed: 1. That it be decent and comely, according to the general rule, 1. Cor. 14. 40. The which decency is for the more part to be measured according to the custom of the country. 2. That it be correspondent to the affections and disposition of the soul, serving as to express so also to incite and enlarge the same, otherwise the devoutest gestures are but histrionical, that is, hypocritical.  
The variety of gestures mentioned in the Scriptures do show that we are not perpetually tied to any particular as necessary in itself: but that in themselves they are indifferent and arbitrary if not determined and prescribed by the Church. By the examples of the godly in the Scriptures admonemur 
Ad Simplician. l●…b. 2. qu. ●…. Tom. 4.  (saith Augustine) non esse scriptum quomodo corpus constituatur ad orandum, dummodo animus Deo praesens peragat intentionem suam: We are admonished that it is not written how the body is to be disposed to pray, so that the mind present with God do perform its intention. But first I will show the variety of gestures which have been and may be used; and then I will commend that which is most convenient to be observed usually.  
The gestures to be considered in prayer are either of the whole body, or of the parts. As 1. the turning of the body towards some part of the heavens, east or west, etc. Among the Jews it was required and observed, that wheresoever they were when they prayed they turned themselves towards the temple, wherein was the ark, which was a type of Christ, in whom alone we are to come unto God. If therefore they were in the east from it, they were to turn into the west; and to pray towards the east, turning their backs towards the temple, was a fault, Ezek. 8. 16. Daniel, when the edict was given against prayer, went into his house, and his windows being open in his chamber towards Jerusalem, he kneeled upon his knees three times a day, and gave thanks before his God as he did aforetime, Dan. 6. 10. And this was first intended in the building of the temple and placing of the ark there, 1. Kings 8. 29, 30, 35, 38, 44, 48. where Solomon by the spirit prayeth, that if any being absent from the temple should pray towards it, they might be heard. The ancient Christians prayed towards the east: Damascene 
Vide Damas. De orthod. fide, lib. 4. cap. 13.  saith, Traditionem esse Apostolicam ut ad orientem conversi precemur, That it is an Apostolical tradition that we should pray turning ourselves to the east. 
1. Praying towards the ●…ast.  And to that end the Churches were built east and west. In which respect we are in public prayer to conform ourselves to their practice, putting no superstition therein. But in itself the thing is indifferent which way we turn ourselves; because God who is in heaven is everywhere present, and heaven itself is every way alike distant from us; and Christ our Saviour, to whom we are to turn in our prayer as the Jews to the temple, is ascended into heaven, and thither are we to direct our prayers, as the Jews did to the temple.  
2. Standing: For that is a token both of reverence 
A Standing.  and of service: as 2. Kings 5. 25. 1. Sam. 16. 21, 22. 1. Kings 10. 8. Job 29. 8. Dan. 1. 4. Psal. 135. 2. and 134. 2. This gesture is used by Abraham, Gen. 18. 22, 23. & 19 27. by Jehoshaphat, 2. Chron. 20. 5. by the Publican, Luke 18. 13. by Stephen, Acts 7. 59 approved by our Saviour Christ, Mark 11. 25. When ye stand praying; and practised by him, John 11. 41.  
3. Kneeling: Which is a fit gesture to signify 
3. Kneeling.  our humility and earnestness also in prayer, and is warranted both by the word of God, as Psal. 95. 6. 
Confer 1. Kings 8. 22. with v. 54. and 2. Chron. 6. 12, 13.  Isai. 45. 23. insomuch that sometime it is put for prayer, Ephes. 3. 14. and by the practice of the godly, as of Solomon, 2. Chron. 6. 12, 13. Daniel, chap. 6. 10. Ezra, chap. 9 5. Stephen, Acts 7. 60. Peter, Acts 9 40. Paul, Acts 20. 36. and finally by the example of all examples, Christ himself, Luke 22. 41. Which serveth to confute certain heretics called 
Damasc. De haeres.  Agnoetae, who always stood in prayer, holding it unlawful to kneel.  
4. Prostration, or falling on the ground, or falling 
4. Prostration.  on the face: A gesture of the greatest humiliation, but not in use among us, or in these parts of the world: but used by Moses and Aaron, Num. 16. 22. and 20. 6. by Joshua, chap. 5. 14. by Ezekiel, chap. 9 8, 11, 13. and by our Saviour Christ, Matth. 26. 39  
5. Sitting: Which though among us it do not 
5. Sitting.  seem a fit gesture in public prayer, yet privately it hath been and may be used. Examples: of David, 2. Sam. 7. 18. of Elias, 1. Kings 19 4. and when he put his face between his knees praying earnestly for rain, Jam. 5. 18. he prayed sitting as Augustine saith; 
Ad Simplic. lib. 2. quaest. 4.  Sedens oravit Elias quando pluviam orando impetravit, Elias prayed sitting when by prayer he obtained rain.  
6. Lying in bed: So David, Psal. 6. 6. and Hezekiah, 
6. Lying in bed.  Isai. 38. 2. and is usually practised by the faithful not only in their sickness but at other times.  
7. Walking, riding, journeying, Gen. 24. 12, 36. 
7. Walking, riding, etc.  Jehoshaphat in his chariot, 2. Chron. 18. 31.  
The gesture of the parts.  
First, the uncovering of the head in men, which 
Of the gesture of the several parts:  among us is an usual sign of reverence. In the female sex it is otherwise; in which the covering of 
1. The uncovering of the head in men.  their head and face is noted in the Scriptures to have been a token of subjection, 1. Cor. 11. 4, 7. But in men it is a fit gesture to beto●…en their reverence, being the uncovering and so 〈◊〉 of the highest and chiefest part; and by some is 〈◊〉 depositio magnificentiae, the laying aside of magnificence: as we see in the four and twenty elders, Apoc. 4. 10. which fell down and cast their crowns before the throne.  
2. Of the eyes; as the lifting up or casting down 
2. Of the eyes.  of them. The former is most usual, betokening the lifting up of our hearts unto God, and our faith in expecting help from him; and is sometime put for prayer itself, Psal. 123. 1, 2. Unto thee lift I up mine eyes, O thou that dwellest in the heavens. Behold, as the eyes of servants, etc. Psal. 141. 8. But mine eyes are unto thee, O God the Lord, in thee is my trust, Psal. 25. 15. 2. Chron. 20. 12. To omit other examples, Christ himself is often noted in the Gospel to have lift up his eyes to heaven when he called upon God: as Matth. 14. 19 John 11. 41. and 17. 1.  
The casting down of the eyes is a note of great dejection and humiliation, whereby we being confounded in ourselves, as knowing ourselves unworthy to look up unto heaven, do cast down our eyes on the earth. Example, the Publican, Luke 18.  
3. Of the hands. 
3. Of the hands.   
As ●…. the Lifting up & stretching forth of the hands: A gesture fit to express our humility, our earnest affection, as being the gesture of suppliants and earnest suitors; as also to testify our faith and hope, and to signify the lifting up of our souls. And it is a gesture of such moment that it also is put for prayer, Exod. 9 33. Psal. 28. 2. and 44. 20. and 63. 4. and 88 9 Isai. 1. 15. Examples, in Moses, Exod. 9 29, 33. and 17. 11. David, Psal. 141. 2. and 143. 6. Solomon, 1. Kings 8. 22, 54. It is commanded Psal. 134. 2. Lam. 2. 19 and 3. 41.  
The other gesture of the hands is the Knocking of the breast: Which is most fit in deprecation; for thereby is signified both our acknowledgement of guilt, and an earnest desire of pardon; as Luke 18. 13. and 23. 48.  
Thus have you heard the several gestures: Among which I would commend unto you as fit most usually and ordinarily to be observed, uncovering of the head in men, standing, or rather (if we may conveniently) kneeling, lifting up of the hands and of the eyes to heaven. For whereas in the soul are required faith, humility, reverence, and ardour of affection, which we are to express in the bodily gestures, whereby we give God honorem signi, the honour of the sign; these gestures are most fit to express these inward graces. For the uncovering of the head signifieth reverence and humility; which also are more expressed by kneeling: Faith and hope is represented in the lifting up of the eyes & hands; in which also, as in kneeling, the ardour of affection is expressed.  
But here our greatest care must be (because it is easy to observe these outward gestures) to give God in truth the inward worship of the soul as well as the outward of the body, which without the other is hypocritical: And therefore as we uncover our heads, so to lay aside all opinion and conceit of our own worthiness, and with all reverence to set ourselves in the presence of God; and as we kneel outwardly, so to bow the knees of our hearts and to humble our souls before the Lord; and with our eyes and hands, to lift up our souls unto God who is in the heavens. And withal we must be careful to lift up pure and innocent hands to God, 1. Tim. 2. 8. For if our hands be stained with sin or polluted with blood, the Lord will not hear, Isai. 1. 15. Quid manuum in oratione vult extensio? 
Chrysost. Hom ad pop. 79. T. 4. pag. 643. F.  Hae multis sceleribus ministerium exhibent, & propterea jubemur eas extollere, ut orationis ministerium sit eis vinculum nequitiae & à malitiaseparatio; ut cum rapturus vel oppressurus vel alterum sis percussurus, recorderis quòd has ad Deum pro patronis emissurus es, & per has illud spirituale sacrificium offerre debeas, nec illas confundere, nec actionis pravae ministerio fiduci à privare. Eas igitur emunda per eleemosynam, per misericordiam, per indigentiam tutelam, & ità eas offer ad orationem: that is, What meaneth the stretching out of the hands in prayer? These offer their service to much wickedness; and therefore we are commanded to lift them up, that their ministry in prayer may be unto them a bond to tie them from wickedness and a separation from maliciousness: That when thou art about to use rapine or oppression, or to strike another, thou mayest remember that thou must lift up these hands to God for thy patroness and benefactors, and that with them thou must offer unto God a spiritual sacrifice, and therefore oughtest not to confound or disable them, nor spoil them of their confidence by making them instruments in an evil action. Cleanse them therefore by a●…ms, by mercy, and defence of the needy, and so offer and lift them up in prayer.   

CHAP. XXII. Of the Voice to be used in prayer.  
COncerning the voice it may be demanded whether 
Quest.  it be needful in prayer, seeing the Lord heareth as well and regardeth more the prayer of the heart than the voice of the mouth. And this doth Elias signify 1. Kings 18. 27. when he mocketh Baal's priests, saying, Cry aloud: he is a god, insinuating that if he were a god he could hear them though they did not cry aloud. I answer, That the 
Answ.  voice is needful not in respect of the Lord, who heareth and respecteth especially the cry of the heart, but in respect of us and others with whom we pray, & therefore is to be used when it may conveniently, for the reasons before alleged. Indeed sometimes in the private prayer of one alone it is more convenient to use the inward speech of the heart alone, when the outward speech of the tongue cannot be used but that it shall be heard or perceived of others. For private prayer must be made in secret, as Christ commandeth Matth. 6. 6. lest we pray, or at least seem to pray, that we may be heard or seen of men. When as therefore we are occasioned to pray by ourselves alone in presence of others, we must pray in the closet of our heart, using no voice nor making any outward show of prayer: and the Lord which seeth the secrets of the heart will reward openly. Thus Abraham's servant standing at the well, unto which was ordinary resort, prayed in his heart, Gen. 24. 45. and Moses being among the people, Exod. 14. 15. and Nehemiah being in the King's presence, Neh. 2. 4. and Annah the mother of Samuel in the presence of Eli, 1. Sam. 1. 13. Otherwise in private prayer it is most convenient, and in prayer with others, whether in the Church or family, it is necessary that the voice in prayer should be used: for otherwise those that are present cannot consent to our prayers and say Amen; neither can they be edified thereby unless they hear and understand the prayer.  
Our duty is (as I have said before) to worship God both in body and soul: And as we are to glorify God with all our members and powers, so especially by our tongue and speech: For therefore hath God given us the faculty of speech above other creatures, that we might not only be the matter of his glory as they are, but also the instruments to sound forth his praise. And therefore is our tongue called our glory, Psal. 16. 7. and 108. 1. because it is that instrument by which we are to set forth God's glory.  
Moreover, as the gesture of the body so much more the voice of the tongue doth serve both to stir up the affections of the heart and also to contain the cogitations from wand'ring about other matters. And of such moment is the voice in prayer, as that first the voice, or cry with the voice, is put sometime for the prayer itself, 1. Sam. 7. 8, 9 Psal. 66. 17. and 77. 1. and 142. 1. Secondly, the holy Ghost in many places where he speaketh of invocation is careful to mention the voice; as in the places even now cited out of the Psalms, and elsewhere, as Psal. 71. 23, 24. and 119. 171. my lips shall utter praise. For which cause prayer and praise are called the calves of our lips, Host 14. 2. Thirdly, David prayeth, Lord, open thou my lips, and my mouth shall show forth thy praise, Psal. 51. 14, 15.  
But here we must always remember, that with our voice we must lift up our hearts to God, and that the cry of the voice must proceed from the cry of the heart: For the Lord respecteth the heart; and if the cry come not from thence he will not hear it, Host 7. 13, 14. no, though men should cry loud in his ears, Ezek. 8. 18.  
The voice used in prayer is either inarticulate, or articulate.  
The inarticulate is that which is uttered in sighing, groaning, and weeping: For the children of God many times do best express their desires by sighs and groans and tears: The which proceed from an humble and fervent spirit, and are wrought in us by the spirit of God, which teacheth us to pray with sighs that cannot be expressed, Rom. 8. 26. And he that searcheth the heart knoweth what is the mind of the spirit, v. 27. For as David saith Psal. 38. 9 Lord, all my desire is before thee, and my groaning is not hid from thee. Thou tellest my wander: put my tears into thy bottle; are they not in thy book? Psal. 56. 8. Plerunque 
August. epist. 121.  hoc negotium plùs gemitibus quam sermonibus agitur, plùs sletu quam affatu. For the most part this business is acted more with groans then with words, more with weeping then with speech. Hezekiah professeth that he did chatter like a crane or a swallow, and did mourn like a dove, Isai. 38. 14.  
The articulate voice is the external speech itself whereby the prayer is expressed: Wherein we are to consider two things, the words which be uttered, and the language wherein they are uttered.  
In the words we are to consider the quantity, the 
What is to be considered in our words.  quality, and the form.  
For the quantity; We must not affect prolixity, as though for the multitude of our words we did 
Prolixity not to be affected. Reasons. 1.  look to be heard. Neither may we use any superfluity of words or idle repetitions: First, because our Saviour Christ forbiddeth all battology in our prayers, Matth. 6. 7. which Theophylact interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, futility: Hesychius, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, idle and unseasonable speech. But the meaning may best be gathered from the notation: for, as the Etymologist saith, the word is compounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of Battus a certain Grecian who was accustomed to adorn images with long and tedious inscriptions which were full of vain repetitions: For so Ovid also speaketh of him, Montibus, inquit, [sc. Battus] erant, & erant in montibus illis: and therefore he saith it signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, verbosity. Which agreeth with the exposition of Christ, who is the best expounder of himself: For in the words following he calleth it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for so he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But when ye pray, use not vain repetitions as the heathen do: for they think that they shall be heard for their much speaking. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the meaning of our Saviour, is in prayer to use multitude of words and idle repetitions with this conceit, That for the multitude of our words we shall be heard.  
Secondly, For the reason which our Saviour giveth; Christians in their prayer must not be like to the heathen. The heathen affected prolixity and used superfluity of words and idle repetitions with this persuasion, that for their much babbling they should be heard. But why must not Christians be like the heathen? Because the God on whom we call is most unlike. The heathen might well imagine concerning their gods (the best whereof were men deceased) that by multitude of words they might be persuaded; and that always they did not hearken unto them, as being otherwise employed, as Elias telleth Baal's priests, 1. Kings 18. 27. and therefore thought it needful to repeat the same things oft, that if they did not hear them at one time they might at another. As we see those priests of Baal to call upon him from morning, v. 26, 29. until the time of the evening sacrifice, crying again and again, O Baal, hear us. But the true God on whom we call, he is our heavenly Father; and therefore for his love most ready and willing to hear us, even before we call upon him, Isai. 65. 24. And for his knowledge he knoweth what we stand in need of before we pray, as our Saviour showeth v. 8. Which may be a third reason.  
Fourthly, Solomon, Eccles 5. 1, 2. dehorteth from the same fault by two reasons: First, God is in heaven, and thou on earth: therefore let thy words be few. God sitteth in the heavens, as his throne full of majesty, power and glory; and we are on the earth, base and vile, being as nothing in comparison of him: therefore in great humility and reverence we are to speak unto him, framing and moderating our speech so as there be nothing idle or superfluous therein. For when a man is to speak to his prince or any whom he doth reverence, he will labour that his speech may be pithy, avoiding all vain, idle and superfluous talk.  
Fifthly, Because in multitude of words folly is committed; For as multitude of business causeth dreams, so multitude of words argueth folly, v. 2, 3.  
Sixthly, If in our speech with men there wanteth not iniquity in multitude of words, as Solomon saith Prov. 10. 19 and if of every idle word men must give an account at the day of judgement, as our Saviour testifieth Matth. 12. 36. If it be true as one saith, Non est ejusdem & multa & opportunadicere; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. sejuncta sunt haec, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how much more are these true of our speech with God, wherein all superfluity of idle words is joined with irreverence and abuse of the majesty of God?  
Seventhly, Plato, though an heathen Philosopher, yet in his wisdom, for which he was called divine, he saw that brevity and pithiness in prayer was to be affected rather than prolixity; and therefore preferreth the short prayer of the Lacedæmonians, That God would give them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Alcibiad. 2.  far before the longer prayers of the Athenians, wherein they studying to be long, uttered many things which neither became the majesty of God nor were expedient for themselves: and therefore he saith, as if he had read that counsel of Solomon, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But never did the heathen so grossly offend in their battology as the Papists at this day; who numbering upon their beads their prayers which themselves understand not, persuade themselves that the more often they do repeat their Pater-nosters and their Ave-maries', the more satisfactory and meritorious their prayer is before God: yea, and to the greater multitude of such idle repetitions the Popes have granted the greater indulgences. For whereas according to the invention of Dominick their rosary or string of beads consisteth of 55 beads, whereof five (that is, every eleventh) be greater, to signify that to every Paternoster they must recite ten Ave-maries'; they have devised since that time the Lady's Psalter containing three rosaries, that is, besides fifteen Pater-nosters, an hundred and fifty Ave-maries', according to the number of David's Psalms. Not to speak now of that Lady's Psalter; in which what is spoken in David's Psalms of God or Christ our Lord, is transferred to the virgin Mary most sacrilegiously and blasphemously: to the saying whereof divers Popes have given large indulgences, which in all arise to threescore thousand years' pardon.  
What then? is it not lawful to make long prayers? I answer, That prayer is not condemned of battology or too much prolixity, wherein nothing is super●…uous, neither is made with that opinion that for the lengths sake it shall be heard. Where is variety of good matter uttered with the attention of the mind and vigour of affection, there the longer we continue in prayer the better it is. We are exhorted in the Scriptures to continue i●… prayer, and to watch in the same with thanksgiving, Col. 4. 2. and our Saviour himself, to give us example, sometime continued in prayer whole nights. Absit ab oratione, saith 
Epist. 21. pag. 403.  Augustine, multalocutio; sed non desit multa precatio si fervens perseverat intentio: Let much speech be absent from prayer; but let not much praying be wanting if the intention persevere to be fervent. But we are to moderate the length of our prayers according to the measure of grace received, of faith and devotion, appearing both in the attention of the mind and intention of the affections: for, as Augustine saith, Intentio s●…eut non est obtundenda si perdurare 
Ibid. pag. 402  non potest, ità si per duraverit non cit ò est relinquenda: As the intention is not to be dulled if it cannot hold out, so if it can last it is not to be easily left.  
Howbeit men may pray long and continue in prayer though their prayers be not long. To which purpose chrysostom giveth this advice, Deum 
Homil. 74. Tom. 4 pag. 641, 642.  orans non longos extendat sermons, nec in longum orationem producat, sed pauca simplici á que dicat verba. Non enim in verborum multitudine sed in mentis solertia positum est ut exaudiatur. Oportet igitur orantem neque longos extendere sermons & jugiter orare. Breves enim & frequentes orationes fieri Christus & Paulus praeceperant parvis ex intervallis. Nam si sermonem in longum extenderis, in negligentiam frequenter lapsus multam diabolo surrependi facultatem deder is, & supplantandi & abducendi cogitationem ab his quae dicuntur. Si verò continuas & crebras orationes facias, totumque tempus interpolans frequentiâ, facilè poteris modestiam exhibere, & ipsas orationes cum multa facies solertia: He that prayeth unto God let him not make long speeches, nor draw out his prayer into length, but let him utter few and simple words: For his hope of being heard is not placed in multitude of words, but in the right disposition of the mind. Therefore he that prayeth must not extend his speech to a great length in a continued prayer: For our Saviour Christ and S. Paul have enjoined short and frequent prayers to be made, with small pauses between them; for if thou draw out thy speech in a continued length, thou wilt become negligent, and wilt give great occasion to the devil of stealing in and of supplanting thee, and of withdrawing thy thoughts from those things which are spoken. But if thou continuest and makest many prayers, and throughout the whole time dost refresh them with frequency, thou mayest use moderation and make thy prayers with much skill.  
Agreeable to which advice was the practice of the faithful in Egypt; of whom Augustine, Dicuntur 
Spist. 121. 402.  fratres in Aegypto crebras quidem habere orationes, sed eas tamen brevissimas & raptim quodammodo jaculatas, nè illa vigilanter erecta (quae oranti plurimùm necessaria est) per productiores moras evanescat atque hebetetur intentio: The brethren in Egypt are reported to have made many prayers, but withal such as were very brief, and in a manner suddenly dar●…ed, lest that intention vigilantly raised (which is very necessary to him that prayeth) should by long continuance vanish and be blunted. And herein our Saviour Christ hath given us a precedent, Matth. 26. 39, 42, 44. Wherefore howsoever some do carp at the short prayers in our Liturgy, calling them shreds, and wishing that in one continued prayer all our requests should be joined; notwithstanding the wisdom of those learned and godly men who out of the most ancient Liturgies compiled ours is to be commended, who considering that our long continued prayer would to the greatest sort seem tedious and breed distraction and wand'ring thoughts, have set forth many short prayers to avoid wearisomeness, and to keep the mind of the people attentive.   

CHAP. XXIII. Of the quality of our speech in our prayer; and of the form which is to be used.  
AS touching the quality of our speech; As we need not to be curious in respect of the style, because God looketh to the uprightness of the heart rather than the elegancy of the speech, so must we not be more careless & negligent for ●…he manner of speech than we would be if we were to speak to any mortal man. And because we are but too carnal, let us make use of Malachi's rule, chap. 1. 8. Offer it to thy Prince; that is, Let us examine ourselves whether we be as careful to speak unto the Lord as we would be unto a Prince: and herein also let us show that reverence which we owe unto the Lord. The godly in the Scriptures have been very exquisite and accurate in those prayers and Psalms which are recorded in the Scriptures.  
Concerning the form it may be demanded, Whether 
Whether a set form of prayer may be used.  we may use a set form of prayer: for that is denied by our Separatists, insomuch that they hold it unlawful to pray in that set form which Christ himself hath prescribed. But they are plainly confuted by the words of our Saviour, Luke 11. 2. When ye pray say, Our Father, etc. unless they will persist in their contradiction against Christ himself, forbidding us when we pray to say, Our Father.  
Besides that prayer of Christ there are other set forms in the Scriptures prescribed to be used in the Church of God. The whole book of the Psalms was penned and committed to Asaph and other musicians, as is mentioned in divers of their titles, to the end that they might be sung in the congregation. More especially, the ninety second Psalm was penned to be used on the Sabbath-day; and the hundred and second Psalm is A prayer of (or for) the afflicted when he is overwhelmed and poureth out his complaint before the Lord.  
But why may not a set form be used? Because the faithf●…l praying in the holy Ghost, as Judas speaketh v. 20. must pray as they are moved by the Spirit, and not as they are provided beforehand.  
The assistance of the Spirit is seen not so much in helping our invention, (The gift of invention or conceiving a prayer, is a gift of the Spirit, but a common gift, and not a proper grace of the sanctifying Spirit: for a man of a present wit and good speech wanting the spirit of sanctification may do much that way, especially if he be studied in Divinity) as in these three; 1. in rectifying our judgement, teaching us to ask that which is good for us, especially in time of affliction. For we being led by sense know not what to ask; but the Spirit helpeth our infirmities, and teacheth▪ us to pray according to God, ask those things which tend to his glory and our good. 2. His help is seen in inflaming our affections, teaching us to pray with sighs and groans that cannot be expressed, v. 26. And to the same purpose the Prophet Zacharie foretelleth, that the faithful by the spirit of grace and supplication shall be moved when they look upon him whom they have pierced, to mourn as one mourneth for his firstborn son, Zech. 12. 10. 3. The spirit of Adoption crieth in our hearts, Abba, Father, that is, teacheth us to pray in faith, and to call upon God as our Father in Christ, Rom. 8. 15, 16. Gal. 4. 6.  
Moreover, where they say that they must pray as the Spirit moveth them, they seem with the Enthusiasts to look for extraordinary inspirations, and are in the number of those which tempt God: for this conceit of theirs as well taketh away all meditation and preparation beforehand as set prayers. But we are to follow the counsel of the Wise man, Ecclus 18. 23. Before thou prayest prepare thyself, and be not as one that tempteth the Lord.  
The promise made the faithful, that they should not need to study beforehand what they should speak, but that they should speak as the Spirit should move them, is to be understood of the extraordinary gift of God's Spirit wherewith they were filled in inspiring them in their preachings, apologies and prayers, without their own study and industry. Wherefore as in preaching, to neglect study, and to expect extraordinary inspiration of the Spirit, that we may speak ex tempore as the Spirit moveth, when a man is not upon some present exigent and necessity put to it, is to tempt God; so likewise in prayer. And therefore we must not presume (unless it be upon some present necessity) to conceive a long prayer, especially prayer ex tempore, without some former study and meditation used either against the instant or in former times; but we must come prepared either with some set form (which notwithstanding with help of meditation we are to vary upon occasions) or with such a form as we have conceived in our meditation, that so we may with David call our prayer our meditation. Neither do I doubt, but that a good desire, vow or promise made in prayer upon former deliberation is more accepted of God, and is like to be more constant, and may likewise be uttered with better fervency of affection and begged with more assurance of faith then that which is rashly uttered upon a sudden. And therefore Solomon saith, Be not rash with thy mouth, and let not thy heart be hasty to ●…tter any word before God, Eccles 5. 1. Neither do I condemn all that seem to pray ex tempore: For as hi●… faculty is to be commended that is so well studied in Divinity and e●…ercised in preaching as that he is able to preach as it were ex tempore; not that he casteth himself upon extraordinary inspirations, but is enabled by the help of his former studies and exercise: so is his faculty to be commended who is so well studied in Divinity and exercised in applying the several parts of religion to the use of prayer that he is able as it were ex tempore to conceive a prayer; not that in so doing he casteth himself upon the extraordinary inspiration of the holy Spiri●…, but is enabled by the help of his former 〈◊〉 and meditations.  
Now if I be asked the question, Whether is 
A set form is to be preferred before ex tempore prayer without preceding meditation.  b●…tter, a set form of prayer or a prayer conceived; I answer by distinction: For if they speak of such a prayer as is conceived ex tempore without former study and meditation, by such an one as expecteth extraordinary inspiration, meaning to pray as the spirit shall move him; I answer, that a fet form is to be preferred before such an extemporal prayer. First, because it wanteth due reverence of God, 
Reasons: 1.  when men dare speak to God quicquid in buccam venerit, whatsoever first cometh into the mouth, when as if they were to speak to their prince or any whom they reverenced, they would use preparation; and directly against the advice of Solomon, Eccles 5. 1. Secondly, because it is joined with 
2,  the presumptuous fancy of the Enthusiasts and tempting of God. Thirdly, because in prayers 
3,  rashly and suddenly made many times things are uttered which beseem not the majesty of God nor are expedient for men. Such sudden prayers are of the mind rather than of the heart. Fourthly, 
4.  Though the thing uttered were good without exception, yet that good which is uttered upon premeditation and mature deliberation is more ac●…eptable unto God then that which proceed●…th from a sudden motion.  
If they speak of a prayer conceived upon due meditation, I distinguish again, in respect of private prayer of one, and that which is common and public. For private prayers, that course is to be followed for which most do find themselves 〈◊〉 qualified, being always careful to avoid those inconveniences to which either a set form or a conceived prayer is more subject. The set form is more subject to wandering thoughts and want of attention of mind; the conceived, to want of affection, the powers of the soul being wholly occupied in invention. But for the most this will be found the most behooveful course, to have a set form or forms rather for the general and the many blessings for which we are either to pray or to praise God ordinarily, whereunto extraordinarily something is to be added as occasion is offered: I say, forms rather, for the avoiding of distraction and wandering thoughts. And because our prayers are defective, it shall be expedient to conclude them with that absolute form which Christ hath taught us.  
As for prayers public and common with others; Though a conceived prayer be more commendable in the speaker if it be performed without spiritual pride and ●…stentation, yet a set form or forms is more profitable for the hearers, who with a known form may easily concur in prayer with the speaker, which in a conceived form unheard of before they cannot so well do. All which I have the rather noted, because I understand that in these times both many hearers do erroneously magnify extemporal prayers, contemning all set forms; and also the orators or speakers themselves in great ostentation and spiritual pride affect such variety of extemporal prayers, as if they scorned to use the same form twice; when as our Saviour in the garden is recorded to have prayed thrice and to have used the same form, Matth. 26. 29, 42, 44.   

CHAP. XXIV. Of things required out of the action of prayer.  
HItherto we have spoken of such things as are required in the action of invocation: Now we are to treat of those things which must be done out of the action, that is to say, both before and after.  
Before there is required preparation. For 1. if we 
I. Preparation.  ought to prepare ourselves when the Lord is to 
The reasons why preparation is necessary.  speak unto us in the ministry of the word, that we may be fit to hear; as Exod. 19 Eccles 4. 17. then much more are we bound to prepare ourselves when we ourselves are to be speakers, that we may be fit to speak to so great a Majesty. 2. If we will not speak to our superiors, especially our Prince, without preparation, how much more ought we to come prepared when we are to speak to the Kin●… 〈◊〉 kings, and that concerning matters of great importance? Thirdly, we may not be rash with our mouths, nor let our hearts be hasty to utter any thing before God, Eccles 5. 1. But as the son of Sirach adviseth, Before we pray we ought to prepare ourselves, and not be as those that tempt God, Ecclus 18. 23. Fourthly, we have the example of David Psal. 108. 1. and 57 7. O God, my heart is prepared, so is my glory; I will sing and give praise.  
Now this preparation consisteth partly in removing 
This preparation consisteth, 1. in removing impedimen●…  the impediments, and partly in the using of the means. For first, We must look to our feet, Eccles. 5. 1. that is, with what affections and dispositions we come to prayer; and consequently are to lay aside all carnal thoughts and worldly cares which might distract our minds. Quicquid ante orationis horam 
Cassian. Collatine. 9 cap. 3.  anima nostra conceperit, necesse est ut orantibus nobis per ingestionem recordationis occurrat. Quamobrem quales orantes volumus inveniri tales nos ante orationis tempus praeparare debemus: Whatsoever before the hour of prayer the mind hath conceived, it is necessary that whilst we are praying it offer itself by the ingestion of the remembrance. Wherefore such as we would be found to be whilst we pray, we must prepare ourselves to be such before the time of prayer. Secondly, we must put off the shoes off our feet; as Exod. 3. Jos. 5. that is, our pollutions and corrupt affections: as carnal lust, which maketh the heart speak lewd things; and anger, as 1. Tim. 2. 8. 1. Pet. 5. 7. Matth. 5. 23, 24. Thirdly, we must not suffer our heart to be made heavy with surfeiting and drunkenness, Luke 21. 34, 36. but chose, with prayer upon extraordinar●…●…ccasions to join fasting, 1. Cor. 7. 5. and wi●… the ordinary a moderate diet. Fourthly, if we be guilty of any sin unrepented of we must repent thereof, promising and purposing amendment for the time to come; for sin not repent of is as a wall of separation between God and us, Isai. 59 1, 2. God heareth not impenitent sinners, John 9 31. Isai. 1. 15, 16, 18. & therefore, as Psal. 26. 6. we must wash our hands in innocence, and so come to the altar of the Lord to offer the incense of our prayers, lifting up holy hands unto God, 1. Tim. 2. 8.  
The means. First, because the Lord prepareth the 
2. In using the means.  heart, Psal. 10. 17. we are to desire him to prepare our hearts unto prayer. Secondly, we must use meditation: In which regard David calleth his prayer his meditation, Psal. 5. 1. that is to say, that which he had meditated of, Psal. 142. 2. Effundam coram eo meditationem meam, I will pour out my meditation before him. There is such affinity between meditation and prayer, that the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth either of both, to meditate, or to pray: and therefore Gen. 24. 63. some read that Isaac went out to meditate; others, to pray: And it is likely that he did both; first meditate, and the●…●…ay.  
Now the end of this preparation being to make 
Meditation required before prayer.  us fit to perform such duties as are required in prayer, our meditation must be referred thereunto. And first if we find ourselves backward in the duty itself, we may meditate on those reasons which before we used to this purpose. And that we may perform it in an holy manner, we must stir up our hearts, as David doth in many places, as Psal. 103. 1. that so we may call upon God with our hearts. And if our knowledge be so small that we are not able to conceive a prayer of ourselves but must be fain to use a form prescribed by others, we must before hand meditate thereof, that we may be able both to understand it and to use it aright. And that we may pray in faith, we are to meditate on the promises of God made to our prayers, and on the mediation and intercession of our Saviour Christ, on which our faith is to be grounded. Likewise we are to meditate on our own unworthinsse, that so we may pray in humility; of the glorious Majesty of God our heavenly Father, that we may call upon him in reverence; of the excellency, profit, necessity of those blessings for which we either pray or give thanks, that so we may pray with fervency and give thanks with alacrity. And further, if we conceive a prayer before not used, we are to meditate not only of the matter but also of the manner and order of our speech, that we may be able to say with David, My 
Psal. 108. 1.  heart is prepared, so is my tongue; I will now call upon the name of the Lord. And thus much of Preparation.  
After the actio●… 〈◊〉 ought to be such a disposition 
II. Of the duties to be performed after prayer.  as the several kind of invocation doth especially require: Whereof in due place. In the mean time this admonition in general may be given, That when we have at any time called upon God, we take heed that we do not end our prayers as we end epistles, with a V●…le, bidding the Lord Farewell till the time of prayer come again, as though we had then ended our task and had performed all the service we owe unto God, in the mean time neither thinking of God or godliness, but following our own corrupt ways. For howsoever we cease to speak unto God for a time, yet we cease not to be in his sight and presence; and therefore cannot do as untoward children and unchaste wives, who though in absence they have behaved themselves lewdly, yet approve themselves to their parents and husbands by their demure carriage in presence: But we are continually in God's sight and presence; and therefore if after we have called upon God we play the lewd children even in his sight, and go a whoring after vanities in his presence, how cannot this but greatly amaze us against we shall pray again, and put us out of hope to be heard. Wherefore the frequent exercise of prayer is a notable bridle to restrain us from sin, whether you respect that which is past or that which is to come. For when a man is about to commit sin, let him call to mind his prayer past; Am I that man who so lately called upon God, making such show of piety, pretending a zeal of God's glory in advancing his kingdom and doing his will? etc. or that which is to come; With what face can I appear before God guilty of such offences? with what affiance can I lift up these cyes unto God, that behold vanities; these hands unto God, that commit such sins? etc. Let us therefore with David use to meditate, If I regard wickedness in my heart the Lord will not hear me, Psal. 66. 18. following the advice of the Apostle, 2. Tim. 2. 19 Let every one that nameth the name of Christ depart from iniquity. For, not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven, but he that doth the will of my Father which is in heaven, Matth. 7. 21. Inefficax est petitio cum precatur 
Cyprian▪  Deum sterilis oratio, i. sine operibus: Petition is uneffectuall when we call upon God with a barren prayer, that is, without good works. And thus much of the manner of Invocation.   

CHAP. XXV. Of the matter and subject of our prayers, and what is required thereunto; namely, that it be good and according to Gods will.  
NOw followeth the matter or the subject; that is, the things for which we either do pray or give thanks. Conc●…rning which this is to be noted in general, That we have a sound persuasion grounded on the word of God that they be lawful and good: First, because what is not of faith is s●…n, Rom. 14. 23. Secondly, for what we do elther pray or give thanks to God, thereof we acknowledge God to be the author: but it is blasphemous to make God the author of that which is wicked & unlawful. Thirdly, prayers must be made in faith, viz. that God accepteth our prayers and will grant them unto us. This faith must be grounded on God's promise; and God promiseth to give good things to them that ask, Matth. 7. 11. Evil things are not within the compass of God's promise; for the foretelling of that which is evil is rather a threatn●…ng than a promise. Fourthly, the assurance that we have to be heard, is when we ask any thing according to Gods will, 1. John 5. 14. but to ask evil things is not according to Gods will. Fifthly, they that call upon God for evil things are like the wicked, Psal. 50. who think that God is like unto them. Sixthly, if we ask good things we have assurance to 
Menande●….  be heard, Matth. 7. 11. 1. John 5. 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
For our direction in this behalf our Saviour Christ hath prescribed a most perfect form of prey▪ oer, which is summa petendorum, the sum of things to be desired: So that whatsoever may be referred thereunto we may be assured is according to Gods will; but what cannot be referred to some part of the Lords prayer, that our Saviour hath not taught us to ask nor the Father promised to give.  
There remaineth the last point: For now it may 
How we may be enabled to pray according to Gods will.  be demanded, How we being so corrupt and sinful in ourselves, should be able to pray according to the will of God.  
Of ourselves indeed we are not able to think a good thought, and much less to conceive an acceptable prayer? Of ourselves we cannot say that Jesus is the Lord, and much less call upon God as our Father in Christ: But the Spirit of God helpeth our infirmities: for we know not what we should pray as we ought; but the Spirit itself maketh intercossion for us with groan which cannot be ●…ttered. And he that searcheth the heart knoweth the mind of the Spirit, because he maketh intercession for the Saints according to God, Rom. 8. 26, 27. Quodnon sic est intelligendum, saith 
Epist. 121.  Augustine, ut existimemus sanctum Spiritum Dei, qui in Trinitate incommunicabilis Deus est, & cum Patre & Filio unus Deus, tanquam aliquem qui non sit quod Deus est interpellare pro sanctis. Dictum quippe est, INTERPELLAT PRO SANCTIS, quia interpellare sanctos facit. Sicut dictum est, TENTAT VOS DEUS VESTER UT SCIAT SI DILIGATIS EUM: hoc est, ut scire vos faciat: Which is not so to be understood, that we should think the holy Spirit of God, which in the Trinity is God incommunicable, and with the Father and Son one God, should pray for the Saints unto one who is not that which God is. But it is said, He prayeth for the Saints, because he enableth the Saints to pray: as it is said, Your God tempteth you that he may know whether ye love him: that is, that he may cause you to know it. It is well said of chrysostom, Supra vires hominis est sacere cum 
Lib. 2. De 〈◊〉 〈◊〉. 120.  Deo colloquium nisi adsit vis & actus Spiritûs sancti: It is above the strength of man to confer with God unless the virtue & operation of the Spirit be present. And therefore when we pray we are to crave the assistance of God's spirit, which is the spirit of grace and prayer, Zech. 12. 10. which God hath promised to give to them that ask him, Luke 11. 13. and in and by his holy spirit we are to call upon God, Judas v. 20. For whereas many graces and duties 
Zech. 12. 10. Heb. 10. 29.  are required in prayer all which are above our own strength, the spirit of God, which is the spirit of grace and supplication, effecteth them all in the children of God. It is he that prepareth our hearts to prayer, Psal. 10. 17. that openeth our lips that our mouth may show forth his praise, Psal. 51. 15. It is he that anointeth our blind eyes that we may see, and toucheth our senseless hearts that we may feel our misery and want, that in true humility of soul we may pour forth our hearts before God. It is the spirit of the fear of God that maketh us to come with due reverence of his Majesty. It is the spirit of suppllcations that maketh our frozen and benumbed hearts to pray fervently with sighs that cannot be expressed. It is the spirit of adoption who testifieth unto our spirits that we are the children of God, by which we do cry in our hearts, Abba, Father. Finally, it is the spirit of grace which helpeth our infirmities, and furnisheth us with those graces which be requisite in prayer, and teacheth us to pray according to God. And this is that which Paul teacheth us, that we have access to the Father through the Son and by the holy Ghost, Ephes. 2. 18. that is, in the name and mediation of Christ, by the help and assistance of the holy Ghost. For being both unworthy in ourselves, and of ourselves unable to call upon God as we ought, if we come in the name of Christ craving the assistance of the holy Spirit, in Christ we shall be accepted, and by the holy Ghost enabled to pray according to God.  
But here we are to take heed that we abuse not this doctrine concerning the help and assistance of the holy Ghost in prayer, by neglecting our own endeavour and presuming of the extraordinary inspiration of the holy Ghost: for that is to tempt God: But in doing the uttermost of our own endeavour, we are to crave the assistance of God's Spirit, who will not be wanting to those who are not wanting to themselves. Now if it be demanded how these 
Quest.  things may stand together, that no man can pray without the spirit of God and without faith, and yet both the spirit and faith is to be obtained by prayer; I answer, God by his preventing grace 
Answ.  worketh in us a true desire of grace and of faith; which desire of grace is the beginning of the grace desired. And therefore the grace of the spirit and faith in order of nature go before prayer, which is the effect of that desire, and yet prayer goeth before the knowledge or feeling of either of both.   

CHAP. XXVI. Of the circumstances of prayer.  
ANd thus much of the substantial points of Invocation: Now follow the accidental, which 
1. Of the persons: In which respect it is public or private.  are the circumstances of Person, Time, and Place. Prayer in regard of persons is either public or private. Public invocation is the prayer of a congregation, as of a parish or college. Of public prayer we are to make special account: For if the prayer of 
Of public prayer.  some one man can avail so much (as heretofore I have showed) what shall we think of public, where the prayers of so many ascend together unto the Lord? As the flame of one faggot-stick to the ●…lame of the whole faggot or bundle, so is the prayer of one man to the prayer of the whole congregation: for Vis unita est fortior, force united is so much the stronger; and a threefold cable is hardly broken. Our Saviour Christ hath bountifully promised that where two or three be gathered together in his name, there is he in the midst of them, Matth. 18. 20. Yea, such is the presence of the Lord in public assemblies, that those which have been excluded thence have thought themselves banished from the pres●…nce of God, and to be put away from his face. It was the punishment of Cain; and so he esteemed it, Gen. 4. For when the Lord had banished him from that earth which h●…d received his brother's blood from his hand, v. 11. which was the place of the visible Church, v. 14. he saith, that by reason of this punishment he should be hid from God's face. We see the same in the practice of David; Who when he was in banishment desired nothing more than to have liberty to come into the assemblies of the saints: & when he had liberty he rejoyceed in nothing more. For the first, read Psal. 27. and 42. and 84. In Psal. 27. 4. One thing have I desired of the Lord, that will I require, even that I may dwell in the house of the Lord all the days of my life, to behold the beauty of the Lord, and to visit his temple. Psal. 42. 1, 2. As the hart brayeth for the rivers of waters, so panteth my soul after thee, O God. My soul their steth for God, even for the living God: when shall I come and appear before the presence of God? etc. And v. 4. he saith that his soul languished when he considered, that had it not been for the tyranny of his oppressors he might have gone with the rest of the assembly into the house of God. Psal. 84. 1. O Lord of hosts, how ami●…ble are thy taber●…acles! My soul longeth, yea and fainteth, that I might come to the courts of the Lord: my heart and my flesh cry out after the living God. In the third verse he seemeth to envy the sparrows and the swallows which had liberty to lay their young ones there where he had no access: And then he cryeth out abruptly with a 〈◊〉 pathetical exclamation, O thine altars, Jehovah, my King and my God In the three next verses he pronounceth them happy not only that dwell in the Lord's house to praise him, but also those who have liberty to come to the Church, although it were by tedious and troublesome journeys, both in respect of the way and the weather: thereby signifying, that he would think himself happy if he might have liberty to come to the assembly, although he went through thick and thin: and that no way or weather should hinder him. And again, v. 10. he saith, that one day spent in the house of the Lord is better than a thousand elsewhere, and that he had rather be a doorkeeper in the house of God then to dwell in the tents of iniquity. Thus we see David's affection to the assembly of the Saints, when he might not enjoy them. And as he placed happiness therein when he wanted them, so when he enjoyed them his chief joy was therein: Psal. 122. 1. I rejoiced when they said to me, We will go to the house of the Lord. Read 2. Sam. 6. 14, 16. When the ark of the Lord was to be brought to the city of David, David for exceeding great joy danced and leapt before the ark with all his might, as if he had not been his own man, insomuch as his wife despised him, & v. 20. derided him, O how glorious was the king of Israel this day, which was uncovered to day in the sight of the maids of his servants as a fool uncovereth himself! If we were men according to Gods own heart, as David was, we would have the like estimation of the assemblies of the Saints; both when we could not frequent them, most earnestly to desire them, and when we have liberty, with wonderful ●…hearfulnesse and alacrity to frequent the Churches, as for other exercises of religion so for prayer. In respect whereof it is called the house of prayer, Isai. 56. 7. Neither must our private prayer exempt us from the public: For although it be an excellent exercise and in no case to be omitted, yet if it come in comparison it must give place to the public. But the frequenting of the public assemblies is especially to be understood on the Sabbath, on which is mercatura animae, the merchandise of the soul; and the marketplace is the Church.  
Now as we are to frequent the public assemblies, 
Private preparation required before public prayer.  so we must be careful before we come thither to prepare ourselves, according to the counsel of the Wise man Eccles 4. 17. to look to our feet, that is, to our affections, lest me offer the sacrifice of fools; and to lift up holy hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without wrath or doubting, 1. Tim. 2. 8. And also when we are there, to behave ourselves both in soul and body as I have showed before; labouring also inwardly for unanimity, that we may call upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with one mind and heart, (To unanimity is the promise made, Matth. 18. 19 If two of you shall consent, etc.) as the Primitive Church did, Acts 1. 14. and 4. 24. and outwardly for uniformity so far forth as it is joined with decency and order, and severed from superstition.  
Concerning the voice, which I said was always 
Of the voice to be used in public prayer.  to be used in public prayer, we are to know; If it be uttered in one voice, as in prayer, the mouth of the people ought to be the minister: because it is part of proph●…cie; and the Apostles Acts 6. 4. make it part of their function. If by the voice of many, as in singing (For singing also is warranted in the word of God both by the example of Christ, Mark 14. 26. & by the commandment of the Apostle, Col. 3. 16. Ephes. 5. 19 & of James ch. 5. 13.) then such singing is to be used as we may sing with grace in our hearts and spirits, with understanding to instruct and edify both ourselves and others. But we may not so sing as that neither we ourselves can attend to the matter, nor they which hear us understand what is said. That both unanimity and uniformity may be used, it is fit that there should be see forms of public prayer: for than may the people best join their consent and desire of heart when they know beforehand the very form of the request. Indeed to that which they understand they may at the end of the prayer say, Amen; but when they know beforehand what shall be asked, there may be a better concurrence between the prayer of their heart and the speech of the minister who is the mouth.  
Private prayer is either the prayer of a family, 
Of private prayer.  or of some one. To the former doth the promise of Christ also appertain; When two or three are gathered together in my name, there am I in the midst of them, Matth. 18. 20. And it is so much to be preferred before the other as it seemeth to draw nearer to public prayer: And therefore it is the duty of an houshoulder to call his family together and to pray with them.  
The prayer of some one man is properly called private: For privi with the ancient Latinists is the same with singuli. That which properly is required in this prayer is this, that it be private: as that we be not heard to pray of any man. This is done either when we are alone and ordinarily, or in the sight of others upon occa●…ions offered. If when we are alone; we must neither be heard nor seen of any, but obey the commandment of Christ, Matth. 6. 6. When thou prayest enter into thy chamber; and when thou hast shut thy door, pray unto thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. And therefore we are to be careful to contain our voice within the compass of the private place wherein we pray. For otherwise we break the commandment of Christ; and it is all one as if we prayed openly. For, as Tertullian saith, petitiones su●…s quid minùs 〈◊〉 quam si in publico orent? What do they less in their petitions then if they prayed in public?  
Again, if we so pray privately as that either we be seen or heard of men, our prayers will not be void of ostentation. But as we are to avoid evil, so we are to shun all appeara●…ce of evil. Now to pray for ostentations sake is a thing ●…imply evil and forbidden by our Saviour Christ, Matth. 6. 5. And therefore we are to forbear not only from it but also from the show thereof.  
If privately thou art to pray upon occasions offered in the presence of others, than thou art to pray in the closet of thy heart without using the voice, according to the example of Moses, Exod. 14. of Abra●…ams servant, Gen. 24. and Hannah, 1. Sam. 1. Ne●…emiah, chap. 2. 4. But this is not to be understood of him who praying in the company of others is as it were the mouth of the rest: For we are to conceive of that as of the prayer of the family, wherein the voice is necessary.   

CHAP. XXVII. Of the time of prayer.  
NOw we are to inquire of the time of invocation, when we are to call upon God. The holy Ghost telleth 1. Thess. 5. 17, 18. that we must pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, continually, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all things to give thanks: and not in that place alone, but also in divers others; as Luke 18. 1. that we must pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, always; and 21. 36. as also Ephes. 6. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all seasons.  
What then, will you say, must we do nothing else 
Object.  in the whole course of our life but pray?  
I say not so. This was the phan●…asticall opinion 
Answ.  of the fanatical heretics the Euchetae, which thought they might do nothing else but pray, and grounded their heresies upon these places of Scripture. But for the answering of them and informing 
The Euchetae confuted.  ourselves in the truth, first we are to search out the true meaning of those places of Scripture: First, therefore where it is said 1. Thess. 5. 17. that 
1. Thess. 5. 17. expounded.  we must pray continually, it may be fitly expounded by that in the 18. verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all things; for the sense would be the same if we should say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all things pray, and continually give thanks, that is, upon every just occasion pray and give thanks. Now that these cannot be understood of perpetual continuance in prayer, excluding all other actions and duties, it is plain by this; Paul in divers places of his epistles doth profess of himself that he did pray and give thanks always, continually, without ceasing; Rom. 1. 9 Col. 1. 3. 1. Cor. 1. 4. Ephes. 1. 16. Col. 1. 9 1. Thess. 1. 2. 2. Thess. 1. 3. and yet notwithstanding he neither denied to obey the necessities of nature, neither omitted the duties either of his calling or of a godly life: Nay, he laboured in his calling more than all the rest of the Apostles. The like may be said of Cornelius, of whom the Scripture doth testify Acts 10. that he prayed always, which is all one with in all things; and yet by his calling a Centurion, and therefore sometimes in fight: and for the duties of a godly life, it is said that he was a just man, v. 22. and therefore exercised the duties of the second table, and gave alms.  
Secondly, as touching the place in Luke 18. 1. 
Luke 18. 1. expounded.  where it is said that Christ spoke a parable to this end that we ought always to pray, the holy Ghost expoundeth his meaning in the next words by removing the contrary, that we should pray always and not faint: So that to pray always in this place, is not to faint in prayer: Which in other places is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to per severe in prayer: as Rom. 12. 12. that is, with some pertinacy (if I may use this word in the good sense) to persevere in prayer. And that this is the meaning of the words it appeareth by the scope of the parable itself, which is nothing else but this, That when we have prayed unto God and he seemeth not to hear us, we must not faint and give over, but steadfastly persevere until we have an answer.  
Thirdly, for the other places: Luke 21. 36. and 
Luke 21. 36. and Ephes. 6. 18. cleared  Ephes. 6. 18. it is not said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every time, but, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every season; that is, upon every just occasion, whensoever opportunity is offered. To confirm this exposition this reason may be used; The Lord in his word enjoineth us a great fort of duties besides Invocation; which if we do omit, for the omission of them, although we should do no hurt, we shall be condemned: Matth. 25. 42. the sentence of condemnation is pronounced against the wicked for the omission of certain duties, which necessarily must be omitted if we should do nothing else but pray. Again, it is a received distinction, That the negative commandments of God do bind both semper & adsemper to the abstaining from those things which are forbidden; but the affirmative commandments, howsoever they do bind us semper, yet for the most part they do not bind us adsemper. And therefore although we be always bound to the performance of this duty, and never exempted from it, yet we are not bound to do it always. So that these commandments of continuing in prayer are to be understood of the whole life and not of every moment of time.  
Now that we are always bound to this duty appeareth 
That we are always bound to the duty of prayer.  both by our continual necessity to pray, in regard first of our necessities and wants both spiritual and temporal; secondly, of the continual rage of our spiritual enemies, who are never at truce with us except we be at league with them; thirdly, of innumerable dangers which are always imminent, from which by God's continual mercy and goodness towards us we are delivered, for which we must return thanks unto him. For if there were no other cause of thanksgiving (as there are many) but only this, that he hath ●…pared us, and not confounded us for our sins, this were matter sufficient: Lam. 3. 22. It is the mercy of the Lord that we are not confounded.  
Now that we may perform these commandments of continuance in prayer, it is requifite that we call upon God both ordinarily at set times, and extraordinarily as occasion and opportunity is offered. And therefore in respect of time prayer is thus distinguished; Pr●…es sunt statae vel vagae: which distinction 
Of stinted prayers at set times, & unstinted upon occasions offered.  belongeth both to public and priv●…te prayer.  
For public prayer; What set hours in the daytime are to be appointed for Divine service, it is to be left to the discretion of every Church. Only in the nighttime it seemeth inconvenient in the flourishing and quiet estate of the Church, that public assemblies should be held: but in time of persecution it is otherwise. For vag●…: They are so often to be used publicly as occasion is offered either by any public danger and calamity to pray, or by some public blessing of God to give thanks.  
But concerning private prayer, there is no time 
No time exempted from private prayer.  of day natural which may not be employed thereunto. It hath been the practice of the godly to call upon God both night and day. So did David, Psal. 22. 2. Annah, Luke 2. 37. and not only she, but all right widows, of whom Paul speaketh 1. Tim. 5. 5. So did Paul himself, 2. Tim. 1. 3. 1. Thess. 3. 10. But more specially for the day; David saith that he would call upon God seven times a day; that is, many times, Psal. 119. 164. In another place he saith that he would pray in the morning, in the evening, and at noon. And again, for the morning; Psal. 5. 3. and in another place, that he would prevent the morning watch. For the noon, Acts 10. 9 For the night our Saviour gave us a precedent Luke 6. 12. where it is said that he spent the whole night in prayer unto God. And to omit other special times; There is none so unseasonable as midnight; yet often in this time have the godly given themselves unto prayer: Psal. 119. 62. At midnight will I rise to give thanks unto thee. And so did Paul and Silas, Acts 16. 25. So that we see no time excluded from private prayer.  
But to apply the former distinction to private prayer also: and first for statae: That our infirmity may be helped, and our backwardness in this duty relieved, we are to appoint to ourselves some certain hours in the day which we will not let pass without invocation on the name of God: but yet so as we place no religion in one time more than in another, as the Papists do in their canonical hours, as though God were more ready to hear one time of the day than another. This practice which I have named the most holy men of God have used: As David, Psal. 55. 17. In the morning, at noon, and in the evening will I pray: And Daniel, chap. 6. 10. used to pray three times in the day. Which practice of theirs we are thus to imitate: 1. to pray in the morning, before we go about the works of our calling; 2. in the midday, in the time of intermission of our works; and thirdly, at evening, before we take our rest: and besides, whensoever we take meat we are to use both prayer and thanksgiving, 1. Tim. 4. 4, 5.  
2. Concerning vagae: We are to follow the advice of the Apostle Col. 3. 17. In every thing which we do, in word or deed, both to take it in hand by calling upon the name of the Lord, and to end it with thanksgiving. Not that we are always to use the voice and gesture of the body; for sometime it is sufficient to lift up the soul unto the Lord: Which kind of short prayers among the ancient Fathers were called ejaculations. And thus if we shall use statae & vagae orationes, stinted and unstinted prayers, omitting no just occasions, we shall perform the commandment 1. Thess. 5. 17. but otherwise we shall break the same, and in so doing we shall incur the wrath of God.   

CHAP. XXVIII. Concerning the place of prayer.  
THirdly, concerning the place: To no one certain place is that promise made that then was 
That there is no limitation of place for prayer.  made to the temple of Jerusalem; viz. That whatsoever men in their extremity should ask of God in it, God would grant it in his holy habitation in the heavens. Jesus the Messias then looked for, whose presence was sought in the mercy-seat and between the Cherubims, is now entered between the veil, that is, in the heaven, and there abideth only Mediator for us: unto whom from all the coasts of the earth we may lift up pure hands with assurance that we shall be heard. Howsoever the Israelites under the Law were tied to pray either in the temple and tabernacle, Deut. 12. 5, 14. Psal. 99 6. or else towards the same, 2 Chron. 7. 38. 1. Kings 8. 44, 48. Psal. 138. 2. Dan. 6. 10. yet now all such distinction and difference of place, being but ceremonial, is abolished. For that one place of prayer and sacrifice was a type of Christ Jesus the alone altar; and the praying in or towards the same did figure out thus much, That only in the mediation of Jesus Christ, who is the only Mediator both of redemption and also of intercession, we are to call upon the Lord: Wherefore seeing these were but shadows and ceremonies of things to come, and seeing the substance and truth itself, Jesus Christ, is already exhibited, whereunto the shadows and ceremonies do and aught to give place; we are not now tied to one place more than another, as one being more typically holy than another. In the 4. of John v. 21, 22, 23, 24. our Saviour himself resolveth this doubt: for when the Samaritan had demanded of him, which is that place wherein God is to be worshipped, the mount Gerizzim where the Samaritans temple was, or the mount Moriah whereon the temple of Solomon was built; Christ giveth her this answer, That now the time was come wherein all these differences of places, being but ceremonial, were taken away; & that now the Lord was no more to be worshipped by ceremonies but in spirit and truth: and therefore that it was lawful to worship God not only in Jerusalem or in mount Gerizzim but also in other places.  
The Prophet Malachi seemeth to foretell the same, chap. 1. 11. For so the Lord speaketh by him, From the rising of the s●…nne to the going down of the same my name is great among the Gentiles; and in every place incense shall be offered in my name, etc. But most plain is that 1. Tim. 2. 8. where the Apostle willeth that men should pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in every place, li●…ting up holy hands without wrath or doubting. So that there is no such difference of place, but that we may lawfully call upon God in any place: Which also is confirmed unto us by the practice of Christ and his Apostles: who did not only pray in the temple, but without distinction in other places, as in the mountain, in the desert, in the garden, in private houses, on the housetop, on the seashore; and where not?  
Hence appeareth the vanity of Pilgrimages: Which 
The vanity of Pilgrimages.  were used either because the places were more holy to which they went than others, or because the Lord was nearer to them there then elsewhere. The former reason I have already confuted: and the latter is more absurd. For is the Lord present at Jerusalem, and is he absent in England? nay, Do not I fill heaven and earth? saith the Lord, Jer. 23. 24. And doth not the Psalmist say, Psal 138. 8. If I ascend into heaven, thou art there; if I lie down in hell, thou art there. If I take the wings of the morning and dwell in the uttermost parts of the sea, yea, thither shall thy hand lead me, and thy right hand hold me.? Seeing therefore that the Lord is every where present to hear us, we may call upon him in any place: and the rather because our bodies are the temples of God, and we ourselves priests, and Christ Jesus dwelleth in our temples, upon whom, as being our only altar, we may offer up incense, that is, our prayers, Revel. 5. 8. Psal. 141. 2. So that wheresoever we are, we have temples wherein to call upon the Lord.  
Now howsoever this which I have said be in general true of Invocation both public and private, yet it is to be understood of public with this distinction: For public prayer is to be considered according to the state of the Church: If the Church be either in persecution or warfare, wheresoever the assembly meeteth to that purpose there may they lawfully pray: As namely in persecution, in private houses or in secret places: for the assembly & not the place maketh prayer public. But if the Church be in flourishing and quiet estate, there ought some public places, as Chu●…ches, to be appointed for that purpose, wherein the congregation ordinarily is to be assembled; not for any greater holiness in the Churches then in other places (for the assembly sanctifieth the place, and not the place the assembly) but only for good orders sake and polity of the Church.   

CHAP. XXIX. Of Prayer or Petition: and what is required unto it.  
HItherto of the general doctrine of Invocation 
1. A sense of our wants and a desire to have them supplied.  common to both the sorts. Now followeth the special.  
Invocation is either prayer or thanksgiving. In the former we ask good things at the hand of God: In the latter we return praise and thanksgiving for benefits received. The former hath reference to the time to come; the latter, to the time past. For in the former we crave either the gift of such things as we want for the time to come, or the continuance and increase of that which we have. In the latter we praise God's goodness for his blessings either bestowed already, or at the least promised. In the former we beg and pray; in the latter we give, or rather render and repay, the praise which is due to his name.  
But howsoever in nature these two sorts of Invocation 
Prayer and thanksgiving must be joined together.  do differ, and so are in doctrine to be severed, yet in use and practice they must go together. Neither must we be more ready to crave new blessings at the hands of God then to return thanks for benefits already received. And therefore the performance of both these duties the holy Ghost in many places hath joined together: as 1. Thess. 5. 17, 18. Psal. 50. 14, 15. 1. Tim. 2. 1. Col. 3. 17. More plainly Col. 4. 2. Continue in prayer, and watch in the same with thanksgiving. Phil. 4. 6. Be distrustfully careful for nothing, but in all things let your requests be manifested unto God in prayer and supplication with giving of thanks. Examples: of Jacob, Gen. 32. 9, 10, etc. David, 1. Chron. 29. 10, 18. 2. Sam. 7. 18. Paul, Col. 1. 9, 12. Phil. 1. 3, 4. 1. Thess. 1. 2. Not that by giving of thanks for benefits received we do merit greater and better, according to that of the Schoolmen, De acceptis beneficiis gratias agentes meremur 
Th. Aquin. 2. 2. quaest. 83. 17. 6.  accipere potiora, When we render thanks for benefits received, we merit to receive better; but that the Lord of his mere bounty is ready to reward our thankfulness for former benefits with granting new blessings which we crave at his hands: and likewise ourselves, when we are affected with a thankful remembrance of God's goodness towards us for the time past, are the more encouraged with faith and affiance to crave new blessings for the time to come; Psal. 4. 1. 1. Kings 3. 6, 7, 8. Psal. 116. 1, 2.  
But first we are to speak of prayer. Prayer is 
What Prayer or Petition i●….  that invocation whereby we effectually crave any thing which we do well (that is, lawfully and profitably) desire at the hands of God.  
Where I say it is invocation, I mean that it is a religious speech of the faithful made unto God in the name of Christ, according to the will of God, by the help of the holy Ghost, concerning good things apperteining to God's glory and our good; and consequently, that whatsoever before hath been spoken in general concerning Invocation is particularly to be applied to Prayer. The proper nature and difference is expressed in the word crave: For prayer is that invocation whereby we beg and crave of God. But because we speak of that prayer which is right and acceptable, and is framed according to the will of God, as was said in the general out of 1. John 5. 14. and it is the will of God that our prayer should be effectual and our desire good; therefore I added, whereby we effectually crave any thing which we do well (that is, lawfully and profitably) desire of God.  
That our prayer which shall avail with God must in itself be effectual, S. James teacheth us, chap. 5. 16. The prayer of a righteous man availeth math, it being effectual. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which I have spoken before. As therefore that is an effectual oration wherein nothing is omitted which the oratory art requireth, whether the hearers be persuaded or not; so that is an effectual prayer wherein nothing is omitted which in the word of God, that teacheth the art and doctrine of prayer, is required either in general or in particular. For although the efficacy of prayer doth not properly consist in the observation of the general points, yet they are such as without them it cannot be effectual: As 1. That 
Thegenerals of Invocation applied to Petition.  the party which prayeth be faithful, that is, a penitent and believing sinner; 2. That the prayer be directed unto God; 3. In the name and mediation of Christ; 4. By the help of the holy Ghost; 5. That it be a prayer of the heart, or that the prayer be made in truth; (for to that the promise is restrained, Psal. 145. 18. and therein the life of the prayer consisteth, without which it is dead and counterfeit) that it be made with knowledge, and with faith, with humility, with reverence, and with heartiness; 6. For good things. All which are essential points required in all invocation.  
But the things wherein more properly the efficacy 
Fervency & faith required in our petitions.  of prayer consisteth are Fervency and Faith: and to pray effectually, is to pray fervently and faithfully. For as touching the former; whatsoever we do effectually ask that we do fervently desire. Quae v●…rò 
Bern. De orat. & jeju●…. serm. 4. sol. 21. R.  fidelis, & humilis, & fervens ●…ratio fuerit, coelum sine dubio penetrabit: unde certum est, quòd vacua redire non poterit: The prayer which is faithful, humble, and fervent will without doubt pierce the heavens: whence we certainly gather, that it cannot return vain and empty.  
Now fervency presupposeth a sense and feeling 
Sense and feeling of our wants required in prayer.  or acknowledgement of our want: And both of them in the Scriptures are signified in the phrases of hungering and thirsting, Isai. 55. 1. Matth. 5. 6. John 7. 37. For as in hunger and thirst there concur two things; a sense of our want, and an appetite to have that want supplied: so in prayer we must hunger and thirst after those graces and blessings which we do crave, that is, we must have a true sense and acknowledgement of our want, and an earnest desire to have it supplied. In which respect David compareth his soul to thirsty lands which gape for the rain, Psal. 63. 2. and 143. 6. and to the hart braying for the rivers of waters, Psal. 42. 1. Both these are necessary to effectual prayer: For what we ask we desire, and what we desire we want: Neither can we fervently ask that we do not earnestly desire, and we cannot earnestly desire that whereof we feel no want. The whole needeth not the Physician, as our Saviour saith Luke 5. 31. And as the Philosophers teach, Nihil appetit quod habet, Nothing affecteth what it hath: therefore this I said is presupposed. If any want wisdom, saith S. James, let him 
Jam. 1. 5.  ask it. For if he find not himself to want it in whole or in part, he is not to ask it, unless he will mock God, who will not be mocked, Gal. 6. 8.  
Here therefore they offend, I. In respect of temporal things, who trusting in their own means, and relying upon their own store, do not find themselves to stand in need of God's help, neither do depend upon the providence or blessing of God in the use of the means. For such when they pray unto God for these things, as namely, to give them this day their daily bread, they do not pray in truth, because they do not unfeignedly desire that whereof they find no want.  
II. In respect of spiritual things two sorts of men offend: First, those that are carnally secure, who although they be wretched and miserable, poor, blind, and naked, yet being lukewarm with the Laodiceans, Rev. 3. 17. & feeling no want, think they are rich and need nothing. Secondly, those who are righteous in their own conceit; as Pharisaical and Popish justiciaries. For both these and the other feeling no want, either pray not at all, or if they do pray, it is but for fashion's sake: and therefore praying usu magis quam sensu, out of custom rather than sense, their prayer is not acceptable unto God, and like lukewarm water to the stomach. Wherefore it behoveth us to labour that we may have a true sense of our wants: Which I speak especially in respect of spiritual graces: for when we are pinched with bodily wants, we are many times but too sensible thereof: But of spiritual wants many have no sense; and being miserable they feel no misery. First, therefore it is good to be persuaded that this sense of our wants is necessary for us: For without it neither will we seriously seek unto the Lord, neither will he seem to regard us. We will not earnestly seek unto him: for what we do not want we do not desire; and what we do not desire that we do not ask, except it be for fashion: And how can we look that the Lord will compati, that is, have compassion on us, when we do not pati, or feel any want? How can we desire him ●…isereri, to have mercy on us, when we do not esteem ourselves miseri, to whom mercy belongeth? (for thence hath misericordia the name.) Yea, if we be rich and full in our own conceits, the Lord will send us away empty, Luke 1. 55. remaining in our sin, Luke 18. 14. exposed to his curse, Luke 6. 24, 25. Whereas on the other side, if we be humbled with the sense of our want, the Lord will have special regard unto us, Isai. 66. 2. and 57 15. and be near unto us in all our desires, Psal. 34. 18. Yea, such he calleth to him, Matth. 11. 28. such he promiseth to hear, Psal. 10. 17. ●…ohn 7. 37. such he pronounceth blessed, Matth. 5. 3, 4, 5.  
Secondly, that we may attein to this sight and 
How we may come to a sight & sense of our wants.  sense of our misery and wants, we are to look into the glass of the law; which will reveal unto us our misery, both in respect of our sins, and also of the punishment due for the same, etc.  
Thirdly, for as much as the sight and sense of our misery is the gift of God and work of his spirit, we are to pray unto God that he will anoint the eyes of our minds with the eyesalve of his spirit, Revel. 3. 18. that we may see our sins; and that he would touch our hearts with the finger of his spirit, as he struck the rock in the wilderness, that they may melt within us, as the heart of Josias did at the reading of the law, 2. Kings 22. 19 and be resolved into a fountain of tears, by which we may bewail our sins whereby we have displeased and dishonoured God.  
From this sense of our wants ariseth the second 
That we must in prayer have an earnest desire to have our wants suplyed.  thing, that is, an earnest desire to have our wants supplied. And this is of such force in prayer, that it seemeth to be nothing else but the expressing of our desire, and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of such efficacy ●…n prayer, that some place the efficacy of prayer therein; & so read the words of S. James, ch. 5. 16. The effectual ●…ervent prayer of a righteous man ava●…leth much; others, The prayer of a righteous man availeth much if it be fervent. But though it be not the only cause of efficacy, yet it is one of the principal: for, as Augustine saith, Dignior scquitur effectus quem 
Epist. ad Probum, 121.  ferventior affectus praecedit: A more worthy effect followeth which a more fervent affection precedeth  
This praying with earnest desire is commended to us in the word of God by divers significant phrases: For besides that it is called crying unto the Lord, and crying mightily, Jon. 3. 8. lifting up of our prayer, I●…ai. 38. 14. this is also to pour forth our souls before the Lord like water, Lam. 2. 19 In which sense the Is●…elites are said 1. Sam. 7. 6. to have drawn water from the fountain of their hearts, and poured it out before the Lord. This is to pray with groans unspeakable, Rom. 8. 26. which the holy Ghost stirreth up in us; and is therefore an evident token of the child of God endued with the Spirit of adoption: which is also the spirit of grace and supplication, making us when we look upon him whom we have pierced by our sins, to lament and mourn as a man mourneth for his first-begotten, Zech. 12. 10. For, as Augustine 
Epist. 121.  saith, Plerunque hoc negotium plùs gemitibus quam sermonibus agitur, 〈◊〉 plùs quam 〈◊〉: For the most part this business is effected better with groans than words, with weeping rather then speaking. This is to pray with Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exceedingly, r. Thess. 3. 10. This is with Epaphras, Col. 4. 12. as it were to wrestle with the Lord: which the Apostle commendeth to the Romans, chap. 15. 30. By which kind of wrestling Jacob prevailed with God, as Hosea teacheth chap. 2. 3, 4. and was therefore called Israel, Gen. 32. This is that prayer of the humble which pierceth the clouds, Ecclus 35. 21. This fervent desire therefore is fervently to be desired of us, and happy are they which have atteined to it, Matth. 5. 6.  
The means to attein unto it are, First, because it 
The means to obtain fervency of desire.  is the work of God's spirit, to beg it of him by prayer.  
Secondly, to labour after a true sense of our wants.  
Thirdly, in our preparation to meditate on the excellency, profit and necessity of those things which we crave, that so our affections may be inflamed with a desire thereof; as also of the necessity of God's help, that except the Lord hear us and help us our case is desperate. So David prayeth Psal. 28. 1. and 143. 6, 7. Hear me, O Lord, and hide not thy face; else I shall be like to them that go down into the pit.  
Fourthly, we are upon extraordinary occasions to join fasting with our prayers, as we are directed in many places of the Scripture. For fasting as it causeth the hunger of the body, so it is an effectual means to stir up and increase the hunger of the soul. For which cause the Fathers call fasting orationis alas, the wings of prayer.   

CHAP. XXX. Of Faith, which is chiefly required in prayer.  
BUt the chief thing which maketh prayer effectual is Faith: whereof Fervency itself is a fruit: And therefore our Saviour attributeth the earnestness and importunity of the woman of Syrophenicia's prayer to the greatness of her faith, Matth. 15. 28. For that prayer which S. James, chap. 5. 16. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the 15. verse he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the prayer of saith.  
Now in prayer there is a double faith required: 
A double faith required in prayer  The one more general, apprehending the promises of the Gospel concerning salvation by Christ, by which we are in some measure persuaded that we and our prayers are accepted of God in Christ: Of which I have spoken before in the general doctrine, Rom. 10. 14. Heb. 11. 6. Ephes. 3. 12. The other more special, giving special assent to the promise made to our prayer, whereby we are persuaded that our particular requests shall be granted unto us according to God's gracious promise in this behalf; Matth. 7. 7, 8. John 14. 13, 14. and 16. 23, 24.  
To pray effectually therefore is to pray faithfully. For what things soever, saith our Saviour, ye 
Mark 11. 24. Matth. 22. 21  desire when ye pray, believe that ye shall receive them, and ye shall have them. And it is usual with our Saviour Christ to dismiss his suitors with this answer, As thou believest so be it unto thee. On the other side he prayeth not effectually who doubteth whether he shall be heard or not: Wherefore, as S. James saith, chap. 1. 5. If any man want wisdom let him ask it of God, and it shall be given him: But let him ask in faith, nothing wavering: for he that wavereth is like a wave of the sea driven with the wind and tossed to and fro. Neither let that man think that he shall receive any thing of the Lord. So S. Paul, 1. Tim. 2. 8. would have men pray without doubting. Examples; Psal. 4. 3. and 55. 16, 17. And the Apostle S. John saith, This is our confidence that we have in him, that if we ask any thing according to his will he heareth us: and if we know that he heareth us, whatsoever we ask we know that we have the petitions that we desired of him, 1. John 5. 14, 15. Wherefore seeing in Christ we have boldness and access with confidence by the faith of him, Ephes. 3. 12. we ought as we are exhorted Hebr. 4. 16. to come boldly to the throne of grace, that we may obtain mercy and find grace to help in time of need; and draw near with a true heart in full assurance of faith, Heb. 10. 19, 22.  
But here a distinction is to be used. In matters 
That we must pray for spiritual things absolutely;  spiritual necessary to salvation, as we are to ask them absolutely, as being persuaded that God hath subordinated our salvation to his own glory; so are we absolutely to believe that the Lord will grant them unto us. Yea, this may be added for our comfort, that if God hath given us grace unfeignedly and earnestly to desire any saving grace, the same grace is begun in us. In matters temporal or spiritual 
for temporal things conditionally.  which are not necessary to salvation, as 2. Cor. 12. as we are to ask them conditionally, so far forth as they may stand with God's glory and the good of ourselves and our brethren, so are we to believe that he will so far forth grant them, and therefore that he will either grant our desire or that which is better. For which cause in such requests we are most willingly with our Saviour Christ to submit our will and desires to the will and pleasure of God, Matth. 26. 39, 42. who as he knoweth what is good for us better than ourselves, so he is most ready to give good things unto us, Matth. 7. 11. and therefore we are always to believe that our requests being rightly conceived shall be granted unto us.  
I would believe that I should be heard, were it 
Object.  not for mine unworthiness and my wants in prayer.  
Indeed thou mayest be such an one, and such 
Answ.  may be thy prayers, as thou canst have no hope to be heard: that is, if thou be an impenitent and unbelieving sinner God will not hear thee; or if thou pray in hypocris●…e and dissimulation the Lord will not hear thy prayer. But if thou art a penitent and believing sinner, yea, if thou dost unfeignedly desire to believe and repent, and dost pray unto the Lord in truth with unfeigned lips, thou oughtest to pray with assurance to be heard: and this thy faith and assurance must not be grounded on thine own worthiness or dignity of thy prayer, but on the undoubted promises of God, and on the merits and mediation of Christ, in whom both we & our prayers are accepted of God. As for the sense of thine unworthiness, if it be in truth and joined with unfeigned desire of grace, it ought to make thee the rather to pray in faith: for such, as I have showed, our Saviour calleth with promise to hear and help them: And such he pronounceth blessed, Matth. 11. 28. John 7. 37. Matth. 5. 4, 5, 6.  
Now for the helping of our faith, we are in our 
Meditations to strengthen our faith in prayer.  preparation to meditate of these things especially: First, of the power of God, who is able to do exceeding abundantly above all that we do ask or think, Eph. 3. 20.  
Secondly, of his fatherly good will, who will deny us nothing that is good, Matth. 7. 11. The consideration of both which our Saviour hath prefixed before the Lord's prayer, when he teacheth us to call upon God as our Father, therein noting his love & good will; which is in heaven, therein noting his power, Psal. 111. 3. that being persuaded that God is both able and willing to grant our requests, we might pray in faith and assurance that our prayer shall be heard.  
Thirdly, of his gracious promises made unto prayer: as Matth. 7. 7, 8. John 16. 23, 24. which if we cannot find in our hearts to believe, we are not to pray; for in not believing we make God a liar.  
Lastly and especially, of the merits and mediation of our Saviour Christ who sitteth at the right hand 
Rom. 8. 34. Heb. 7. 25.  of his Father making intercession for us.  
Though our prayer must be fervent and confident, yet with submission to the will of God; Quid, Quale, Quantum, Quomodo, Quando, Vbi, what, of what kind, how much, after what manner, when and where he is pleased to give, knowing that he is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, exceeding abundantly. We are not to limit 
Ephes. 3. 20.  God or to circumscribe him by circumstances. It is reckoned, Psal. 78. 41. among the faults of the old Israelites, that they circumscribed the holy One of Israel; and is effectually reproved by Judeth, chap. 8. 11, 16. in the governor's of Bethulia, who appointed to the Lord the term of five days to deliver them, otherwise they would give up their city. Not that it is simply unlawful to mention circumstances, so it be done with submission to the will of God either expressed or understood; Gen. 24. 12, etc. Psal. 102. 2.  
Now, as I said, we do by prayer effectually crave that which we do well, that is, lawfully and profitably, desire at the hands of God. Lawfully, when we desire that which is good, and to a good end: For if it be not good which we desire, then is our desire unlawful, and we sin in going about to make God the author of sin. God hath promised to give good things to them that ask, Matth. 7. 11. But if they be not good, they are not within the compass of God's promise, nor aught to come within the compass of our desire. If not to a good end, our desire is not lawful nor our prayer acceptable, Jam. 4. 3. Ye ask and receive not, because ye ask amiss, that ye may consume it upon your lusts.  
But as the thing must be good in itself, so also it must be good unto us, that is, expedient and profitable: for God as a most wise Father doth not always grant his children their desires; for many times they ask that which would be hurtful: for we know not what to ask as we ought, Rom. 8. 26. But he heareth them always though not ad voluntatem, to their will, yet ad utilitatem, to their profit. And therefore when he seemeth not to satisfy our particular desire, he graciously heareth our prayer, if it be rightly conceived. For we ought all to be of that mind which some of the heathen expressed in their prayer mentioned in Plato and in the Greek Epigram,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Good things, great Jove, pray or pray not, impart To us; but bad, though craved, from us avert.   

CHAP. XXIX. Of duties to be performed after prayer.  
ANd these are the duties to be performed in the action of prayer. Out of the action, before is required preparation: wherein we are to meditate of such things as may help and further us for the exercise of such duties as are required in the action, which I have already noted in the particulars.  
After our prayer is ended we must quietly rest in 
1. We must rest upon God's pleasure for the obtaining of our suits.  the good will and pleasure of God; not doubting but the Lord as he hath heard our prayers, so in his good time will grant the same as shall be most for his glory and our good. And this is the meaning of the word Amen, wherewith our Saviour hath taught us (as it were) to seal up our prayers: for thereby as we signify the consent of our desire, so also the assent of faith. This was David's disposition, Psal. 3. 4, 5. I did call unto the Lord with my voice; there is his prayer: and he heard me out of his mountain; there is his assurance that he was heard: I laid me down and slept; there is his quiet and secure resting in the good will and protection of God who did sustain him. So Psal. 4. 6, 7, 8. Psal. 5. 3. In the morning I will direct my prayer unto thee, & speculabor, and I will look and wait, until thou shalt grant my desire. And such also was the disposition of Hannah after she had prayed, 1. Sam. 1. 18.  
Secondly, as we crave good things at the hands 
2. We must use the means to obtain those things for which we have prayed.  of God, so we ourselves must endeavour to attein unto them by all good means possible. For otherwise our prayer is a tempting of God, as if we would have our desire granted as it were by miracle, and a fruit of no faith or unfeigned desire of the thing asked. For if we did truly believe and unfeignedly desire the thing which we ask, we would leave no good means unattempted for the obtaining thereof. As for example, when I pray for faith or any other spiritual grace, I must besides my prayer use all the good means carefully which the Lord hath ordained for the begetting and increasing of those graces in us, as the hearing of the word preached, receiving the Sacrament, reading and meditating in the word, etc. To this purpose there are many worthy sayings of the heathen: as of Aeschylus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God delighteth to be present with him that laboureth: and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, When as any man useth his endeavour God also putteth to his hand: and, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Manum admoventi invocanda sunt Numina, Divine powers are to be invocated by him that putteth to his own hand: To which purpose is that proverb of Varro, Dii facientes adjuvant, God assisteth labourers: Adag. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Thirdly, if having prayed and used other means 
3. We must examine what is the cause that we are not heard.  we do not obtain our desires, let us before we go any further labour to find out the cause. If the fault be in our prayer, because we did ask amiss, Jam. 4. 3. as that we did not pray in faith, or in fervency, etc. we must endeavour by the assistance of God's spirit, which we are to crave, to amend that fault. If the fault be in ourselves, as that we lie in some sin not repent of, we must by repentance wash ourselves, and then renew our prayers unto God, Isai. 1. 16, 18. It may be we neither so greatly desire the thing which we ask while we want it, neither would so highly esteem it when we have it, as it deserveth, and therefore the Lord deferreth the granting of our suit, that our desire being deferred might be more fervent, and the thing so hardly obtained might both the more highly be esteemed and the more carefully kept. So Augustine, Deus differt nostra postulata, ut discamus grandia granditer desider are: God deferreth to grant our requests, that we may learn to desire greatly great things.  
Fourthly, having used the means and endeavoured 
4. We must persevere in prayer.  to remove the impediments, we are to perfist and persevere in prayer without fainting. To which purpose our Saviour propounded the parable of the widow and the judge, Luke 18. 1. giving us to understand that those things which we do not obtain at the first, by reason of our perseverance and importunity shall be granted. To which purpose also serveth the parable of the two friends, Luke 11. 8. To this perseverance we are often stirred up both by precept, Rom. 12. 12. and practice; as of Hannah, 1. Sam. 1. 12. of David, Psal. 109. 4. who gave himself to prayer; of Daniel, when he was forbidden under pain of death to call upon God, Dan. 6. of Bartimeus the blind man, who calling upon Christ and being therefore rebuked of the people did so much the more cry after him, Mark 10. 46, 48. of the woman of Syrophenicia, who having received divers repulses yet by her importunity obtained her desire, Matth. 15. 22. of the Primitive Church, Acts 2. 42. and 12. 5. of Cornelius, Acts 10. of Paul, who prayed without ceasing.  
Fifthly, as we are to persist with a kind of importunity 
5. We must with patience expect God's leisure.  in our prayers, so are we with patience to expect the Lords leisure, Psal. 40. 1. and 130, 5, 7. and not to be hasty, according to that, Isai. 28. 16. Qui crediderit nè festinet, Let not him that believeth make haste: but, as it is Psal. 123. 2. waiting upon the Lord until he have mercy upon us, knowing, as Jeremy speaketh Lam. 3. 26. that it is good both to trust and to wait for the salvation of the Lord; being assured that the Lord, who is a present help in the time of need, will in his good time grant our requests. And therefore we are exhorted Heb. 4. 16. to come with boldness to the throne of grace, that we may obtain mercy and find grace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, for opportune help. And because we have need of this patience, Heb. 10. 36. we are to stir up and encourage ourselves thereto, Psal. 27. 13, 14. Wait on the Lord, 
6. We must be contented with God's good pleasure when he seemeth to deny us.  be of good courage, etc.  
Sixthly, if having persisted in prayer and long expected the Lords leisure we yet have not obtained our suit, insomuch that the Lord may seem rather wholly to deny it then for a time to delay it, we are to rest in the good will and pleasure of God, being persuaded that he hath heard our prayers in a better manner than we desired, hearing us though not ad voluntatem yet ad utilitatem, that is, for our profit though not according to our will; after the manner of wise and careful parents, who will not give to their children what they ask but what is profitable; and of good Physicians, who will not grant their patients what they desire but what is expedient. And therefore we are in this case to be disposed as Augustine directeth us; Si quid contra quod oramus acciderit, 
Aug. 〈◊〉. 121. ad 〈◊〉.  patienter ferendo, & in omnibus gratias agendo, hoc potius oportuisse quod Dei non quod nostra voluntas habuit, minimè dubitare debemus, by patient bearing it, if any thing happeneth contrary to that which we have prayed for, and in all things giving thanks; neither ought we to doubt but that it is better that should come to pass which God willeth then what we desired. And this is true not only in temporal benefits, which it is good sometime to want, but also in spiritual which are not necessary to salvation. As for example; A man being troubled with some infirmity, which is as a prick in his flesh moving him to sin, prayeth unto God to be delivered from it: but howsoever his prayer in desiring to be freed from evil is acceptable unto God, yet it may be he will not grant it, the denial being more for his glory and our profit: for his glory, because his power is manifested in our weakness; to make us work out our salvation with fear and trembling, to make us more circumspect of our ways, knowing that we carry such an enemy about us, as if we stand not upon our guard will be ready to foil us. Example hereof in Paul, 2. Cor. 12. 7, 8, 9 And this aught to be our disposition when our requests do seem not to be granted.  
But if chose the Lord hath heard our prayers 
How we must carry ourselves when our requests are granted.  and granted our requests, then are we, First, to be thankful unto God for his goodness, Psal. 28. 6. and 66. 20. and 118. 21. Dan. 2. 23. Gen. 24. 26. John 11. 41. Secondly, our love of God must be increased and our faith confirmed with greater confidence to make our prayers unto him for the time to come, Psal. 116. 1, 2. I love the Lord because he hath heard the voice of my supplications: because he hath inclined his ear unto me, therefore will I call'upon him as long as I live.   

CHAP. XXXII. Distinctions of prayer in regard of the object.  
NOw this kind of invocation admitteth some distinctions in regard of the object: which is either Personal, or Real.  
In regard of persons we pray either for ourselves 
1. Of the persons; For and against whom we must pray.  or concerning others; howbeit when we pray for ourselves we are also ordinarily to pray for others, as our Saviour hath taught us.  
The prayer which concerneth others is properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, intercession, and it is either for them, 1. Tim. 2. 1. or against them, Rom. 11. 2.  
The others for whom we are to pray, are either deceased or living. The deceased are either the elect, which are happy in heaven; or the reprobate, damned in hell. For the elect in general we do pray in the second petition of the Lords prayer, that the whole number of the elect being accomplished the Lord would hasten the second coming of Christ, for our and their full redemption, that both they and we may both in body and soul enjoy the felicity of our blessed Saviour, and by him the fellowship of the whole Trinity to our complete and eternal happiness. As touching the reprobate in hell; we are not to pray for them, but rather against them: which we do in general and by consequence in the same petition.  
In particular we are not to pray for any deceased: 
That we ought not to pray for the dead.  For either they be in heaven, and then our prayer is needless; or in hell, and then it is bootless. For as touching the purgatorie-fire, it was but a smoke, and therefore vanished; or at the most a devised fire, serving for the Pope's kitchen, and the enriching of the Popish clergy. Furthermore, as he that prayeth in particular for the saints in heaven wrongeth them, as supposing that they need his prayer; so he that prayeth for any of the reprobate in hell wrongeth himself; for such a prayer being without warrant, and therefore not of faith, yea expressly against the Scriptures, which teach that out of hell there is no redemption, is turned into sin. For what warrant have we to love where we know that God doth hate, or to make intercession for them to whom the intercession of Christ doth not belong?  
But we know not whether they be in heaven or 
Object.  in hell.  
But this we are to know, Whether they be in 
Answ.  heaven or hell we are not in particular to pray for them. If we know not their estate, we are in charity to hope the best of those which die in the church; for whom being in heaven we can by prayer procure no particular blessing.  
Concerning those that are alive; We are commanded 
That we ought to pray for those that are alive.  in the word of God to pray one for another, Jam. 5. 16. for all the Saints, Ephes. 6. 18. for the whole brotherhood of Christians, as our Saviour hath taught us, Our Father, Give us, etc. The which as it doth teach us our duty, so to them that do it it ministereth comfort. Frater, si pr●… te solo oras, solus oras pro te: si pro omnibus, omnes orant pro te: Brother, if thou prayest for thyself alone, than thou alone prayest for thyself: if thou prayest for all, than all pray for thee. And not only for the faithful are we to pray, but for all men in general, that is, for men of all sorts and conditions, those only excepted who have sinned against the holy Ghost: for whom there remaineth no more sacrifice for sin, b●…t a fearful expectation of judgement, and violent fire which shall consume the professed enemies of God, Hebr. 10. 27. For these we are not to pray, 1. John 5. 16.  
Of the rest there is a distinction to be made in respect both of their outward and inward estate. In regard of outward estate some are public persons, some are private. We are to pray for all, but especially for the public, and those which be in authority, 1. Tim. 2. 1, 2. And as private persons are to pray for the public, so chose the public for the private, 1. Sam. 12. 23.  
In regard of the inward estate, some are faithful, some are faithless. We are to pray for all, but especially for those which be of the household of faith, Psal. 122. 6. Ephes. 6. 18. Gal. 6. 10.  
The faithless are the enemies of God, and some 
Object.  of them the enemies of our Church and country, and some enemies to ourselves; and shall we pray for such?  
Although now they be the enemies of God, yet 
Answ.  hereafter they may become friends and be reconciled 
That we ought to pray for unbelievers.  unto him: whereof our prayer may be a means: And therefore howsoever we are to pray against their wicked practices, we are to pray for their persons, that they of enemies may become friends; of infidels, faithful; of heretics and schismatics, sound Christians; of wicked and profane, religious and holy: for this is good and acceptable in the sight of God our Saviour, who willeth that all men should be saved and come unto the knowledge of the truth, 1. Timoth. 2. 4.  
Examples of them who have prayed for the wicked are very many in the word of God: As of Abraham, for the Sodomites, Gen. 18. Moses, for the rebellious Israelites, Exod. 32. yea, for Pharaoh and the Egyptians; Samuel, for Saul, the man of God, for Jerdboam, 1. Kings 13. But why seek ●… examples? We have a commandment to pray for such as have sinned not unto death, and a promise to procure mercy for them, 1. John 5. 16. and a complaint of God when this is not performed, Ezek. 22. 30.  
Prayers made for the wicked are many times 
Object.  without fruit.  
If they be without fruit, though they be to them 
Answ.  idle, yet not to thee: Thy prayer shall return into thine own bosom, Psal. 35. 13. according to that Mat. 10. 13. When ye come into an house, salute it, or wish peace unto it: if the house be worthy, let your peace come upon it; but if it be not worthy, let your peace return to you.  
As for those that be our enemies; Though the Schoolmen teach that we are not or at least need not specially to pray for them, yet our Saviour Christ hath commanded us to love our enemies, to bless them that curse us, and to pray for them who despitefully use us and persecute us. So Jer. 29. 7. Rom. 12. 14. And this was practised by our Saviour, Luke 13. 34. by Stephen, Acts 7. 60.  
To this kind of praying for others we are to refer 
Of Blessing, a special kind of prayer.  Blessing: which is a special kind of prayer of the superior for the inferior, Heb. 7. 7. As of the Prince, 1. Kings 8. 55. of the Priest, Num. 6. 23, 24. of the parents, Gen. 9 and 27. and 49. To which the Lord hath given great force, insomuch that the prolonging of the children's life and days seemeth to be attributed to the parents in the fifth commandment, that they may prolong their days, etc. And therefore not without cause are children taught to crave the blessing of their parents; the rather because as it is our duty to pray for others, so also to desire others to pray for us. Which hath been done not only by the inferior and weak in grace, as 1. Sam. 12. Jam. 5. 14. but also by the chief Saints of God, as by Paul in many places of his epistles, as Rom. 15. 30. Eph. 6. 19 But when we desire others to pr●…y for us, we must add our own prayers, and our endeavour, and our repentance, 
Chrysost. hom. 79.  if sin hath separated between God and us; otherwise the prayers of others though never so godly will not avail us, Jer. 15. 1. Ezek. 14. 14.  
Prayer against others is Querimonia or, Imprecatio. 
Of Prayer against others.   
Complaint, is intercession against others, laying 
Complaint;  forth the evil that they do or intend against us, Rom. 11. 2, 3. 1. Kings 19 14. Psal. 3. 1, 2. and 22. 7, 8, 12. Isai. 37. 14. Acts 4. 29.  
Imprecation is that intercession against others 
Imprecation.  whereby we do not only declare their malum culpae, evil of sin; but desire their malum poenae, evil of punishment. And hereof are three degrees: The first, when we pray not against their persons but against their counsels and practices, that God would confound them and bring them to nought: So David prayed against Achitophel, 2. Sam. 15. 31. Secondly, when we pray the Lord to inflict some temporal affliction upon them that they may be humbled and brought to repentance, Psal. 83. 16. Fill their faces with shame, O Lord, that they may seek thy name. Job 34. 36. Optat Elihu Jobum tamdiu affligi donec justitiam Dei agnoscat, & à responsionibus blasphemis qualibus impii utuntur abstineat: Elihu wisheth Job so long to be afflicted till he acknowledged God's justice, and abstained from blasphemous answers, such as the wicked do use. Thirdly, when we pray for their utter destruction, Psal. 55. 15. But here it may be demanded whether these kinds of 
Whether imprecations be lawful.  imprecations be lawful and agreeable to charity, and whether also they be imitable.  
Of the first there is no question, seeing it is made not against their person but their sin. Now it is profitable not only for him that prayeth, but for the other also that is prayed against, that his sin may be restrained, and his wicked practices prevented. Nor is there any great question to be made of the second, if it be made in hatred of the sin and love of the person, that the sin by the affliction may be mortified and the sinner saved. Concerning the third, we are to distinguish between such imprecations as are generally conceived against the wicked and obstinate enemies of God, and those which are particular. For of the first there is no question to be made, that they be warrantable and lawful, as they are generally propounded without having a special eye to some particulars whom perhaps we malign; Judg. 5. 31. Psal. 31. 17. Deut. 27. 15, etc. to the end of the chapter. 1. Cor. 16. 22. Anathema Maranatha. Again, those that are directed against particular men, sometimes they are, as Augustine saith, verba praedicentium, the words of 
Contra ●…austum.  those who foretell, rather than vota imprecantium, the wishes of them that imprecate; as Gen. 9 25. Psal. 109. 7, 8. with Acts 1. 20. Jos. 6. 26. with 1. Kings 16. 34. And such are the words denounced by our Saviour to Chorazin and Bethsaida, Matth. 11. 21. against the Pharisees, Matth. 23. and Luke 11. 42, etc. against Judas, Matth. 26. 24.  
As touching the rest of the curses which the holy men of God in the Scriptures have denounced against the wicked, wishing the ruin and destruction of their persons, we are to hold that howsoever they were warrantable in them, yet not imitable of us. They by the spirit of God were enlightened certainly to know & discern those against whom they make such imprecations to have been the desperate enemies of God appointed to destruction. Secondly., they were moved not with private hatred but with a pure zeal of God's glory, to which the love of our neighbour must give place, desiring that God might be glorified in the confusion of his obstinate enemies.  
But as for us who neither have the like certainty 
Our safest course is to abstain from imprecations  of knowledge nor the like purity of zeal, our safest course is altogether to abstain from imprecations directed against the persons of men; knowing that when curses do proceed from private hatred and malice, they are most horrible profanations of the name of God, whereby malicious men go about to make God the executioner of their malice: and therefore we are charged not to curse but to bless, 1. Pet. 3. 9 even those that curse or persecute us, Rom. 12. 14. Matth. 5. 44. Cursed therefore are they which use cursing, Psal. 109. 17. especially if they curse any of the heirs of the promise, to whom God hath made this promise, Blessed be he that blesseth thee, and cursed be he that curseth thee, Gen. 12. 3. and 27. 29.   

CHAP. XXXIII. Of the real object of prayer, or the things to be prayed for.  
THe object real, or the thing which we do ask, is either undetermined and not particularly expressed, or else it is determined and expressed in particular. The former, when in general or in indefinite terms we desire the Lord to hear us; Psal. 4. 1. Hear me when I call; have mercy upon me, and hear my prayer: Psal. 5. 1, 2. and 28. 1, 2. and 54. 2. and 55. 1, 2. and 61. 1. and 86. 1. and 88 2. and 102. 1, 2. and 130. 1, 2. and 141. 1, 2. and 143. 1.  
The object determined is either the glory of God or our own good. The advancement of God's glory is to be asked both absolutely and first. Absolutely, I say, without any condition or respect of our own good, which we must subordinate to the glory of God, and not the glory of God to it. If therefore the glory of God and our own good come in comparison or in question whether should give place, we ought to prefer the glory of God before our own salvation. Example, Exod. 32. 32. Rom. 9 3. For the glory of God is the chief end, and our good is no otherwise to be desired then it is referred thereunto. But as we are to ask it absolutely so also first: First, both in order, as our Saviour hath taught us, this being the first petition of the Lords prayer; and first in degree, that is, chiefly, because the end is always better and more excellent than those things which are referred to the end: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The things which we crave for ourselves (under which word I comprehend all men) is either the bestowing, continuing and increasing of some good, or else deliverance or preservation from evil. In which regard prayer is either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, precatio boni, prayer for good; or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deprecatio mali, deprecation of evil. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Pag. 147.  Prayer is the desiring of good concerning holy things made unto God, saith Basil. Phil. 4. 6. 1. Tim. 2. 1.  
It was said before that the matter or object of 
Object.  our prayer must be good; how then can prayer admit a distinction in respect of good and evil.  
The avoiding or taking away of evil is good: Amotio 
Answ.  mali habet rationem boni, Removing of evil hath the reason of good: And, as the Orator saith, Bellum est cavere malum, It is a good thing to shun evil. And hereupon the benefits of God are distinguished into positive, which are real benefits; and privative, which is deliverance or preservation from evil. The good things which we crave for ourselves belong either to the obtaining of a better life, or for the maintaining of this life: the former are commonly called spiritual blessings, and the latter temporal.  
The spiritual blessings (I mean so many as are necessary to salvation) we are to ask absolutely; because such spiritual blessings are absolutely subordinated to God's glory and man's salvation. And secondly, among those things which we crave for ourselves they are first to be desired and sought, Matth. 6. 33. And that order our Saviour observeth in the Lord's prayer, teaching us after the glory of God, in the next place to seek our own chiefest good. For by the kingdom of God we are to understand both the kingdom of glory and the kingdom of grace. The kingdom of glory cometh to us in our glorification, the kingdom of grace in our vocation, whereby we are brought out of the kingdom of Satan into God's kingdom; and secondly in our justification, whereby we are both endued with the privileges of his kingdom, which are the righteousness of God imputed, peace and joy in the holy Ghost, Rom. 14. 17. and also entitled unto the kingdom of heaven. And by doing the will of God on earth as it is done in heaven, is meant the righteousness of God so far as it is by us to be performed, or the righteousness of sanctification, which is both the cognizance of all true subjects of the kingdom of grace, and the proper note of all the heirs of the kingdom of glory, Acts 26. 18. and 20. 32.  
As touching temporal benefits; Some have denied that they are to be asked of God; as the Marcionites and Manichees: others have doubted concerning the same; as chrysostom and Basil, as being unworthy either for us to seek and ask of God, or for him to give unto us. But our Saviour, when he biddeth us first seek the kingdom of God and his righteousness, implieth that temporal things are to be sought also in a secondary respect: For, as Lyra saith, Primum relatiuè dicitur ad secundum. cum ergò dicit, Primò quaerendum, significavit quòd hoc posteriùs quaerendum non tempore sed dignitate (id est, secundariâ quâdam ratione) illud tanquam bonum nostrum, hoc tanquam necessarium nostrum; necessari●…m autem propter illud bonum: FIRST is relatively spoken 
August. De serm. Dom. in m●…nte, l. 2.  with reference to a latter: And therefore when he saith that we must seek it first, he implieth that this is to be sought afterwards, not in respect of time but dignity (that is, in a secondary respect;) that as our good, this as necessary. For whereas it may be objected, that temporal benefits are not quaerenda sed adjicienda quaesitis, not to be sought, but to be added to things sought; I answer, That God hath promised to add these things, but not to those that tempt God in neglect of prayer and other means, but to such as seek them in a secondary respect. Whereunto we may add the practice of the godly; Gen. 28. 20. 1. Kings 8. 33, 35, 37. Prov. 30. 8. and the precept of our Saviour Christ, teaching us to say, Give us this day our daily bread. It cannot be denied but that in ask temporal things many do err, either ask them chiefly or absolutely; but as we must ask and seek them in a secondary respect, so also conditionally, so far forth as they stand with the glory of God and our own spiritual good.  
But these outward things are not to be cared for, 
Object.  and therefore not to be prayed for.  
Christ doth not forbid curam providentiae, sed 
Answ.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, curam solicitudinis & diffidentiae, the care of providence, but carking care and diffidence. Phil. 4. 6. Be nothing careful, but in all things let your requests be manifested. And where they think these things unworthy the Lord's gift, they must understand that his providence submitteth itself to the lowest creature; and he giveth food to all even the basest creatures.  
The mind in and by prayer is to be lifted up to 
Object.  God, and not to be depressed to things below: But when we pray for temporal things the mind is not elevated but depressed.  
When we so ask temporal things for themselves, 
Answ.  resting in them as the end, our mind is depressed and our heart is set upon them, but not so when they are asked as means to further Gods glory and our own spiritual good.   

CHAP. XXXIV. Of Deprecation.  
NOw followeth Deprecation, which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The evil which we do deprecari, that is, desire either to be delivered from, whether in whole, ut avertatur, that it may be averted, or in part, ut mitigetur, that it may be mitigated if it be upon us; or to be kept and preserved therefrom if we be in any danger thereof, ut antevertatur, that it may be prevented, is either the evil of sin or the evil of punishment. In the former we pray that our sins may be removed and taken away, that is, that we may be delivered either from the guilt of sin, which is our justification; or from the fault and 
Of confession of our sins, and that it is most profitable and necessary. Dè confessione peccat. Serm. 66. De Tempo●….  corruption, which is our sanctification.  
In prayer for the forgiveness of sin these things specially are required: First, in the action itself, confession of sins. And of this Augustine speaketh excellently: Hortatur nos saepius Scriptura ad medicamenta fugere confessionis: Non quòd Deus indigeat confessione nostrâ, etc. The Scripture doth often exhort us to flee to the medicine of confession, not that God needeth our confession, unto whom all things are present which we think, speak and do; but because we cannot otherwise be saved unless we confess penitently that which we have done amiss negligently. He that accuseth himself in his sins, the devil hath not whereof to accuse him in the day of judgement. If at least confessing he do by repenting blot out what he hath done, and doth not again renew them, etc. Let the sinner whilst he liveth confess the sins which he hath committed, because confession is fruitless in hell, neither doth repentance there profit to salvation. Behold, now is the day of salvation, now is the time acceptable to God; now is the time of pardon to the penitent: but after death there will be a time of vengeance for those that neglect to confess their sins. For all wicked men have bitter repentance in torments, but it doth not profit them for pardon: but their conscience tortureth them for the increase of their pains which they suffer, etc. All hope of pardon consisteth in confession. So Ad fratres in Eremo, Serm. 30. O homo, nè tardes converti ad Deum, etc. O man, saith he, do not delay to turn unto God. Examine thy mind, search all the secrets of thy heart; consider before thou comest to confession that thy heart hath sinned in coveting evil things, thine eye in beholding vanity, thy mouth in speaking falsehood, thine ear in hearing lies, thy hand in perpetrating blows and murders, etc. Let therefore thine heart grieve, thine eye weep, thy mouth pray without intermission, thine ear hear the word of God, thine hand give alms, etc. thy feet come to Church, thy knees bow and labour, etc. And do not defer it: For God hath promised pardon to the penitent, but he hath not promised life till to morrow to him that delayeth it. Thus much Augustine.  
Now this confession is both profitable and necessary. It hath the promise of forgiveness: So to the hiding of our sins is pardon denied, 1. John 1. 8, 9 If we deny our sins, we deceive ourselves, and there is no truth in us; but we bewray ourselves to be hypocrites: If we confess our sins, he is faithful and just to forgive our sins, and to cleanse us from all unrighteousness. Prov. 28. 13. He that hideth his sins shall not prosper; but he that confesseth and forsaketh them shall have mercy. We see this verified in the example of David: For while he concealed his sin, the hand of the Lord was heavy upon him to afflict him, Psal. 32. 3, 4. but when he confessed and acknowledged his iniquity, the Lord forgave him his sin, vers. 5. Assoon as David reproved by Nathan confessed his sin, the Prophet presently assureth him that his sin was forgiven, 2. Sam. 12.  
Now this confession is to be made of unknown 
How this confession is to be made.  sins generally, Psal. 19 13. of known sins particularly, together with the aggravating circumstances, Psal. 51. 4, 5. and in both we are freely to acknowledge what we have deserved for the same, Ezra 9 6, 7. Dan. 9 4, 5. that judging ourselves we may not be judged of the Lord, 1. Cor. 11. 31. and that the Lord when he judgeth may be justified, Psal. 51. 4. To which purpose we are to abhor ourselves in dust and ashes, Job 42. 6. and to behave our selves before the Lord as Benhadad and his followers before Ahab the King of Israel, 1. Kings 20. 31. And that this confession may be made accordingly, 
That examination should go before confession.  we are in our preparation both to try and examine ourselves by the law of God, to find out our sins which we are seriously to confess, Lam. 3. 40, 41. and also labour that we may see and feel our misery in respect of them, that labouring and being wearied under the burden of them, we may out of an humble and contrite soul pour out our supplications unto the Lord. The neglect whereof is reproved Jer. 8. 6.  
And that we may obtain forgiveness we are also 
Charity and repentance required before confession, and after.  to come in charity, being as desirous to forgive our brethren that have offended us as we desire to be forgiven of the Lord, Matth. 6, 14, 15. See Ecclus 28. 2, 3. 1. Tim. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without wrath. And likewise we are to repent of those sins the pardon whereof we desire: For that is pretended in our ask forgiveness, that is, both to be sorry for our sin past, and to promise and purpose unfeignedly amendment for the time to come.  
And both these duties of charity and repentance are likewise to be practised in our lives after we have craved forgiveness at the hands of God. For as touching the duty of charity in forgiving others; If after we have desired forgiveness, and in our conceit have obtained pardon, if we deal unmercifully with our brother, whom we will not forgive, it will be an evidence against us that our sins indeed were not pardoned, Matth. 18. 23, to 35. And for the other duty of repentance; A man cannot have assurance of the forgiveness of his sin which he doth continue in: For God doth not remit the sins which we ourselves retain; He that confesseth and forsaketh his sin shall have mercy, Prov. 28. 13.  
And as we are to pray for the forgiveness of sin or taking away of the guilt, so we must also pray that we may be delivered from the corruptions and preserved against tentations alluring unto sin for the time to come. And as we are to pray against corruptions and tentations, so must we in our lives strive and fight against our corruptions and resist tentations, avoiding also occasions of evil; otherwise how can we ask that of the Lord which we ourselves will not yield unto in our practice.  
So much of prayer against malum culpae, the 
Of prayer against the evil of punishment.  evil of sin. There is also prayer against malum poenae, the evil of punishment, both spiritual and temporal and also eternal. The spiritual is, when God doth punish sin with sin, blinding the eyes of men, and hardening their hearts, and giving them over to a reprobate sense. The temporal, when God doth either for chastisement, or trial, or punishment, afflict men with the afflictions and calamities of this life: against which sort this kind of deprecation is most usual. Psalmus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Nè perdas; Psal. 57, 58, 59, 75.  
But in this kind of prayer especially we must wholly submit and resign ourselves unto the good will and pleasure of God, who knoweth what is good for us better than ourselves; with patience and comfort to bear what it shall please God to lay upon us, after the example of David, 2. Sam. 15. 26. and of our Saviour, Matth. 26. 39, 42. For herein especially that is verified Rom. 8. that we 
Vide Aug. ●…pist. 121.  know not what to ask. For to be afflicted is not simply evil, but chose worketh for the good of them that are afflicted, Rom. 8. 28. Insomuch that David professeth that it had been good for him that he had been afflicted, Psal. 119. 71. and Jeremy, Lam. 3. 27. yea, David pronounceth the man blessed whom the Lord doth chastise and nurture in his law, Psal. 94. 12.  
Deprecation of calamities is often joined with Lamentations particularly bewailing their state, and Expostulations. Example of the former in the Lamentations of Jeremy. Expostulations are vehement interrogations of the afflicted expressed from their grief, whereby they expostulate with God concerning the greatness or continuance of their afflictions, Psal. 22. 1.  
But here we must take heed that our expostulation be a lively fruit of a strong faith, lest perhaps it do degenerate into open murmuring and repining against God: David, Psal. 22. 1. and our Saviour Christ being assured that the Lord is his God, and therefore calling him, My God, my God, expostulateth with him why, being his God, he had forsaken him. So much of Petition or Prayer.   

CHAP. XXXV. Of Thanksgiving.  
THanksgiving is that invocation whereby we do render due thanks and praise unto God for his benefits. As touching the name; This duty is by 
Of the divers names and phrases whereby thanksgiving is expressed in the Scriptures.  divers names expressed in the Scriptures, Psal. 100 4. Isai. 12. Psal. 145. 2. As, To praise God, Gen. 29. 35. To bless him, Psal. 103. 1, 2. and 104. 1. 1. Chron. 29. 13. Jam. 3. 9 To confess unto him, Matth. 11. 25. Heb. 13. 15. To give him thanks, Psal. 105. 1. 1. Chron. 16. 8. 1. Thess. 5. 8. Rom. 1. 21. Eph. 5. 20. To magnify the Lord, Luke 1. 46. Act. 10. 46. and 19 17. To extol him, Psal. 145. 1. To exalt his name, Psal. 34. 3. To glorify him, Matth. 9 8. and 15. 31. Luke 2. 20. To make his name glorious, Psal. 66. 1, 2. To offer (viz. a voluntary oblation) thanksgiving and praise, Psal. 50. 14, 23. To offer the sacrifice of praise unto God, that is, the fruit of our lips confessing to his name, Heb. 13. 15. as Hosea speaketh chap. 14. 2. To render the calves of our lips; To sacrifice unto God with the voice of thanksgiving, Jon. 2. 9 Psal. 116. 17. To sacrifice the sacrifice of thanksgiving.  
The duties required in thanksgiving are either 
Of the common duties required in thanksgiving  common to it with prayer, or proper and peculiar unto it. For when I say that thanksgiving is a kind of invocation, you are to understand that all those things which were spoken of in the general treatise are particularly to be applied to thanksgiving. The which I will the rather do, because commonly those things are delivered not as general points but as particular to prayer.  
Thanksgiving therefore as well as prayer, is a 
Thanksgiving what it is.  religious speech of the faithful unto God in the name of Christ, made according to the will of God by the help of the holy Ghost, concerning good things apperteining to God's glory and our own good. I call it a religious speech, because it is a principal part of that religious worship which we owe unto God: whereby it is also distinguished from the civil thanksgiving to men, and is therefore religiously to be performed.  
In the rest of the definition I noted six things which are essential to all invocation, and without which it cannot be acceptable unto God: First, That the party which doth invocate must be faithful: for God heareth not sinners: And thanksgiving being a sacrifice, the holy Ghost telleth us that the sacrifice of the wicked is abomination to the Lord, Prov. 15. 8. The proper subject of God's praise is the Church: 
The proper subject of God's praise is the church  Eph. 3. 21. To him be praise in the Church. Psal. 65. 1. Praise waiteth for God in Zion. The Lord, Psal. 50. 14, 15. exhorteth his saints and his peculiar people to offer unto him thanksgiving, and to call upon him in the day of trouble: But v. 16. unto the wicked saith God, What hast thou to do to declare my statutes, and to take my covenant into thy mouth, seeing thou hatest to be reform, and castest my words behind thee? Sacrifices are to be offered by none but priests; and all the faithful and they only are a royal priesthood, to offer up spiritual sacrifice acceptable to God by Jesus Christ, 1. Pet. 2. 5, 9 Revel. 1. 6.  
This duty is necessarily required of all, and cannot without sin be omitted by any; but cannot be 
Thanksgiving can be rightly performed by the faithful only.  acceptably performed but by the faithful. And therefore the faithful are in a special manner exhorted to this duty, Psal. 30. 4, and 145. 10. and 149. 5, 6. And this showeth the necessity of faith in Christ and repentance towards God. Again, those which give thanks must be joyful and rejoice in the Lord; but the wicked cannot rejoice in the Lord; neither ought they whilst they continue in their sins to be joyful: yea, our Saviour denounceth à woe to such laughers, Luke 6. The faithful therefore alone are exhorted, as to rejoice always, so in all things to give thanks, 1. Thess. 5. 16, 18. Psal. 132. 9, 16. and 149. 2, 3, 5, 6. and 33. 1. Rejoice in the Lord, O ye righteous; for praise is comely for the upright.  
Secondly, as prayer so also thanksgiving is to 
Thanksgiving is to be offered unto God alone.  be offered unto God alone as the author and principal giver of all good things, Jam. 1. 17. Psal. 50. 14. Col. 3. 17. Ephes. 5. 20. We may and aught to be thankful unto men as unto the instruments of God; as Rom. 16. 4. And to be unthankful is a great fault; 2. Tim. 3. 2. But if neglecting God we give thanks unto men as the authors, we commit sacrilegious idolatry in robbing God of his honour and giving it unto men. In this sense praise and thanksgiving is a sacrifice which must be offered to the Lord alone; and in this sense his name alone is to be exalted, Psal. 148. 13. and therefore they which so give thanks to men, or rest in the means, they sacrifice unto them and make them their God; they sacrifice to their net and burn incense to their drag, Hab. 1. 16. Eph. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, unto God and the Father.  
Thirdly, Thanksgiving as well as Prayer is to be 
Thanksgiving to be offered in the name of Christ.  offered unto God in the name of Christ, Ephes. 8. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in Christ Jesus, Ephes. 3. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, through Christ Jesus, Rom. 1. 8. & 7. 25. Col. 3. 17. Heb. 13. 15. For we are an holy priesthood, to offer up spiritual sacrifice acceptable to God by Jesus Christ, 1. Pet. 2. 5. Revel. 8. 3.  
Fourthly, for the manner; There is required in 
Of the manner of thanksgiving  the soul, 1. in general, that our thanksgiving be a speech of the soul and not of the lips alone. David therefore in some places stirreth up his soul to praise God, Psal. 103. 1, 2. and 104. 1. And elsewhere he professeth that he would praise God with his whole heart, Psal. 9 1. and 86. 12. and 111. 1. that is, with an upright heart, Psal. 119. 7. To which purpose Paul also exhorteth us to sing in our hearts unto God, Ephes. 5. 19 Col. 3. 16. To little purpose serveth the outward melody of the voice, unless there be a consent thereof with the heart: We must therefore be careful to sing David's Psalms with David's affections; but we may not sing or praise God either with feigned lips or with wand'ring thoughts.  
2. In the mind there is required, first, Understanding; Psal. 47. 7. Col. 3. 16. and secondly, Faith, whereby we are to be persuaded that this our service and sacrifice of praise is acceptable unto God in Christ; without which our thanksgiving cannot be as it ought, cheerful: unless we be persuaded by faith of God's goodness towards us how can we be thankful to him?  
3. In our heart it is required that our praise or thanksgiving be humble, reverend, and hearty: Humble; that we may ascribe the whole praise unto God, unto whom alone it is due, and assume no part thereof unto ourselves; Psal. 115. 1. Reverend; for without reverence we cannot give unto the Lord the praise that is due unto his name, Psal. 29. 2. nor ascribe unto him eternal kingdom, power and glory. We must in our thanksgiving rejoice in God, but we must rejoice in reverence, Psal. 2. 11. and 95. 2, 6. performing therein a religious service and worship to God. Hearty, with all our heart; and that in particular with thankfulness and cheerfulness, without which our thanks will be either cold or counterfeit. See Psal. 68 26.  
And as for bodily duties: The voice in more special manner is required in thanksgiving. Therefore our tongue is called our glory, because by it we are to glorify God. We are not by silence to smother God's praise; but as we are inwardly thankful so must we testify our inward thankfulness by our outward thanksgiving. And in this kind of Invocation especially is singing warranted and commended unto us in the Scriptures, not only of the Old Testament but also of the New, Jam. 5. 13. Ephes. 5. 19 Col. 3. 16. Matth. 26. 30. Acts 16. 25.  
Fifthly, this invocation also is to be performed by the help of the holy Ghost. For naturally we are tongue-tied in God's praises: but it is the spirit of God that doth open our lips that our mouth may show forth his praise, Psal. 51. 15. It is the spirit of grace which maketh us to sing with grace in our hearts.  
Sixthly and lastly, our thanksgiving must be for good and lawful things: otherwise we go about to make God the author of evil.   

CHAP. XXXVI. Special duties required in thanksgiving.  
THe duties specially required in Thanksgiving do concern either the manner how, or the time when, or the object for which we are to give thanks. For the manner, there are duties required both in the action itself and out of it, that is, before and after.  
In the action there are duties required both inward and outward.  
The inward are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thanksfulnesse; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cheerfulness.  
The former is required Col. 3. 16. that we should 
1. Thankfulness.  sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with grace in our hearts. For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and gratia do signify both the benefit and the thanks; as when we say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Gratia gratiam parit, A good turn begetteth thanks: And in this sense the word grace is used for Thanksgiving at meals. The grace therefore that is required in the soul is Thankfulness. For outward thanksgiving without inward thankfulness is counterfeit and hypocritical. There is no doubt but that habendae sunt gratia quas agimus, we must have thankfulness when we give thanks. And as prayer is the expressing of our desire, so thanksgiving is the testifying of our thankfulness. And therefore as they play the hypocrites which pray for that which they do not desire, so likewise they which give thanks for that for which they are not thankful, either because they have it not, or do not think themselves beholding to God for it, Luke 18. And as in prayer the Lord especially regardeth the desire of the heart; so in thanksgiving, the thankfulness of the soul.  
Now unto this thankfulness there is required  

grata  
recordatio, mindfulness, in the soul;  
agnitio, acknowledgement, in the soul;  
affectio, affection, in the heart.   
For first, if we be not mindful of God's benefits, 
2. Remembrance of God's benefits.  non habemus gratias, we bear them not in mind, we are not thankful. And therefore we are often stirred up to remember God's benefits, and straight charged that we do not forget them: for to forget them is to be unthankful. See Deu●…. 6. 10, 11, 12. and 8. 11, 14, 17, 18. and 32. 15, 18. Psal. 103. 2. and 116. 21. And this remembrance it must be effectual, moving us to be thankful both in heart, word, and deed, Psal. 78. 7. Deut. 8. 11.  
The second is a grateful acknowledgement beneficii 
3. A grateful acknowledgement of God's benefits.  Divini, of God's goodness; and officii nostri, of our beholdingness. To the grateful acknowledgement of God's benefit is required, first a faithful agnizing of the author or benefactor, and a right prising of the benefit. For if we would be truly thankful unto God, we must acknowledge, what good thing soever we have, whether spiritual or temporal, by what means soever, that God is the author and giver thereof, Jam. 1. 17. But infidelity in not acknowledging God to be the giver, but either resting in the secondary causes, which are but the instruments of God, or ascribing the good things we have either to our good fortune or to our own industry or worthiness, maketh men unthankful unto God. For faithless men, as when they desire any good thing which they want do not seek unto God, so having obtained their desire they do not return praise unto him, but ascribe the good thing which they have either to blind fortune with profane Atheists, or to their idols with idolaters and Papists, Host 2. 5, 8. or else rest in secondary causes as the principal, and prefer the tool before the workman, Isai. 10. 15. or attribute it to their own means and industry, and so sacrifice to their net, Hab. 1. 16. or lastly to their own wisdom and worthiness, as if they were gods to themselves, Deut. 8. 17, 18.  
The second thing is a grateful estimate and a 
4. A grateful estimate of God's benefits.  right prising of God's benefits, as well when we have them as when we want them. But ungrateful men lightly esteem the benefits of God when they have them, which they greatly desire and highly prise when they want them. The which is most usual in ordinary blessings: The benefits of health, of peace, of liberty, the spiritual food of God's word, etc. we make no reckoning of them when we have them; but carendomagis quam fruendo, by wanting rather then enjoying them we learn rightly to prise them: and God many times bereaveth men of these benefits that by the want they may learn rightly to value them, and to be thankful unto him for them. Our duty therefore is, not to extenuate God's blessings, but with thankful acknowledgement rather to amplify them, in respect of the greatness of them, the excellency, the profit, the commodiousness, the necessity, the sufficiency; saying with the Psalmist, Psal. 16. 6. acknowledging also therein God's wisdom, power, goodness, fatherly providence and bounty towards us; being persuaded that he doth all things well, Mark 7. 37. and that by the gracious dispensation of his good providence he causeth all things to work for our good, Rom. 8. 28. They therefore are unthankful who either extenuate or lightly esteem the benefits of God (which, as I said, is usual in ordinary blessings) Num. 11. 6. or, which is worse, do take in ill part that which God hath done for their good, Deut. 1. 27. which is usual in the fatherly chastisements and crosses which God layeth upon us for our profit, Heb. 12. 10. But who is wise and will observe these things, even he shall understand the loving kindness of the Lord, Psal. 107. 43.  
And as we are thankfully to acknowledge God's 
5. An acknowledgement of our beholdingness.  goodness towards us, so also we are humbly to acknowledge our own beholdingness. Which we shall the better do if to the acknowledgement of God's goodness we shall add the consideration of our own nullity in ourselves and our own unworthiness.  
For first, if we consider that we came naked into the world in respect of temporal blessings, and void of all spiritual goodness, we will acknowledge that what good thing soever we have we are beholding unto the Lord for it: Job 1. Naked we came into the world, and naked we shall go out of it: for what have we that we have not received? 1. Cor. 4. 7. and that by the grace of God we are that we are, 1. Cor. 15. 10.  
But secondly, if we add thereto the consideration 
6. An acknowledgement of our unworthiness  of our unworthiness by reason of our sins, by which we have deserved the plagues of God in this life and eternal damnation in the life to come, we shall be thankful to God in all estates, acknowledging that he hath not dealt with us after our sins, nor rewarded us according to our iniquities, Psal. 103. 10. In time of distress we shall acknowledge his great bounty that we are not consumed, Lam. 3. 22. and so be thankful for his privative blessings. And for the positive, if we have any (as we never are without some, more or less) we will acknowledge with Jacob, Gen. 32. 10. that we are less than the least of his mercies. But if in stead of heaping his judgements upon us which we have deserved, he multiply his blessings which we have not deserved in the least degree, how are we then to acknowledge our own unworthiness with David, 1. Chron. 17. 16. and 29. 14, 15.?  
True humility therefore is the mother of thankfulness: 
7. Humility the mother of thankfulness.  But pride chose maketh men unthankful, persuading themselves either that they have not so much as they are worthy of, and so are discontented that they have no more; or that whatsoever they have is to be ascribed to their own worthiness, wisdom or strength, Deut. 8. 17. Isai. 10. 13. which is to make themselves Gods; Ezek. 28. 4, 5, 6. Dan. 4. 30.  
Now this acknowledgement of God's goodness 
8. Joy and rejoicing.  and our beholdingness, if it be effectual as it ought to be, will work upon the heart that it shall be gratefully affected with the sense of God's goodness and bounty towards us, causing us to love God and rejoice in him, and to be obsequious towards God in all duties of thankfulness. For upon this sense and acknowledgement of God's goodness towards us wherewith we are affected, followeth alacrity and cheerfulness, which is the second inward duty required in thanksgiving. For as the Lord loveth a cheerful giver, so a cheerful thanksgiver: and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, thanks, cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is, to rejoice, so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, with joy, Phil. 1. 4. Jam. 5. 13. If any man be merry, let him sing Psalms.  
The holy Ghost in many places hath joined them together; as Psal. 9 2. and 33. 1. and 81. 1. and 92. 1, 4. and 100 1, 2, 4. and therefore they ought not to be severed by us. It is the duty of the faithful, who have tasted how good and gracious 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Lord is, to rejoice in the Lord: Psal. 104. 34. and 149. 5. and 32. 11. and 33. 1. Phil. 4. 4. especially when we praise him and give him thanks. For when men are dull, neither affected with any sense of God's goodness nor with cheerfulness, their thanks are not hearty but cold and counterfeit. So much of the inward duties.   

CHAP. XXXVII. Of the outward expressing inward thankfulness by praising God.  
THe outward duty is, to express our inward thankfulness and cheerfulness: Our thankfulness, by celebrating and praising the name of God, extolling his goodness, recounting his mercies, and exciting others to praise God: Our cheerfulness, jubilando, by making a joyful noise, and singing unto God; Psal. 100 1. and 81. 1. Jam. 5. 13.  
Now because naturally we are backward in the performance of this duty, insomuch that scarce one of ten can be found to return praise and thanks unto God, as appeareth in the story of the ten lepers, Luke 17. 17. I will therefore use some arguments 
Reason's moving us to praise God.  to move us thereunto. And first that threefold argument Psal. 147. 1. Praise ye the Lord: for it is good to sing praises to our God: for it is pleasant, and praise is comely. I. It is good: For it is the will of God in Christ Jesus concerning us, 1. Thess. 5. 18. It is the commandment of God in many places; Psal. 50. 14. And the same is testified Psal. 92. 1, 2.  
II. It is pleasant: Psal. 135. 3. For it is an exercise wherein not only the faithful on earth do especially rejoice, but also the Saints and Angels in heaven, who enjoy perpetual joy and happiness, rejoicing and reposing therein a part of their happiness.  
III. It is decent or comely: 1. in respect of God, to whom all glory and praise is due, and it is therefore just to give unto him the glory and praise which is due unto his name, Psal. 92. 2. in respect both of his attributes and works: Praise the Lord: for he is good; for his mercy endureth for ever, Psal. 136. 1, 2, etc.  
Secondly, in respect of the faithful; Psal. 33. 1. For what can more become those who by Christ's benefit are become priests to offer spiritual sacrifices unto God, then to sacrifice praise unto him? 1. Pet. 2. 5. Revel. 1. 5. By him therefore let us offer continually the sacrifice of praise to God, that is, the fruit of our lips, confessing to his name, Heb. 13. 15.  
To these we may add another ternion of arguments, That praise and thanksgiving is an exercise itself most Excellent, to God most Honourable, to us most Necessary.  
1. The excellency of it may appear by comparing 
The excellency of this duty.  it, first to the sacrifices of the Law: For the sacrifice of praise, the calves of our lips, is far preferred before the sacrifices of goats and bulls, Psal. 50. 14. secondly, with Prayer: for as it is a more blessed thing to give then to receive, Acts 20. 35. so a more excellent thing to give thanks then to beg and crave. Again, what more excellent thing can be done on earth then that which is the exercise of the Saints and Angels in heaven? and therefore to praise God is not only an excellent but also a blessed exercise; wherein the faithful have reposed happiness, Psal. 84. 4. Blessed are they that dwell in thine house: they will be still praising thee.  
2. Praise is Honourable to God; Psal. 50. 23. He 
2. Praise honourable to God.  that sacrificeth praise he honoureth me. God so highly esteemeth his praises proceeding from us, as if thereby somet●…ing were added to his glory, to which being infinite nothing can be added. Therefore the praising of God in the Scriptures is called bl●…ssing, Psal. 103. 1. the magnifying of God, Luke 1. 46. and the glorifying of his name, Matth. 9 6. the making of his praise glorious, Psal. 66. 2. or, as some read, appone gloriam nomini ejus, appoint glory to his name, not that our praises indeed do make him great or glorious, or add to the glory of his name, for his name is exalted above all praise, Nehem. 9 5. but that to encourage us to this duty he is pleased so to term the setting forth of his praise, and the declaring or celebrating of his glory.  
3. It is Necessary, I. Necessitate praecepti, by necessity 
3. Praising of God necessary.  of precept, Psal. 50. 14. 1. Thess. 5. 18. the which imposeth necessitatem officii, the necessity of duty, and the rather because we are priests ordained to offer spirit●…all sacrifices, 1. Pet. 2. 5. Revel. 1. 3. Heb. 13. 15. because in our daily prayers we desire that we may glorify his name, and therefore in our lives are to endeavour it. We desire also that his will may be▪ done; but this is the will of God, 1. Thess. 5. 18. Would we, as we pray, do the will of God as it is done in heaven? then must we be frequent in sounding forth his praise: for this is the exercise of the Saints and Angels in heaven.  
II. Necessitate medii, by necessity of the means; as a necessary means, in respect both of our good and God's glory. 1. Of our good, for new blessings: because it is the condition upon which the Lord promiseth to hear and deliver us, Psal. 50. 15. And in this respect thanksgiving is also profitable, because God will honour them that honour him, 1. S●…m. 2. 30. The readiest way to obtain new blessings, is to give 
Asscensus gra●…iarum est descens●…s gratiae.  thanks for the old: not that by giving thanks we deserve better and greater blessings, as the Papists teach: for this i●… before confuted. 2. In respect of God's glory, which is the sovereign end of all. All creatures do set forth God's glory, Psal. 19 1. and 148. The dumb creatures, as Basil saith, are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, silent praisers & piercing preachers of God's hidden works: but much more men, who set forth Gods praise not only as the matter but as the instruments of his praise, Psal. 145. 10. Our speech was given us to glorify God; & therefore our tongue is our glory: So that they are worse than bruit creatures who are mute in God's praises. Yea, such necessity there is of praising and glorifying of God, that if men should be silent God would make the stones to sound forth his praise  
III. Necessitate signi, by the necessity of the sign. For it is necessary not only that we should be thankful unto God for his mercies, but also that we should express our thankfulness. And for as much as we cannot refer or recompense God's bounty, (for our goodness will not reach to him, Psal. 16. 3.) It remaineth therefore that we must agere gratias, that is, give thanks. For if we should enter into consultation with ourselves, and deliberate what course we should take to testify our thankfulness, our resolution must be the same with that of David, Psal. 116. 12, 17. Seeing then this is the only thing besides the glorifying of God by a godly conversation that we can do to express our thankfulness, we are very unthankful if we be defective herein.   

CHAP. XXXVIII. Of the duties which ought to be performed before and after thanksgiving: and of the object and time.  
DUties to be performed out of the action both before and after.  
Before, Preparation: Psal. 108. 1. and 57 7. 
Before, is required preparation.  Wherein, first, we are to stir up ourselves to the performance of this duty, Psal. 103. 1, 2. and 104. 1. Secondly, we are to meditate of God's undeserved bounty towards us, & our own unworthiness. Thirdly, because of ourselves we are unable, we are to crave the assistance of God's Spirit, that he opening our lips we may show forth his praise, Psal. 51. 17.  
After, we are to testify our thankfulness, First, 
After, we must testify our thankfulness.  by referring the benefits and gifts received to the glory of God the giver, in the good of his Church. Secondly, in seeking to glorify God who hath been so gracious unto us, by bringing forth the fruits of a godly life, John 15. 8. by shunning sin, John 5. 14. and walking in new obedience. Thirdly, by honouring the Lord with our substance, Prov. 3. 9 and acknowledging him to be the chief Lord from whom we do hold all good things; by giving unto him the tithes which are his, Levit. 27. Debentur Deo, etc. They are due unto God by virtue of his universal dominion over all, and by him assigned before the Law to the firstborn which were his Priests, as to Melchisedec; under the Law, to the levitical priests; under the Gospel, to the ministers & preachers thereof, 1. Cor. 9 13, 14. In which respect he is the portion of Priests. Neither are they due to the ceremonial law only: For the tribe of Levi, unto which the ceremonial law doth tie them, in Abraham paid tithes to Melchisedec. Unthankful therefore are they to God, who is the portion of the Priests, who deny to give to God his part. The Apostle seemeth to call it a mocking of God, Gal. 6. the Prophet Malachi, chap. 3. a spoiling of God, that is, sacrilege.  
Now it remaineth that we should speak of the object 
Of the object of thanksgiving  and the time. 1. Thess. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In all things give thanks, etc. Ephes. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, giving thanks always for all things. The object, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for all things, Ephes. 5. 20. that is to say, for all good things. For as we are to pray unto God only for good things, Matth. 7. 11. so are we to praise him for good things only: Otherwise we shall by our praying and praising go about to make God the author of evil. And it is manifest that officium gratias agendi, the duty of giving thanks doth presuppose beneficium, a benefit for which we are to give thanks.  
It is true indeed that all things as they proceed from God are good, and are by him ordered and directed to his glory and the good of his chosen: and therefore in all things he is to be praised. God is to be praised for his attributes and for his works absolutely considered: but we are to give him thanks because he is good unto us who are his Church, and causeth all things to work for our good. We are therefore upon all occasions to give thanks unto God for his benefits either bestowed or promised, either common or private, either old or new, spiritual or temporal, either positive or privative: positive, when he bestoweth a real blessing or good thing upon us; privative, when he preserveth or delivereth us from any evil or danger whereunto ●…ither our own sin hath made us subject, or the malice of our enemies whether spiritual or corporal doth expose us.  
The time, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Ephes. 5. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in 
We must give thanks continually. Heb. 13. 15.  eucry opportune time, 1. Thess. 5. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, continually.  
But against this divers things may be objected. 1. If we must give thanks always then we must do 
Object.  nothing else.  
Negative commandments do bind semper & ad 
Answ.  semper, always and at all times: but the affirmative, though they bind us always, yet they do not bind us to perform them always. That which is forbidden is never to be done: that which is commanded is to be done, not always but when occasion is offered (as every duty hath his time) and when there is a concurrence of circumstances requisite. The perpetuity therefore that is required in performing duties enjoined in affirmative commandments is to be understood of the whole course of our lives, and not of every moment of time: that is, We are always bound whilst we live to perform the duties at all times when just occasion is offered; which being many and divers must have their divers seasons; neither can they all be done at once. Negative commandments are to be obeyed all at once, but affirmative in their due seasons as just occasion is offered. In this sense David saith Psal. 46. 2. While I live I will praise the Lord: I will sing praises to my God while I have any being. Psal. 104. 33. and 145. 1, 2. I willextoll thee, my God, O King, and I will bless thy name for ever and ever; that is, for ever whilst I live or have a being I will be ready upon all occasions both ordinarily and extraordinarily to praise thee. For the distinction of invocation, that it is stata, stinted, or vaga, unstinted, is to be applied to this kind: We must both set ourselves certain times wherein to call upon God, praying unto him and praising him, after the example of Daniel, chap. 6. 10. and also extraordinarily be ready upon all occasions to return thanks and praise unto God, acknowledging with David that when God bestoweth any new blessing upon us, he hath put a new song of thanksgiving into our mouths, and think no time wherein God doth bless unseasonable to give him thanks. And for as mu●…h as God's mercies are renewed upon us every morning, Lam. 3. 23. and multiplied upon us every day, Psal. 68 19 and every night, therefore we are with David to praise him every night and every day, Psal. 92. 2. and 145. 2. yea, seven times a day, Psal. 119. 164. Neither must we think midnight itself unfeasonable for this purpose; Psal. 119. 62. Acts 16. 25. Every morning we are to praise God for his blessing upon us that night, and every night we are to praise him for his blessing upon us that day: Every meal is to begin with praises and be concluded with thanksgiving: every attempt and business of importance is to begin with prayer and be ended with thanks, Col. 3. 17.  
Thanks is to be given with joy; but we are many 
Object. 2.  times in distress, and consequently in grief.  
The Apostle as he exhorteth us to give thanks always, 
Answ.  1. Thess. 5. 18. so also to rejoice always, v. 
That we must give thanks always & for all things.  16. But you must understand this as spoken to the faithful, who rejoice in God, being persuaded of his love towards them. For those who have not tasted how good the Lord is, nor are persuaded of God's love towards them, they have no peace, and much less joy. Paulus non omnes ad hoc juge gaudium, 
Basil.  sed tantùm sui similes invitare videtur, Paul doth not seem to invite all to continual joy, but only those who are like himself. But the faithful, who are at peace with God, have also joy in the holy Ghost: whereby they do rejoice in God in all estates, not only in time of peace & prosperity, but also in time of adversity, Rom. 5. 3. Yea the greatest afflictions of this life are to be born of the godly, not only meekly and patiently, but also comfortably and thankfuly. For 1. as God in all his judgements remembreth mercy, so must our faith apprehend his mercy as well as our sense apprehendeth his judgements. And therefore we ought to say with Job, chap. 13. 15. Though he kill me yet will I trust in him.  
2. Because the faithful have this privilege, that as nothing can hurt them, Isai. 54. 17. so all things, even their afflictions, do work together for their good, Rom. 8. 28.  
3. Because God afflicteth them for their good, whether by trial or chastisement.  
4. Because with the outward affliction he vouchsafeth inward comfort, 2. Cor. 1. 5. 1. Sam. 30. 6. Acts 16. 25. Psal. 94. 19  
5. Because the afflictions of the faithful, though for sin, are under their desert; and in them the anger of God is carried not against their persons but against their sin.  
6. Because of those other favours of God which in their afflictions they do enjoy. Desinentes contristari 
Basil. 386. f.  propter ea quae non habemus, de rebus praesentibus gratias agere debemus, Ceasing to grieve for those things we have not, we are to give thanks for things which we presently have.  
7. Because though positive blessings are wanting, yet there are always innumerable privative blessings for which we are to give thanks. Consider the evils we have deserved, and the dangers whereunto we are exposed: Consider that by our sins we have deserved all the plagues denounced in the law, Deut. 28. 15. not only in this life but also in the world to come. Whilst therefore our condition is better than those in hell, we have cause to praise God, who hath not dealt with us after our sins, nor rewarded us after our iniquities, Psal. 103. 10. Lam. 3. 22. Now if they are bound to praise God that are not consumed, how much more have we cause to praise God, whom he hath not only not consumed, but hath heaped and multiplied his mercies upon us both privative and positive? And as at all times we are to praise God, so in solemn festivals ordained to that end, such as was that of Purim, Esth. 9 and ours of the Fifth of November, for our marvellous deliverance from that horrible conspiracy of the Papists by the gunpouder-treason.  
FINIS.   

A GODLY AND FRUITFUL EXPOSITION OF THE LORDS PRAYER;  
Showing the meaning of the words, and the duties required in the several Petitions, both in respect of prayer itself, and also in respect of our lives.  
PHIL. 4. 6. Be careful for nothing, but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God.  
¶ Printed by Roger Daniel, Printer to the University of Cambridge. Ann. Dom. MDCXL.   

MATTH. 6. 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. LUKE 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
TO call upon the name of God by hearty and effectual prayer, is a duty in itself most excellent, to God most glorious, to ourselves most profitable and necessary: But such is the blindness and ignorance of our minds, the dulness and hardness of our hearts, that we know not either how to pray or what to ask: Like to Zebedee's children, Matth. 22. 20. We ask we know not what: and as Paul speaketh, Rom. 8. 26. We know not what to pray as we ought. Wherefore our Saviour Christ in abundant mercy towards us, that he might relieve our wants in this behalf, hath set down a prescript form of prayer whereby we are to frame ours, commanding us when we do pray to pray thus.  
In which words as he forbiddeth us not to use 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  this prayer, so he doth not always bind us to use the same words. For here two extremities are to be avoided: the first of the Brownists, who think it unlawful to use the prescript form of these words; the second of the Papists, who superstitiously ●…nsist in the very words and syllables themselves.  
As touching the first; Our Saviour commandeth 
2. The Lord's prayer is to be used as a prayer.  us thus to pray; and more plainly, Luke 11. 2. When ye pray, say, Our Father, etc. Therefore unless it be unlawful to obey the express commandment of our Saviour Christ, it is lawful to use these words. Secondly, the book of Psalms doth prove that we may have set forms of prayers. Psal. 86. is a form of prayer to be used in affliction. The 92 is Psalmus in diem Sabbati, A Psalm for the Sabbath. The 102 Oratio pro paupere, A Psalm for a poor man. The 136 A solemn form of thanksgiving. 2. Chron. 7. 6. and 20. 21.  
For the second, when Christ commandeth to 
That we ought not to be tied only to this form.  pray thus, he doth not tie us to the words but to the things. We must pray for such things as herein summarily are contained, with such affections as are herein prescribed. For we must understand that our Saviour Christ propoundeth this prayer as a brief sum of all those things which we are to ask. For as the Creed is summa credendorum, the sum of things to be believed; the Decalogue, summa agendorum, the sum of things to be done: so the Lords Prayer is summa petendorum, the sum of things to be desired. But as all things particularly to be believed are not particularly expressed in the Creed; nor all things to be done, in the Decalogue: so neither are all things particularised in the Lord's prayer for which we are to ask: And therefore it is lawful, nay expedient and necessary, often to descend into the particulars themselves. For the proving whereof we have so many arguments as there are prayers of the godly recorded in the word: For though all of them may be referred to this prayer or some part thereof, yet none of them are conceived in the same words. And moreover, Matthew and Luke in setting down this prayer are not curious in observing the same words: And therefore superstitious is the opinion and practice of the Church of Rome, who think that the bare repetition of these words in an unknown tongue, without understanding or faith, is ex opere operato meritorious: as though our Saviour Christ had prescribed these words to be used as a charm, etc.  
First, whereas our Saviour Christ propoundeth 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this form is a perfect pattern.  this form, we may be assured that it is a perfect pattern of prayer; that nothing ought to be asked which is not in it contained. For in him are all the treasures of the wisdom and knowledge of God, Col. 2. 3. He knoweth what is acceptable unto God, what is needful for us: therefore in this prayer is contained whatsoever is either fit for God to grant or for us to ask. By this then as a pattern we are to form our prayers, and as by a rule we are to examine them. May the things which we desire be referred to these petitions? then may we boldly ask them. Can they not be referred? then do we not pray according to Gods will; and therefore can have no assurance that we shall be heard.  
Secondly, whereas Christ teacheth his disciples 
Ministers must teach their people to pray.  to pray, herein he giveth an example to be imitated of Ministers; sc. that as they teach other things, so also to pray. John Baptist, Luke 11. 1. taught his disciples to pray; whereupon Christ's disciples desire him in like manner to teach them. Wherein also they are to be an example to be imitated of all learners: As the Father in the family, or the Pastor in the Church, aught to teach; so the child in the house, the hearer in the Church, aught to be desirous to learn how to pray▪  
Thirdly, it showeth that of ourselves we know not how to pray. For if we should be left to our own affections and desires, we should ask many times those things which would tend to God's dishonour and our own hurt: As appeareth by Socrates, who wanting this direction of our Saviour Christ, knew not what to ask, but groping in darkness desired in general terms, that those things which are good he would give them whether they asked them or no, and would deliver them from evil things although they should ask them: Plato in Alcib. 2.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
O Jupiter King, give unto us good things whether we ask or ask them not; but put away from us evil things though we pray for them. And therefore our Saviour Christ thought it necessary to teach us how to pray.  
Again, hence ariseth great comfort to God's children: 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  For whereas the word of God assureth us whatsoever we shall ask according to his will it shall be given us, 1. John 5. 14. we may assure ourselves that we so pray when we follow Christ's direction. Neither need we doubt but the Lord acknowledging the voice of his own Son (as Cyprian saith) our prayers 
Agnoscit Pater filii sui verba cum preces fundimus. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  shall be acceptable unto him.  
Lastly, seeing our Saviour Christ hath commanded us to pray and taught us how, we are unexcusable if we neglect this duty.  
One thing further is to be considered in the words as they are set down by Luke, When ye pray, say: Whether speech in prayer be always necessary. 
Quest.   
There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either inward or outward 
Answ.  speech: and prayer is either vocal or mental: And the Lord heareth the cry of the heart, and our secret groans are not hid from him, Psal. 38. 10. Howbeit the voice is to be used so oft as it may conveniently, both for the attention of the mind and intention of the affections, etc.  
NOw let us come to the Lords Prayer itself. In 
Of the Lord's prayer.  which is lively, though summarily, set down unto us the practice of that doctrine which heretofore we have learned concerning prayer. For as we have been taught that Prayer and Thanksgiving are to be joined together: so here with the Petitions is joined a Thanksgiving, wherein we are taught to ascribe unto the Lord eternal kingdom, power and glory; which words almost David useth in his solemn thanksgiving, 1. Chron. 29. 11.  
Again, whereas we have been taught that unto prayer are required duties before we pray and also in prayer itself, both here are prescribed. Before we are to use preparation, wherein we are to meditate of such things as are fit to stir up those graces in us which in prayer are to be expressed. In prayer two things are to be expressed; an hungering and thirsting desire of grace, and the special assent of faith: For the stirring up of both which it is fit to meditate upon the fatherly love and almighty power of God, which our Saviour hath taught us to prefix before the prayer itself. In prayer two things especially are to be expressed: 1. An hungering and thirsting desire of the grace and blessing of God; 2. A special assent of faith that our request shall be granted. Therefore the prayer itself is divided into Petitions and Conclusion: the desire being especially expressed in the Petitions; the Conclusion containing, 1. a confirmation, 2. a testification of our faith, in the word Amen. Of the Lord's prayer 
The parts.  therefore there be two parts: the Preface; and the Prayer itself, consisting of Petitions and the Conclusion, containing a Confirmation of our faith joined with the praising of God, and also a Testification both of our faith and the truth of our desire, in the word Amen.  
In expounding the Lords Prayer we will observe 
The order.  this order: First, we will expound the words, and show the true meaning of them▪ & then we will infer the uses of Doctrine, Confutation, Instruction in the duties of prayer and of our lives; and lastly, of Reproof, whereby shall be detected the hypocrisy of worldly men, who using these words do not pray in truth.  
Whereas our Saviour doth not abruptly propound the Petitions, but prefixeth a solemn Preface, we are taught before we call upon God to use some preparation.  
The preface containeth a description of God to 
The prefac●….  whom we pray, taken 1. from his relation to us, that he is Our Father; 2. from the place wherein his majesty doth especially appear, that he is in heaven: the former signifying especially his love; the other, his power. Of which two if in our preparation we do duly meditate, our desire will be kindled and our faith confirmed, considering that he to whom we pray is both able and willing to grant our requests.   



Our Father.  
SOme do expound these words as though they were a rhetorical proem which we use to win God's favour. But we use words in our prayer not that God but that we may be moved and affected. First we call him Father: whereof we are first to seek the meaning, and then the use. By the name of Father God alone is understood: For, as our Saviour saith Matth. 23. 9 we must call no man father, because we have but one Father who is in heaven. Joh. 8. 41. We have one Father, which is God: A good profession if it had been uttered with a good conscience.  
Now God is said to be a Father two ways: by 
God a Father two ways.  Creation, and Adoption. By creation, as Isai. 64. 8. So Adam is said to be the son of God, Luke 3. 38. and the Angels, Job 1. By adoption in Christ, Ephes. 1. 5. So every believer is born of God, 1. John 5. 1. For to so many as believe in Christ God hath given this privilege, to be the sons of God, John 1. 12. And in this sense is every faithful man to call God Father.  
But here it may be demanded, Whether the 
Quest.  whole Trinity is called upon in the name of Father, or the first Person alone.  
The word Father is attributed unto God two 
Answ.  ways; either essentially or personally. Essentially, when he is so called in respect of the creatures, 1. Cor. 8. 6. Personally, when it hath relation to the other Persons, the Son and the holy Ghost. In this place it hath relation to the creatures. So Deut. 32. 6. Isai. 63. 16. But howsoever the whole. Trinity is our Father, & so to be worshipped of us, yet this speech is more peculiarly directed to the first Person, the fountain of the Godhead, who is the Father of Christ, Ephes. 3. 14. and in him our Father, John 20. 17. yet so as in worshipping him we jointly worship the other two, who as they are ●…ll one in essence, coequal and coeternal, concurring also in all actions towards us, so they are altogether to be worshipped. O God, thou Father of Christ, and in him our Father, who givest the Spirit of thy Son, whereby we cry, Abba, Father, to thee we present our prayers in the name of thy Son, craving the help of the holy Ghost.  
The second Person is called our Father, Isai. 9 6. & so may the holy Ghost, who doth regenerate us, Deut. 32. 6. and to either of them may our prayers be directed, Acts 7. 59 So that our prayer may be directed to any or to all the Persons, 2. Cor. 13. 13. or to two of them, 1. Thess. 3. 11.  
We are taught to whom to direct our prayers, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  namely, to God alone. For seeing our Saviour hath commanded us, when we pray, to say, Our Father, it is 
1.  evident that we break the commandment if we direct our prayers to any to whom we may not say, Our Father, etc. Which title without blasphemy we cannot attribute to any but only to the Lord, who is our heavenly Father: Jer. 31. 9 Sum Israeli Pater, I am a Father to Israel.  
Secondly, whereas by nature we are the children 
2.  of wrath, and yet commanded to call upon God as our Father, we are taught in whose name we are to come unto God: Not in our own names or worthiness, Dan. 9 18. for then we shall find him a Judge rather than a Father; but only in the name and mediation of Christ, Eph. 3. 12. in whom he is our Father, and in whose name he hath promised to grant whatsoever we ask according to his will. It is well said of Calvine, cum Deum Patrem vocamus, Christi nomen praetendimus, When we call God Father, we pretend the name of Christ.  
3. We are taught that the help of the holy Ghost 
3.  is necessary in prayer. For how should we which were children of wrath dare to call God our Father, or be assured that we be his children? By the holy Ghost, who is the spirit of adoption, & beareth witness to our spirits, that we are the sons of God, we cry in our hearts, Abba, Father, Rom. 2. 15, 16. For if none can say that Jesus is the Lord but by the holy Ghost; 
1. Cor. 12. 3.  then much less can a man call upon God as his Father in Christ except he be endued by the holy Ghost. We must therefore, as the Apostle teacheth us, Ephes. 2. 18. call upon God the Father in the name of the Son by the assistance of the holy Ghost, so shall we, though unworthy and unable to call upon God, in Christ be accepted and by the holy Ghost be enabled to pray according to God.  
Here therefore first are they refuted who think 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they may lawfully direct their prayers either to Angels 
1.  or Saints, to whom the name Father is opposed, Isai. 63. 16. or to their images, s●…ying to a stock or stone, Our father, Jer. 2. 27. If God be our heavenly Father, who is more willing to give good things than any earthly parents, and also all-sufficient, why should we seek to any other, unless we can either accuse him of unkindness, or object want of power unto him?  
Secondly, if God be our Father in Christ, then 
2.  ought we with boldn●…sse to come unto the throne of grace through him, Ephes. 3. 12. Neither do we need any other mediation then of the Son, who is the only Mediator as of redemption so also of intercession, 1. Tim. 2. 5. contrary to the doctrine of the Papists, who teach men to use the mediation of Saints: Whereas our Saviour John 16. 26. having commanded us to pray in his name, addeth, I say not that I will entreat the Father for you: for the Father himself loveth you.  

Duties in Prayer.  
IF God be our Father, we must come 1. In reverence as unto our heavenly Father. 2. In dutiful, thankful, and son-like affection, acknowledging his mercy of Adoption, who when we were by nature children of wrath adopted us to be his sons; and if sons, than heirs. Behold, what love the Father 
Rom. 8. 16.  hath showed on us, that we should be called the sons of 
1. John 3. 1.  God. 3. In faith and assurance, not only that we and our prayers are accepted in Christ, but that our prayers shall be granted unto us of our Father as may be most for his glory and our good.  
And that we may come in faith, let us consider, First, that without faith we are no sons of his, but children of wrath, Ephes. 2. 3, 12. and if we believe we are the sons of God, John 1. 12. and of the household of faith. Secondly, that if God be our Father in Christ, he will grant us what good thing 
Psal. 103. 13.  soever we ask. For 1. he is affected as a good Father towards his children: yea, his love towards us is so much greater than the love of earthly parents as his goodness and mercy is greater, Isai. 63. 16. Psal. 27. 10. Isai. 49. 15. Matth. 7. 11. Luke 11. 13. 2. In that he is our Father he hath given us the greatest gift that can be imagined, and therefore will not de●…y the less. Pater quid 〈◊〉 filiis, qui jam 〈◊〉 quòd pater est? What will the father deny to his sons, who hath vouchsafed already to be our Father? For if he have s●… loved us that he gave his Son for us (that in him we might be adopted his children) how shall h●… not with him give us all good things? Rom. 8. 32. 3. In that he hath vouchsafed us this great love to be our Father and that we should be his children, he hath also made us his heirs, & provided us an inheritance in heaven. For as he gave his Son in pretium, for a price, so he reserveth himself in praemium, for a reward. If therefore it be our Father's pleasure to give us a kingdom, we need not fear but that he will grant us matters of less moment, Luke 12. 32. 4. In son-like submission we are to call upon God our Father, etc. Matth. 26. 39, 42. And in this faith we are to rest in the will of our Father, submitting ourselves thereto, knowing that he will dispose of us for the best.   

Duties in our lives.  
IF we call God our Father, we must behave ourselves as dutiful and obedient children, 1. Pet. 1. 14. we must walk worthy our calling, Ephes. 4. 1. For seeing we have these promises, namely, that God will be a Father unto us, and that we shall be his sons and daughters, we ought to cleanse ourselves from all filthiness of the flesh and spirit, and grow up into all godliness in the fear of God, 2. Cor. 6. 18. and 7. 1. Deut. 32. 6. Nun ipse Pater tuus, etc. Is not he thy Father 
Mal. 1. 6.  that hath bought thee? We must honour him, we must fear him, 1. Pet. 1. 17. Neither ought we to fear any thing so much as to displease him. We must love him, and Christ his Son, John 8. 42. and for his sake our neighbours, as the sons of God and members of Christ, and consequently as our brethren and fellow-members, 1. John 5. 1. We are to imitate our heavenly Father, Matth. 5. 45. Luke 6. 36. We must patiently and meekly bear afflictions as fatherly chastisements, Heb. 12. 6, 7, etc. Otherwise we show ourselves to be bastards rather than sons. We must trust in him, Psal. 27. 10. Isai. 63. 16.  
Here therefore is reproved the hypocrisy of those who using these words do not call upon God in their prayers with son-like reverence, faith, affection, submission, nor in their lives behave themselves as God's children. For though we call upon God as our Father, and yet do not obey him, nor honour him, nor fear him, nor love him, nor follow him, nor submit ourselves to his chastisements, nor trust in him, we show ourselves not to be the children of God, but rather of the devil. For our Saviour saith to the Jews affirming that God was their Father, His sons ye are whose works ye do, John 8. 39, 48. And John also saith, 1. Epist. 3. 8, 9, 10. He that committeth sin is of the devil: Wh●…soever is born of God sinneth not; for his seed remaineth in him, etc. In this the children of God are known and the children of the devil. Whosoever doth not righteousness is not of God; neither he that l●…veth not his brother. See Deut. 32. 5, 6.    

Our.  
When as our Saviour teacheth us ●…o say, Our Father, Give us, etc. he may seem to some to have prescribed a form of public prayer only. Otherwise why doth he not teach us to say, My Father, Give me, & c.? But out of verse 6. it appeareth that he prescribeth this form as well for private as for public prayer. Now he teacheth us to say, Our Father, Give us, etc. that we may learn it to be our duty to call upon God not only for ourselves but also for others.  
But for what others? For all men, 1. Tim. 2. 1. (For God is the Father of all by ●…reation.) but especially for the faithful, to whom God is a Father by grace of adoption, and they also our brethren in Christ. We are therefore to pray for the whole brotherhood, which is the universal Church, and the whole company of the faithful, Psal. 122. 6. O pray for the peace of Jerusalem. For the universal Church, I say, militant upon earth. For unto the present estate of the Church militant our Saviour doth accommodate this prayer: as, that we may do the will of God upon earth as it is in heaven; that he would give us our ●…ily bread; that he would forgive our sins, and no●… lead ●…s into temptation. When as therefore this prayer is used amongst the Papists for the dead, they show themselves not impious only but also ridiculous.  

Uses concerning Prayer.  
FIrst, whereas Christ commandeth us to call God 
1. Faith required in prayer  Father not only of other faithful and elect but also ours, he requireth in us when we are to pray a true and justifying faith whereby we are persuaded that God is our Father in Christ, and the spirit of adoption, whereby we cry in our hearts, Abba, Father. Therefore that special faith which the Papists call presumption, whereby every Christian man believeth that he is adopted in Christ, reconciled to God, and justified by him, and that for his sake both himself and his prayer is accepted of God, Christ requireth in this place. For unless I be persuaded that the Lord is not only the Father of the rest of the faithful and elect, but also my Father, I cannot in truth call him our Father. Unto prayer therefore we must bring faith, without which it is impossible to please God.  
Secondly, whereas Christ commandeth us to call 
2. We must pray one for another.  upon God not only for ourselves, but also in the behalf of the whole fraternity, which is the universal Church, Our Father, Give us, etc. he teacheth us to exercise the communion of Saints by mutual prayers for one another, Ephes. 6. 18. and not only to have respect to our own good but also to the good of others, 1. Cor. 13. 5. and withal informeth us how we are to be affected towards our brethren when we come to call upon God; that we should desire the same good things for them which we ask for ourselves; that we should be touched with a fellow-feeling of their wants, as it becometh those which are not only the sons of the same Father, but also members of the same body, Heb. 13. 3. Therefore as we ought to bring faith towards God, so also charity towards men, that without wrath and dissension we may lift up pure hands unto God, 1. Tim. 2. 8.  
But is it not lawful to say sometimes, My Father, 
Quest.  My God, and to pray for ourselves in particular or for some others?  
It is lawful in private prayers to call God thy 
Answ.  Father, so that thou dost not arrogate any thing peculiar to thyself besides or above other faithful men. For this is the voice of justifying faith (especially in the time of temptation, when the faithful man may seem forsaken of God) to apply unto himself in particular that which commonly belongeth to all the faithful, Psal. 22. 1. Deus meus, My God, my God, etc. John 20. 28. Rom. 1. 8. The Lord instructeth his people thus to call him, My Father, Jer. 3. 4, 19 and Christ his disciples, Matth. 6. 6. Pray to thy Father; and thy Father which seeth in secret, etc.  
It is lawful also to pray for thyself and for others in particular, so as thou forget not to pray for the whole brotherhood of God's children. For as when we are commanded to do good to all, but especially to the household of faith, Gal. 6. 10. we are bound in particular to do good to those whose wants are known unto us: so when we are commanded to pray for all, we are bound in particular to pray for those whose wants are known unto us, and especially for such as do any ways belong unto us or do desire to be commended in our prayers unto God, Rom. 15. 30. Jam. 5. 14. Ephes. 5. 19 1. Tim. 2. 1, 2.  
Thirdly, whereas we are taught to say, Our Father, 
3. An use of comfort, seeing all the Church prayeth for us.  Give us, etc. we may gather that this prayer and those that are made to the like effect are the common voice of the Church and of all the members thereof praying mutually for one another: Which affordeth comfort to every one of us; for although the sense of thy own wants & weakness in calling upon God doth discourage thee, yet this aught to comfort thee, that this prayer and the like is the common prayer of the Church and of all the faithful lifting up holy hands in every place, and praying for thee, if thou be a faithful man, as well as for themselves. Now the prayer of the Church the Lord who is most gracious unto it is ready to hear, Deut. 4. 7. Isai. 65. 24.. and being most faithful is also willing to perform, Matth. 18. 20. Therefore this serveth, as for instruction, teaching us our duty in calling upon God for one another, so also for our comfort, assuring us that others in like sort pray for us, and that we are partakers of all the prayers of the whole Church and all the members thereof.  
Fourthly, the hypocrisy of those is condemned who say with the Jews, John 8. 41. We have all one Father, God; but neither have faith in God, nor charity towards men, nor any fellow-feeling of other men's wants, nor any true desire of their good; who say, Every man for himself, and God for us all.   

Uses concerning our lives.  
SEeing we have all one and the same Father, 
Brotherly love required of all that pray.  Matth. 23. 9 therefore we ought to embrace one another with brotherly love, Ephes. 4. 3, 4, 6. For if God be the Father of us all, then are we all brethren. Which word of love ought to tie us with the bond of love, and break off all dissension, Gen. 13. 8. Acts 7. 26. Mal. 2. 10. And surely if we love not our brethren, the love of God is not in us: For he which loveth him that begetteth, loveth also those that are begotten, 1. Joh. 5. 1. And, Whosoever saith that he loveth God and hateth his brother, he is a liar, 1. John 4. 19, 20. Therefore where is not brotherly love there is not the love of God; where is not the love of God there is no faith; and who hath not faith is not the son of God. Therefore the Apostle saith, 1. John 3. 10. In this the children of God are known and the children of the devil; Whosoever doth not righteousness is not of God, nor he that loveth not his brother. For if those that be the sons of God, as all the faithful are (and we are to hope well of the most when we speak of particulars) be not our brethren, and so we esteem them, then are not we the sons of God. For if he be our Father, than his children are our brethren; If the sons of God be not brethren to us, then are not we his children. If therefore we shall hate the children of God, how can we call upon him as our Father?  
Secondly, whereas all, as well poor as rich, are 
2. To teach the rich, and comfort the poor.  commanded to call God Father, this aught to teach the rich, & comfort the poor. The rich aught from hence to learn humility and not to despise the poorest Christian, seeing they are our brethren by the law of nature, and of the same blood, Acts 17. the same flesh, Isai. 58. and also by our redemption by Christ they are our brethren in him, sons of the same Father, and have as good part in Christ, if they believe, as the best, for God is a Father that respecteth no●… persons, Acts 10. 34, 35. 1. Pet. 1. 17. And in Christ there is no difference of rich and poor, bond or free; but we are all one in him, Gal. 3. 28. To which purpose Paul exhorteth Philemon to receive his servant Onesimus, being now converted, as a brother, v. 17. Let therefore the rich follow the advice, Rom. 12. 16. Example, Job 31. 13, 14, 15. that of the wife 1. Pet. 3. 7. which is to be extended to all Christians, viz. that they be coheirs. Which doctrine doth not favour the Anabaptists; for although in respect of our spiritual estate there ought to be no respect of persons, Jam. 2. 1. neither is there difference of bond and free in Christ, yet in respect of our outward estate the Lord hath ordained superiors and inferiors, etc. and hath established orders and degrees in the outward polity.  
The poor also are to comfort themselves with this consideration, that howsoever they be contemned in the world, yet they are dear in God's sight. God is their Father as well, or rather of them then of the rich, Psal. 68 6. and Christ their brother: yea, they are members of Christ, to whom what is done Christ esteemeth as done to himself, Matth. 25. The which is to be understood of the godly poor; for otherwise, as their estate is miserable now, so a thousand times more miserable shall it be in the world to come.   

Uses of reproof.  
THey are condemned that call God their Father, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and yet hate the children of God because they are godly, and deride the name of brethren.  
2. Schismatics, who call God their Father, but deny his children to be their brethren. For they which will have God for their Father, must have the true Church to their mother. And these words, Our Father, are the voice of the Church, and of all that be of the same brotherhood.  
3. Again, when we are bid to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our Father, etc. we are taught to direct our prayers unto God immediately, as being present with us. Which confuteth the Papists, who would not have us go directly to God, but to desire Mary, or Peter, etc. to pray for us: whereas this privilege have all the faithful, to come with boldness to the throne of grace by Christ, Ephes. 3. 12. Secondly, we are to believe that God who is in heaven is also present with us, hearing our prayers: and therefore so ought we to pour forth our prayers as into his bosom, yea though we pray in secret, Matth. 6. 6. Thirdly, we ought to have the eye of faith to see him that is invisible, Heb. 11. so shall we set God before our eyes, and behave ourselves as it becometh those that speak to so glorious a Majesty. But most men because they see none present are touched with less reverence than if they spoke to a mortal superior.    

Which art in heaven, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
HEaven is all that space which is above the earth: Of which are three parts, Coelum Aereum, Gen. 1. 8. Aethereum, Empyreum. The first, Air; in which are the birds, fowls of heaven, and the wicked spirits in heavenly places, Ephes. 6. 12. and 2. 2. The second is that heaven wherein the stars are, which are called the host of heaven. The third is the seat of the blessed and throne of God, called Coelum empy. reum, because of the light, 1. Tim. 6. 16. paradise, 2. Cor. 12. 4. and the third heaven, in respect of the two lower; and in the same sense, the heaven of heavens, Psal. 115. 16. 1. Kings 8. 27. God is all in all. But this place is especially to be understood of the third heaven, which is the place of the Lords habitation, 1. Kings 8. 30.  
How is God said to be in heaven, seeing he is everywhere? 
Object.   
If God be everywhere, then is he also in heaven: 
Answ.  But God is said to be in heaven, not that he is included therein, 1. Kings 8. 27. and therefore not circumscriptiuè, by circumscription, as the body of Christ; nor definitiuè, definitively, as the finite spirits; but he is there and everywhere repletive, filling all places, Jer. 23. 23. but yet so as he is everywhere totus, wholly. But yet after a more special manner he is said to be in heaven: Because there especially he manifesteth his glory; there he is seen face to face; there he communicateth himself; thence he sendeth down his blessings & judgements, Rom. 1. 18. thence he speaketh to men; thence Christ descended; thence the holy Ghost, Matth. 3. thither Christ ascended; there he sitteth; and thence he returneth to judgement. And as the soul is said to be tota in toto & tota in qualibet parte, all in the whole, and in every part all; and yet in respect of the chief operations is said to be seated in the head (as it were) the heaven of this Microcosm; so God, who is everywhere wholly both in the world and out of it, is said to be in heaven: Heaven is his throne, Isai. 66. 1. there he prepared his seat, Psal. 103. 19 there he sitteth, Psal. 2. 4. that is the habitation of his holiness, etc. Isai. 63. 15. the place of his habitation, 1. Kings 8. 30.  
Secondly, when Christ saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the heavens, he meaneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, heavenly, as Matth. 6. 26. And he is called heavenly, because the shallowness of our minds cannot better conceive of the unspeakable glory and excellent majesty of God then under this name. For nothing more excellent and glorious is subject to our sense then the heaven. Whereas therefore the Scriptures give this title to God, they teach us to ascribe unto him majesty glorious, essence omnipresent, power infinite, wisdom unspeakable, mercy endless.  
The sense therefore of these words is this, Thou that sittest upon heaven as thy throne, glorious in majesty, infinite in essence, power, wisdom and mercy.  

Uses concerning prayer.  
I. THe adoration of images & relics condemned, 
Adoration of images condemned.  we are taught to lift up our mind, eyes, hands to God being in heaven. We may therefore say, as Psal. 121. 1. Should I lift mine eyes to images? whence then should I have help? my help is from God. Therefore as Psal. 123. 1. To thee I lift up mine eyes, O thou who dwellest in the heavens.  
II. We are taught, not to direct our prayer towards any certain place, as the Jews towards the temple; but we may turn any way towards God in heaven. And if we are not bound to look towards any certain place, much less to go on pilgrimage to it.  
III. Neither must our minds go on pilgrimage whilst we are praying; but above the earth and all earthly cogitations our minds with our hands are to be lifted up unto the heavens, Lam. 3. 4. Psal. 25. 1. & as at all times, so especially in the time of prayer, our conversation ought to be in heaven.  
IV. When we are commanded to call God our heavenly Father, we are taught to abandon all base conceits concerning God, Psal. 50. 13. and to ascribe unto him incomprehensible glory and majesty, infinite power and essence, wisdom unsearchable, mercy endless. Majesty; as sitting upon the heaven as upon his throne, the earth being his footstool, Isai. 66. 1. Which must teach us reverence, and not rashly to utter any thing before God: For God is in heaven, full of majesty and glory; and thou upon earth, dust and worms meat, Eccles 5. 1.  
Power; that is, Might infinite, omnipotency; Right infinite, and authority universal. Potentia, Power, Psal. 115. 3. Our God is in heaven: whatsoever he will he doth. Which must teach us to pray with affiance, being assured that our heavenly Father is able to do for us according to (yea above) our requests, yea above our thought, Ephes. 3. 20. Thus Jehoshaphat, 2. Chron. 20. 6. Art not thou God in heaven, so as power is in thine hand which none can resist?  
Potestas, Authority: So faith Jehoshaphat, Art not thou God in heaven? and dost not thou rule over all nations? So Psal. 103. 20. The Lord hath established his seat in heaven, and his kingdom is over all. On him therefore our trust must be reposed, by whose providence and power all things are governed in heaven and in earth. For hereby we learn that the Lord is not only able in respect of his might, but hath right also to bestow upon us any good thing. Audacter Deum roga, nihil illum de alieno 〈◊〉, 
S●…ueca.  Beg boldly of God, seeing thou canst ask nothing of him which belongeth to another.  
Infinite essence and omnipresence; for so is the heaven said to be his throne, as that the earth also is his footstool: and so is he in both, as that he is also everywhere and in every place totus. For we may not think that God is far from us, Acts 17. 27. because he is said to be in heaven, as the wicked imagine, Job 22. 13. but we must acknowledge that he is always present with us, Psal. 139. 7, 8, 9, etc. and, as it is Psal. 145. 18. Deut. 4. 7. near unto us when we call upon him; yea, where two or three are gathered together in his name, he is in the midst of them, Matth. 18. 20. If therefore thou prayest in secret, the Lord heareth thee, Matth. 6. 6. if in the closet of thine heart without any speech, he heareth the voice and cry of the heart, Exod. 14. 15. 1. Sam. 1. 13. Assure thyself therefore that thou speakest not into the air or utterest thy words in vain, but that thou pourest forth thy requests into the bosom of the Lord.  
Wisdom unsearchable: For as the heavens are high above the earth, so are the Lords thoughts above ours, Isai. 55. 9 We must therefore submit ourselves to his will, which is most wise and just: neither let us circumscribe him, but rather resign ourselves unto him, who best knoweth what is fit for us.  
Mercy unspeakable; Whereby all these attributes are effectual to our good. For if earthly parents do know to give good things to their children, much more doth our heavenly Father, Matth. 7. 11.  
This thereforè must not discourage us, that he sitteth above in heaven in the high throne of his majesty: 〈◊〉 though he dwelleth above, yet he mercifully abaseth himself to behold the things which be in heaven and in earth, Psal. 113. 5, 6. He looketh down from the high place of his holiness, even from heàven: doth the Lord look down upon earth; that he might hear the mourning of the prisoner, and deliver the children of death, Psal. 102. 19, 20. Neither ought his power to terrify us: for he useth it to our good, Deut. 33. 26. ●…e rideth, or sitteth, upon the heavens for our help. Him therefore, let us exalt who rideth on the highest heavens, Psal. 68 4.  
Here therefore is discovered the hypocrisy of those men who calling upon God as their Father in heaven lift not up their hearts to heaven, but let them lie grovelling on the earth; who imagine God to be like themselves, who without reverence speak unto him, or use vain babbling; who trust not in his power, nor acknowledge his presence with them, unreverently behaving themselves because they see him not; that submit not themselves to his fatherly wisdom; nor rest in his mercy and goodness.   

Uses in our lives.  
First, if our Father be in heaven, who also hath begotten us to an heavenly inheritance, than we who are the children of God are in this world pilgrims from God and from our country; and therefore ought not to mindearthly things, but have our conversation in heaven, Phil. 3. 19, 20. Secondly, if God our Father be full of majesty and power, we ought to fear him and to stand in awe. Thirdly, if omnipotent, let us rest confidently under his protection, neither let the fear of any danger draw us unto sin; for God is able to deliver us, Dan. 17. And on the other side, let us fear to sin; for he is able to destroy both body and soul in hell, Matth. 10. 28. If God be omnipresent, let us behave ourselves as in his presence, and walk before him in uprightness of heart. If our heavenly Father be most wise and merciful, let us cast our care upon him, in all our necessities depending on him. As for those that are mere worldlings & terrae filii, who neither stand in awe of his majesty, nor trust in his power, nor walk as in his presence, nor depend upon his fatherly goodness, they cannot but in hypocrisy call God their heavenly Father.  
Now if we join these two together, of which we have spoken severally, That God is our Father, and therefore willing to hear us; and also in heaven, and therefore able to grant our desires; there will be no place left to diffidence and distrust, seeing God is both willing and able to grant our requests. Therefore we ought not to be distrustfully careful, but with confidence and assurance that we shall be heard to make our requests known unto God, Phil. 4. 6. seeing, as Fulgentius saith, Deus multus est ad ignoscendum; in hoc multo nihil deest, in quo & omnipotens misericordia & omnipotentia misericors est: God is much in forgiving; in this much nothing is missing, in whom is omnipotent mercy, and merciful omnipotence. The consideration of either of these may stir up a man to pray: but if he doubt of either, I see not how he can pray in faith. The leper, Mark 1. 40. being persuaded of Christ's power, desireth him to make him clean: the father of him that was possessed, Mark 9 22. having some good opinion of Christ's willingness, entreated his help for the dispossessing of the unclean spirit: But because the one was not assured of his willingness, the other of his power, they make but doubtful prayers, If thou wilt thou canst make me clean; If thou canst do any thing help us. But we may be assured of both in our heavenly Father: and therefore are to be encouraged to pray in faith, etc.     

The division of the Petitions.  
HItherto we have spoken of the preface. Now we are to proceed unto the petitions: Which are in number six; but yet in respect of the objects they may be distinguished into two sorts: For either they concern more properly and immediately the glory of God, without respect of our own profit; or else our own good, and mediately the glory of God. For in the three former we say, Thy name, Thy kingdom, Thy will; in the three latter, us and our, etc. Those that concern God's glory are indeed most profitable for us; for with his own glory he joineth the good and salvation of the elect: For if we glorify the name of God, he will glorify us: if we be subjects of the kingdom of grace, we shall be inheriters of the kingdom of glory: if we do the will of God upon earth, we shall enter into the kingdom of heaven. But in propounding these petitions we are not to respect our own profit but the glory of God. Those which immediately concern our own good must also mediately respect the glory of God, whereunto if our good be not referred it is not good.  
Those which immediately concern the glory 
The order.  of God are set down in the first place. By which order our Saviour Christ teacheth us to prefer God's glory before our own good, yea (if they should come in comparison) before our own salvation, Exod. 32. 32. because God's glory is the end, and therefore better than those things which are referred thereunto. For which cause not only in order of petitions but also in the measure of our affections the glory of God must be preferred before our own good: Ideóque in tribus primis petitionibus oratio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 est, cum posteriores conjunctionibus colligantur, And therefore in the three first petitions there is no copulative, when as the three latter are tied together with conjunctions.  
In the three first petitions we desire either the glory of God itself as the end, or else the means whereby his glory is procured: the end in the first petition; the means in the other two. For than is God glorified when his kingdom is advanced and his will fulfilled.  
This order teacheth us that the main end of all our desires and actions should be the glory of God.  

I. Petition.  
FIrst, of the first petition: Wherein we are to learn the meaning of the words, and then to consider the uses which arise from thence. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
What is signified by God's name.  Hallowed be thy name. The name of God signifieth both God himself, and his attributes, which ●…re himself, and also that whereby he is named. In the former sense the word name is often used to signify the persons named: as Acts 1. 15. and 4. 12. Revel. 3. 4. and 11. 13. So the name of God is put for God himself, Joel 2. 23. Deut. 28. 58. Hereupon the Hebrews use to say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, His name is himself, and he is his name. And hereunto belong those places in which the name of God signifieth his attributes, which are nothing but himself: For the justice of God is the just God, the wisdom of God is the wise God; the mercy of God is the merciful God, etc. And these also are the name of God, as appeareth Exod. 33. 19 and 34. 5, 6, 7. For this is the name which he proclaimeth, The Lord, the Lord, strong, merciful, and gracious, slow to anger, and abundant in goodness and truth, etc.  
Secondly, the name of God signifieth that whereby God is named; whereby he is either renowned or known. The name of renown is his glory, which is (as it were) his good name: For so in great persons their good name is their glory and renown; and therefore they are said in the Scriptures to be men of name, Gen. 6. 4. In this sense the word name is used Gen. 11. 4. That we may get us a name: Gen. 12. 2. I will make thy name great: Jer. 13. 11. name, praise, and glory, Deut. 26. 19 The name of God therefore signifieth that whereby he is renowned and acknowledged to be glorious, that is, his glory: So Exod. 9 16. Psal. 8. 1.  
Again, the name of God signifieth that whereby he is known; to wit, not only his Titles, which more properly are called his name, and by which he is known, but also the Means whereby he is known. The titles are the names of the Godhead, of the attributes, and of the Persons. Of the Godhead; as Jehovah, Lord, God, etc. Exod. 3. 15. This is my name: Exod. 6. 3. Psal. 83. 18. Attributes, as Wisdom, Mercy, Justice, Majesty, etc. Persons, as Father, Christ, Jesus, Saviour, holy Ghost, etc.  
The means whereby God is known are either peculiar to the Church, or common unto all. Of the first sort are his word and religion therein prescribed. The word of God is called his name, as Acts 9 15. to carry my name, etc. and 21. 13. 1. Tim. 6. 1. with Tit. 2. 5. Rom. 2. 24. Psal. 22. 22. Heb. 2. 12. So is the doctrine of religion and worship of God, Mich. 4. 5. We will walk in the name of our God. 1. Kings 5. 3, 5. to build a house unto the name of God. The common means are the works of God: The works of Creation, Psal. 19 1. Rom. 1. 19, 20. In respect whereof he is called the Creator of heaven and earth. As also of Administration, as his blessings and judgements. In respect whereof he is called the Governor and Judge of the world, Exod. 34. 7. All these doth the name of God signify.  
To sanctify signifieth either to make holy, or to acknowledge 
What is meant by sanctified or hallowed.  & declare holy. In the first sense things are said to be sanctified and (in themselves being not holy) to be made holy, which are set apart to holy uses; as the Sabbath, the Temple, Priests, Christian's consecrated and set apart to the worship and service of God. In which sense the name of God, which is most holy, Psal. 111. 9 cannot be said to be sanctified.  
2. To sanctify is to acknowledge & declare holy: as wisdom in the like phrase of speech is said to be justified, Luke 7. 35. and God to be magnified and glorified: And thus the name of God is sanctified either by us or by God himself, Num. 20. 12, 13. By us (I mean ourselves and others, for whom also we pray) when, as the name of God is most holy and reverend, so we in our hearts acknowledge and that effectually, in our tongues profess, in our deeds use it as most holy & reverend. By God himself his name is sanctified, when either he manifesteth the glory of his mercy and justice, or else freeth it from the pollutions of men, especially when men neglect it, and removeth the impediments, Num. 20. 12, 13:  
First, we pray that God's name may be sanctified of us; that is, That God would vouchsafe unto us his grace, that we may give unto the Lord the honour due unto his name, Psal. 29. 2. that as his name is most excellent, holy, glorious, and reverend, so his praise may be unto the ends of the earth, Psal. 48. 11.  
We sanctify the name of God, which is most holy, and reverend, and glorious, Deut. 28. 58. whenas in our hearts, words, and deeds we do use it holily and reverently.  
But to speak more especially, according to the significations of the name of God: The names of God first signify himself and his attributes, which are himself, which we desire in this prayer that we may sanctify in our hearts, tongues, and lives. In our hearts we sanctify God, as Peter exhorteth, 1. Epist. 3. 15. when as 1. we do acknowledge, and that effectually, That there is a God; That this God is such an one as he hath revealed himself in his word, most wise, most just, most merciful, infinite in power, essence, and continuance, etc. 2. When in our minds we think and conceive nothing of God but that which beseemeth his glorious majesty; that is, when we always think and conceive of God most holily and reverently.  
In our mouths; 1. When we confess and acknowledge and profess God and his attributes, etc. Rom. 10. 10. 2. When we speak of God and his attributes holily and reverently.  
In our lives; when the knowledge of God and his attributes is effectual to bring forth in us a conversation answerable thereunto. Knowest thou there is a God? worship him. That he is a Spirit? worship him in spirit and truth. That he is just? fear him. That he is merciful? love him. That he is omnipresent? behave thyself as in his presence. That he is omnisufficient? repose thy trust in him. That he is omniscient and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a searcher of the heart? approve thine heart to him, etc.  
Thus than we desire that the name of God in the first sense may be sanctified by us.  

The uses. 1. Concerning prayer.  
THat we may pray fervently, we must have a feeling of our want; as, our ignorance of God (here we pray for knowledge of God, without which we cannot acknowledge him) the vanity of our minds, thinking amiss of God, Job 1. 5. our irreverent speech of God, our not sanctifying of God in our lives (a fault incident to the best) Num. 20. 12. For who can say that he hath loved and feared God, etc. as he ought, and behaved himself always as in God's presence?   

2. Concerning our lives.  
The use concerning our lives: That as in our prayers we desire, so in our lives we endeavour thus to sanctify God: For if we ourselves will not endeavour thus to do, it showeth that we have no true desire hereof, but pray in hypocrisy with feigned lips. Their hypocrisy therefore here is detected, who desiring with their mouth that they may sanctify God, will think that there is no God, Psal. 14. 1. will think basely of him, Psal. 50. 21. or deny his providence, mercy, and justice, Psal. 10. 11. who use to speak unreverently of God and his attributes, to murmur against his justice, etc. Psal. 78. 19 who live as if there were no God, Tit. 1. 16. that say he is a Spirit, but desire not to worship him in spirit; that he is just, and yet desire not to fear him, etc.    

II. How Gods name signifying his glory is hallowed by us. ●…  
SEcondly, the name of God signifieth his glory: Which we do sanctify whenas we glorify God in our hearts, mouths, and lives: And this is the most principal signification of this petition.  
We glorify him in our hearts, 1. When in the affections of our hearts we desire the procuring and advancement of God's glory above all things, as being more dear unto us than our own good. 2. When as in the purpose of our hearts we intent the glory of God in all things, putting into our hearts to give glory to his name, Mal. 2. 2.  
In our mouths we glorify him, when we make the glory of God the matter and end of our speech. The matter, when in our speech we set forth the praises of God, whose name is to be exalted above all praise, Neh. 9 5. For to praise him is to glorify him, Luke 2. 20. Psal. 50. 23. and to make his praise glorious, Psal. 66. 2. We make it the end of our speech, when therein we intent the glory of God, either by the profession of a necessary truth, Josh. 7. 19 or by a speech seasoned with grace, tending to the glory of God, or the good and edification of our brethren, which is subordinate thereunto, Col. 4. 6.  
In our lives we glorify God, 1. When in all our actions whatsoever we aim at the glory of God, according to that 1. Cor. 10. 31. 2. When by our godly lives we do not only glorify God ourselves, John 15. 8. but give just occasion to others of glorifying him, Matth. 5. 12. 1. Pet. 2. 12.  

Uses. 1. In prayer.  

Wants to be bewailed.  
1. Our pride and vainglory, seeking ourselves and our own praise. 2. The neglect of God's glory, the main end of all things, which ought to be more dear to us then our salvation. Such we are that except the Lord endue us with this grace, we neglect his glory, and so live in vain. 3. Our suppressing of God's praise, our unthankfulness. 4. Our idle and unsavoury speeches. 5. Our manifold slips in our lives whereby God is dishonoured. All which are faults incident to the best of us, and therefore we had need earnestly to pray that God may be glorified of us, 2. Sam. 12. 14.   

Graces which we desire.  
1. Zeal of God's glory; 2. Thankfulness; 3. A desire to glorify God by a godly life.    

2. Uses in our lives.  
As we are in prayer earnestly to desire that 
Psal. 86. 12.  we may give glory to God, so in our lives we must endeavour both in our hearts, tongues, and works to glorify him, etc. Otherwise, if in our mouths we desire that we may glorify him, and in our hearts neither desire it nor intent it, if we altogether seek ourselves and our own praise, if we use to suppress the praises of God and to smother his truth, if our ordinary speech be idle and unsavoury, our lives dissolute, from whence no honour can arise unto God, and in truth desire not to be freed from these sins; nay, on the contrary, if in stead of intending God's glory we seek his dishonour, in stead of sounding forth his praise we blaspheme his holy name, in stead of professing and defending his truth we oppugn the same, in stead of savoury speeches they be rotten and infective, in stead of causing the name of God to be glorified we cause it to be blasphemed, our prayer is little better than mockery of God: And yet such is the prayer of very many, which with their mouths desire that they may glorify God, and yet desire not his glory in their hearts, nor seek it in their lives, but rather practise such things whereby the name of God is dishonoured and blasphemed.  
The glory of God is most dear unto him, and so must be to us, Acts 12. 22. His glory he will not lose.    

III. The name of God signifying his titles, how it is hallowed.  
THirdly, the name of God doth signify his titles; the titles, I say, of the Deity, Attributes, and Persons. This name of God is sanctified, when, as it is holy and reverend, so it is used of us. It is used of us either by taking it into our mouths, or by taking it upon us. We sanctify it in our mouths, and so in our writings, when as we make an holy and reverend mention of the titles of God. Which we do when we mention them in a serious matter, after a reverend manner, to a holy end. For the most holy and dreadful name of the Lord our God Deut. 28. 58. must not be used to trifles and ridiculous matters: neither may we lightly take up the most reverend name of God, which we are not worthy to take into our mouths: neither must the glorious name of God be mentioned but to his glory either mediately or immediately. And hereunto we are to refer two sorts of usurpation of God's name and titles, by Blessing and Swearing aright.  
Blessing is either of God or man. The blessing of God is the praising of God; of which we have spoken: Example Rom. 9 5. and 1. 25. 2. Cor. 11. 31. Blessing of men in the name of God, which the Scripture calleth the putting of God's name upon them, Num. 6. 27. is a duty to be performed by all, to all, even unto enemies, Rom. 12. 14. Matth. 5. 44. (whereunto refer salutation) but especially to be performed by superiors, Host 7. 7. to their inferiors: in the commonwealth by Princes and Magistrates; David, 2. Sam. 6. 18. Solomon, 1. Kings 8. 55. In the Church, Num. 6. 23, 24, 25. Melchisedec, Gen. 14. 19 In the family by parents: unto which the Lord giveth great force, etc. By swearing we make a holy and reverend mention of the name of God, whenas we swear in truth, judgement, and righteousness, Jer. 4. 2, etc.  
We take upon us the name of God when his name is called upon in us, as Gen. 48. 16.. i. when we call ourselves by his name, and profess ourselves to be the children of God, Isai. 43. 6, 7. which began to be done in the time of Seth after the birth of Enosh, Gen. 4. 26. & 6. 2. In these last times those of the Church of God do invocate the name of Christ, Acts 9 14, 21. 1. Cor. 1. 2. and are called by his name, Christians, Acts 11. 26. and are baptised into his name.  
Thus we sanctify the name of Christ when as we walk worthy our calling whereby we are called, Ephes. 4. 1. and a●…orn the doctrine of Christ our Saviour in all things, departing from iniquity, as it is 2. Tim. 2. 19  

Uses in prayer.  

1. Grace's to be desired.  
1. That we may use the titles of God reverently. 2. That we may swear by his name alone in judgement, truth, and righteousness. 3. That we may walk worthy our calling.   

2. Wants to be bewailed.  
1. Irreverence in using the titles of God. 2. Rash swearing. 3. Not walking worthy our calling.    

Uses in our lives.  
As we pray that we may sanctify the name of God, so must we be careful in our lives 1. To be mindful of God, and to mention him in matters serious, to a good end, after a reverend manner. We mention not our prince without some show of reverence: how much more ought we to bow the knees of our hearts when we mention the glorious 
Psal. 2. 10.  name of our God? Example, Rom. 9 5. 2. To use blessing and not cursing, Rom. 12. 14. 3. To swear by the Lord alone in truth, judgement, and righteousness. 4. To labour by all means to walk worthy our calling, even as it becometh the saints, Ephes. 5. 3. Otherwise if our practice be (and we continue therein) either not to mention God at all, (which the Scriptures call the forgetting of God, and it is a sign that God is not in their thoughts in whose mouths he is not, seeing out of the abundance of the heart the mouth speaketh: or else by mentioning his name to pollute it; either in respect of the matter, mentioning it in jests and ridiculous matters; And in the name of God, O God, O Lord, Good God, Jesus Lord, Mercy God, etc. or of the manner; either by careless, light, and unreverent using of God's name without fear or conscience, sense or regard of God: or by superstitious using of the titles, doing more reverence to the words then unto God himself, and sticking not to blaspheme his name by wicked swearing; like to the soldiers, Matth. 27. 39 Or in respect of the end; when the name of God is mentioned to wicked, yea to devilish ends, as enchantments, etc. or by cursing, which is a most horrible profaning of God's name: or by wicked swearing: or by living unworthy their calling; for so they take the name of Christ upon them in vain, and profane it. Considering, Luke 1. 73. Tit. 2. 14. 2. Tim. 2. 19 In vain therefore they profess themselves the sons of God whilst they behave themselves as the sons of men, Gen. 6. 2. or rather as the sons of the devil. And besides, they cause the holy name of Christ to be blasphemed. If this, I say, be our practice, and we continue therein, and yet pray that we may sanctify the name of God, we play the hypocrites.    

IU. How the name of God, as it signifieth his Word, is sanctified.  
FOurthly, the name of God doth signify his word, whereby he is especially known. Which is sanctified by the Ministers, when it is purely, powerfully, and profitably taught: by the people, when it is heard with reverence, attention, good conscience, and purpose to practise it: by all, when in our hearts we do holily meditate thereon, and are inflamed with a desire of practising it, Psal. 119. In our tongues, when we apply it to those uses whereunto it is profitable, 2. Tim. 3. 16. In our lives, when we knowing it do perform it.  

Uses in prayer. Wants to be bewailed.  
1. The want of preaching, where it is wanting. 2. The neglect and contempt of the word, a capital sin of these times. 3. The little practising of it where it is known, especially in these days, ubi scientiae multum, conscientiae parùm, where there is much science, little conscience.   

Uses in our lives.  
In our lives we are to endeavour to sanctify the word of God: if Ministers, by dividing it aright; if people, by saving hearing thereof, by meditating on it, by desire to do it, by applying it to its right uses, by yielding simple obedience unto it. Otherwise, if we desire it may be sanctified, and yet we profane it, and please ourselves in so doing, either preaching it unprofitably, or hearing it without reverence, attention, or purpose to practise it: if neither in our hearts we care to know nor have desire to practise it: if we abuse it to confirm errors, and confute the truth, to impenitency, jests, superstition, and charms, etc. if we profane it either by neglect or contempt, Mal. 1. 12. Amos 2. 7. Prov. 30. 9 Levit. 22, 31, 32. in word we desire to sanctify it, but in deed profane and pollute it.    

V. How the name of God is sanctified as it signifieth the Doctrine of religion.  
FIfthly, it signifieth the doctrine of religion and the worship of God. In which respect his name is sanctified when as we walk in his name, Mich. 4. 5. For religion is the way by which we go to heaven, Isai. 30. 21. and therefore in the Scriptures is often called the way. When as therefore we walk in this life so as that our life doth answer to our profession, it is in this sense said to signify the name of God.  
As we profess the Christian religion, so our life is answerable to our profession if denying all ungodliness and worldly lusts, we live soberly, righteously, and godly in this present world; Looking for that blessed hope, and the glorious appearing of the great God, and our Saviour Jesus Christ, Tit. 2. 12, 13. Our religion is the truth in Christ; which if we be truly taught, we must put off the old man, Ephes. 4. 20, etc. Our religion is the light, and we profess ourselves children of the light, and so must we walk, Ephes. 5. 8, 10, 11. In this way we must walk in respect of God uprightly, in respect of men inoffensively.  

Duties in prayer. Wants to be bewailed.  
1. Our backwardness in religion; 2. Our hypocrisy; 3. Our scandalous conversation.   

Duties in our lives.  
In our lives we are to desire and to endeavour that we may adorn the profession of religion by renouncing all ungodliness, etc. to set God before our eyes, that we may walk uprightly as in his sight; to walk inoffensively, Heb. 12. 13. Otherwise, if we profess religion, and renounce not our sins, nor put off the old man; if we call ourselves the children of the light, and yet walk in darkness; we profane the name of God and his religion. And this is done, 1. In respect of God by hypocrisy, 2. Tim. 3. 5. when as the profession of religion is pretended to worldly or wicked respects. 2. In respect of men by the profane and dissolute life of common Christians, and by the falls and scandals of them that would seem the best professors. If we continue in this course and please ourselves therein, we cannot make this prayer in truth, etc.    

VI How the name of God signifying his works is hallowed.  
SIxthly, the name of God signifieth his Works whereby he is known, and that both of creation and administration. The creatures are sanctified, 
Works of Creation.  First, by an holy and religious meditation and mentioning of them, 1. To the glory of God, acknowledging in them the wisdom, justice, power, and goodness of God, glorifying him, being known in his works, as God, Rom. 1. 21, 22. 2. To our good, when we imitate and fly such things in them as the holy Ghost hath appointed. Secondly, by a holy and sanctified use. The creature is sanctified by the word and prayer, 1. Tim. 4. 5. Col. 3. 17.  

Duties in prayer. Wants to be bewailed.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the hardness and senselessness of our hearts, in not seeing and acknowledging the goodness, wisdom, and power of God in his creatures, Mark 6. 52. 2. Our jesting at some of his works; as at the form or countenance of some man, etc. 3. Our suffering of the brute creatures to go beyond us: as the crane and swallow, in knowing their times and seasons; the ant, in diligence; the trees and plants, in bringing forth fruit. 4. Our irreligious use of the creatures, or abusing them to be the instruments of sin.   

Duties in our lives.  
1. Holy meditation and mentioning of the works of God to his glory and our spiritual good. To his glory: for so must we meditate and speak of the creatures as that the wisdom, goodness, and power of God shining in them be acknowledged; that we knowing him by his works may glorify him as God. To our good; by meditating in such things as are to be followed or eschewed in them. 2. The pure and holy use of the creature sanctified by the word and prayer, etc. Otherwise, if we knowing God by his works, shall not glorify him, Rom. 1. 21. if we shall play the Momes in detracting from the works of God or mocking the same; if we shall abuse his creatures to superstitious, wicked, and profane uses, and please ourselves in so doing, we are to take heed lest in making this prayer we be found mockers of God.  
Now follow the works of administration: which 
Works of Administration.  are his blessings or judgements towards ourselves or others. His blessings on ourselves are sanctified, 1. in our hearts, when we are truly thankful for them: 2. in our tongues, when we give thanks, Psal. 124. 6. and show forth his benefits, Psal. 66. 16. and 71. 8, 18. 3. in our deeds, when we refer the good things received to his glory and the good of others, and when by them we are brought to repentance, Rom. 2. 4.  
The blessings of God on others are sanctified, when we rejoice with them, 1. Cor. 12. 26. and glorify God in them, Psal. 35. 27. Gal. 1. 24.  
The judgements of God on ourselves are sanctified, when they have the like effect in us that they had in Job; that is, First, when we are humbled under the hand of God, and brought to repentance, Job 1. 20. and 42. 6. Secondly, when we bear them patiently, Job 1. 21. Thirdly, when we bless God in them and for them, v. 21.  
The judgements of God on others are sanctified, when by consideration thereof we fear to sin, when we show forth the justice of God in the punishment of the wicked, Psal. 58. 11, 12. when we condole with the just.   

Wants to be lamented.  
First, unthankfulness: in that neither in our hearts we have the cheerful sense of God's goodness in his benefits, nor in our tong●…es return praise to him, nor in our deeds bring forth the fruits, nor yet by them are brought to repentance. Secondly, our not acknowledging God's graces in others, or depraving or lessening them, or envying their good. Thirdly, our senselessness in affliction, Jer. 5. 3. Fourthly, impatience, Isai. 22. 12, 13. Fifthly, murmuring. Sixthly, not to be terrified by the example 
Dan. 5. 22.  of others, but rather pleasing ourselves, Luke 13. 1. Seventhly, not condoling but rather rejoicing in other men's evils; as, laughing at fools.   

Duties in our lives.  
To be thankful to God for his benefits; To express our thankfulness, by thanksgiving, by referring them to the glory of God, by repentance; To rejoice with others; To glorify God in them; To make right use of his chastisements on ourselves and others. Otherwise, if we shall be proud of those good things which we have, as though we had not received them, not giving God the glory, nor referring them to his glory and the good of others, but chose abusing them to the dishonour of God and the hurt of others, as many do their learning, wit, riches, strength, etc. If we shall deprave God's mercies in others, or envy them; If in the judgements of God upon ourselves we shall harden our hearts with Pharaoh; If we shall impatiently bear them, and murmur against the severity of God; If with Belteshazzar we shall not be moved with the example of others, Dan. 5. 22. If we shall make a sport of other men's calamities; we are far from that desire of sanctifying God's name which in this prayer we pretend.  
Secondly, in these words we pray that the Lord would sanctify his name. The which petition we are the rather to make, because his glory is so little regarded amongst men. And in this sense our prayer is the same with that of our Saviour, John 12. 28. Father, glorify thy name; or with that of David, Psal. 57 6, 11. Be tho●… exalted, Lord, above the heavens, and thy glory above all the earth; or that, Psal. 115. 1. Not unto us, O Lord, not unto us, etc.  
The Lord doth sanctify his name, I. When he 
How God sanctifieth his name.  doth show forth and manifest the excellency and glory of his name, that is, of his attributes and perfections, as wisdom, power, etc. but especially by making manifest the glory of his mercy and justice. Of mercy; by preserving his Church, and multiplying his blessings upon the faithful, Ezech. 36. 21. For the glory of his own name he preserved his Church amongst the heathen, and promised to reduce them into their own country: not for their sakes, but his holy names sake, v. 22. and then v. 23. I will sanctify my great name, which was polluted amongst the heathen (namely, because of the affliction of his people) v. 20. and the heathen shall know that I am the Lord, saith the Lord God, when I shall be sanctified in you before their eyes, etc. So 2. Thess. 1. 12. Of his justice and power; in executing his judgements on transgressors and on the wicked, and overthrowing the enemies of his Church. When Nadab and Abihu had offered strange fire contrary to the commandment of God, and were destroyed by fire from heaven, he said, I will be sanctified in them that come near me; (that is, By executing judgement even against those that are near to me, I will make manifest the glory of my justice) and before all the people will I be glorified, Levit. 10. 3. Isai. 5. 15, 16. By the judgements of God executed upon the wicked it is said that man shall be humbled and brought low, but the Lord of hosts shall be exalted in judgement, and the holy God shall be sanctified in justice. Ezech. 28. 22. Thus saith the Lord God, Behold, I come against thee, Sidon; and I will be glorified in the midst of thee: and they shall know that I am the Lord, when I shall have executed judgements in her, and shall be sanctified in her: For I will send into her pestilence, etc. And chap. 38. 22, 23. he threateneth to rain fire and brimstone upon Gog and Magog, that is, both the open and secret enemies of the Church, etc. Thus, saith he, will I be magnified and sanctified and known in the eyes of many nations, and they shall know that I am the Lord.  
II. God doth sanctify and glorify his name, when he doth remove the impediments of his glory, as idolatry & worshipping of false gods, superstition, 
2. Thess. 3. 1.  ignorance, and giveth a free passage to his Gospel, when he taketh away the wicked, Psal. 104. 35.  
III. By freeing it from the abuses & pollutions of men, and maintaining his own glory. When Moses and Aaron at the waters of Strife did not sanctify the Lord by believing and acknowledging his omnipotent power, than the Lord did sanctify his name himself, Num. 20. 12, 13. Leu. 22. 32. Neither shall ye pollute my holy name; but I will be hallowed amongst the people of Israel. So when Herod would not give the glory to God, the Lord glorified himself in his destruction. In the second place therefore we pray in zeal of Gods ' glory, That howsoever men pollute and profane his holy name, yet he would glorify it, and manifest the praise both of his mercy in blessing and preserving his Church, and also of his justice in executing his judgements upon the wicked and enemies of his Church, by removing the impediments, by freeing it from the pollution of men, and maintaining his glory.   

Duties.  
1. Zeal of his glory, that he may sanctify it whatsoever become of me. 2. Fear to profane his name, seeing he will be sanctified, etc.     

V. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thy kingdom come. What Gods kingdom is.  
THe first petition contained the main scope of all our desires: This and the next contain the way and means whereby that end is to be achieved: for than is God glorified when his kingdom is advanced and his will is performed.  
The meaning of the words, Thy kingdom come.  
We must know that there are two kingdoms 
Two kingdoms in this world: the first the kingdom of darkness.  in the world ruling in the minds and hearts of men; the one of darkness, the other of light; the one of Satan, the other of God, Col. 1. 13. unto the one of which every man in the world is subject. The kingdom of Satan and darkness is, whereby the children of disobedience being blindfolded and bewitched of the devil go on and continue in ignorance and sin to their own perdition. The prince of this kingdom is Satan, the prince of the air, Ephes. 2. 2. and God of this world, 2. Cor. 4. 4. John 12. 31. The subjects are all men by nature, until they be brought out of this kingdom of Satan into the kingdom of God: and then is the kingdom of God said to come to them. But in this subjection do none finally remain but the reprobate, who are the children of disobedience, in whom Satan worketh effectually, Ephes. 2. 2. and blindeth their minds, that the light of the glorious gospel of the kingdom of God shine not unto them, 2. Cor. 4. 4. a●…d carrieth them away captive to the obedience of his will, 2. Tim. 2. 26. The law of this kingdom whereby he ruleth is sin: Hujus regni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The law of this kingdom is to be without law. This sin reigneth in the mortal bodies of men, making them give up their members to be instruments of sin unto iniquity, Rom. 6. 12, 13. until it please God to let his kingdom come upon them, ruling them by his word and spirit. The end of this kingdom is endless perdition, 2. Thess. 1. 9 and against this kingdom are we taught to pray in this place, etc.  
The other is the kingdom of God: And this is 
The second is the kingdom of God, 1. universal over all.  either universal or special. The universal is that whereby the Lord ruleth over all things, even over his enemies; whereunto all things are subject, and from which subjection nothing can exempt itself. This of Divines is called regnum potentiae; the kingdom of power: whereof the holy Ghost speaketh Psal. 99 1, 2. and 145. 13. and in the clause of this prayer; For thine is the kingdom. But most plainly Psal. 103. 19 The Lord hath established his throne in heaven, and his kingdom is over all. This kingdom nothing can resist, nothing can hinder, no not although all creatures should band themselves together against it.  
The special kingdom of God is that whereby 
2. Special, over the Church.  he ruleth not over all men in general, but only over the Church, that is, the company of the elect. And as there be two parts of the Church, the one militant upon the earth, the other triumphant in heaven; so are there two parts of God's kingdom: the first of grace, the Church militant; the second of glory, the Church triumphant. The former is the blessed estate of Christians in whom he reigneth in this life: for it doth not consist in meat and drink, or in any temporal or worldly thing, but it is righteousness, that is, assurance of justification, and peace of conscience arising from thence, Rom. 5. 1. and joy in the holy Ghost, a consequent of both the other, Rom. 14. 17. The latter is the glorious and blessed estate of the 
Of the kingdom of glory.  faithful after this life, where they shall have the fruition of God in whose presence there is fullness of joy, 
Psal. 16. 11.  etc. Of these two the former is the way to the latter: therefore whosoever would be an inheritor of the kingdom of glory in heaven, must first be a subject of God in the kingdom of grace in this life, Luke 22. 30. and therefore out of the Church there is no salvation. And on the other side, whosoever is a true subject of God in the kingdom of grace, shall be an heir of glory in heaven: and therefore to them that be true members of the Church there is no condemnation. And this David teacheth us, Psal. 15. 1. Who shall sojourn, etc. both parts of that question concerning one and the same man. 
Of the kingdom of grace.   
The kingdom of grace is that government whereby the Lord doth effectually rule in our hearts by his word and Spirit, working in us his own good work of grace, and making us fellow-citizens, and meet to be partakers of the inheritance of the saints, and of the household of God, Ephes. 2. 19 Saints in light, Col. 1. 12. In this kingdom the Prince is the Lord, who exerciseth this kingdom by his Son, Psal. 96. 10. and 97. 1. and 110. 1. The people are the Church; which is therefore called the kingdom of heaven, Matth. 5. 19 and the particular subjects are all true Christians. The sceptre of this kingdom is the word of God, Psal. 110. which is also the law whereby he reigneth; and is therefore called the word of the kingdom, Matth. 13. 19 the gospel of the kingdom of God, Mark 1. 14. The preaching of which word and gospel is also called the kingdom of heaven, Matth. 13. 11. and 22. 2, etc. Where by the way we may note, that where the word of God and gospel of the kingdom is truly preached, there is the kingdom & consequently the Church of God: and therefore that may be also verified of us which our Saviour Christ speaketh of the Jews, that the 〈◊〉 of God is 〈◊〉 〈◊〉, Luke 17. 21. This preaching of the word is also called the arm of God, Isa. 53. 1. whereby ●…e p●…lleth 〈◊〉 o●…t of dark●…sse into lig●…, and out of the power of Sata●… 〈◊〉 God, Acts 26. 18. But especially the Lord ruleth in our hearts by his Spirit, drawing us unto his So●…e, bending and bowing us to the obedience of his word, enlightening our minds, and 〈◊〉 our hearts, and leading us into all truth, etc. ●…ortifying sin a●…d corruption in us, and renewing us unto holiness of life. The end of this kingdom is the kingdom of glory. And therefore Christ saith to his Church, Luke 12. 32. Fear not little flock, etc. For therefore doth he pull us out of the kingdom of darkness, and bring us into the kingdom of grace, that by faith we may have remission of sins and inheritance among them that are sanctified, Acts 26. 18. By reason of the certainty hereof it is said that those that believe have everlasting life, John 5. 24. and are translated from death unto life: that those whom God hath justified he hath also glorified, Rom. 8. 30.  
The kingdom of glory in respect of us is the blessed estate of the godly in heaven, when as God shall be all in all, 1. Cor. 15. 28. where God hath prepared such things for them that love him as neither the eye of man hath seen, nor ear heard, nor etc. 1. Cor. 2. 9  

What this word come signifieth.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Adveniat. This word Come, is diversely to be expounded according to the divers significations of the kingdom of God. The universal kingdom, or kingdom of power, is said to come when it is manifested and made apparent that all things are guided by the power and providence of God.  
Here therefore we are taught to pray, That the 
How Gods universal kingdom is said to come.  Lord would vouchsafe to advance his kingdom, & bring all things into subjection under his feet; and also that all men may acknowledge this universal kingdom of God, ruling all things according to the counsel of his will, and may willingly submit themselves to the government of this absolute Lord, who hath placed his seat in heaven, and his kingdom ruleth over all; That he would subdue his enemies, Psal. 110. 2. governing them with an iron rod, Revel. 12. 5. and 19 15. and bruising them like a potter's vessel, Psal. 2. 9 That he would execute his holy and eternal decrees, both in the general government of the world, and also in the saving of the elect, and destroying the reprobate, to his own glory, working all things according to the counsel of his will. And albeit this kingdom cannot be resisted or hindered maugre all the enemies thereof, yet we are to pray that it may come; and that he would exalt his kingdom, as before glorify his name: not meaning thereby to move God, but to show the concurrence of our will with Gods will, and our affection towards the advancement of God's kingdom, and zeal towards his glory.  
Secondly, the kingdom of grace is said to come 
How the kingdom of grace cometh.  unto us, whenas it is either begun & erected in us, or continued and increased amongst us. And in this behalf we are taught to pray not only for the coming of this kingdom, but also for the granting of the means whereby it cometh, & also removing the impediments of the coming. I. As touching the coming itself, we are to note out of this word, That we come not to this kingdom of grace of ourselves, but this kingdom cometh unto us, and in coming preventeth us, as our Saviour speaketh, Luke 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is come upon you: for we naturally are the bondslaves of Satan, and subjects of the kingdom of darkness; out of which bondage we are not able to come except the Lord do pull us: and as our Saviour saith, John 6. 44. No man cometh to the Son b●…t whom the Father draweth. Wherein appeareth the undeserved mercy of God in preventing us, in seeking that which was lost, in being found of them that sought him not, in coming to them that neither could nor would (through their own default) come unto him. And secondly, because there must be always a daily progress in this kingdom, and work of grace in this life, therefore we are taught to pray daily that this kingdom may come.  
Now let us see how this kingdom cometh, and 
Three degrees of the coming of Christ's kingdom.  what it is which here we ask. Of the coming of this kingdom there be three degrees: The first is the pulling and drawing us out of the kingdom of Satan and power of darkness unto God; which is our effectual calling, whereby we are brought from the spiritual bondage of sin and Satan into the glorious liberty of the sons of God, and are made fellow-citizens of the Saints, & domestici Dei, of the household of God, Ephes. 2. 19 And this calling is wrought by this means. First, to us sleeping in our sins the word of God is sent to rouse us, the law showing us our sins and the punishments due for them, the Gospel promising salvation upon the condition of faith and repentance. Secondly, the spirit of God concurring with the word enlighteneth our minds to understand the word of God, inclineth our minds to attend thereunto, mollifieth our hard and stony hearts in the sight and sense of sins; and then travelling under the burden of them with weariness, he stirreth up in us a hunger and thirst after the righteousness of Christ and reconciliation with God, and teacheth us to pray with sighs which cannot be expressed.  
Secondly, when the Spirit of God applieth the merits and efficacy of Christ's death and resurrection to the justification of the sinner, and by degrees worketh in him faith and assurance of the pardon of his sins; whereupon followeth peace of conscience, and joy in the holy Ghost: In which three t●…e Apostle saith that the kingdom of God do●…h consist, Rom. 14. 17.  
Thirdly, when Christ our King ruleth and reigneth in our hearts by his word and Spirit, t●…aching us to deny ungodliness and worldly lusts, and to live soberly, justly and holily in this present world, expecting the happy hope and glorious appearance of the great God our Saviour Jesus Christ, Tit. 2. 12, 13. that is, when by his Spirit he applieth the merits of his death to the mortifying of sin in us, and of his resurrection to raise us up to newness of life.  
And this we desire not only for ourselves, but also for the whole company of the elect, That the Lord would from all sorts gather his Church, electing them from the world, engraffing them into his Son, justifying them by faith, and sanctifying them by his Spirit; That he would confirm them by his grace, that they may increase more and more, and be enriched with all spiritual blessings in heavenly things, and finally by the power of God through faith may be preserv●…d unto everlasting life, 1. Pet. 1. 5.  
And because the Church of God is, as we have said, the kingdom of God, we desire not only that God would gather his Church, but also that he would enlarge it more and more, by the visible adding unto it those that are to be saved; that he would prosper and preserve it, Psal. 122. 6. protect and defend it from all enemies both corporal and spiritual; that he would give all graces needful and expedient unto them. And thus we are to pray that the kingdom of God's grace may come upon us and upon all his chosen servants.   

The means are to be prayed for of the coming of Christ's kingdom.  
II. Now because this kingdom cometh by means, we are also to pray for them. The means are either outward or inward. The outward are 
1. Outward mean●….  the preaching of the word, and Christ's government by his ministers. The preaching of the word, which is the Gospel of the kingdom of God, is such a notable means of the coming of the kingdom that it is called the kingdom of God. For whereas there be three degrees of this coming, our Vocation, Justification, and Sanctification; every one of them ordinarily is wrought by the preaching of the word. We are called outwardly by the Gospel; We are justified by faith: faith cometh by hearing of the word, Rom. 10. 17. We are sanctified by the word of truth; by the preaching of the word we are begotten unto God. Therefore we are to pray that the word of God may have a free passage and be glorified, 2. Thess. 3. 1. and also that the preaching of the word and Gospel be not taken from us, or, as Matth. 21. 43. that the kingdom of God be not taken from us, but continued to us and our posterity. And because there cannot be preaching of the word except there be preachers, Rom. 10. 14. we are taught to pray, Matth. 9 38. that God would send forth labourers into his harvest; that he would furnish them with Vrim and Thummim, gifts sufficient, Ephes. 6. 19 that he would cloth them with righteousness, Psal. 132. 9 that he would open unto them a door of the word, that they may speak the mystery of Christ, Col. 4. 3. And because there cannot be ordinarily learned guides and scribes taught unto the kingdom of God, except they be first trained up in good literature, we are to pray also for the Universities and schools of the prophets, which are the seminaries and seed-plots of the Church.  
The second outward means is the government of 
The second outward means.  Christ by his servants both in the Church and Commonwealth. In the Church, by the Ministers and governor's exercising in the name of Christ admonition, suspension, excommunication. For whom we are to pray, That they may execute their offices according to the will of God, as shall most serve for the advancement of the spiritual kingdom of Christ, and defacing of the kingdom of sin and Satan; That the people submit themselves to the censures of the Church, and be reclaimed thereby. In the Commonwealth, by Magistrates, who are Gods ministers also, etc. Rom. 13. whom God hath advanced that they might be nursing-fathers' and nursing-mothers' to the Church, Isai. 49. 13. For whom also we are to pray, 1. Tim. 2. 2. That after the example of David, Josias, Ezechias, they may reform religion, defend the truth & profession of it, suppress idolatry and superstition, punish sin, etc. That the subjects may live in all obedience unto them as unto the ordinance of the Lord.  
The inward means is the operation of God's Spirit 
2. The inward means of the coming of God's kingdom.  in the souls of men. For it is the Spirit of God which maketh the outward means effectual, and without which neither the preaching of the word nor the other means of government will any whit prevail, 1. Cor. 3. 7. Deut. 29. 4. It is the Spirit of God who in the ministry of the word knocketh at the door of our hearts, and enlighteneth our minds to understand it: John 16. 13. he leadeth us into all truth; 1. John 2. 20, 27. he teacheth us; he openeth our hearts to listen unto it, as he did the heart of Lydia, Acts 16. 14. he maketh the word the savour of life unto life. For without the Spirit the word is a dead letter, the Scripture a seale●… book: without him we cannot say that Jesus is Christ: without him we cannot pray, etc. He mollifieth our hearts, and worketh in us that godly sorrow working repentance never to be repent of: which stirreth up in us earnest desires, and maketh us to call upon God with sighs unspeakable; and is therefore called the Spirit of supplication. He worketh in us the assurance of our reconciliation with God, which we call faith; and is therefore called the Spirit of adoption, whereby we cry, Abba, Father, etc. He sanctifieth us throughout, mortifying sin, and raising us up into newness of life, Ezech. 36. 26, 27. working in us all sanctifying and saving graces; and is therefore called the Spirit of grace: and so every grace is called by the name of the Spirit, because it is a gift of the Spirit; as the Spirit of wisdom and revelation, Ephes. 1. 17. Isai. 11. 2.  
In this petition therefore we desire that the Lord would grant us his Spirit (which he hath promised, Luke 11. 13.) and that by this Spirit he would rule and reign in us, and quicken us, that being animated thereby we may behave ourselves as members of Christ, etc. ruled and guided by his fanctifying Spirit.   

The impediments of God's kingdom to be prayed against.  
III. Lastly, because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it come, seemeth to import and presuppose some obstacles and impediments whereby this kingdom is hindered, we do also pray that these may be removed.  
The impediments are these: First, the three main enemies of our salvation are also the chief oppugners of the kingdom of grace, the Devil, World, and Flesh. The devil seeketh by all means the ruin 
1. The Devil.  of the Church in general, Revel. 12. and also of the particular members. Whilst this strong man possesseth his hold (that is, every natural man) all things are at quiet: but when the Lord by his word and Spirit draweth any out of the kingdom and power of darkness, than he bestirreth him, and by all tentations both by himself and his instruments he seeketh to entangle him in sin. When the seed of the word is sown in the hearts of men, he carrieth it away, as the birds do the corn which fall on the ways, Matth. 13. 19 or he blindfoldeth them that they shall not see the light of the gospel, Ephes. 4. 4. or if they understand it, he carrieth them away captive to the obedience of his will. If they be called to repentance, he persuadeth them to defer it; They may repent hereafter as well, etc. If to amendment of life; he telleth them that if they be elected, they may live as they list; if rejected, they cannot be saved: If to humiliation; that it is a doctrine that belongeth to notorious sinners, etc. Moreover, he opposeth himself to the Ministers and their ministry, Zech. 3. 1. he suborneth false teachers, and is a lying spirit in their mouths. Therefore we pray that the Lord would bind Satan, dissolve his works, and tread him under our feet, Rom. 16. 20.  
The second is the world and the lusts thereof, 
2. The World.  which choke the seed of God's word, Matth. 13. 22. (the glorious show of this world, 1. Cor. 7. 31.) By these Satan as by nails naileth men to the earth that they cannot mind heavenly things: By them as baits he allureth to sin, as snares entangleth to perdition. Which make men citizens of the earth, and miss of their freedom in heaven; which cause men place their paradise upon the earth, and not to care for the kingdom of heaven; (For a man cannot 
Matth. 6. 24.  serve God and Mamm●…n, or be a worldling and yet a subject of this kingdom) which make worldly men sell their birthright with Esau, etc. therefore we pray that the Lord would deliver us from the evil world, Gal. 1. 4. wain us from it; that we may renounce all worldly lusts; that we may use the world so as we abuse it not, 1. Cor. 7. 31. that the world may be crucified unto us and we to the world, Gal. 6. that by faith we may over come the world, 1. John 5. 4. and that we may behave ourselves not as worldlings minding earthly things, but as pilgrims on the earth and citize●…s of heaven, and fellow-citizens of the saints, Ephes. 2. 19 whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conversation, is in heaven, Phil. 3. 19, 20.  
The third is our Flesh, that is, our own corrupt 
3. The Flesh  nature, the wisdom whereof is enmity against God; which lasteth against the spirit; which sendeth out continual lusts, as it were sparkles out of a furnace, which fight against our souls; which the devil abuseth as his bawd to pollute us and to beget in us all manner of sins, which bring forth death. Therefore we pray that the Lord would reign in us by his Spirit; that we may not be carnal but spiritual; that we may not walk after the flesh but after the spirit; that, as being pilgrims on earth but citizens of heaven, we may abstain from fleshly lusts, etc. 1. Pet. 2. 11. that we may crucify the flesh and the lusts thereof, Gal. 5. 24. In a word, we desire that the Lord would confound the kingdom of darkness, whereby the devil ruleth in the hearts of men, using for his instruments or soldiers the lusts of the world and of the flesh.   

The outward enemies of God's kingdom.  
But these were spiritual enemies. And we are not only to pray against them, but also against the outward enemies of the Church, which is the kingdom of God: And these are either open and professed enemies, as the Turks and Infidels (the great Turk being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Abaddon, that maketh havoc of the Church, Revel. 9 11.) or else close and covert enemies which under the name and profession of Christ oppugn the kingdom of Christ, as Antichrist & his Synagogue, that is the Pope and the Church of Rome. For notwithstanding all their glorious profession, that they and they alone are the Church of God, yet these are they that say, We will not have this man to reign over us, but having received the mark of the beast are in subjection to the Pope under penalty of d●…nation: And he sitteth in, or rather sets himself against the Church, usurping sovereign authority; and sitting as God in the throne of Christ, he detaineth the people in ignorance, making them believe that their implicit faith will save them: and so they lead them blindfolded after them as it were in a string, to perdition. For whose law reigneth amongst them? Gods, or their own? The breach of whose law more severely punished? To whose government are they subject? Gods, or their own? What doctrine do they teach? the word of God, or the inventions of men? The word of God, which is his sceptre; do they not suppress this light of men's souls? do they not hide it from the people under a strange language, as it were under a bushel? do they follow the Lamb that have received the mark of the beast, and persecute with fire and sword all true professors? etc. Well, against these enemies, both secret and open, covert and discovered, that is, Gog and Magog, Revel. 20. we are taught to pray, that being subdued, (that is, either converted or subverted) the Church and kingdom of God may be advanced.  
Besides these enemies there are also other impediments of the kingdom of God opposite to the outward means. As to the preaching of the word, 1. The insufficiency of Ministers not able to teach; 2. Their negligence and idleness; 3. Their causeless non-residency, and covetous multiplying benefices with cure; 4. The want of maintenance by impropriations and corruption of Patroness. All these we are to pray that they may be removed, and a free passage to his word granted.  
Impediments opposite to government, are either no government but confusion in the Church and Commonweal; or else corrupt government, the rulers hindering rather than promoting the kingdom of Christ.  
We see then what we desire when we pray that the kingdom of grace may come: viz. That where it is not it may be erected, and where it is it may be continued and enlarged; That he would bless, preserve, and protect his Church: That the Lord would rule and reign in us by his word and Spirit: That he would effectually call those which belonging to his election are not called: That he would justify us by faith, sanctify us by the holy Ghost, and make us and all his meet to be partakers with the Saints in light: That we may more and more feel in ourselves the fruits of this kingdom, righteousness, and peace, and joy in the holy Ghost: and to this end, That he would give a free passage to his word, and send faithful labourers into his harvest, blessing them and their ministry, and also the seed-plots thereof: That he would establish an holy government in the Church and Commonwealth, and bless the governor's, etc. That he would grant unto it the effectual operation of the holy Spirit, making the outward means profitable: That he would confound the kingdom of darkness, sin, Satan and Antichrist: That the devil may be trod under our feet, the world crucified unto us and we to the world, the flesh with the lusts thereof mortified: That we may renounce and forsake (according to our vow in baptism) the flesh, the world, and the devil: That all other impediments of his kingdom of grace and our salvation being removed, we may be preserved blameless to the coming of Christ, and may be kept by the power of God through faith unto salvation.  

Uses. Wants to be bewailed.  
Now let us come to the uses. First, our need which we have to make this prayer, by reason of our defection from God in our first parents, and our original sin derived from them. For before man fell from God by sin, he was wholly subject to the kingdom of God, and conformable to his will in all righteousness and holiness, his mind enlightened with knowledge, endued with wisdom, his conscience pure, his will holy and just, his affections orderly, the inferior powers of his soul subordinate to the superior, and all to God, the members of the body instruments of holiness unto righteousness. But when as man fell from God by sin, he became the subject of Satan, his mind darkened with ignorance & folly in spiritual things, his conscience impure, his will not only unjust but also unable to will that which is good, his affections inordinate, the inferior faculties rebelling against the superior, the members of the body instruments of sin unto iniquity. We therefore that are b●…ed and born in this state of disobedience, have great need to pray that the Lord would rule in us, that we may be renewed according to the image of God in holiness and righteousness.  
2. Our spiritual servitude and bondage under sin and Satan: by reason whereof we are not able to come unto God, but must desire that his kingdom may come unto us. When we ceased to subject ourselves to God, we became the subjects of Satan; when we left to be the servants of righteousness, we became the servants of sin; when we left the image of God, we got the image of the devil. Naturally we are wholly carried away by the devil as captives to the obedience of his will, doing nothing but sin, and pleasing ourselves therein; thinking ourselves free, as John 8. being most bond: and therefore if we did feel the power of sin and Satan reigning in us, we would with great fervency and vehemency of affection desire that the Lord would pull us out of this power of darkness, and translate us into the kingdom of his Son.  
3. Our unthankfulness unto God that hath brought us out of this bondage into the glorious liberty of the sons of God; especially considering he gave himself for us to this end, Luke 1. 74. Tit. 2. 14. 1. Pet. 2. 24. We had need therefore to pray that he would rule in us by his word and Spirit: For professing ourselves to be redeemed by Christ, we behave ourselves (many of us) as if we still were in the bondage of sin: For, whom we obey, his servants we are.  
4. Our neglect and contempt of the word.  
5. Our resisting the good motions of his Spirit, and striving against the same: our contristation or making heavy the Spirit of God.  
6. The remnants of the kingdom of darkness or rather ou●… heaps of sins and corruptions; our conti●…uall lusts and concupiscences.  
7. Our yielding to the temptations of Satan; our worldly minds following after pleasure, profit, or pre●…erment; our not cr●…cifying of the flesh, but rather walking therein.  
And as we are to ask good things for others, so must we also bewail their wants. As when we see men plunged in sin, and carried away headlong to their perdition, as the swine were into the sea, we ought to-lament their desperate estate, Psal. 119. 136, 158. Ezech. 9 4. We are to bewail all the impediments of the kingdom of Christ, disorder in the Church, confusion in the Commonweal, the want of the word, and causes thereof. Our hearts ought to yern within us, as our Saviour's did, Matth. 9 36. when we see a people living in ignorance and sin, without means & without God in this world: and therefore for the supply of all these wants, we are in sense thereof to pray fervently, Let thy kingdom come.   

Our duties in our lives.  
1. In respect of the kingdom of power, That we acknowledge the Lord to be our absolut●… King: That we submit ourselves to his providence: That we rest contented and well pleased with whatsoever he doth towards us, who doth all things according to the counsel of his will.  
2. In respect of the kingdom of grace, we ought to have an earnest desire of the advancement of God's kingdom, and zeal of the Churches good; and more particularly, that the Lord would reign in us by his word and Spirit. And unto this desire must be joined an holy end●…avour, first in order and first in 〈◊〉 to seek the kingdom of God and his righteousness, that is, that the Lord would rule in us by his word and Spirit, and that we may show our subjection by bringing forth the fruits of righteousness.  
3. A careful using of the means which God hath 〈◊〉 ●…o advance his kingdom, & to work our salvation; to hear the word with submission, reverence, attention, good conscience, and des●…e to practise it, to nourish the good motions of the Spirit, yielding our ●…elves to be drawn thereby.  
4. Thankfulness to God that he hath made us subjects of his kingdom, Col. 1. 12. Mark 11. 10. and ca●…e to behave our ●…elves as ●…bjects of this ki●…gdome.  
5. 〈◊〉 endeavour in o●…r 〈◊〉 places and callings to advance and further the kingdom of Christ. Pri●…ces a●…d Magistrates must be nur●…ng-fathers and nursing-mothers' of the Church, 〈◊〉 by all good means to advance the kingdom of Christ, and to remove the 〈◊〉 thereof, and to s●… 〈◊〉 against the kingdom of 〈◊〉, of 〈◊〉, Satan, and 〈◊〉; to root o●… all sup●…ition and idola●…ry, and the relio●…s thereof; to 〈◊〉 〈◊〉 where it is corrupt; to be 〈◊〉 of the faith; to take order tha●… there may be preach●…s in all places provided for, a●… 〈◊〉 them discharge their 〈◊〉; to p●…sh 〈◊〉, and rewa●…d the virtuous. If we be 〈◊〉, we ●…re by preaching of the word in 〈◊〉 and 〈◊〉 of 〈◊〉, to do our ●…ndeavour to win men unto the Lord, etc. If private men, we must liv●… in obedience to superiors in Church and Commonwealth, as to the ordinance of the Lord, our King ruling us by them. Whatsoever we are, our duti●… is to labour by all means, 1. that we ourselves may become subjects of the kingdom of grace, and 2. that by all good means we may win others unto the Lord.  
6. To oppose ourselves against the enemies of the Church both spiritual and temporal; to 〈◊〉 Satan and his temptations, to be wained from the world, and to mind heavenly things; to walk not after the flesh but after the spirit; to come out of Babylon into the Church of God, to keep us therein; to oppose ourselves against Antichrist and his adherents, as being enemies of the kingdom of Christ.  
But here the hypocrisi●… of very many is detected, 
The hypocrisy of many detected.  who ask this petition with their mouths but de●…ire it not with their hearts: As first in respect of the universal kingdom, those that will not submit themselves to the providence of God, but desire rather that they were freed from all subjection unto God, they abuse God in making their prayer and pray against themselves, that God would advance his kingdom, and make his enemies his footstool, or break them with his iron sceptre like a potter's vessel.  
Secondly, in regard of the kingdom of grace; first, those that will not have Christ to reign over them by his word and spirit, but cast off his yoke of subjection, Luke 19 14. Psal. 2. 3. sons of Belial; such mock God when they say this prayer.  
2. Those who living in ignorance and sin, and consequently in spiritual bondage, please themselves as if they were free, John 8. 33. and therefore do not truly desire that God's kingdom may come, because they have no sense of their own misery, etc.  
3. Those that seek not the kingdom of God and his righteousness, but set themselves to seek their own carnal and worldly desires.  
4. Those magistrates, ministers, people, that seek not the advancement of Christ's kingdom in themselves, contemning the word, quenching the spirit, nor yet in others. As for those Magistrates who in stead of cherishing the Church do persecute it, in stead of advancing God's kingdom do deface it, erecting superstition and idolatry, suppressing virtue, advancing vice; or those Ministers that deprive the people of the food of their souls, and like dry nurses hunger-starve them; or those men whosoever that labour to withdraw men from allegiance unto God: all those oppose themselves to the kingdom of grace; and therefore being enemies, in making this prayer do ask their own confusion. For our Saviour Christ showeth himself to be a King as well in subduing his enemies as in preserving his subjects, Psal. 110. 1. Psal. 2. 6.  
5. Those that follow the temptations of the devil, the desires of the world, and lusts of the flesh, and please themselves in so doing, they are not guided by the Spirit of Christ, but are enemies to his cross, Phil. 3. 19 and soldiers in Satan's camp.  
As therefore we desire the kingdom of grace so let us seek it, etc.    

Of the coming of the kingdom of glory which we here desire.  
Thirdly, we desire that the kingdom of glory may come, that is, that the number of the elect being accomplished, and all God's enemies subdued, Christ would hasten his coming to judgement to our full redemption and glorification, that God may be all in all. Here therefore we pray, 1. That God would hasten the coming of Christ unto judgement; and to that end would accomplish the number of the elect, and subdue all his enemies under his feet: 2. That this kingdom may come unto us, and that it may be possessed of us; and to that end would make us meet to be partakers of the inheritance of the Saints in light, and would free and keep us from all evil unto his own everlasting kingdom, 2. Tim. 4. 18. and would by his power through faith preserve us unto everlasting life, 1. Pet. 1. 5.  

Uses.  

1. Duty in our lives.  
We must earnestly desire the coming of Christ, and believe that it shall come, and that to our salvation.   

2. Wants to be bewailed.  
First, the want of faith, by reason of the conscience of our manifold sins which make a separation between God and us, and make the remembrance of the judgement terrible unto us: so that we cannot desire the coming of Christ to judgement as we ought.  
Secondly, the worldliness of our minds, in that we are all more or less overtaken of the desires thereof, and not so wained from the world as becometh pilgrims on earth; so that many of us are so far from desiring another life that they could be content to live here for ever.  
Thirdly, our sins must be as an heavy burden unto us; that being weary we may earnestly desire to be dissolved, and so disburdened of them, Rom. 7. 23, 24. Phil. 1. 23.  
Fourthly, we must bewail and be weary of the sins of the world, whereby God's name is dishonoured, his kingdom hindered, his will neglected, that so we may truly desire that an end may be put to these evil days, and may say, How long, Lord, holy and true? Revel. 6. 10.  
We must believe 1. That Christ will come to 
Things to be believed.  judgement, and that there will be a kingdom of glory after this life: for these two articles of our faith are here presupposed: For if we be in the number of those mockers of whom Peter foretold, 2. Epistle 3. 4. that believe not this second coming of Christ, etc. we shall but mock God if we make this petition. 2. That Christ will come to our salvation, and that we shall be inheritors of that kingdom: for we cannot else truly desire his coming, etc.    

Duties in our lives.  
I. We must give all diligence to make our calling and election sure: For by this means an entering shall be ministered unto us abundantly into the everlasting kingdom of the Lord, etc. 2. Pet. 1. 10, 11.  
II. If we pray in faith that our request may be 
We must expect I. with faith:  granted, we must expect Christ's second coming. And we must expect it with faith, fervency, patience, and vigilancy. With faith, that is, with persuasion & assurance that Christ will come to our full redemption. For when a man can truly say by faith, that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conversation, is in heaven, he will also add with the Apostle, from whence we look for a Saviour, Phil. 3. 20. and consequently expect it with cheerfulness, and not with unhappy Felix tremble at the mention of judgement. For howsoever it shall be a day of unspeakable terror to the wicked, yet to the godly it shall be a day of singular comfort: For then the Lord shall wipe away all tears from their eyes, Revel. 7. 17. For which cause it is called the time of refreshing, Acts 3. 19 And therefore our Saviour Christ, Luke 21. 28. biddeth the faithful to lift up their heads, etc. because the day of their full redemption both body and soul draweth near.  
Secondly, we must expect with earnest desire, 
II. with earnest desire  1. eternal life, 2. the coming of Christ, Tit. 2. 13. 
1. of eternal life;  For how can a man faithfully expect and certainly look for happiness who doth not also earnestly desire it? therefore the Apostle saith, that we who have the first-fruits of the Spirit, do sigh within ourselves, expecting the adoption (that is, the heavenly inheritance whereunto we are adopted) and the redemption of our body at the second coming of Christ, Rom. 8. 23.  
Secondly, we are with desire to expect the second 
2. of Christ's coming.  coming of Christ, looking for and hastening unto the coming of the day of God, 2. Pet. 3. 12. But there are many who with Balaam desire salvation, but how few that desire the second coming of Christ? Yet this is made a note of a true Christian, to love and desire it, 2. Tim. 4. 8. For, as Th. Aquinas saith, Qui diligit amicum cum desiderio exspectat eum, He that loveth his friend expecteth him with longing desire. And also they who believe that Christ is their Saviour, they will also desire his coming. And as the creature earnestly waiteth for that time which Acts 3. 21. is called the time of the restitution of all things, which now are subject to vanity, Rom. 8. 20. for then the heaven & earth shall be renewed, 2. Pet. 3. 13. so we also, who have the first-fruits of the Spirit, sigh within ourselves, waiting for the adoption, even the redemption of our bodies, Rom. 8. 23. Then is the time of Christ's marriage with his Church, and of our conformation with him in glory, 1. John 3. 2. For when he shall appear, we shall be like unto him. If then the second coming of Christ shall be a day of refreshing, of full redemption, of Christ's marriage with his Church; then those who hope to be partakers of these benefits, & are espoused unto Christ by faith, will with as earnest desire expect his second coming as the loving bride doth the marriage-day. Wherefore, as it is Revel. 22. 17. the Spirit and the bride say, Come: and let him that heareth say, Come. and v. 20. Come, Lord Jesus, come quickly. And so the Lord hath taught us here to pray. And therefore if we will pray unto the Lord in truth, we must labour to attein unto this assurance of faith; that being assured of God's everlasting love towards us in Christ, we may earnestly desire the Lord, that an end being put to these evil days, he would hasten the coming of Christ. Neither let us think that we have well profited in the school of Christ until we do with desire expect his coming.  
Thirdly, we must expect with patience. For he 
III. With patience.  that is saved in hope (as all the faithful are in this life) expecteth with patience that which he hopeth for: For hope is not of that which is seen. If therefore, saith the Apostle, Rom. 8. 25. we hope for that which we see not, we do by patience expect it. And surely in respect of this coming of Christ to our salvation, we had need of patience, Heb. 10. 36. For, as Peter hath prophesied of these last days, there are come mockers, walking after their lusts, who say, Where is the promise of his coming? 2. Pet. 3. 4. but the holy Ghost answereth, Heb. 10. 37. Yet a very little while, and he that shall come will come, and will not tarry. Dear beloved, saith the Apostle Peter, 2. Epist. 3. 8, 9 be not ignorant of this one thing, that one day with the Lord is as a thousand years, and a thousand years as one day. The Lord is not slack as concerning his promise, as some men account slackness, but is patient towards us, and would have none to perish, but would have all men come to repentance, viz. that the whole company of the elect may be fulfilled. Therefore, as Isaiah saith, Qui crediderit nè festinet, Let not him that believeth make haste. For seeing the Lord in patience towards us deferreth his coming and the fulfilling of his promise, we ought with patience to expect it. Sustine ipsum, saith Augustine, 
qui In Psal.  sustinuit te; If he waited patiently until thou shouldest amend thy bad life, then do thou also patiently wait until he crowneth thy good life. 
IV. With vigilancy.   
Fourthly, we must expect the coming of Christ with vigilancy, having our loins girt and our lights burning, like the vigilant servants, Luke 12. 35, 36, 37, 40. and the wise virgins, Matth. 25: not like the ungodly servant, who saith in his heart, My master deferreth his coming, etc. Luke 12. 45. nor the foolish virgins, who sleeping in security, and contenting themselves with the shining lamp of an outward profession, at the coming of the bridegroom were shut out.  
III. The third duty. So to live in this expectation 
3. We must remain constant in God's love.  as that neither prosperity nor adversity shall be able to remove us from the love of God, being stayed with the anchor of hope, Heb. 6. 19 apprehending and expecting the heavenly joys set before us, in respect whereof all the prosperity and pleasures of this life are to be contemned, and all adversities patiently to be endured. For those that have this assured expectation, contemn all the prosperity of the world as mere vanity in respect of the glory that shall be revealed, and therefore are crucified to the world, and mind heavenly things, etc. Again, this expectation swalloweth up the sense of all temporal afflictions, as experience hath taught us in the martyrs: For the afflictions of this life are not worthy of the glory which shall be revealed in us, Rom. 8. 18. Therefore, as the Apostle exhorteth Heb. 12. 1, 2. let us, having such a cloud of martyrs, with patience run the race that is set before us, looking to Jesus, etc. Jacob for the promised reward, viz. the marriage of Rachel, thought his seven years troublesome service to be but ea●…ie and short: how much more ought we cheerfully to bear all the afflictions of this life as light and momentany, in respect of that superexcellent weight of glory? And for this cause also we are to comfort ourselves in all distresses in the expectation of a better life.  
IV. We must walk worthy of God who hath called 
4. We must walk worthy of God.  us to his kingdom and glory, 1. Thess. 2. 12. and live as it becometh those that have this hope, 1. John 3. 3. For every one that indeed hath this hope, (namely, that he shall be like the Son of God) purifieth himself as he is pure, that he may be in some measure like to him in grace in this present world, as he hopeth to be like him in glory in the life to come. And let us remember that if we have hope for the end, we must be careful of the means, as being the necessary forerunners of glorification, faith, repentance, sanctification. And in this expectation must the duties of piety, justice and sobriety be performed, Tit. 2. 13.  
V. We must so live as if we were always ready 
5. We must so live as ready to meet Christ.  to meet Christ Jesus in the clouds; and to this end set before us continually Christ sitting in judgement, that we may always labour to be such as then we desire to appear, that we depart not from Christ ashamed, 1. John 2. 28. And surely what can be more forcible to draw men to repentance and to stir them up to vigilancy then the meditation of the judgement to come, & a continual expectation of Christ coming in the clouds? Recordare novissima, Remember thy end, saith he, Ecclus 7. 36. and thou shalt not sin. For where this cogitation is once settled, that we shall appear before the judgement-seat of Christ, it will not suffer a man to be in quiet until he be settled in such a state as that he may with boldness appear before the Judge. Therefore the coming of Christ to judgement is used as a forcible argument to draw us to repentance, Acts 17. 30. 2. Pet. 3. 10, 11, 12, etc. These things if we do, we shall with cheerfulness expect the coming of Christ, and when he cometh we shall appear with boldness, 1. John 2. 28. but otherwise with unhappy Felix we shall tremble at the very mentioning of judgement, so far shall we be from truly desiring; and at the sight thereof we shall depart from Christ ashamed, desiring the mountains to fall upon us, Revel. 6. 16. Wherefore to conclude; If we will truly make this petition in our daily prayers, we must every day so behave ourselves as if Christ were presently to come to judgement. And in this behalf let us imitate S. Hierome. So oft, 
In Matth.  saith he, as I consider that day, my whole body trembleth: for whether I eat, or drink, or do any thing else, that terrible trumpet soundeth in mine ears, Surgite mortui & venite ad judicium, Arise ye dead and come unto judgement.  
VI We must live as having our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, conversation, in heaven, from whence we look for a Saviour, minding heavenly things, and not being addicted to the world or the desires thereof, but living as pilgrims on the earth, etc.  
The hypocrisy of men is here detected, who either 
Hypocrisy detected.  1. make this prayer having not this desire; or 2. live as if they were out of hope; as all those do that go on in their sins without remorse: for how can he truly hope for the end, that careth not for the means? Doth not the holy Ghost say, That without holiness we shall never see God, Heb. 12. 14. That without regeneration we shall never enter into the kingdom of heaven, John 3. 3, 5.? Therefore we cannot hope that Christ his coming will be to our everlasting salvation, if we continue in our sins; neither can we truly and earnestly desire his coming, except we have that hope; neither can we truly make this prayer, except we have this unfeigned desire. 3. Those that are wedded to the world, and are so far from desiring the hastening of Christ's coming that they do not only desire to live here always but also so behave themselves as if they meant always to abide here; placing their paradise upon the earth, and not caring for the kingdom of heaven.     

The third Petition. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  

The order.  
THis petition is a consequent of the former: For then doth God reign in the hearts of men when they subject and submit themselves to his will. Therefore as in the former petition we desired that the Lord would reign in us, so here we pray that we may show ourselves to be his subjects by performing his will. For these two are relatives; if he our King, than we his subjects. And therefore hereby we may discern whether the Lord doth reign in us, if we have a true desire and endeavour to do his will. And therefore our Saviour Christ, Matth. 6. 33. as he doth bid us to seek first and principally the kingdom of God, so also his righteousness.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, will, signifieth three things: either 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which willeth; or 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the ●…illing; or 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the thing willed.  
1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which willeth, in the creatures is the faculty of the mind whereby it willeth: But in God, whose nature is most simple, and in whom there is nothing which is not himself, it is his essence. In this sense, 〈◊〉 Dei e●… es●…entia Dei v●…lens, the will of God is the ●…ssence of God willing.  
2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the willi●…g, in the creatures is the act or function of willing proceeding from the faculty: But in the Lord both the act of willing and the faculty whereby he willeth is his essence. Therefore as his essence is one and eternal, so his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his willing, is one and eternal, and without succession. And therefore whatsoever God hath willed, doth, or shall will, that he willeth with one and the same everlasting act of willing. For as u●… actu intelligendi unóque intuitu omnia intelligit; so also uno act●… volendi omnia vult qua vult: for as with one act of understanding and one view he understandeth all things, so with one act of willing, he willeth all that he willeth. Out of which appeareth the unchangeableness of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his willing. For whereas in ours there is a change, when either we will that which before we did not, or leave to will that which before we desired; God by one eternal act of willing willeth all things, and therefore neither beginneth to will that which before he did not, nor leaveth to will that which once he willed. The consideration whereof ought to be 1. A stay and comfort to God's children in any distress, seeing there doth nothing happen unto them which the Lord hath not willed from everlasting, and that for his glory and their good; 2. An argument of thanksgiving unto the Lord, who before we were willed so well unto us; 3. A confirmation of faith in his promises, because wh●… he loveth he loveth to the end; neither is he as man that he should repent. For howsoever repentance be sometime ascribed unto him, yet this and the like passions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are spoken after the manner of men, but must be understood according to the majesty of God. And as sometimes repentance is affirmed of God, so also many times it is denied. Where it is denied, it is to be ascribed to the immutability of his will; where 〈◊〉 is affirmed, 〈◊〉 acti●…is, to the efficacy of his action.  
3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the thing willed, which o●…tentimes in the Script●…re is called his will, John 6. 39, 40. 1. The●…. 4. 3. And in this sense the testament is called the will of the testator.  
The thing that God willet●… properly and per se is 
All that God willeth is properly good.  good, howsoever unproperly & by accid●…nt he willeth that which is evil (non quid●…m faoere sed, fieri) not to do it but to 〈◊〉 it to be done, as it is r●…ferred to good ends, vi●…. his glory and our good. Bonum est esse malum, It is good there should be evil, that both the glory of God's ●…cy in saving ●…s and of his justice in p●…ishing o●…r sins in Christ might appear: But 〈◊〉 the Lord willeth not it, but the end: as when a man is content that some part of ●…is body should be seared, he doth not properly desire the searing of the part but the health of his body.  
The things willed are either God himself 
Of the things which God willeth.  and those things which pertain to himself, as his glory, etc. or the creatures, and such things as belong unto them. Himself he willeth most properly: for if bonum cognitum, known good, be the proper object of will, then primum & supremum bonum, the first and supreme good, which is himself, is most properly the object thereof. His creatures he willeth and such things as concern them as means referred to this end, Rom. 11. 36. Prov. 16. 4. Himself he willeth by absolute necessity, not indeed of constraint but of nature: for most willingly he willeth. His creatures he willeth most freely, having liberty either to will them or to nill them. Howbeit things willed come to pass by necessity, not absolute but ex hypothesi voluntatis Divinae, on the condition of Gods will. Now God willeth the means, not thereby to perfect the end, which is himself, or to purchase any good to himself: for he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, most perfect, and doth not stand in need of any of his creatures, Psal. 16. 2. but he willeth them propter se communicandum, that they by the communication of himself unto them may be perfected. Omnia ordinantur infinem ut à fine perficiantur, All things are ordained unto an end that from the end they may be perfected. So that he willeth and willeth well to his creatures for their good and not for his own: which commendeth the riches of his love towards us.  
But to proceed; Those things that God willeth concerning his creatures are either quae fieri vult de creaturis, aut quae fieri vult à creaturis, the things that he will have done concerning the creatures, or the things which he will have done of the creatures: the knowledge of both which must be sought after so far forth as it hath pleased him to reveal the same or promised to reveal it, Deut. 29. 29. Rom. 12. 2. That which is voluntas beneplaciti concerning the creatures is the will of his good pleasure; which is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Matth. 11. 25, 26. and decretum Dei, the decree of God. The which is partly secret, which the Lord will not have foreknown; and therefore we must religiously adore it, not curiously search it, Rom. 11. 33, 34. Acts 1. 7. John 21. 23. partly revealed. And this decretum Dei, decree of God, is either universal, concerning the government of the world; or more special, concerning the salvation of the elect or damnation of the reprobate. The former revealed in part, both beforehand to the Prophets, and also by the events: the latter revealed by his Son in the Gospel, John 6. 40. Eph. 1. 5. What this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, good pleasure, of God is, not only towards the elect in general but also towards himself, every Christian ought to know. For besides that it is declared in the Scriptures, sealed by the Sacraments, confirmed by his daily benefits, the holy Ghost also revealeth this knowledge unto us, 1. Cor. 2. 10, 12. Rom. 8. 39 Gal. 20. 20. 2. Tim. 1. 12. Rom. 5. 5.  
The will which God willeth to be performed of us, is voluntas signi, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is wellpleasing, Col. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which is acceptable, Ephes. 5. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, That will of God which is good, acceptable, and perfect, Rom. 12. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This will we are bound to know, Eph. 5. 17. because he hath revealed it in his word, because we are to practise it, and according to it as the rule of justice are to frame and fashion our wills; not only to will the same things, but also after the same manner, with love unfeigned; to the same ends, seeking the glory of God, and the good of our brethren. And of this will doth our Saviour speak.  
This in general is whatsoever the Lord requireth of us either in the Law or Gospel: But more specially there are some branches thereof recorded in the word of God. As, it is the will of God that so many as shall be saved, being adulti, come to age, shall come unto knowledge of his truth, 1. Tim. 2. 4. that a sinner should convert unto him, Ezech. 33. 11. that we should believe in Christ, 1. John 3. 23. that we should be thankful unto him for his mercies, 1. Thess. 5. 18. that we should be sanctified, 1. Thess. 4. 3. and by welldoing stop the mouths of the ignorant, 1. Pet. 2. 15. that we should patiently and cheerfully suffer affliction, Matth. 16. 24, 25.  
Unto this will of God are opposed the flesh, which is enmity against God, the desires of the world, the will of Satan, which is sin, and whatsoever is an enemy to the performance of this will. And therefore as we are taught to pray that Gods will may be done, so also that these things which be contrary and are impediments may be removed.  
Thy will: which is not only just, but also the rule of all justice: Not our will, nor the will of Satan, or of the world. For here we are taught to pray, that our words and our lives may be framed according to the will of God, which is the rule of justice; and that we may have grace to deny ourselves and our own will, renounce the desires of the world, & resist the will of the devil; that he would create new hearts in us, and establish us by his free Spirit; that we may will and desire such things as are acceptable unto him. And surely if our Saviour Christ, whose will was pure, said, Not my will but thine be done, how much more ought we so to desire?  
Fiat, be done.] But here it may be demanded, 
Quest.  Whether the will of the Lord be always performed 
Whether Gods will be always done.  or not: and if it be, to what end serveth this prayer? and if not, how can that be verified, Isai. 46. 10. Consilium meum stabit, & omnem voluntatem meam faciam, My counsel shall stand, and I will do all my will?  
The will of God is diversely taken in the scriptures: 
Answ.  For sometime it signifieth the decree of God, whereby he willeth simply and absolutely: Which is called voluntas Absoluta, Beneplaciti, Consequens, Efficax & Invicta, the Absolute will, of his Good, pleasure, Consequent, Effectual, and Unresistable. This will of God is always performed, Psal. 115. 3. Quaecunque vult facit, he doth whatsoever he will: and 135. 6. Isai. 46. 10. Omnis mea voluntas fiet, All my will shall be done. Neither is any thing able to resist this will, Isai. 14. 26, 27. Rom. 9 19 Which also is proved by his omnipotency. And therefore we may truly say that voluntas Dei est omnium rerum necessitas, the will of God is the necessity of all things; and that in respect hereof all things come to pass necessarily, howsoever in respect of secondary causes some things are necessary and some contingent. And this will is so effectual and invincible that whatsoever happeneth cometh to pass according to the will of God, who worketh all things according to the counsel of his will, Ephes. 1. 11. yea, the very enemies of God when they do most oppose themselves against the will of God, do unwittingly perform it, Acts 4. 28. But hence arise two objections;  
1. If that which the wicked do happen according 
How can the wicked sin, seeing they do Gods will?  to the will of God, how can they be said to sin?  
Sin is not the transgression of the secret and 
Answ.  hidden will of God, which cannot be hindered, but of the revealed will of God, which he hath propounded as a rule to square our actions by: and therefore sin is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the transgression of the law: Ad legem & testimonium, To the law and testimony.  
2. If all things come to pass as God hath willed 
How sin is by God's decree.  and decreed, than sin also: and how then is not God the author of sin?  
Some things God hath decreed to do; some 
Answ.  things he hath decreed to suffer to be done: Of those things which he hath decreed to do, his will is the efficient cause; as of his creatures, and all good things: Of those things which he hath only decreed should be effected by such and such causes, his will is not the cause, as namely sin. And howsoever sin is evil, yet it is good that sin should be, for the manifestation of the glory both of the mercy of God and also of his justice: and therefore though the Lord doth not velle peccatum per se, will sin properly by itself, yet he doth will it per accidens, by accident, as it is referred to good ends. Again, sin may be considered as it is malum culpae or malum poenae, an evil of fault or evil of punishment. Sin as it is a punishment is a work of justice in him that punisheth: for it is just that he that doth commit malum culpae, the evil of fault, should suffer malum poenae, the evil of punishment: as it is therefore a punishment, i. a work of justice and not sin, it is willed of God the author of all good. In sin as it is malum culpae, the evil of fault, three things do concur: actus, macula, & reatus, the act, stain, & guilt. The action is materiale peccati, the matter of sin: the corruption is formale peccati, the form of sin: reatus est obligatio ad poenam, the guilt is the obligation to punishment; the which is just as the punishment itself. The action as it is an action severed from the corruption is good: Omne ens quatenus ens est bonum, Every being as it is a being is good: and God is the author of it; for in him we live and move and have our being, Acts 17. 28. But of the corruption wherewith the action is stained God is not the cause. For unto every action concurreth the first cause and some secondary cause depending from him, as being the instrument of the first: The which instrument being bad (as many times it is) there is a double work in the action: one of the first cause, good; the other of the instrument, evil. God then is the cause of the action, but not of the corruption; but yet useth, ordereth, disposeth the corruption of the instrument for the execution of his own good work. When the Lord gave his Son to death, he used Judas as his instrument. The action is the delivering of Christ: which as it came from God, was a most glorious work, John 3. 16. Rom. 8. 32. But quem Deus tradidit Judas prodidit, whom God delivered Judas betrayed. When God will chastise his servant, he useth some wicked man as his instrument to afflict him: This affliction, as it cometh from God, is castigatio, a chastisement: but, as from the instrument, persecutio, rapina, etc. persecution, rapine, etc. A man that rideth on a lame horse is the cause why he goeth, but not why he halteth. Again, Deus non est autor ejus cujus est ultor, God is not the author of that of which he is the punisher and revenger.  
Thus we see that howsoever God doth voluntarily permit sin, and also useth, ordereth, and disposeth the same to good ends (for such is his wisdom that he knoweth how to use that well which is evil) yet he cannot be said properly to will sin, which he hateth; or to be the author of it, which he revengeth. For this privilege God's will hath, Whatsoever it willeth it is therefore good: but sin as it is sin cannot be good.  
But to return to my purpose: That this absolute 
God's secret and absolute will is not here meant.  will of God be performed we need not to pray, unless it be to show our affection to God's glory, and conformity & submission to his will: As in the time of affliction, The will of the Lord be done. Neither indeed doth our Saviour speak of it; as appear by the clause following, in earth as it is in heaven.  
Secondly therefore, the will of God which he requireth to be done of his creatures, quatenus praecipit vel prohibet, so far forth as he commandeth or forbiddeth, which is therefore called voluntas Revelata, Conditionalis, Signi, Antecedens, Inefficax, non quatenus promittit vel minatur absque conditione, est decreti revelatio, the Revealed will, Conditional, of the Sign, Antecedent, Inesficacious, not as he promiseth or threateneth, and without condition, is the revelation of the decree.  
Now the word of God is called voluntas signi, the will of the sign, because it signifieth what our duty is, and what is acceptable unto God: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and conditional, because it doth not show simply what God will have done, but upon condition: Si 
John 6. 4●….  vis ad vitam ingredi, serva mandata; Si vis servari, crede, If thou wilt enter into life, keep the commandments; If thou wilt be saved, believe: and inefficax, uneffectuall, because it is not always performed: Fit voluntas Dei de omnibus, non ab omnibus, The will of God is done concerning all, though not of all.  
To do the will of God, is in respect of the matter, to perform that which he commandeth, after the same manner, to the same end that he appointeth: but if you look into our weakness, this doing of Gods will by us is especially to be understood of the will and endeavour, which the Lord in his children accepteth as the deed. Precamur & optamus, ut non tantùm faciat Deus quod vult, sed nos facere possimus 
Cyprian.  quod vult: We pray and wish not only that God do what he will, but that we may be able to do what he will.  
Whereas therefore this will of God is contemned of men, oppugned by the flesh, the world & the devil, and yet must of necessity be obeyed of us, if either we would be subjects of the kingdom of grace or inheritors of the kingdom of glory, great cause there is why we should instantly make this prayer, etc.  
In earth] that is, by us men on earth, and consequently, as Paul speaketh Tit. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in this present world. So as Oecumenius saith on that place, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, For this life sustaineth the fight; but the life to come shall receive the reward. In this life eternal life is either won or lost: In this life we must do the will of God, or else we shall not enter into the kingdom of heaven, Matth. 7. 22. According to that which every man doth in the flesh shall he be judged, 2. Cor. 5. 10. And therefore whilst we have time let us do good, remembering 
Gal. 6. 10.  that the Lord hath placed us here on the earth for a short time to do his will: which time if we let pass without repentance, and turning to God, and doing his will, afterwards it will be too late.  
As it is in heaven] that is, as the Angels in heaven do perform it. And they perform Gods will, Psal. 103. 20, 21. 1. Scienter, knowingly. 2. Sincerely and uprightly. 3. Willingly and cheerfully. 4. Readily, expecting the beck of the Lord, Matth. 18. For which cause they are said to stand before the Lord, Dan. 7. 10. Revel. 5. 11. 5. Speedily, without delay: For which cause wings are attributed unto them. 6. Fully, and not by halves. 7. Constantly, till the Lord bid them cease. 8. Faithfully, doing all to God's glory, assuming no glory to themselves, Revel. 19 10.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,] Asdruball, here signifieth not equality but similitude; as 1. John 3. 3. For if we should understand it of equality, we should pray for an impossibility, Eccles 7. 20. No man on the earth doth good, and sinneth not. True it is indeed, that we should contend and aspire towards angelical perfection; although whilst we are on the earth we cannot attein thereunto.  
In this petition therefore we pray that we may perform the will of God on earth after an heavenly and angelical manner.  
Of this obedience there are two degrees: the matter and manner. First we will speak of the obedience itself; and then of the manner.   

Of the matter of obedience.  
As touching the former; Whereas our Saviour teacheth us thus to pray, it is evident that of ourselves we are not able to do his will: and therefore the doctrine of Freewill is here refuted. Phil. 2. 13. It is God which worketh (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, both to will and to do of his good pleasure. Vt voluntatem Dei faciamus facit hoc ipse D●…us in nobis, God himself doth this in us that we do the will of God.  

Wants to be bewailed.  
The defects therefore which we are to bewail are these: 1. Our inability through our own default to perform obedience to the will of God. 2. Our proneness to sin and to transgress the will of God, being stirred thereunto by every occasion. By our corrupt nature we are as apt to sin as a bird to fly. 3. The frowardness of our wills, rebelling against the will of God, Rom. 7. 23. and our preposterous affections, the law in the members. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The carnal mind is enmity against God, Rom. 8. 7. 4. The disobedience also of others must wring tears from us, Psal. 119. 136. 5. Our impatience in troubles.  

2. In respect of the matter wants to be bewailed.  
In respect of the matter we are to bewail our imperfect obedience; our righteousness being like a polluted cloth. Velle praestò est, sed perficere bonum non invenio, To will is present, but I find not how to perform that which is good, Rom. 7. 18. Our best actions, if God should enter into judgement with us, are not justifiable.    

The Graces which we ask.  
We ask 1. in respect of obedience itself, That the Lord would vouchsafe us this grace to deny ourselves, our own wills and affections, which are opposite to his will, Matth. 16. 24. 2. That we may labour in all things to perform simple obedience to the Lord, Heb. 13. 21. more especially, That he would convert us, and we shall be converted, Ezek. 33. 11. 3. That he would bring us to the knowledge of his truth, 1. Tim. 2. 4. 4. That he would give us faith, which is the gift of God, 1. John 3. 23. 5. That he would make us thankful, 1. Thess. 5. 18. 6. That he would sanctify us, 1. Thess. 4. 3. 7. That he would arm us with patience, that in all afflictions we may say with Christ, Not my will, O Father, but thine be done, Matth. 26. 39, 42. 8. That we may not be in subjection to sin and Satan, and carried away captive to the obedience of his wil●…, 2. Tim. 2. 26. but that he would renew, establish, and guide us by his free spirit, that we may will and do those things which are acceptable in his sight. 9 That we may not be carried away with the world, or conformed thereunto, but transformed by the renewing of our minds; and that we may prove what is the good will of God, acceptable, and perfect. And 10. That we may give up ourselves a lively, holy, and acceptable sacrifice unto God, that is our reasonable service of him, Rom. 12. 1, 2.  

2. Of the manner of our obedience.  
As touching the manner, We are here taught that we are not to rest in opere operato, in the deed done; but that we are to be careful as of the matter so also of the manner. It is not sufficient that we do the will of God, unless we do it after a spiritual manner, 2. Chron. 25. 2. Many think if they hear, it is sufficient; and care not how: but Christ saith, Luke 8. 18. Take heed how ye hear. Therefore we must pray, That we may do the will of God as the angels do it in heaven, with knowledge, faithfulness, sincerity, uprightness, with willingness, alacrity, cheerfulness, readily, speedily, fully, constantly, doing all to the glory of God: And, whereas he hath appointed us to salvation that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like the angels, Matth. 22. 30. that it may please him to begin our conformity with the angels in this life. These wants than we are to bewail, and these graces we are to crave in this petition.    

Duties in prayer.  
Further, we are in these words taught to perform 
We must pray according to Gods will.  these duties in prayer: 1. That we pray according to Gods will, 1. John 5. 14. ask such things only as he hath promised to grant. Otherwise in this petition we pray against our own desires, namely, that not our will but the will of God may be performed. 2. That in our prayers, especially for temporal matters, we do humbly and willingly submit ourselves to his will, and wholly resign over ourselves to his good pleasure, saying with our Saviour Christ, Not my will, etc. because we ought to be assured, that as for his wisdom he knoweth what is best for us, so also for his fatherly love he is most ready to grant good things unto us, Matth. 7. 11. Rom. 8. 32. and therefore if he deny our requests, that the denial is better than the grant. And we are to remember that here we pray not that God would alter his will according to ours; but chose, that our will may be conformable unto his.   

Duties in our lives.  
As we pray that we may do Gods will on earth as the angels do it in heaven, so must we have a true desire, an unfeigned care, and an upright endeavour in ourselves to perform holy obedience to Gods will. Otherwise how can we persuade ourselves that we pray in truth, being not willing to obtain that which we ourselves do ask.   

Duties respecting the matter.  
And therefore, as it is the duty of every one to make this prayer, so none of us ought to think ourselves exempted from doing the will of God: Neither may we think it sufficient in words to profess God, and in prayer to crave good things of him, unless we be careful in our lives to do his will. Not every one that saith, Lord, Lord, etc. Matth. 7. 21. yea those that make a profession of religion and obedience, as though they would perform obedience to Gods will, and yet do it not, are many times further from salvation then open sinners: as appeareth by the parable of the two sons, and the application thereof, Matth. 21. 28, 29, 30. Neither may we think that we shall obtain our prayers, unless we be desirous to perform Gods will. For if we will not do his will, why should we think that he will do ours? Prov. 28. 9 John 9 31. We know that God heareth not sinners: but if any man be a worshipper of God and doth his will, him he heareth. If we ask any thing, saith S. John, 1. Epist. 3. 22. we receive it from him, because we keep his commandments, and do those things which are acceptable in his sight. If therefore we be desirous and careful to obey God's will, we need not doubt, having these testimonies of a true faith, but that both we and our prayers are acceptable unto God. For ourselves, our Saviour affirmeth, that those be his brothers and sisters that do the will of his Father that is in heaven, Matth. 12. 50. And the holy Ghost giveth this testimony unto David, that he was a man according to Gods own heart, who would do all his will, Acts 13. 22. And elsewhere the Scriptures ascribe blessedness to those that do the will of God, Luke 11. 28. For our prayers; John 15. 7. Psal. 34. 15, 17. And as we are to do the will of God in general, so more especially those branches of his will which after a more special manner are called his will. His will is, if we would be saved, we should come to the knowledge of his truth, and not live in ignorance, 1. Tim. 2. 4. that we should turn unto him, and not go on in our sins, Ezek. 33. 11. that we should believe in Christ, 1. John 3. 23. that we should be sanctified, dying unto sin, and living unto righteousness, 1. Thess. 4. 3. Mich. 6. 8. 1. Pet. 2. 15. that we should be patient in troubles, and thankful unto him in all things, 1. Thess. 5. 18. And as we are to do the will of God, so must we deny our own wills and renounce the desires of the world.   

Duties respecting the manner.  
And as touching the manner; We are not to rest in opere operato, in the deed done: but as we pray that we may do the will of God on earth as the angels do it in heaven, so must we endeavour to imitate their manner of obedience. And albeit we cannot attein to that full perfection which is in them, yet we are to strive towards it: and therefore we are not to content ourselves with that small measure whereunto we have atteined, but still we are to labour that we may grow up in grace, seeing whilst we live here we are in our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and growing age.  
But let us come unto particulars. 1. The Angels 
We must do Gods will as the Angels,  do the will of God in knowledge; and so must we, 
1. In knowledge.  or else all our worship of God is but will-worship, and all our religion but superstition. Knowledge is the stern, without which we rove and wander like a ship wanting a stern: it is the light, without which we walk in darkness not knowing whither we go. Without knowledge we have no faith; and without 
Heb. 11. 6.  faith it is impossible to please God. And therefore miserable is our estate if we please ourselves in ignorance.  
2. The Angels do the will of God sincerely, uprightly, 
2. In sincerity.  labouring always to approve their obedience to the Lord: so must we obey the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not with eye-service, as men-pleasers, but from our soul and heart, Ephes. 6. 6. Rom. 6. 17. in singleness and uprightness of heart labouring to approve not only our outward actions but also our inward affections and cogitations to the Lord, knowing that he looketh not as man looketh, but he especially respecteth the heart, and according to the disposition of the heart esteemeth of men. Without this uprightness all our obedience is but hypocrisy; and all the graces which we seem to have, but glorious sins, etc.  
3. The Angels do the will of God willingly and 
3. Willingly  cheerfully; their whole delight being to do Gods will: so must we worship the Lord with upright hearts and willing minds, 1. Chron. 28. 9 knowing that forced obedience proceeding only from servile fear, as it is violent, so it is but momentany, and therefore but counterfeit. But we must worship the Lord in faith, love, and hope, and consequently cheerfulness, willingness, and delight: for when the love of God is shed abroad in men's hearts by the holy Ghost, men have assurance that their obedience and service is acceptable unto God, and so they are encouraged in all cheerfulness to offer their obedience as a free-will-offering to the Lord. First, To whom much is forgiven they love much, Luke 7. 47. and secondly, those that have true love, to them the commandments of God are not grievous, 1. John 5. 3. the yoke of Christ is light. Nihil difficile 〈◊〉 anti, Nothing is hard to a lover. To Jacob his seven years troublesome service seemed to be short and pleasant, Gen. 29. 20. If therefore we truly love God, we will take delight to do his will. And thirdly, if we have assured hope of salvation by Christ, and live in expectation of happiness, we shall contemn all the difficulties of this life as not worthy the glory that shall be revealed, and joyfully proceed 
Rom. 8. 18.  in our way to life, because of the joy that is set before us. Let us therefore hold fast by this anchor: for if we leave this hold, we shall eftsoon fall away into worldliness, whither the surges of worldly desires carry us. And in this behalf as we are to imitate the example of the Angels, so also of Jesus Christ, whose meat it was to do his Father's will, John 4. 34. and therein also was his delight, Psal. 40. 8. Facere voluntatem tuam, Deus mi, delector, O my God, I delight to do thy will: Psal. 122. 1. Isai. 54. 13.  
4. The holy Angels do the will of God readily 
4. Readily and speedily  & speedily: so ought we without delay put in execution the commandments of God, behaving ourselves towards our heavenly Master as the Centurion's servants to their master, Matth. 8. 9 Doth the Lord call thee? thou must answer with David the type of Christ, Ecce venio, Behold I come, Psal. 40. 7. Doth the Lord bid thee seek his face? answer with that heavenly echo of the Psalmist, Psal. 27. 8. Thy face, Lord, will I seek. It is the will of God that thou shouldst turn unto him: break off without delay the course of thy sin, and turn unto the Lord. Knock at the door of thy heart; Open thine immortal gate, that the King of glory may come in. Doth he call thee to repentance to day, If ye will hear his voice, harden not your hearts? Defer not repentance; but to day, before to morrow, repent. Seek the Lord whilst he may be found, and call upon him whilst he is near, Isai. 55. 6. Doth he call us to trial and affliction? let us take up our cross and follow him, submitting ourselves willingly to his will, 1. Sam. 3. 18. Acts 21: 14. 2. Sam. 15. 26.  
5. The Angels do the will of God fully, accomplishing 
5. Fully and totally.  whatsoever the Lord commandeth; so ought we to do it fully and not by halves: otherwise he will say to us as to them of Sardis, Revel. 3. 2. I have not found thy works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, complete, before God. Remember the example of Herod, Mark 6. 20. who albeit hearing John Baptist he did many things, and heard him gladly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, yet because h●… continued in that sin of incest, his partial obedience did nothing avail him. He that keepeth all the law, and faileth in some one commandment, is guilty of all, Jam. 2. 10. And he that truly repenteth of any one sin, repenteth of all. Where there is upright obedience, there is entire obedience: but where there is halving, there is halting between God and Mammon, between Christ and Antichrist. The covetous man thinketh well of himself, because he is not a whoremaster or a drunkard: the riotous person thinketh well of himself, that he is not covetous, no extortioner, etc. the Pharisee because he is no Publican, Luke 18, etc. Many separate justice and holiness, etc. But herein we are as much as we are able to follow the example of Christ, who did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, fulfil all righteousness, Matth. 3. 15. For if we will be men according to Gods own heart, we must desire and endevoúr to do all his will, Acts 13. 22.  
6. The Angels of the Lord do his will constantly, 
6. Constantly.  never giving over until they have accomplished the will of the Lord: so must we be constant, persevering in obedience, being not weary of welldoing, knowing that we are redeemed of the Lord to worship him etc. all the days of our lives, Luke 1. 74. Our obedience must not be like the morning mist. Remember that religion is a way to the end, whereto we cannot come until the end of our lives; and therefore if we set down our staff before we come to the end, and will go no further, what will all our former pains avail us? If we run in this race, and faint before we come to the goal, how shall we hope to obtain the garland? Be faithful unto death (saith our Saviour) and I will give thee the crown of life, Revel. 2. 10. and Matth. 24. 13. He that continueth to the end he shall be saved.  
7. Lastly, the holy Angels do the will of God 
7. Faithfully  faithfully, and in all their doings seek the glory of God that sendeth them, not assuming unto themselves any part of the praise: So must we, 1. Cor. 10. 31. For if therein we shall seek our own praise or other sinister respects, we have our reward.  
Thus must we truly in our lives desire and endeavour to do the will of God on earth as the Angels do it in heaven; otherwise when we make this prayer we do ask with our mouths that which we desire not with our hearts. Here therefore is discovered 
The hypocrisy of many discovered.  the hypocrisy of many men, who pray that they may do the will of God, which they will not do. God would have thee to turn unto him; thou prayest that thou mayest do the will of God: and yet wilt not turn to him, etc. What is this then, but to mock God, when thou askest that of him which thou hast neither desire nor purpose to do? But here especially appeareth the hypocrisy of obstinate and stiffnecked sinners, who will seem so forward as to desire that they may do the will of God even as the Angels do it in heaven, and yet in very truth obey the will of God no otherwise on earth, than the devils in hell: who although they oppose themselves against the revealed will of God, yet willingly, though unwittingly, perform his secret will, which no creature is able to disannul. If therefore we would be thought to pray in truth, let us desire and endeavour to do that in our lives which in prayer we ask and desire. So having imitated the obedience of the Angels on earth, we shall be made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, like the Angels, and fellow-citizens with the Saints and Angels in heaven, etc.     

The fourth Petition.  
HItherto we have spoken of those petitions which immediately concern the glory of God. Now we are to come unto those which more 
How things apperteining to our own good are to be asked.  nearly appertain unto our good: Howbeit mediately also they are referred to God's glory, which must be the main end of all our desires: for whatsoever we are to ask for ourselves we are to desire no otherwise but as it is subordinate to God's glory. Spiritual graces and salvation we are to desire for the manifestation of the glory of his mercy in our salvation. And because a Christian man is bound to believe that the Lord hath ordained him to salvation, therefore salvation and those spiritual graces which are necessary thereunto, may be asked absolutely, as being subordinate to God's glory, with which he joineth the salvation of the chosen. Temporal benefits are to be asked conditionally, so far forth as they serve for God's glory and our spiritual good. God's glory is to be sought for even in our eating and drinking, and whatsoever we do, 1. Cor. 10. 31. Nay, our life itself is no otherwise to be desired then it is referred to God's glory, Psal. 80. 19 Preserve, O Lord, our life, and we will call upon thy name. Psal. 119. 175. Let my soul live, and it shall praise thee. Isai. 38. 18, 19 Psal. 6. 5. and 30. 9 and 50. 15. Sufficientia vitae, saith Augustine, rectè appetitur, non propter seipsam quidem, sed ut eam habentes commodiùs Deo serviamus: Sufficiency for life is rightly desired, not for itself, but that we may more commodiously serve God.  
Now these petitions are of two sorts: For in them we ask either temporal benefits concerning the body for the maintenance of this life present, or spiritual blessings in heavenly things concerning the soul for the obtaining of a better life: Of both which we have a promise 1. Tim. 4. 8. and therefore are to pray for both.  
The prayer for temporal blessings is contained in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Give us this day our daily bread.  
But first let us consider the order of the petition 
The ord●….  in respect both of those which go before and also which follow. In respect of the antecedents our Saviour speaketh, Matth. 6. 33. First seek the kingdom of God (which is that which we desire in the second petition) and his righteousness (which we desire in the third) and then all these things which we beg in the fourth shall be cast unto us. Therefore preposterous is their care and study who first labour for temporal benefits, and post off the seeking of God's kingdom and his righteousness until the end of their days, etc. And whereas this petition is set after the third, we are taught before we ask temporal benefits, to submit our will to the will of the Lord, saying with our Saviour, Not my will, O Father, but thine be done.  
As touching those that follow, it may be demanded 
Why we ask temporal blessings before spiritual.  why we are taught to ask for temporal benefits before spiritual blessings: Is it because we are more earnestly to desire them? Nothing less. In the spiritual blessings which afterward we ask, namely, justification and sanctification, the happiness of a Christian man in this life doth consist: and therefore they are in judgement to be esteemed and in affection desired above all worldly things, which without the spiritual graces are nothing worth; For what will it profit a man to gain the world, and lose his soul? Mark 8. 36. Therefore the Psalmist Psal. 4. 6. saith, Many say, Who will show ●…s any good? (that is, worldly profit?) But, Lord, life thou up the light of thy countenance: for so shalt thou give me more joy and gladness then when their wheat and wine did abound. So John 6. 27. But the reason why we are first taught to ask temporal things is this; 1. Because it is an easier matter to depend upon the providence of God for the maintenance of this life then to rely on his mercy for the salvation of our souls: and therefore the Lord would have faith trained up by the easier, that we may learn to repose our trust in him for the greater. Therefore those which make profession of their faith in God concerning their salvation, and have not learned to rely upon his providence for temporal matters, but seek the same by unlawful means, are greatly to fear lest they deceive themselves with an opinion of faith: for if they trust him not for the less how will they believe him for the greater? 2. Because the things of this life are amongst those things which we ask of the least value; therefore in medium quasi ●…gmen conjiciuntur, Homericâ scilicet dispositione, In medio infirma, they are cast (as it were) into the middle ra●…k, according to Homer's method placing infirm things in the middle. And the rather because in all speeches the heat of affection showeth itself most in the beginning and in the end: And therefore elsewhere this order is inverted, Prov. 30. 7, 8.  

The meaning of the words.  
Bread, by a Synecdoche, signifieth not only food (in which sense it is often used in the Scripture, Gen. 31. 54. Exod. 18. 12.) but also all other commodities of this life, serving either for necessity or Christian delight; which the Grecians call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, as John speaketh 1. Epist. 3. 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke 15. 12. the Latins victum. So Gen. 3. 19 Prov. 30. 8. Ale me pane demensi mei, 
Ulpian.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Feed me with bread of my allowance or portion.  
The reason why the holy Ghost comprehendeth 
Why all commoditie●… are comprehendedunder the name of bread.  all the commodities of this life under the name of bread, is 1. Because of all commodities food is most necessary; and among food, bread. 2. Because he would teach us to moderate our desires, Rom. 13. 14. and not to covet after superfluities, as the Israelites did after quails, and were buried in the graves of lust, Num. 11. Sit oratio quae pro temporalibus est 
Bernard.  circa solas necessitates restricta, Let prayer which is for temporal blessings be restrained to our necessities alone. And so the Syriack readeth, Da nobis panem necessitatis nostrae, Give us the bread of our necessity. 3. To teach us contentation, that if we have but necessaries, as food and raiment, yea but bread, we should be therewith content, 1. Tim. 6. 8. Heb. 13. 5. Phil. 4. 11. If God give more, we are to be thankful; if but bread, we are to be content. John 6. 11. for the five barley-loaves and two little fishes Christ gave thanks.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our.  
Our bread, is that portion of temporal blessings 
What ou●… bread signifieth.  which God hath assigned to every of us to be atteined by good and lawful means, Prov. 30. 8.  
Whereas our Saviour directeth us to ask for our bread, he teacheth us, 1. To be content with that lot and portion which God assigneth unto us, and not to coyet other men's goods. 2. That we get our goods by lawful means, Ephes. 4. 28. For that only is ours which we have got by lawful means, as by inheritance, or by the works of our calling, etc. that we may eat the labours of our own hands, Psal. 128. 2. And if we must eat our own bread, we must walk diligently in our callings: for he that will not labour let him not eat, 2. Thess. 3. 10. And verse 12. he exhorteth them that lived idly, and therefore inordinately, that they would work with quietness, and eat their own bread. 3. That God would give unto us a profitable use of those things which we have. Many men want even that which they have; and therefore had need to pray that God would give them even that which is theirs already, Eccles 6. 2. A man is not said to have that which he doth not use: Matth. 25. But we are to pray not only that we may use and enjoy his gifts, but also that he would bless the use and fruition of them unto us. For when a man doth with comfort enjoy that which he hath, it is the gift of God, Eccles 3. 12. and 5. 17, 18. and therefore to be begged of him.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our daily bread.  
This word is diversely expounded. Some expound 
What is meant by daily bread.  it supersubstantial or above substance: that is, that bread which is above all substance and better than all wealth and riches; meaning thereby our Saviour Christ, which is that bread of God which came down from heaven, John 6. 33. But this exposition seemeth to be far fetched, agreeing neither with the words of the Petition, nor yet with the whole body of the prayer. For first the word itself, if you derive it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifieth rather agreeing to our substance, or added to our substance, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (for that sense hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, insum, or adsum, not supersum) then exceeding above substance, as the Gr●…k authors teach. Neither do I see how we may aptly desire Christ to be given unto us, whom the Father hath already given unto us. In the second petition we desire that we may be drawn out of the power of darkness, and given unto Christ, that he may rule in us by his word and Spirit. Neither, as I think, would Christ have taught us to say, Give us that bread of ours, but rather, that bread of thine: For we are Christ's, and Christ is Gods, 1. Cor, 3. 22. and he is that bread of God which came down from heaven. Neither would he teach us to ask this bread for a day, but rather for ever. And as touching the body of the prayer, which is a sum, not of all Divinity, as they imagine, but only of those things which we are to ask (as the Decalogue is the sum agendorum, of things to be done; and the Creed, credendorum, of things to be believed) it may not be thought that in this perfect sum our Saviour Christ hath omitted any thing which we are to ask. But if you shall not expound this petition of temporal blessings, you cannot comprehend them in any other petition: for to say that they ●…e comprehended in the first, it is too violent an exposition.  
As for the Papists, that expound this petition of the Sacrament of the Altar; they are more absurd: For bes●…des the reasons alleged, they contradict themselves, both by a divers exposition, translating the same word, Luke 11. 3. daily; and by their practice: For if the people ar●… to ask that bread every day, then are they bound in conscience to give it them every day, whereas indeed they give it unto them but once a year.  
Others derive the word of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which word is used five times in the Acts, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scilicet, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the day following. For of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, adventare, to come, the participle is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Now if you expound the word, crastinus, the sense will not agree, that we should ask to morrows bread to day; especially seeing our Saviour biddeth us not to care for the morrow.  
But if you expound it, as some do, succedaneus, that succeedeth, which is all one in sense with quotidianus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, daily, the sense will well agree; viz. That we ask that bread which daily we stand in need of; cujus successione atque accessione quotidie egemus, 
Piscat.  whose succession and accession we daily need.  
Others expound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, convenie●…t for substance and being, as Suidas. Basil in his short 252 questions expoundeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that bre●…d which fitteth our substance for the maintenance of this temporary life. So Theophylact, and Euthymius. Gr. Scholar 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, convenient for our substance and being. So that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our daily bread, signifieth that portion of temporal things which thou hast assigned as most fit and convenient for us. Sic Beza 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 interpretatur panem cibarium, vel panem nobis sustentandis idoneum. So Beza interpreteth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bread fit for meals, or convenient to sustain us. This exposition I take to be the safest, not only because it is made by the Greek writers, whose judgement in this case we are rather to follow then the Latins; but also because it agreeth with the Syriack interpretation, Da nobis panem necessitatis nostrae: But especially because it fully agreeth with that prayer of Agur, Pro. 30. 8. Give me not poverty nor riches, but nourish me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, cibo dimensi mei, vel pane praescripti, vel portione quam assignasti mihi: With the bread which thou hast allowed me; or with meat appointed for my portion; or give me the portion which thou hast assigned me: as Gen. 47. 22. or as the LXXII interpret, Give me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. August. Constitue mihi quae necessaria sunt sufficienter, Give me those things which are necessary in a sufficient measure.  
Now whereas the Lord Jesus doth direct us thus to pray, he teacheth us to avoid two extrem●…ties; that we neither covet abundance, nor affect poverty: according to Agurs prayer, Prov. 30. 8. Give me not poverty nor riches, but feed me with food convenient for me. For those that desire either of these know not their own infirmity. Wealth many times is accompanied 
The evils that accompany riches.  with these vices: 1. Pride, oblivion, and contempt of God, Deut. 8. 11, 14, 17. and 32. 15. 2. Chron. 32. 25. August. Divitiarum morbus superbia, Pride is the disease of riches. 2. Disdain and contempt of our brethren, Luke 16. Dives. 3. Security, Psal. 30. 6. Luke 12. 19 4. Confidence in riches, Psal. 49. 6. Job 31. 24. 1. Tim. 6. 17. 5. The choking of God's word in them, Matth. 13. 6. The nailing of men unto the earth, setting their heart and affections upon their pelf, Psal. 62. 10. whereby it cometh to pass that they serve Mammon. And these corruptions are not only incident to the wicked, but sometimes also to the children of God. And therefore the Lord many times denieth prosperity to his children for their good, and granteth it to the wicked, who have their portion in this life, Psal. 17. 17. Luke 16. 25.  
On the other side, poverty is accompanied many 
The evils that accompany poverty.  times with 1. murmuring against God; 2. repining at the better estate of others; 3. distrust in God's providence; 4. using of unlawful means; 5. abandoning of all religion, taking a desperate course of life, as though they were persuaded that they have served God for nought.  
Agur therefore finding these infirmities in himself (which indeed naturally are in us all) desireth the Lord that he would give unto him neither poverty nor riches: left, saith he, I be full and deny thee; and say, Who is the Lord? or lest I be poor, and steal, and take the name of my God in vain, Prov. 30. 8, 9  
Here therefore two sorts of men are condemned: 1. Those worldlings who covet after abundance of wealth, not knowing that they further and increase their condemnation. 2. Those superstitious Papists that vow voluntary poverty, whereby they become unthankful to God and unprofitable to men.  
But our Saviour teacheth us to follow the middle course, and commendeth to us a moderate desire of that which is necessary and convenient for us, both for our own sustenance and also relief of others.  
Now the same measure is not necessary and convenient 
The same measure is not convenient for all men.  for all men in respect of themselves. For there is a necessity 1. of Nature, quatenus homo, as we are men; 2. of Person, quatenus solus est, vel familiam habet, as a man is alone, or hath a family; 3. of State, quatenus est persona publica vel privata, as he is a public or private person. The necessity of nature, which is content with a little, is satisfied with food and raiment, 1. Tim. 6. 8. But the necessity of an householder or one that hath a charge, requireth not only that which is necessary & convenient for himself but also for those that belong unto him: every one being bound to provide for them, 1. Tim. 5. 8. The necessity of state requireth that which is convenient for that condition and calling wherein God hath placed him. Every one therefore is taught to desire and by prayer to ask that portion of temporal blessings which is necessary and convenient in respect of the necessity not only of nature but also of a man's person and place. And these things we are to desire, not only for the supplying of our own need, but also that we may have to communicate to the necessity of others: Ephes. 4. 28. Prov. 5. 15, 16. Acts 20. 33. The necessities of others are either private or public; and those either of the Church or commonwealth: T●… whose necessities we are to desire that we may not be wanting.   

Give.  
God is said to be the giver of these things 1. because 
In what respect God is said to give.  either he giveth them without our means, or else blesseth our means unto us for the obtaining of them. 2. because he granteth us the use & fruition of them. 3. because he blesseth the use of them unto us, giving them virtue and strength to nourish and cherish us. 4. And again, that is said to be given which is freely and graciously bestowed.  
Here therefore we are taught I. to ascribe those temporal blessings and good things which we have neither to fortune nor chance, nor to our own labour and industry, nor to our own merit and desert; but to the goodness of God freely bestowing them upon us. Now if we cannot deserve a piece of bread of God, but must acknowledge the goodness of God therein and our own unworthiness, Gen. 32. 10. much less can we challenge eternal life as our own desert, but must with the Apostle Rom. 6. 23. acknowledge it to be the free gift of God. And as we are to acknowledge God the giver of these things, so II. we are when we want them to beg them of him, and when we have them to return thanks unto him for them: For which cause we are taught to receive the good creatures of God with prayer and thanksgiving. III. If we are to desire temporal blessings as the gifts of God, we are to be careful to get them by good means. For than we are to esteem them as the gifts of God and pledges of his love and favour towards us when we obtain them by good means and have care to employ them to God's glory. But chose, when we get them by wicked means, by deceit, oppression, usury, etc. they are to be esteemed rather the gifts of the devil and earnest-penies of destruction. 4. We are not to trust in the means be they never so good, but in the use of the means we are to crave the blessing of God, and to depend thereon, without which they are nothing worth. Psal. 127. 1, 2. Except the Lord build the house etc. True it is indeed, that we must use good means, (for otherwise we tempt God;) but we must not trust in the means, but depend upon the blessing of God, which, as Solomon saith, maketh rich, Prov. 10. 22. Let us thèrefore remember that exhortation of Moses, as belonging to us, Deut. 8. 17, 18. Beware lest thou say in thine heart, My power hath gotten me this abundance, etc. Hab. 1. 16. 5. We are here taught, not only to ask these temporal things which we want but also that he would give unto us those things which we have: And that in two respects: 1. That he would give us the use and fruition 
God giveth only the us●… of all.  of them: which we have need to pray for, not only because men oftentimes are deprived of those things which they have before they have use thereof, as the Lord threateneth Mich. 6. 15. Thou shalt sow, but not reap; thou shalt tread the olives, but shalt not anoint thee with the oil; and make sweet wine, but not drink it: So Hagg. 1. 6. Ye have sown much, and bring in little: But also because many men deprive themselves of that which they have, as the Preacher saith Eccles 6. 1, 2. There is an evil which I have seen, etc. And elsewhere he affirmeth, that when men with comfort enjoy their goods, it is the gift of God, Eccles 5. 18.  
Secondly, that God would bless the use of his 
God only blesseth us in the use.  gifts unto us, giving them virtue and strength to nourish and cherish us. For without the blessing of God neither will food nourish, nor apparel cherish, nor medicines cure, nor any thing else be effectual for our good. Hagg. 1. 6. Ye eat, but ye are not satisfied; ye drink, but ye are not filled; ye cloth you, but ye be not warm: and he that earneth wages, putteth it into a broken bag. Mich. 6. 14. The virtue of food in nourishing, as some think, is called the staff of bread; which staff if God shall break, ●…s he often threateneth in the Scriptures, we shall eat bread and not be nourished therewith, Ezek. 5. 16. Wherefore as those which are in want are to use this prayer, that God would grant unto them such temporal blessings as are convenient for them, and would bless those good means which they use to that end; so they that have abundance, be it never so great, had need to use this prayer, that God would grant unto them the use of those things which they have, and bless the use thereof unto them: For without his blessing the greatest provision of all things will not help us, and with his blessing the meanest means are sufficient: for man liveth not by bread alone, but etc. Deut. 8. 3. as appeareth by Daniel and his fellows, Dan. 1. 12. And experience telleth us that the children of the poor, which seldom have a good meals meat, many times are in better plight than the children of the rich, which are both daintily and plentifully fed.   

What is meant by Give us.  
Us] that is, not only me that pray, but also the rest of my brethren. Where 1. we are taught this duty of love (which seeketh not her own) not 
1. Cor. 13.  only to seek our own good, but also the common good of our brethren. Covetousness and self-love say, Give me this day my daily bread, without care of others: but brotherly love and charity saith, That good which I ask for myself, I also beg for others: Give us, etc.  
2. We are to pray not only for private benefits, as food, apparel, health, peace, good name, etc. but also for public blessings, as plenty, prosperity and peace, Psal. 144. 13, 14. and 122. 6, 7. Jer. 29. 7.  
3. We are to esteem that what good thing soever God hath given to any one of us, that he hath given it unto us, that is, the body, whereof all be members: and therefore that we should not envy the prosperity of others, nor yet envy to communicate those good things which we have unto others, considering that what I have received I am to esteem it as given not to me alone but to us. Neither mayest thou think that thy prayer is upright, if having obtained that which thou hadst asked for us, thou shalt keep it to thyself. Thou beggest not only in thine own name, but also in the behalf of others. Therefore when God heareth thy prayer, he giveth not only to thee, but by thee he giveth to others; making thee not lord of that which he giveth, but his steward and almoner: and therefore howsoever thy goods be thine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i●… possession, yet art thou to make them common 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in use, by doing good to all, but especially to those of the hous●…old of faith. And as we are to pray that we may be able to help others, so being able we must r●…member to distribut●… and to do good: for with such sacrifices God is pleased.   

What is meant by this day.  
This day, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as Matthew, or as Luke speaketh, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, in di●…m, for a day: h. e. quantum huic diei sufficit, so much as sufficeth for this day; or, as others expound, according to the day: that is, Give unt●… us that which is f●…t and 〈◊〉 for u●… in this our present estate. For we need not the same things at all times; the time of adversity requiring other blessings than the times of prosperity. But the sense in Matthew and Luke is the same, Give us that bread which is convenient for us this day; or, Give us that which is convenient and necessary for this day.  
Now whereas our Saviour doth teach us thus to pray; First, he putteth us in mind of our frailty and mortality, who have need day by day to be fed and sustained of the Lord. And secondly, he putteth us in mind of our duty, that as children we should come every day to our heavenly Father to ●…ave those things that be needful for us. And thirdly, he teacheth us not to be distrustfully careful for the time to come, but every day to depend upon God's fatherly providence, being assured that when he hath nourished us to day he will not be wanting to us to morrow. And 〈◊〉, as in ma●…y things else, the Israelites were a type unto us, whom the Lord would have every day to gather manna for the day, Exod. 16. 16. And fourthly, he teacheth us to moderate our unsatiable appetite, that we may learn to be content if we have provision for the day. (Whereas we pray for others to whom God giveth by us, we are bound even to day without delay to supply their want, and not bid them come to morrow or another time, Prov. 3. 28.)  
But here it may be demanded, if it be not lawful 
Quest.  to provide for the time to come.  
As we are to be content if we have provision for 
Answ.  the day, so if it please God to give more we are not 
That it is lawful to provide for the time to come.  to cast away his good gifts, but reserve them, nor suffer them to be lost, John 6. 12. but to preserve them, or else employ them to good uses. Yea, if it please God to give means, men are bound to provide for the time to come, rather than by neglecting the means to tempt God, 1. Tim. 5. 8. 2. Cor. 12. 14. the fathers are to lay up for their children. And it is evident, that in summer we are to provide against winter (to which purpose the sluggard is put to school to the ant, Prov. 6. 6.) and in the time of plenty against the time of dearth: Example, Acts 11. 29. Gen. 41. 48. Lawful therefore it is to provide for the time to come, so that these conditions 
Cautions.  may be observed. 1. That our desire and care in providing be not inordinate, in labouring for the meat which perisheth more, or as much as for that which endureth to everlasting life. After which sort they offend who to gain the world do lose their soul, as those do that stick not to sin to obtain their worldly desire. 2. That it be not immoderate or joined with covetousness, which is an insatiable desire of having more, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 3. That it be not joined either with distrust in God's providence, or trust in our store, Luke 12. 20. 4. That we set not our hearts thereupon, Psal. 62. 10. 5. That it be done neither with injury to our neighbour nor neglect of our poor brethren. 6. That we lay up our goods to good ends, that we may have not only to supply our own wants and to provide for our family, but also to relieve the necessities of others.  
But Christ forbiddeth to care for to morrow, 
Object. 1.  Matth. 6. 34.  
He forbiddeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is carking and distrustful 
Answ.  care.  
Christ biddeth us not to lay up treasures on the 
Object. 2.  earth, Matth. 6. 19 and forbiddeth us to labour for the meat which perisheth, John 6. 27.  
I answer, Those speeches are to be understood 
Answ.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in comparison of spiritual food and heavenly treasures, etc. And secondly, that we should not affect or esteem any worldly thing as our treasure, but rather the righteousness and merits of Christ in heaven, and those spiritual and heavenly graces whereby everlasting life is obtained: For where the treasure is there the heart will be also. And thus have we the meaning of the words.  

The duties to be performed in prayer.  
1. To ask temporal blessings of God. 2. To ask 
We ought to ask temporal blessings of God.  them aright.  
For the first; Men are not to have this conceit, that temporal blessings are not to be asked of God, as being unworthy for him to grant or unnecessary for us to receive. For the Lords providence stoopeth to the smallest things; to the lighting of a sparrow upon the ground, to the feeding of all brute beasts, Matth. 6. 26. Psal. 104. 27. and 145. 15. and 147. 9 Luke 12. 24. And he affirmeth that all both prosperity and adversity proceed from him, Host 2. 8. that in adversity we should pray unto him, and in prosperity praise him, and in both acknowledge his merciful providence. And as for us, certain it is that neither any of us in particular, nor the whole Church in general can continue our life in this world to the praise of God unless it please him to grant unto us a continual supply of temporal blessings. Therefore seeing God is the giver of them, and we stand in need of them, it behoveth us by prayer to acknowledge him the giver of them, and to exercise our faith in ask them at his hands. And that we are so to do it further appeareth by these reasons: 1. Because Christ in this place commandeth us to ask them. 2. Because we have a promise that we shall receive them, 1. Tim. 4. 8. 3. The examples of the godly; Jacob, Gen. 28. 20. Solomon, 1. Kings 8. 33, 35, 37. Agur, Prov. 30. 8, etc. who have prayed for them.  
Secondly, it is not sufficient to ask these things of 
2. We must ask them aright.  God, but we must also be careful to ask them aright, and according to the will of God: which that we may do, there are duties to be performed both peculiar to prayer for temporal things, and general and common to all prayer.  
The peculiar duties are these: 1. That in ask 
Peculiar duties.  temporal blessings we submit ourselves to the will and good pleasure of God, saying with our Saviour, Not my will, etc. And therefore when we ask temporal things, our Saviour teacheth us to deny our own wills, and to desire that not our will but his will may be fulfilled. 2. That we ask them not absolutely, but so far forth as they are blessings and good things, with this condition, that if they may stand with God's glory and our own good: For God hath promised to give good things to them that ask them: But these are not simply good, but as they have reference to God's glory and our spiritual and everlasting good. We must remember, that in temporal matters God heareth men either in mercy as a father, or in wrath as a judge: but we come unto him as a father, and desire him as a father to hear us, etc. 3. That we ask them to good ends; not to spend them on our lusts, but to employ them to God's glory in the supply of our own wants and theirs that belong unto us, and also in the relief of other men's necessities, either private or public, Ephes. 4. 28. Therefore we are to ask, and to ask aright: and this is that which James faith, chap. 4. 2, 3. Ye get nothing, because ye ask not: ye ask and receive not, because ye ask amiss, that ye may consume it on your lusts.  
The general duties to be performed in prayer 
General duties.  for temporal blessings are, that we ask them in fervency and in faith. That we may ask them in fervency, we must have 1. a true fence of our wants, & 2. a true desire that our wants may be supplied by the contrary gifts and graces. We will for brevity's sake join them together. Every request presupposeth want, Jam. 1. 5. Whereas therefore Christ biddeth us ask, it proveth 1. our nullity, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 
Jo●… 1. 21.  poverty in ourselves, who neither have any thing but what it pleaseth God to give us; neither can we by our means procure any thing that is good, except it please God to bless our means; neither can we use and enjoy that which we have, unless it please God to grant us the use thereof; neither will the use thereof avail us, except it please God to bless the use of them, giving them virtue to nourish and to cherish us, and make them effectual to our good.   

Wants to be bewailed.  
In true sense therefore of this our want we are to pray that it may be supplied by the contrary gifts; namely, that God would be pleased to give unto us that portion of temporal benefits which he knoweth to be most fit and convenient for us; and to that end that he would bless our means for the obtaining of that which we have not, and also grant unto us the use of that which we have, and lastly, that he would bless the use thereof unto us, making them effectual to our good.  
2. Whereas Christ teacheth us every day to say, Give us this day, etc. it argueth our mortality and frailty, who cannot continue our lives, except it please God to make a daily supply of his temporal benefits whereby we may be sustained. In sense of which our frailty we are day by day to pour forth our souls before the Lord, saying, Give us this day our daily bread, that is, that bread which we have need of every day, as the Syriack readeth, Luke 11.  
3. As we are to acknowledge 1. our own nullity, who have nothing of ourselves, and 2. our frailty and mortality, who cannot continue except we have a daily supply; so in the third place, whereas our Saviour doth teach us to ask these things not as our own desert but as the free gift of God, we must confess our own unworthiness, who cannot truly challenge unto ourselves the least temporal benefit that may be as our own desert, but must, as our Saviour hath taught us, beg it of God as his undeserved gift: Therefore we are to come unto God not in our own worthiness but in his manifold mercies, acknowledging with Jacob that we are less than the least of his mercies, that we are not worthy to breathe in the air, not to dwell upon the earth, or to enjoy any of his blessings; which therefore we humbly beg of him that he would give them unto us for his mercies fake in Christ Jesus.  
4. Whereas our Saviour teacheth us to ask our bread, which we have gotten by good means, to be given us of God, this argueth 1. our coveting of other men's goods, & 2. our diffidence and distrust in God's providence, which maketh us ready in time of our need to use unlawful and indirect means: In sense of which want we are to pray, that we may depend upon his providence, and cast our care upon him, expecting with all the creatures our daily food from him; and in all our need may be careful to▪ use good means, and with quietness to work that is good, that we may eat our bread given us of God: For that is only ours which we have by good means; and that only is given of God which is well gotten.  
5. Whereas we are taught to desire God to give us these things notwithstanding our means and the abundance of goods which we possess, this argueth our confidence in the means for obtaining our desire, and our trusting in the goods once gotten: In respect whereof we are to pray, that both in the means and in the use of the things we may learn to depend upon God's blessings, without which all means are uneffectuall and unprofitable; and therefore we must desire, notwithstanding all our means and abundance of goods, that God would give us our daily bread.  
6. Whereas he biddeth us ask bread, teaching us to bridle our desires and to be content with a little, this showeth our covetousness and discontentedness many times with our present estate: In sense whereof we are to desire, that as we do ask our daily bread of God, so having that which we have asked we may not only rest contented but give thanks to God that heard the voice of our prayer.  
7. When he directeth us to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, daily bread, it bewrayeth our either superstitious and fantastical contempt of God's gifts, with them that affect voluntary poverty, or else our worldly and immoderate desire of more than is sufficient; that in sense thereof we may with Agur pray, Give me not poverty nor riches, but feed me with food convenient for me.  
8. Where he biddeth us say, Give us, this pointeth at our self-love, whereby every man desireth good things for himself although many times it be with the loss of others: And in acknowledgement of this our evil inclination, we are to pray unto God, that he would give unto us, etc. that is, not only to me that pray, but also to others; and not only private blessings to private men, but also public to the commonwealth, as peace, plenty, prosperity.  
9 When we are taught to ask bread to be given to us, and others by us, to day, this showeth 1. our immoderate desire in providing for the time to come, and 2. our delay in helping and relieving the necessities of our brethren: In respect whereof we are to pray, that the Lord would this day give unto us, and by us unto others as occasion shall be offered.  
These wants we are taught to bewail, and in the sense of them we are taught fervently to ask in this petition those gifts and graces.  
The second common duty is, That we ask these 
The second common duty is Faith:  blessings in faith. And this faith is twofold: 1. general, whereby we are to be persuaded that these 
1. general.  blessings do not happen by chance, nor are purchased by men's industry and means, but that they are the gifts of God, and that he both can and will bestow these blessings upon his children as is most expedient for them, Heb. 11. 6.  
2. But especially there is a special faith required, 
2. special.  whereby we are in particular to be persuaded and assured, that the Lord will grant unto us our particular request, yea and in that form which we make it, if we make it as we ought; viz. That God would grant outward and temporal blessings so far forth as they stand with God's glory and our good. And this condition, If it may stand with thy glory, O Lord, and our eternal good, is in all petitions for temporal blessings either to be expressed or to be understood: and according to it doth the Lord hear our prayers, granting either that which we do desire or that which is better, etc.   

Duties to be performed in our lives.  
Duties to be performed in our lives if we would make this prayer uprightly and in truth, are  
I. To have a true desire and care to get our goods by good and lawful means, because we ask our bread, and that to be given us of God: and therefore that every man walk diligently in a lawful calling, that he may eat the labour of his own hands, and working with quietness that which is good may eat his own bread, 2. Thess. 3. 10, 12. Ephes. 4. 28.  
II. And to this end every one of us must endeavour to be endued with these virtues, which are the inward duties of the eighth commandment. The 1. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the not setting our hearts and affections upon the things of this life, so that neither inordinately nor immoderately we desire or seek more than is expedient and necessary for us. This our Saviour teacheth us when he directeth us to ask for bread, & that bread which is necessary for us: Whereas chose if once we set our hearts upon riches, etc. thereupon will follow an immoderate desire of having more, that will not be satisfied with abundance; which if we be once attainted withal we cannot make this prayer in truth. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, contentation, which is a consequent of the former, Heb. 13. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let your conversation be without covetousness, and be contented with your present estate. For we ask but that bread which is necessary and convenient for us. Therefore if we make this prayer in truth, we will be well contented if the Lord hear our prayer, and grant unto us no more but that which is necessary. And therefore we ought not to covet other men's goods or that which is unnecessary, knowing that our lot is befallen us by the most just and wise providence of God: who if he saw it expedient for thee, would grant unto thee greater abundance; but if not, thou must say with David, Here I am; let him do with me as seemeth good in his eyes, 2. Sam. 15. 25, 26. And withal consider, that if thou art such an one as fearest the Lord, thou wouldst not change thine estate with some of them that have the world at will. For, as Solomon saith, Prov. 15. 16. Better is a little with the fear of the Lord, then great treasure and trouble therewith: and, as his father before him, Psal. 37. 16. A small thing which the righteous hath is better than the great riches of the ungodly. 1. Tim. 6. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Godliness with content is great gain. 3. A moderate desire of that which is fit and convenient for us; and therefore not to affect voluntary poverty, which the Spirit of God, Prov. 30. 8. and in this place, doth teach us to pray against. 4. A moderate care to provide that which is convenient, that we may not be burdensome but rather helpful unto others: And therefore we are to avoid two extremities: first, to have no care of that which we here desire, 1. Tim. 5. 8. secondly, with carking care to hoard up that for many years which we ask but for a day.  
III. In the use either of those means which we use for the obtaining of our desire, or of the thing obtained, we are to crave the blessing of God, and thereupon to depend. Therefore the temporal blessings of God must be received with prayer and thanksgiving. And in this behalf not only the poor and needy but also the rich and wealthy are to make this prayer, who cannot in truth make this prayer to God, if either they rely upon their own means or trust in their own store.  
IV. We must cast our care upon the Lord, Psal. 37. 3, 5. and 55. 22. and in all our need fly unto him for supply.  
V. As we are taught to pray not only for ourselves but also for others, so must we be desirous and careful of other men's good, and be ready to communicate those good things which we have to the supply of others need, and that without delay.  
Here therefore the hypocrisy of worldly and 
Hypocrisy of worldlings discovered.  carnal men is discovered; 1. Who ask bread, as though a little would content them, and yet are not satisfied with abundance. 2. They ask their bread, and yet covet yea take and retain other men's goods; yea some, the goods of the Church, which they cannot call theirs. 3. They ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, daily bread, that is, as Agur speaketh, neither poverty nor riches, but that which is convenient and necessary; and yet some (as fantastical Papists) do affect poverty, and others (as all worldlings) desire abundance. 4. They desire that it may be (given them of God; and yet either get it by unlawful means, or relying upon the means, or trusting in their abundance, find no need of the blessing of God. 5. They ask for us, which they desire for themselves alone, which when they have got they keep to themselves. 6. They ask but for a day, and with distrust they hoard up for many years.     

The fifth petition. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And forgive us our trespasses, even as we forgive them that trespass against us.  
IN the former petition we were taught to ask temporal 
Two main benefits required in the two last petitions;  blessings for the maintenance of this present life. Now in this petition and in the last our Saviour teacheth us to ask spiritual blessings for the 
Justification and Sanctification.  obtaining of a better life. Of spiritual blessings in this life there be two chief heads whereunto all the rest may be referred: viz. our justification, and sanctification. For in these two the covenant of grace and the benefits which in this life we receive by Christ do consist. Heb. 10. 16, 17. This is the covenant that I will make with them after those days, saith the Lord: I will put my laws in their hearts, and in their minds I will write them: and their sins and iniquities I will remember no more. And the covenant that the Lord made with Abraham concerning the promised seed was this, That he would give us, that we being delivered out of the 〈◊〉 ●…f 〈◊〉 enemies, that is, Ephes. 1. 7. Col. 1. 14. having by Christ remission of our sins and justification, we should worship him without fear, in holiness and righteousness before him all the days of our life, Luke 1. 73, 74, 75. And these are the benefits which should be preached in Christ's name, repentance and forgiveness of sins, Luke 24. 47. Seeing therefore the sum of all the benefits which in this life we receive by our blessed Saviour consisteth in these two, we may be resolved that in these two the happiness of a Christian in this life doth consist. For whereas the Lord swore to Abraham that in his seed all the nations of the earth should be blessed, Gen. 22. 18. Z●…chary being filled with the holy Ghost, expoundeth that blessedness to confist in these two, Luke 1. 73. And indeed whereas there are two degrees of our happiness, the one begun in this life, the other complete in the life to come, that is to be esteemed our happiness in this life whereby the perfect happiness of the life to come is obtained. Now whom God hath chosen and called to salvation them he justifieth, and whom he justifieth, etc. Rom. 8. 30. And this appeareth to be true also in the particulars, Psal, 32. 1. Revel. 20. 6. Seeing therefore the benefits which we have by Christ in this life, and consequently our happiness, consisteth in those spiritual graces which our Saviour here teacheth us to crave of God; it followeth necessarily, that both in our affections we should desire and in our judgements esteem these spiritual graces far above all earthly and temporal things, esteeming all other things as 〈◊〉 and du●…g, yea as loss in comparison thereof, Phil. 3. 8, 9, 10. For what will all temporal benefits avail us, if God do not forgive our sins, and establish us by his free Spirit? Surely no more than the good pasture profiteth the beast that is fatted for the slaughter. And therefore as these blessings are absolutely necessary to our salvation, and of far greater value than all temporal benefits, so are they absolutely to be craved of God, and with greater fervency and affection.  
But let us consider the order and the coupling of 
The order.  this petition with that which went before and also that which followeth. Our Saviour teacheth us in the former place to crave temporal benefits as the less, that our faith having been exercised in the less might be confirmed in the greater; that is, that we having learned to depend upon God's providence for our maintenance in this life, might the more firmly rely upon him for our justification and salvation; for if we have not learned to trust in him for the less, it is not likely that we should believe in him for the greater. The order in respect of that which followeth standeth thus; We are taught to desire freedom from the guilt of our sins before deliverance from the corruption, because our reconciliation with God in Christ and justification by faith in order of nature goeth before our sanctification; howsoever in time the beginning of our sanctification concurreth with justification.  
From whence ariseth both an instruction for carnal 
We must be justified before we can be sanctified.  men, and a consolation for the godly. For if justification goeth before sanctification, than it is certain that we cannot be sanctified unless first we be justified and reconciled unto God in Christ. And this order the holy Ghost teacheth us Luke 1. 74. That being redeemed etc. For until our reconciliation, as we ourselves are enemies, so all our actions are hateful unto God. And therefore men had not need to please themselves in their natural estate, and by their security suffer as much as in them lieth the blood of Christ to fall upon the ground, but rather to be most forward, careful, and desirous to be reconciled unto God in Christ, and that his merits and righteousness may be imputed unto them, considering that whatsoever they do before they be reconciled unto God and justified is no better but sin, whereby they hoard up wrath against the day of wrath, etc. The consolation which ariseth from hence is most singular: For if men cannot die unto sin unless first they be justified, than those that labour to forsake their sins, and truly purpose amendment of life, and endeavour to please God in dying to sin and living to righteousness, may be assured that they are justified by faith and reconciled to God in Jesus Christ, etc.  
And so much of the order. Let us now consider 
The connexion with the former petition.  of the coupling of this petition both with that which went before and also that which followeth: with the former; Give us this day our daily bread: And forgive etc. Which teacheth us that we should not so wholly be addicted to the commodities of this life, but that we should withal and most principally labour for spiritual graces pertaining to a better life. There be many, saith the Psalmist, which say, 
Psal. 4. 6.  Who will show us any good? that is, any worldly profit, etc. but as touching the forgiveness of their sins, and their reconciliation with God in Christ, as touching the application of Christ's death and resurrection, not only to their justification but also their sanctification; of these things they have no care nor desire, etc. But howsoever the world saith, Who will show us any good? yet we must say, But, Lord, lift thou up the light of thy countenance upon us: Show thou thyself favourable and merciful in forgiving our sins; for that will bring peace of conscience, and joy in the holy Ghost, far exceeding all worldly comforts. We must therefore not only labour for the meat which perisheth, but much more for the meat which endureth to everlasting life, John 6. 27. For what would it profit us if we could gain the whole world, if our sins being not forgiven us, we should be amerced with the loss of our souls? Mark 8. 36.  
With the latter; Forgive us our sins, etc. And 
The connexion with the latter petition.  lead us not into temptation, etc. Which teacheth us that we are to desire as to be freed from the guilt of our sins so also from the corruptions, because they are things that are inseparably coupled together; forgiving of sins in God, and forsaking of sins in us. Therefore those which sever these things (as most do) deceive themselves, Luke 1. 73, 74. 2. Cor. 5. 17. Gal. 5. 24. Our Saviour as he is our redemption and justification, so also he is our sanctification: and therefore that which he did for us in his flesh, he worketh in us by his spirit, viz. a dying unto sin and a rising again unto newness of life. In those for whose sins he died and rose again for their justification, the spirit of Christ is effectual to apply the merits of his death to the mortifying of their sins, and the virtue of his resurrection to their vivification, which is called the first resurrection. And therefore unless thou diest to thy sins and risest again unto newness of life, thou canst have no sound assurance that Christ died for thy sins, and rose again for thy justification. And therefore as we desire the pardon of our sins, so must we labour to renounce them, that we may not only be freed from the guilt but also delivered from the corruptions themselves. True repentance as it mourneth for sins committed, and craveth the pardon of them, so is it careful for the time to come not to commit that which ought to be mourned for.  
Having thus spoken of the order and coherence 
Parts.  of this petition, we are now to speak of the words themselves. In which two things are contained: first, a deprecation or request for the pardoning of our sins; and secondly, a reason for the confirmation of our faith in obtaining the same. In the request itself we are first to speak of the meaning of the words, and then to gather from thence such uses as they afford.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, debts, according to the property of the 
That our sins are debts.  Syrian language, in which our Saviour spoke, signifieth sins. For the Syrians call him that sinneth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, debtor; and sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, debt, as appeareth by the Chaldean paraphrase on Gen 50. 17. Psal. 1. 1. Beza in Matth. 23. 16. But this may be also evidently proved by conference of other places in the new Testament, as Matth. 23. 16, 18. The Pharisees conceit was, that if a man did swear by the temple or the altar, that it was nothing; but if he did swear by the gold of the temple, or the gift upon the altar, that then he was a debtor, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. So in Luke 13. those whom Christ in the second verse calleth sinners, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the fourth verse he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, debtors. So in this chapter our Saviour setting down a proof of the reason of this petition, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, v. 14, 15. But most plainly in Luke 11. 4. where the words of this petition are thus set down, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And forgive us our sins, for we also forgive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one that is in debt to us, that is, which hath offended us.  
Now the reason why sins are called debts is, because 
The reason why sins are called debts.  for our sins we owe punishment: For as a man having entered into bonds to perform such and such covenants, or else to incur the forfeiture and penalty contained in the obligation, is subject to the forfeiture if he perform not the covenant; so we being bound by most straight obligations to perform obedience to all the commandments of God, or else to incur the penalty comprised in the law, which is the obligation or handwriting that is against us, Col. 2. 14. are subject to the penalty, that is, the fearful cu●…se of God both in this life and in the world to come if we perform not the covenants. For as in the law there are two things; 1. praeceptum, commanding or forbidding, and 2. sanctio, threatening punishment against the transgression of the precept: so in every sin there are two things answerable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the fault transgressing the law, and the reatus binding over the transgressor to the punishment. In respect of which punishment every offendor of the law is a debtor, until either the debt be remitted him, or else he hath born the punishment, which is without end. Whereas therefore we pray that the Lord would forgive us our debts, we do not only desire that the Lord would forget the fault, but also that he would remit the punishment unto which the guilt of our fault doth bind us over. And therefore foolish is the opinion of the Papists, who hold that the Lord 
The Papists confuted, who hold that God forgiving the fault retaineth the punishment.  many times forgiveth the fault and retaineth the punishment. For sin is called a debt in respect of the punishment which we owe for it: and therefore this debt is not remitted if the punishment be retained. Again, the mercy of the Lord pardoneth no sin for which his justice is not satisfied. Neither must we so desire the Lord to be merciful as that we would have him forget his justice. Every sin therefore as it deserveth death, so is it punished with death, or else the justice of God is not satisfied. It is punished, I say, by death either in the party himself to whom it is not forgiven, or in Christ in the behalf of the party to whom it is forgiven. For every sin therefore that is forgiven Christ hath satisfied the justice of God in bearing the punishment: therefore God doth not punish them whose sins he forgiveth in Christ: neither can it stand with his justice to punish the same sin twice, once in Christ, and again in the faithful for whom Christ hath suffered. So that we cannot say that the Lord punisheth them whose sins he forgiveth, except we will affirm either that the Lord is unjust, or that the merits of Christ were unsufficient and unperfect: both which are blasphemous. Therefore as there is no 〈◊〉, so there is no punishment, to those that are in Christ Jesus. Chastised they may be after their sins are forgiven for the example of others, and their own amendment, as David was 2. Sam. 12. but punished they never are. The affliction which the children of God do be●…r is not a punishment to satisfy for their sin, but either ●… trial or a chastisement, either to cure or prevent sin in them. When we are judged we are 〈◊〉, etc. 1. Cor. 11. 32.  
And as the opinion of the Papists is foolish, so 
Their practice foolish who de●…rre their repentance.  the practice of those men is sottish who when they are indebted unto their neighbour, or have incurred a forfeiture, are never in quiet until they have got that debt discharged or 〈◊〉, and yet the same men being in 〈◊〉 debt to the Lord, which although they had the whole world they are not able to discharge, not with●…anding take no thought for this debt, nor 〈◊〉 s●…e for pardon, but securely go on in their fins, as though by continual increasing of their debt they should the more easily discharge it: much like to him that having got a burden of wood, and finding it too heavy, should cut down more to add unto the weight; or as it is in the ridiculous proverb of the Grecians, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, I cannot ●…arry a goat; lay upon me an ox.  
Now these debts are of sundry forts. Some are original sins, some actual; some inward, others outward; some of omission, others of commission; some of ignorance, others of knowledge; some of infirmity, others of presumption; some against God, some against our neighbours, and some against ourselves. In respect of all and every whereof we are every of us debtors unto God, and therefore had need to pray that he would forgive us all and every of our debts, Psal. 51. 9 which how many and great they are, we may easily know, if we will diligently look into our obligation, and examine our lives by the law of God, etc.  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Our.  
In this word confession of sin is included. For 
What is meant by our trespasses  it is in effect thus much; O Lord, we have sinned against thee: have mercy therefore on us, O Lord, according to thy goodness, and according to the multitude of thy mercies do away our offences: Wash us from our iniquities, and cleanse us from our sins. For we acknowledge our transgressions, and our sins are always before us, Psal. 51. 2, 3. Therefore with ask of pardon confession of sin is conjoined. And this form of prayer is prescribed to be used of the perfectest men in this world, as of the Apostles; because there is no man that doth good upon the earth, and 〈◊〉 ●…ot, Eccles 7. 20. If we say, saith the holy Apostle John, that we have no sin, we deceive ourselves, and there is no truth in us. If we confess our sins, he is faithful and just to forgive us our sins, 〈◊〉 purge us from all iniquity. If we say that we have not sin, we make him aliar, and his truth is not 〈◊〉, 1. John 1. 8, 9, 10. Here therefore both the Catharists, which dream of perfection in this life, and also the Pelagians and Papists, which hold that a man may fully and perfectly keep the law of God in this life, are confuted: For such cannot make this petition except they will mock God, as all those do that have a conceit of their own perfection. (Which conceit is in not only the Catharists and Papists, but also in the greatest part of ignorant and secure men, who affirm that they love God with all their heart, and their neighbour as themselves, they never did any man hurt, they never doubted of their salvation.) For howsoever the Scripture speaketh of perfect men, and such as walked in all the commandments of God, yet certain it is that thereby is meant the uprightness of their will and endeavour, not the perfection of their obedience; which uprightness notwithstanding the Scripture calleth perfection, the Lord accepting the will for the deed: so that upright men may indeed be said to be perfect, but in affectu potius quam effectu, in their affections rather than their actions.   

Forgive.  
The Lord in forgiving sins, as he is merciful 
What is meant by this word fo●…give.  so is he just, 1. John 1. 9 Neither doth he forgive any sin for which his justice is not satisfied by the obedience and sufferings of Christ, Rom. 3. 26. He is therefore said to forgive our sins when as he inputeth them not unto us, but accepting of the obedience and sufferings of Christ as a full ransom and satisfaction for them, washing away our s●…nnes in his blood, covering them with his righteousness, imputing our sins to Christ and his obedience to us, so that w●…, howsoever sinful in ourselves, appea●… righteous before him in Christ. When as therefore we do pray for the forgiveness of our sins, we do not so desire him to be merciful as that we would have him forget his justice; but we come unto him in the name and mediation of Christ, in whom he is well pleased, beseeching him to accept of his obedience & sufferings as a full satisfaction for our sins: For remission of sins, as it is a free work of mercy in respect of us, who neither can deserve pardon nor satisfy his justice; so in respect of Christ, who hath satisfied for us, it is a work of justice.  
Now whereas our Saviour Christ doth teach 
By this petition we are put in mind of our misery and God's mercy.  every one of us every day to ask forgiveness with assurance to be heard, we are put in mind both of our misery and God's mercy. Our misery, who day by day commit sin, and therefore have need every day to crave remission of our sins. God's mercy and long suffering, who though he be offended every day, yet he is ready to forgive their sins who com●… unto him by hearty and earnest prayer, confessing their sins and craving pardon of them. But this mercy and long-suffering of God must not encourage us to presume, but invite us unto repentance, Rom. 2. 4. and 6. 1. Ecclus 5. 4, 5, 6. Psal. 130. 4. There is mercy with thee, that thou mayest be feared. Joel. 2. 13. and encourage us to call upon him. This long-suffering of God is to be imitated of us: For if he be content to forgive us that fin against him every day, then ought we freely to forgive them that offend us, etc. though it be to seventy times seven times.  
Agai●…, i●…e very one of us, be he never so righteous, is boun●…●…o make this prayer that God ●…ould freely re●…it our, 〈◊〉, than it followeth that none of us can discharge the debt, o●… by any thing which we ar●… able to perform satisfy for our sins, but ei●…her they must be freely remitted for Christ's sake, or elf we must suffer the punishment due for them. Divine remission and humane satisfaction cannot st●…nd together. We must crave remis●…ion therefore: we canno●… sati●…fie. Remiss●…on of fins and justification are free, Rom. 3. 24. Ephes. 1. 7. Isai. 43. 25. but in satisfaction there is 〈◊〉. Therefore those that trust to their own merits and use this prayer, they mock God and condemn themselves: They mo●…k God; because they desire him to forgive their sins, which they do not desire should be forgiven them, but trust to satisfy for t●…em. They condemn themselves; because they confess themselves to be debtors unto God unless he remit their debt, and yet stand not to his remission, but to their own satisfaction, by which they appeal to his justice rather than implore his mercy.  
And that no man can satisfy by any works of obedience 
No man can satisfy God's justice for his sins; proved.  the justice of God for his sins, it may further appear by these reasons. 1. Because our best obedience is unperfect, and ou●… righteousness like 
Reason 1.  unto a polluted clout: and therefore if God should enter into judgement with us, he might justly condemn us for our best actions, as being not performed in that mann●…r and measure which his law requireth, and therefore every one had ne●…d to pray as Psal. 143. 2. Enter not into judgement, etc. Secondly, 
2.  because whatsoever obedience we can perform it is a debt and duty, Luke 17. 10. When we have done all that is commanded, w●… must say that we are unprofitable servants: we have done that which was our duty to do, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 8. 12. and 13. 8. Gal. 5. 3. Now certain it is that we cannot ●…atisfie debt with debt: but no●… withstanding our latter obedience, we shall be debtors in respect of the former debt unsatisfied. Seeing ●…herefore we are not able to satisfy for the least of our sins, our Saviour hath taught us to say, not with ●…hat ser●…ant, Matth. 18. 26. Hav●… 〈◊〉, Master, I will satisfy; but, Lord, remit, tak●… away, and blot 〈◊〉 our offences. Furthermore, we are 
3.  taught to p●…ay that the Lord would remit our debts, that is, not only forgive the fault but also 〈◊〉 ●…he punishment, in r●…spect whereof sins are called debts: And therefore it cannot be truly said tha●… God, forgiveth the ●…ault and 〈◊〉 the punishment for which w●… ourselves must ●…atisfie either in this life or in purgatory. For if God should 〈◊〉 of us satis●…action for those 〈◊〉 which he pardoneth in Christ, it would follow 〈◊〉 that ●…ither the sufferings of Christ were unsufficient, or else that the Lord is unjus●…. 〈◊〉, i●… is abs●…rd that sin ●…eing 〈◊〉 the punishment should be retained: For sin is ●…he caus●… of punishment: and the cause being taken away, the 〈◊〉 also is removed. And again, wher●…as sin i●… 〈◊〉 increased in 
●…  respect of that infinite Majesty and justice of God whi●…h is violated, 〈◊〉 it is that we cannot satisfy for it before we have e●…dured endless pu●…ishment; which will never be. Whereas therefore our Saviour Christ teacheth us thus to pray, he showeth that we cannot be discharged from thes●… our debts by our own satisfaction or merits, o●… any other means, but only by the free remission of them and imputat●…on of Christ's righteousness. And this is to be understood not only of our great and grievous sins, but also of our less offences, which the Papists call venial, and erroneously hold not to be mortal, neither need the death and merits of Christ for their expiation, but may by the holy-water-sprinkle, or by episcopal benediction, or by knocking of the breast be taken away. As therefore every sin, great or small, deserveth death, and is also punished with death, either in Christ or in the sinner himself; and as the blood of Christ doth purge us from all iniquity, 1. John 1. 7. so that by him we have remission of all our sins: so are we to pray that the Lord would for the precious merits and righteousness of our Saviour Christ remit all our sins both more and less, from which we could by no other means be delivered but by the merits of Christ.  
But here it may be objected; Our sins were 
Object.  forgiven in baptism, Acts 2. 38. therefore we need not now the forgiveness of them.  
Some answer, That because we sin after baptism, 
Answ. 1.  therefore we ought after baptism to pray that the Lord would forgive our sins. But this answer is not sufficient, considering that in baptism is sealed the remission of sins, not only passed, but also for the time to come during the whole course of our life: For otherwise baptism had need to be reiterated. I answer therefore, That we feeling the burden of our sins, pray that the forgiveness of sins, which was represen●…ed and sealed unto us in baptism, may indeed be granted unto us, and that we may feel in ourselves the fruit and effect of our baptism. For we must not think that the Sacraments absolutely confer grace to every receiver, but only upon those conditions which are contained in the promises of the Gospel, whereof baptism is a seal. Now the Gospel promiseth remission of sins and salvation only to them that believe; and therefore the Sacrament sealeth and assureth remission only to them that believe. For we ask forgiveness only for the righteousness of Christ: but the righteousness of Christ is there imputed to righteousness where it is apprehended by faith: In which sense we are said to be justified by faith alone, and by faith to have remission of sins. And therefore in this petition we desire that the Lord would work in us true faith, that being united unto Christ and made partakers of his merits, we may have not only forgiveness of sins, but also a●…surance thereof by the anointment of the holy Ghost, the Spirit of adoption crying in our heart●…, Abba, Father, etc. And because none attein to that measure of assurance but that it is mingled with some doubting, therefore all had need to pray that the Lord would increase their faith, and more and more assure them of the pardon of their sins.   

Vs.  
This teacheth us to pray not only for the remission of our own sins, but also of our brethren; it being a duty of charity to desire and to further the salvation of our brethren. And this duty as it belongeth to all so especially to those that are governor's of others, either in the Church or Commonwealth. Examples: of Moses, who oft stood in the gap, Psal. 106. 23. Exod. 32. 21, 32. Num. 14. 19 Samuel, 1. Sam. 12. 23. Neither are we to pray for our friends and well-willers alone, but also for them that hate and persecute us, according to the precept and practice of our Saviour, Matth. 5. 44. Luke 23. 34. and the holy martyr Stephen, Acts 7. 60. And as we are to pray the Lord to forgive them, so must we as willingly forgive them as we desire to be forgiven of the Lord: neither can we in truth of heart desire God to forgive them, if we do not.  

Duties in prayer.  
The duties which here we are taught to perform 
Duties are 1. more peculiar.  in prayer are either more peculiar to this kind of deprecation, or common. The former is Confession, which must concur with Deprecation of pardon, and goeth before pardon; as appeareth Psal. 32. 3, 5. Prov. 28. 13. 1. John 1. 9 Num. 5. 7. Examples; 2. Sam. 12. 13. Luke 15. 21.  
Now this confession is to be made of unknown sins generally; as Psal. 19 12. of known sins particularly; Isai. 59 12, 13. And to this end it will be profitable to examine our hearts and our lives by the law of God, taking a view of the duties therein commanded and vices forbidden, that we may particularly see and acknowledge what duties we have omitted and what vices we have committed.  
The common duties; That we pray in fervency, 
2. more common.  faith, and perseverance. That we may pray in fervency, we must have both a true sense of our wants, and earnest desire to have the same supplied.  
The wants which we are to bewail are, 1. our manifold sins and transgressions, for which we are to be grieved that we have by them displeased and dishonoured God. And to increase this godly sorrow 
Meditations to increase our sorrow for sin.  in us, we are First, to consider and meditate of God's manifold benefits undeservedly bestowed upon us, and our unthankful behaviour towards him, etc. Secondly, we are to desire the Lord that he would pour upon us the spirit of deprecation, that we may with bitterness bewail our sins, whereby we have so violated the justice of God that nothing could be found sufficient to appease or to satisfy the same but the death of Christ, whom we by our sins have pierced, Zech. 12. 10. Thirdly, we are to consider the misery whereunto our sins make us subject both in this life and in the world to come. In all which respects we must esteem our sins as a most heavy burden, and being weary thereof we are by prayer to come unto the Lord that we may be eased thereof, Matth. 11. 28. Neither are we to bewail our sins alone; but as we are to pray for the pardon of other men's sins, so are we also to mourn for the iniquities of the place and time wherein we live, Ezek. 9 8. Psal. 119. 136, 158. 2. We are to bewail the hardness of our hearts, that we cannot so bewail our sins as we ought. 3. Our want of faith and assurance of the remission of our sins.  
The graces which we desire, are 1. Remission of 
The graces which we desire.  sins and justification, viz. that God would cancel the bill of debt, Col. 2. 14. that he would take away our sins and cast them into the bottom of the sea, Mich. 7. 18, 19 that he would impute the merits and obedience of Christ unto us. And secondly, because we receive remission of sins and are justified by faith, by which we apprehend the righteousness of Christ to our justification, and without which the merits of Christ are not communicated unto us, therefore we desire not only that he would forgive us our sins, but also that he would work in us a true faith, whereby we may have assurance of the pardon of our sins and peace of conscience. 3. Because our faith is weak therefore we are to pray for the increase thereof, Luke 17. 5. and also that God would bless unto us the means of the begetting and increasing of our faith. 4. Because reconciliation and adoption are unseparable companions of justification, we therefore must also pray that he would receive us unto his love and favour, and give us his spirit of adoption; that howsoever we be by nature the children of wrath, yet being reconciled unto him in Christ, we may have the testimony of his Spirit testifying to our spirits that we are the children of God. 5. We pray not only for righteousness and assurance of justification, and peace of conscience arising from thence, Rom. 5. 1. but also for the joy of the holy Ghost proceeding from them both, Rom. 14. 17. Now that we may with fervency beg these graces of God, we must besides the sight and sense of our sins, and the misery 
The necessity 1. of the remission of our sins.  which they bring upon us, consider the necessity of these graces; First, of remission of sins; because sin maketh a separation between God and us, Isai. 59 1. and maketh us subject both to the curse of God in this life and after; and therefore above all things in the world we are to desire freedom from our sins, without which our estate is most miserable, etc. and without which we cannot be saved. chose, in remission of sin consisteth happiness, Psal. 32. 1, 2. Secondly, of faith, without which the 
2. of faith.  benefits of Christ are not effectual to our justification, sanctification, or salvation. By it we are made partakers of all the benefits of Christ to our justification and salvation. In which respect the same benefits in the Scriptures which proceed from Christ are also ascribed unto faith. Upon which follow reconciliation, peace with God, and joy in the holy Ghost, and the beginning of eternal life itself in this life.  
As we must pray for the forgiveness of our sins in fervency, so also in faith: that as we unfeignedly desire pardon of sins & reconciliation with God, so we are truly to believe that the Lord will hear our prayer, that he will receive us unto mercy, and at the length grant unto us the certificate of his Spirit the Spirit of adoption. For that which he hath commanded us to ask he hath promised to give. He commandeth us to ask remission of sins, justification, the Spirit of adoption, etc. therefore consequently we are steadfastly to believe that we shall obtain them. The forgiveness of sins is a chief part of the covenant of grace, Heb. 10. 17. The Spirit of adoption is expressly promised to those that ask him, Luke 11. 13.  
There 〈◊〉, that we p●…ay with perseverance, never ceasing day by day to call upon God for the forgiveness of our sins, 〈◊〉 ●…rtificate of the holy Spirit assuring us thereof, until the Lord say unto our souls, I a●… your 〈◊〉, and ●…hed abr●…ad his love in our hearts. Neither are we then to cease from this prayer: but as we sin daily, so are we daily to crave forgiveness; and as our faith is weak and mixed with doubting, so daily to d●…sire the increase thereof, etc.   

Duties to be performed in our lives.  
If we would make this prayer with upright hearts, or would either hope to obtain this request or assurance that our prayer is heard, I. We must 
1. We must be adorned with humility.  be adorned with 〈◊〉, 1. Pet. 5. 5. whereby we must acknowledge ourselves so deeply indebted unto the Lord by reason of our manifold sins, that he may m●…st justly glorify his name in our endless co●…fusion, and th●…t in respect thereof we are not worthy to ●…ook up unto heaven, or to breathe in the ai●…e, or to live upon the earth: and that therefore it is th●… 〈◊〉 mercy of the Lord that we are not cons●…ed. For if we have humble and contrite hearts, the Lord will be ready to hear our prayer and to pardon our sins. The Lordre●…isteth the proud, but he giveth gr●…ce to the humble, Jam. 4. 6. 1. Pet. 5. 5. The sacrifices of God are a 〈◊〉 spirit: ●… con●…ite and etc. Psal. 51. 17. Psal. 34. 18. Example, in the humbled Publican, Luke 18. 14. For C●…rist 〈◊〉 not to c●…ll 〈◊〉 righteo●…s 〈◊〉 〈◊〉 to repentance, Matth▪ 9 13. Luke 4. 18. Matth▪ 11. 28. Whom doth he call with promise to ease them of the burden of 〈◊〉, but th●…se that 〈◊〉 under the burden of sin, and are weary thereof? If therefore God hath given thee an humble heart, thou mayest be encouraged to come unt●… him for grace and pardon of sins. For as i●… was s●…d of the blind man, so it may be said of every on●… that is poor in spirit, Be o●… good comfort; he 〈◊〉 ●…hee. But as humility maketh us fit to receive God's g●…ace in the pardoning of our sins, so is i●… also a good sign that our sins are pardoned. For they only are happy whose sins are forg●…ven: but those that are poor in spirit are happy, Matth. 5. 3. therefore their sins are forgiven. Whereas chose, if we be proud and have a Pharisaical concei●… of ourselves, it is a fearful sign that we remain in our sins; John 9 41. Luke 18. 14.  
II. If we would have forgiveness of our sins 
2. We mu●…t believe in Christ.  we must believe in Christ. For by faith alone we have jus●…ification and remi●…sion of sins, Acts 26. 18. because faith alone apprehendeth the merits and righteousnes●…e of Christ whereby we are justified. Now this and the former must go together: We must be cast down in ourselves; acknowledging ourselves that we are no better in ourselves then the firebrands of hell: and yet withal we must rely upon Christ and his merits, being persuaded that notwiths●…anding our manifold sins; yet the Lord will receive us i●…to his love and favour, imputing unto us the righteousness of his Son, and cove●…ing us therewith as with a garment. If thus we believe in Christ we need not doubt of the pardon of our sins; because Christ having satisfied the justice of his 〈◊〉 for all the sins of 〈◊〉 which believe in him, the remission therefore of sins to them that believe is a work not only of mercy but also of justice.  
3. If we would truly make this prayer (viz. 
3. We must repent of our sins.  in hatred of sin) & have any assurance to our own souls that our sins are forgiven, we must repent of those sins which we desire to be remitted, and forsake those sins which we would have the Lord forgive, Ezek. 18. 21, 22. At what time soever, etc. Prov. 28. 13. He that confesseth his sins, and forsaketh them, etc. And therefore, as Isaiah exhorteth chap. 55. 7. let the wicked forsake his way, etc. If therefore we would effectually crave the pardon of our sins, we must have a true purpose of heart and resolution to forsake them: And if we would have assurance that according to our prayer our sins be forgiven, we must have a true endeavour to leave them, and to perform the contrary duties. If therefore we have neither purpose in our hearts nor ●…ndeavour in our lives to forsake our sins, we may not look that the Lord will pardon them. If in my heart I regard wickedness, etc. Psal. 66. 18. For the Lord heareth not sinners, that is, who do not repent of their sins nor have a true purpose to leave them, John 9 31. Prov. 28. 13.  
4. If we make this prayer in faith, and truly believe 
4. We must fear by sin to offend God.  in God for the forgiveness of our sins, this persuasion will have this effect in us, to make us fear to sin and by sin to displease and dishonour God. There is mercy with thee, that thou mayest be feared, Psal. 130. 4. The bounty of the Lord must draw us to repentance, Rom. 2. 4. Nay further, those that believe their sins are forgiven them, and are persuaded of God's love and favour shed abroad in their hearts by the holy Ghost, they cannot choose but love him much who hath forgiven them much, Luke 7. 47. and show forth their love in keeping his commandments.  
5. If in prayer we unfeignedly desire faith and 
5. We mu●…t use means to increase our faith.  assurance of the forgiveness of our sins, than we will be most careful in our lives to use and to use aright the means of begetting and increasing this faith; as the hearing of the word, receiving of the Sacraments, etc.  
6. If we truly desire reconciliation with God in 
6. We must labour to please God.  Christ, then will we se●… in all things to please him. For if we please ourselves in displeafing him (as the very nature of sin is to displease God) how can we persuade ourselves that we are reconciled unto God or desire so to be?  
7. If we would have any assurance that our sins 
7. We must forgive our neighbours.  are forgiven, we must be ready to forgive our neighbours the offences which they commit against us. For if ye, saith Christ Matth. 6. 14. forgive men their trespasses, your heavenly Father will also forgive you: but if ye do not, etc. But of this more in the reason.  
Here therefore is discovered the hypocrisy of 
Hypocrisy discovered.  those men, 1. who crave pardon of sin in a Pharisaical conceit of their own perfection & freedom from sin; 2. who have no true hatred of sin nor purpose to leave it; 3. who please themselves in displeasing God, and yet would seem to desire reconciliation with God; 4. who desire faith, and yet neglect and contemn the means; 5. who with the ungracious servant looking to have pardon of ten thousand talents of his master would not remit a small debt to his fellow-servant, Matth. 18. 28. whom he ought to have loved for his Master's sake, etc.    

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
These words are a solemn profession unto God 
The reason confirming our faith in the assurance of r●…mission.  of our brotherly love, serving both to confirm our faith in obtaining pardon, and also to 〈◊〉 our love to God (who hath forgiven us much) in the love of our brethren for his sake. For whereas divers men making this prayer for pardon of sin either do not believe at all the pardon of their sin, or else deceive themselves with an opinion of faith, not loving him of whom they look for pardon, nor their brethren for his sake, but with the ungracious servant Matth. 18. 28. exact small debts of their brethren, and revenge offences committed against them, as though they could love God and yet hate their brother: therefore our Saviour teacheth us to add to the petition this protestation, that if we be able to make it in truth, we may be assured of the forgiveness of our sins, and not be deceived (as many are) in our assurance. First therefore because we are so full of infidelity and di●…idence that we are hardly brought to believe in particular the forgiveness of our own sins, and consequently to make this prayer in faith, our Saviour teacheth us to use this notable argument (not so much to move God as to confirm ourselves) drawn from the less to the greater, As we ●…lso forgive, etc. or, as it is more plainly set down in Luke, For even we also forgive etc. And the reason standeth thus, If we (who have not so much pity, in regard of thine abundant mercy, as is a drop of water in comparison of the Ocean sea; if we, I say) be ready to forgive the offences and inj●…ries done against us, than no doubt thou wi●… forgive our offences, which we from the bottom of our hearts confess unto thee with deprecation of pardon: But even we, Lord, whose mercy is as nothing in comparison of thine, ar●… ready to remit offences committed against us: and therefore as we earnestly crave pardon, so we do unfeignedly believe that thou wilt forgive us our sins.  
The connexion of the proposition is necessary. For, as we say, Quoth in minori valet valet etiam in majori, That which is of force in the lesser is of force also in the greater: If a drop of pity in us doth wash away the offence of our brother, how much more shall the multitude of his mercies wash away our offences? And our Saviour reasoneth elsewhere Matth. 7. 11. If ye which are evil can give good things to your children, how much more etc. If therefore our consciences do testify unto us the truth of the assumption, That we are ready to forgive them that offend us; we may also be assured of the truth of the conclusion, That God also forgiveth our sins.  
2. Whereas many abuse the mercy of God, 
2. Reason why these words are added.  whereof they presume for the pardoning of their sins, dealing unthankfully with God in cruelty & revenge exercised upon their brethren, and so deceive themselves with a conceit of faith and assurance of the pardon of their sins, when indeed their sin is not pardoned: therefore our Saviour Christ would have this protestation added, that it may be a touchstone to try whether we have remission of sin and assurance thereof. For, as our Saviour saith that he to whom much is forgiven loveth much, Luke 7. 47. and he that loveth God truly cannot but love his brother for God's cause: For as John saith, 1. Epist. 4. 20. If any say that he loveth God and hateth his brother he is a liar, etc. and chap 5. 1. Every one that loveth him that hath begotten doth also love him that is begotten of him. And, Love covereth the multitude of offences, Prov. 10. 12. Therefore if we will not forgive our brethren that offend against us, it is an evident argument that we do not love them: If we love not our neighbour, certain it is that we love not God: If we love not God, it is a certain sign that we do not believe in him nor are persuaded of his love towards us in the forgiving of our sins: If we believe not this, Christ's righteousness and merits are not imputed unto us to our justification and remission of our sins: And therefore if we be not willing and ready to remit offences committed against us, it is a certain sign that our sins are not forgiven of God. As chose, our brotherly love in remitting offences is a sure token of the forgiveness of our sins. For as our Saviour saith, Matth. 6. 14, 15. If ye forgive men their offences, then will your heavenly Father also forgive you.  
Some expound these words as if in them we did 
Our forgiving no cause of God's forgiving us.  allege a cause why God should forgive us, or as though our forgiving of our brethren did merit forgiveness of sins at the hands of God: As the Papists also expound that speech of our Saviour Luke 7. 47. Many sins are forgiven her; for she loved much. Whereas in truth the love either of God or of our neighbour for God's cause is an effect, and so a sign, of God's love towards us in forgiving our sins. We love God because he loved us first, 1. John 4. 19 And so doth our Saviour in that place argue, not from the cause to the effect, but from the effect to the cause: as also appeareth by the opposition in the latter part of that verse, but to whom less is forgiven, he loveth less; and by the parable of the two debtors, ver. 41. whereof he loved more to which more was forgiven. So that our love is not the cause of forgiveness, but the forgiveness of our sins is the cause of our love; and therefore our love an effect, fruit and sign of the forgiveness of our sins. Again, our justification and remission of sins is free, proceeding from the mere love of God without any desert of ours, Rom. 3. 24. howbeit it is deserved through the merits of Christ. And surely if our forgiving of offences were the cause why our sins be forgiven, then may we thank ourselves for our justification: neither should we need to pray that God would forgive us for Christ's merits, but for our own deserts. And lastly, the Apostle Paul exhorteth us to forgive our brethren, as to a fruit and effect of Christ's forgiving us, Ephes. 4. 32. Col. 3. 13. Forgiving one another, even as Christ hath freely forgiven you. In these words therefore is not set down the cause of the forgiveness of our sins, but an argument from the less to the greater to confirm our faith in the assurance of the forgiveness of our sins; that less being also an undoubted fruit and sure sign of the remission of our sins.  
But now let us consider the words particularly, and so come to the uses.  
By our debtors is meant such as have offended or 
What is meant by debtors.  wronged us, or, as the Apostle speaketh Col. 3. 13. against whom we have any quarrel.  
But what debtors am I to forgive? may some body 
Object.  say. I can be content sometimes to put up an injury at the hands of my better; but I cannot brook that my equal should crow over me, or that mine inferior should be too saucy with me. I can be content to remit some offences; but great indignities I cannot put up.  
Answ. Our Saviour speaketh indefinitely and generally 
Answ.  without difference of debtors: so that whosoever is our debtor, we must forgive him if we would have assurance that God hath forgiven our sins. But this is more plainly expressed Luke 11. For even we also for give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, every one that is indebted to us. So that our love must not be partial: neither is it if it be indeed for God's cause, in whom we are to love our friends, and for whom we are to love our enemies.  
May not a man therefore require and exact his 
Quest.  debts of his debtor if he would have God forgive his debts?  
Our Saviour doth not speak of the debts of money 
Answ.  or goods, but of trespasses, offences and wrongs, which in the Chaldee and Syriack tongue are called debts, etc. As for due debts of money and goods, them thou mayest exact of those which are able to pay 〈◊〉 so that it be done without using rigour or seeking extremities.   

What is meant by, we forgive.  
We forgive] God alone forgiveth sins, how 
Object.  then can we be said to forgive our debtors? 
How we can be said to forgive.   
We must distinguish both of the debt which is forgiven, and also of forgiving. In every offence 
Answ. 1.  committed against the neighbour two parties are offended; God mediately, and the neighbour immediately. And so it may be considered either as a transgression of the law of God, and so it is properly called sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: or as it 〈◊〉 or hindereth the neighbour, and is called an injury or wrong. As therefore it is a transgression of the law of God, no man can remit it: but as it is an injury or wrong done to a man, he may remit it. Again, God is 
Answ. 2.  said to forgive a sin, when he is content not only to forget the fault but also to forgive the punishment for the righteousness of Christ imputed to the sinner. Man is said to forgive an 〈◊〉, not when he remitteth the punishment due unto it by the law of God (for that is not in his power to do) but when he doth abandon all purpose and desire of revenge, all hatred and ill will towards his brother in respect of the offence.  
If this be true, then belike no man may complain 
Object. 2.  to the Magistrate, or seek his remedy by law when he hath sustained injury or wrong.  
Although we are to forgive from our heart every 
Answ.  
That it is lawful to to seek help from the Magistrate; with these cautions observed.  one that o●…endeth us, yet we may in some 〈◊〉 complain unto the Magistrate and seek remedy by law; if these cautions be observed: 1. That it be not done in anger, or malice, or desire of revenge; which commonly are the grounds of men's going to law: but that it be done with a charitable mind towards the society where we live, towards our brother who hath offended us, and towards ourselves. First, towards the society; 1. If the 
1.  offence be such as according to the laws of the society is to be punished by order of justice: for that punishment it is not in our power to remit. 2. If the offence be dangerous to the society, either in respect of God's judgement, or in respect of contagion, then is it good the fault should be punished, that evil may be taken from among us, and the judgement of God prevented, and others may see and fear, and fearing their punishment may not follow their example: in which respects most meet and necessary it is that the insolency and outrage of wicked men should be restrained.  
Secondly, as touching the party: If he cannot be 
2.  reclaimed by private means, we are to seek that by public authority he may be reclaimed and brought to repentance: and we are to take heed lest by our patience our neighbour become worse.  
Thirdly, concerning ourselves: We may provide 
3.  for our safety for the time to come, rather than by too much bearing to expose ourselves to the wrongs and injuries of the wicked. For if it were not lawful for godly men to complain to the Magistrate, etc. there would be no measure nor no end of indignities offered unto them. And albeit we are to esteem every wrong offered unto us as an affliction laid upon us by the Lord, and are therefore to bear it patiently, & not seek to wreak ourselves upon our brother, who is but the instrument or rod by whom the Lord doth correct us; yet we are in this as in all other afflictions to use such means as the Lord doth offer unto us of deliverance out of the same, and not be like wayward children, which having taken a fall will not rise. The means which God hath appointed in this behalf is the public authority of the magistrate, who is the minister of God for the good of them that do well: as for the rest, he beareth not the sword for nought, but is the minister of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an avenger unto wrath unto those that do evil, Rom. 13. 4.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
As, signifieth not equality. For as the heavens 
What is meant by, As we.  are higher than the earth, so doth his mercy excel the greatest love amongst men: as the love of the father, Matth. 7. 11. and of the mother, Isai. 49. 15. And by how much his love is greater, by so much he is the slower to wrath or revenge, Host 11. 9 I will not exercise my fierce wrath in destroying. Ephraim: for I am God and not man. Haddit our Saviour been but a man, as his Apostles were but men, although good men, he would perhaps have been as ready to call down fire from heaven upon the Samaritans as they, Luke 9 54. Had the Lord, who was offended, been no more merciful towards Niniveh then the Prophet Jonah, whom they had not offended, Niniveh had been destroyed, Jonah 4. 1. Therefore 
Not equality but likeness here to be understood.  equality is not here to be understood, but likeness. For although we cannot be equal with the Lord, yet we must be like him. And as it is Matth. 5. 48. ●…e ye perfect as your heave●…ly Father i●… perfect. But our perfection consisteth in uprightness: And therefore although we cannot forgive and love in the like measure, yet we must in like quality, that is, in truth. So that the meaning is, We des●…e the Lord to forgive us; for even we also unfeig●…dly forgive our brethren.  
Whenas therefore we do profess that we do so 
That our forgiving should be sincere and not feigned.  forgive as we desire to be forgiven, and that we desire so to be forgiven as we forgive, this teacheth us that our forgiveness and reconciliation with our brethren should not be from the teeth outward, and by halves, but sincere & entire. Many men will speak friendly to their neighbour, when malice is in their hearts, Psal. 28. 3. and are contented that a skin should be drawn over their festered malice, making outwardly a show of reconciliation and forgiveness whenas inwardly they retain a secret grudge in their hearts. And again, others will say, Well, I may forgive him, but I shall never forget him, etc. But these men rather call for vengeance then mercy at God's hands, desiring so to be forgiven as they forgive. And therefore as we desire the Lord not only in word but also in deed and in truth to forgive us, so must we forgive our brethren that have offended us even from our hearts, Matth. 18. 35. And as we desire that the Lord would not only forgive the punishment but also forget the fault itself and cast it into the bottom of the sea, Mich. 7. 19 so must we also forgive and forget the wrongs done unto us. So much of the words.  

Uses.  
The use which from hence ariseth is threefold, 
A threefold use of these words. Uses for instruction.  viz. of Instruction, Consolution, and Reproof.  
For I. those who either desire to make this prayer aright, or hope to have their prayer heard, are here taught how to behave themselves towards their brethren, namely, that they be in charity with all men, and if it be possible and as much as in them lieth to be ●…t peace (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) with all men, Rom. 12. 18. For whereas it cannot be avoided but that in this life we shall both sin against God and offend one another, therefore our Saviour hath taught us to join these two together, the desiring of peace of conscience and reconciliation with God, and the seeking of outward pe●…ce and reconciliation with men.  
And first, he that hath offended his brother, his 
1. He that hath offended must soek for 〈◊〉.  duty is to seek reconciliation with him before he can look for reconciliation with God: as our Saviour teacheth, Matth. 5. 23. 24. If thou bring thy gift to the ●…tar (seeking reconciliation with God) and there remember'st that thy brother hath aught against thee, (that is, that thou hust offended thy brother, for which thou hast made him no satisfaction) leave there thine offering, etc. So in the Law the Lord ord●…ined that whosoever had offended his neighbour, and came to seek reconciliation with God by offering sacrifice, he should first make his brother amends whom he had offended, the same day that he offered for his trespass, Leu. 6. 5. and then forgiveness is promised of the Lord, v. 7. Out of our Saviour's words, Luke 17. 3, 4. it may be gathered, that it is the duty of him that hath offended to acknowledge his fault with promise of amendment to him that is offended. And this duty (though-very late) was performed by joseph's brethren, Gen. 50. 17. But many when they have offended a man, they do hate him so much the more (as Amnon did Thamar, 2. Sam. 13. 15.) and are further from reconciliation then the party offended: Because they having deserved ill of him, as their conscience telleth them, therefore they expect ill from him, and consequently hate him. And of such the Italian proverb is true, He that offendeth will never forgive. But these men that will not forgive them whom they have offended, of all others are farthest from pardon, because they be farthest from repentance.  
Now let us consider how we are to behave our 
2. How we are to behave ourselves towards those who have offended us.  selves towards them that offend us. Our duty standeth on four degrees: First, if the offence be not notorious, to take no notice of it, but to dissemble it and to pass by it. For as Solomon saith, Prov. 10. 12. Hatred stirreth up contention: but love covereth the multitude of offences: and Prov. 19 11. The discretion of a man maketh him slow to anger, and it is his glory to pass by an offence. Examples, in Saul, 1. Sam. 10. 27. and David, Psal. 38. 13, 14.  
Our first duty therefore when we are wronged 
Duty 1.  is, not to fret and fume, storm and chafe, and much less to proceed to brawling or blows: For, as Solomon saith, Indignation resteth in the bosom of fools, Eccles 7. 10. but he that is slow to anger is wise, Prov. 14. 29. 
Means to moderate our anger.   
And to moderate our anger and desire of revenge, let us consider these two things: 1. That thy brother which offendeth thee is the rod of God, etc. 2. That as thou forgivest so thou must look to be forgiven. If when thou art wronged, thou chafest, and stormest, and presently revengest thyself, when thou makest this prayer thou dost desire the Lord so to deal with thee, that is, when thou offendest presently to be revenged of thee.  
The second duty is, when we have been offended 
Duty 2.  not to retain anger, purpose or desire of revenge, but freely and from our hearts to forgive one another, Leu. 19 18. Rom. 12. 19 Ephes. 4. 32. Col. 3. 13. And thus we are to forgive our brother openly, if he acknowledge his fault and repent; and that so oft as he seeketh reconciliation, though it be seven times a day, Luke 17. 3, 4. If he do not ask forgiveness, but rather persist in hating and wronging us, yet are we in our hearts to forgive him, and to desire his good, and to pray for his amendment, Matth. 5. 44.  
Unto the performance of this duty we are to be 
Reason's moving us to forgive.  moved by these arguments: First, if we will not forgive our neighbour, the Lord will not forgive us, 
1. Reason.  Matth. 6. 15. Mark 11. 25, 26. 2. If we retain anger 
2. Reason.  and desire of revenge, with what face can we pray unto the Lord to forgive us our great debts, that will not for his sake remit those petty debts of our brother? And to this purpose notable is that saying of the son of Sirach, Ecclus 28. 1, 2, 3, 4, 5. He that revengeth shall find vengeance from the Lord, and he will surely keep his sins in remembrance. Forgive thy neighbour the hurt that he hath done unto thee, so shall thy sins also be forgiven when thou pr●…est. One man beareth hatred against another, and doth he seek p●…rdon from the Lord? He showeth no mercy to a man which is like himself, and doth he ask forgiveness of his own sins? If he that is but flesh nourish hatred, who will entreat for pardon of his sins? Therefore Paul exhorteth us to pray, lifting up pure hands without anger, 1. Tim. 2. 8. and Peter signifieth that anger interrupteth this exercise of prayer, 1. Pet. 3. 7. 3. If we 
3. Reason.  do not forgive our brother, in making this prayer we desire that the Lord would execute his vengeance upon us rather than crave forgiveness, etc. For this cause, as Augustine exhorteth, we are above all other sins to lay aside anger and hatred when we come to pray. For this prayer obtaineth pardon for other sins; but for this sin it doth not, but rather pulleth down vengeance upon him that desireth revenge.  
As for those reasons which we pretend for our 
Pretences of those who will not forgive taken away.  anger, hatred, and desire of revenge, they are most vain, especially if we compare the debts of our brethren to us with those which we desire to be forgiven of the Lord. For some will allege, The offences which he hath committed against me are great, and I cannot put them up. But they are nothing to those sins which thou hast committed against God. 2. Yea, but he hath touched my good name. And thou by thy sins hast dishonoured God, and hast caused his holy name to be blasphemed. 3. Yea, but he is mine inferior, etc. And what art thou to God? 4. Yea, but the offences which he hath committed against me are ma●…y, and he never maketh an end of doing me wrong. But nothing so many as thy sins are against God: neither dost thou put an end to thy sinning. 5. Yea, but I have deserved well of him. But not so well as God hath deserved of thee. 6. Yea, but I have sought to win him with kindness. And hath not the Lord by his mercies invited thee to repentance? 7. Yea, but he hath been often admonished of his fault. Not foe oft as thou.  
Furthermore, as thy brother offendeth against 
4. Reason.  thee, so for the most part thou offendest against him, either by giving him occasion of evil, or by anger and impatience conceived against him: therefore the debt being mutual, thou shouldst be ready to strike off thine own debt by pardoning of him. And although perhaps thou hast not deserved so ill of him, yet thou hast deserved worse of the Lord, who by him as his instrument correcteth thee: and therefore must ●…ay, as Mich. 7. 9 I have sinned, and therefore I will bear the anger of the Lord.  
The third degree is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, forgetfulness; 
Duty 3.  That we should not only forgive but also forget the offences done against us, as we desire that the Lord would forget the sins which we have committed against him. And therefore this art of oblivion, which Themistocles wished, we are to beg of the Lord.  
The fourth is, by Christian ●…harity to labour to 
4. We must labour to win him.  win him, and to overcome evil with goodness, Rom. 12. 21. And this love must be exercised 1. by doing good to him that hath deserved ill, Psal. 25. 21, 22. for thereby also we shall resemble the goodness of the Lord, who although he hath been diversely offended, yet first seeketh reconciliation with us. 2. in commending them to God in our prayers, Matth. 5. 44.  
II. The second use is consolation to them who 
An use of consolation.  are ready to forgive the offences of their brethren: For if we do forgive, we may be assured that we are forgiven, Matth. 6. 14. If ye forgive men their trespasses, your heavenly Father will forgive you. For which cause our Saviour. Christ pronounceth the merciful to be blessed, because they shall obtain mercy, Matth. 5. 7. And undoubtedly the true love of our brother for God's cause, which is especially to be seen in forgiving offences, is an evident argument of the love of God. The love of God is a fruit of faith; for we love him because we are persuaded that he loved us first: and where faith is there is justification and remission of sins by imputation of Christ's righteousness apprehended by faith.  
III. The last use is a reproof of those which 
An use of reproof.  using this prayer notwithstanding retain hatred against their brother or purpose of revenge. And they are to be reproved both for their hypocrisy and folly: their hypocrisy; because they not forgiving their neighbours but retaining malice against them, are not ashamed to lie unto the Lord, saying, For even we also forgive, etc. Their folly; because using this prayer, Forgive us as we forgive, not forgiving but purposing and desiring revenge, in stead of craving pardon they desire God to be revenged on them for their sins, as they desire to be revenged on their neighbour. Of both which hypocrisy and folly our lusty gallants, especially our chevaliers and hackster's, are guilty: who think it the greatest disparagement that may be (which the holy Ghost esteemeth to be the glory of a man) to put up an injury; and therefore will die upon a man rather than suffer the least offence unrevenged. But these men must know, that not only they are carnal men and remain in their sins, but also that in seeking private revenge they are satanical and devilish. And therefore when Abishai stirred up David to revenge himself upon Shimei, David answered, What have I to do with you, ye sons of Zeruiah, that ye are this day to me 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in stead of Satan, 2. Sam. 19 22. to teach us that they are inspired of Satan that breathe after revenge. Yea, but, saith one, I know how to avoid both this hypocrisy and folly, and yet I will be even with mine enemy too. For either I will leave out this petition, or use some other form of prayer where this clause is not, or else I will not pray at all. Yea, but the sentence of our Saviour, whether we use these words or no, standeth sure; If ye forgive not men their trespasses, neither will your heavenly Father forgive you your trespasses, Matth. 6. 5. & 18. 33. and therefore those that use such shifts do but mock God and deceive themselves. Remember the parable, Matth. 18. and the saying of Tertullian, Quid est ad pacem Dei accedere sine pace? ad remissionem debitorum cum retentione injuriarum? Quomodo placabit patrem iratus in fratrem? etc. What is it to come unto God to seek peace without peace? for remission of our debts with retention of wrongs? How shall he please the Father that is angry with his brother?     

Vers. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And lead us not into temptation; but deliver us from evil.  
OF the order of this petition and the coupling it 
The coherence and order.  with the former I have spoken before. For whereas in the former we begged the grace of justification and remission of sins, in this we crave the grace of sanctification and the spirit of fortitude whereby we may prevent sin, and be enabled to resist the tentations of the devil, flesh and the world provoking us unto sin. In the former we asked freedom from the guilt of sin: In this we crave deliverance from the evil and corruption of sin, and strength against tentations alluring us thereunto. But as touching the order we are taught to ask first justification & freedom from the guilt of sin, and then sanctification and freedom from committing sin; because justification in order of nature goeth before sanctification. And as touching the coupling of this with the former, signified in the first word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, And, we are taught this duty, 
Being freed from sin, we must become the servants of righteousness  That as we are to desire freedom from the guilt of sin, so we should be desirous & careful to forsake and prevent sin, and to avoid the occasions thereof. Forsaking of sin is a companion of the forgiveness of sin: And whosoever hath faith and believeth the forgiveness of sin, hath also a care to prevent sin, and an endeavour to resist it and the provocations thereof. Art thou washed from sin? take heed thou be not again defiled therewith: As the Spouse saith in the Canticles, chap 5. 3. I have washed my feet; how should I again defile them? Hath Christ justified and freed thee from the curse of thy sin? stand fast in this liberty which Christ hath purchased for thee, and be not again entangled in this yoke of bondage, Gal. 5. 1. For he that committeth sin is a servant of sin. Far be it from us to abuse this liberty as an occasion to the flesh, Gal. 5. 13. as though being freed from sin we might sin more freely. No, we are taught the contrary 1. Pet. 2. 24. Luke 1. 74.  
Neither may we think, as secure men do, that 
Those whom God pardoneth the devil tempteth.  because we are persuaded that our sins are forgiven by Christ we are safe from sin and need not fear the allurements thereof, and therefore not stand upon our watch and ward, but live in security. For tentation unto sin is a consequent of remission of sin: Whom the Lord loveth the devil hateth: whom the Lord draweth unto himself and pulleth into the kingdom of grace, him the devil laboureth to pluck back again by all means. Therefore if a man be not tempted at all, it is a fearful sign that the strong man possesseth still his hold, because all is in quiet: Whereas chose, to be troubled with tentations, is an argument of God's favour, if also we have grace to resist them. Satan fighteth not with those that be under his bondage and fight as it were in his camp; but those that are soldiers under the banner of Christ, they must look to be assaulted. They that be true members of the militant Church must acknowledge their whole life to be a spiritual warfare, wherein they are daily to fight against the assaults of Satan, the corruption of their own flesh, and allurements of the world. Such as are Christ's, Satan desireth to winnow and to sift them as wheat, Luke 2. 31. to such he sendeth his messenger to buffet them, 2. Cor. 12. 7. Our Saviour therefore knowing his faithful servants whom he loveth to be most subject to tentation, in this place teacheth them to use this prayer; and elsewhere commandeth them to watch and pray that they enter not into tentation, Mark 14. 38.  
The necessity of which prayer is further to be 
The necessity of this prayer, Not to be lead into temptati●…n.  enforced by consideration of our enemy's likeness to overcome, and our own weakness to withstand. Sin is deceitful, Heb. 3. 13. The flesh continually sendeth forth concupiscences which sight against souls, 1. Pet. 2. The law of the members carrieth captive to sin, Rom. 7. The things which we desire in the world are so many baits of the devil to allure us unto sin. The bad examples of other men are so many stumbling-blocks whereat we stumble & fall. The devil, very cunning, powerful, malicious, diligent. For his craft he is called the old serpent, cunningly using our own corruptions and inclinations, the baits of the world, and examples to entangle us. For his power he is called the prince and the God of this world, John 12. 31. 2. Cor. 4. For his malice he is called Satan. For his diligence he is said to traverse the earth, Job. 1. 7. and as Peter saith, to go about as a roaring lion, etc. 1. Epist. 5. 8. As for us, we are prone to sin, naturally drinking in sin like water, Job. 15. 16. and weak to resist. And therefore seeing our fight is not with flesh and blood, but with principalities and powers, with worldly governor's of the darkness of this world, with spiritual wickedness in high places, therefore we are to stand upon our guard, to take unto us the armour of God, and especially by prayer to flee unto the Lord, that he would establish us by his free Spirit, that we may be able to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, against the artificial and cunning assaults of the devil, Ephes. 6. 11, 12, etc.  
But let us come unto the words: Wherein the 
The latter part of the petition expoundeth the former.  petition is first propounded, and afterwards expounded. For when we desire that the Lord would not lead us into tentation, we do not desire not to be tempted, but when we are tempted to be delivered from evil, that we quail not in the tentation. And so our Saviour prayeth John 17. 15. I do not pray that thou shouldst take them out of the world, but that thou wouldst keep them from evil. Therefore these two branches are not to be distinguished into two petitions, as the adversative particle But showeth. For he doth not say, Led us not into tentation; and deliver us from evil; but thus, Led us not into tentation; but deliver us from evil; in the former part setting down our request negatively, in the latter affirmatively: as if we should say, O Lord, do not thou give us over to the tempter, nor leave us to ourselves; but with tentation give an issue, that we be not overcome in the tentation, but preserved and delivered from evil. But we are first to expound the words severally, and then from thence to infer the uses.  

Two sorts of temptations.  
Temptations are of two sorts; 1. Probations; 2. Provocations to evil.  
1. Probations and trials: And so men sometimes 
Of probations and trials.  do tempt, and sometimes God. Men; as when one friend, to try the good will of another, asketh some benefit which he meaneth not to take: or when a man, to try the fidelity of his servant, either droppeth some money in his way, or biddeth him do some difficult things which he would not have him to do, etc. God trieth men, either that his graces may appear to his glory and their good; or their infirmities may appear, that they may be humbled & more seriously turn unto him, Deut. 8. 2, 16. And 
Of God's trials, 1. by prosperity;  these trials of God are either of the right hand or of the left. The former are his temporal blessings, which he bestoweth upon men many times to try their thankfulness, humility, obedience, charity, affiance in God; or the contrary. Exod. 16. 4. when the people wanted food, the Lord sent them food from heaven to tempt or to prove them whether they ●…ould walk in his law ●…r no. If men which are in prosperity would consider that the Lord bestoweth his blessings upon them thereby to try them▪ that they should show what manner of men they are, doubtless this meditation would be profitable, partly to bewray their wants unto them, partly to incite them to labour to approve themselves to the Lord, that proveth them. Prove therefore and examine thyself: God hath bestowed these blessings upon thee, so many, so great: Hast thou been thankful to God the giver? hath not thine heart been lift up with pride? hast thou been careful to please him that hath been so gracious unto thee? or hast thou been displeased with thyself when thou hast offended so good a God? hast thou been ready to expose those gifts which thou hast to the glory of God and relief of thy brethren? hast thou not trusted in thy riches and thine own means more than in the providence and blessing of God? If in these respects thou hast been wanting, then by these trials God would let thee see what thou art, that thou mayest be humbled before him, and mayest truly labour to approve thyself unto him by thy thankfulness, humility, obedience, charity, affiance reposed in him, etc.  
The trials of the left hand are such as cross our 
2. by affliction●….  desires: as first, when the Lord commandeth such things as we are loath to do. So he tempted Abraham, Gen. 22. 1. Secondly, when he exerciseth us with afflictions which are hard for flesh and blood to bear. So Job was tempted; and so the godly in all ages. And therefore afflictions are called tentations, Jam. 1. 2. 1. Pet. 1. 7. laid upon them of God to try their faith, and their patience, their obedience, and their love, etc. and are therefore called trials of faith, Jam. 1. 3. Revel. 2. 10. The devil shall cast some of you into prison, that ye may be tried. Ecclus 27. 5. The furnace proveth the p●…tters vessel: so d●… tentations try men's thoughts, Pro. 17. 3. And as by winnowing the wheat is tried and severed from the chaff, so is the sound Christian from the hypocrite by affliction. Hath the Lord therefore laid any cross upon thee? consider that he hath done it to try thee. Examine therefore thyself if the Lord hath let thee see thine own weakness: let the sight thereof humble thee, and make thee more careful for the time to come, and labour to approve thyself unto the Lord by thy humble, patient, thankful and cheerful bearing of the cross. For as James saith, chap. 1. 12. Blessed is the man that endureth temptation: For when he shall be found approved, he shall receive the crown of life which God hath promised to them that love him. Thirdly, thus God also trieth his servants by suffering heresies, and permitting the wicked to live among them: 1. Cor. 11. 19 There must be heresies, that they which are approved may be known, Deut. 13. 3. Jud. 2. 22. Seeing therefore all these trials of God are for our good, Deut. 8. 16. we are not to pray that we may not be tried, but rather chose, that we may be tried, and being tried may be found approved, Psal. 26. 2. and 139. 23.  
Temptations which be for evil are either provocations 
Of tentations for and unto evil.  unto evil, and therefore evil; or punishments of evil, and therefore just. In the former sense tentation is the provocation of a man unto evil: And that proceedeth from one of these three fountains, the Flesh, the World, the Devil.  
1. As touching the flesh, James saith chap. 1. 13, 
I. Of the flesh.  14. Let no man say that is tempted, I am tempted of God: for God cannot be tempted with evil; neither tempteth he any man (namely, to evil.) But every man is tempted, when he is drawn away by his own concupiscence and is enticed, Matth. 15. 19 Out of the heart proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, evil reasonings, or thoughts.  
2. The world is said to tempt, either in respect 
II. of the world.  of men in the world, or worldly things. Men tempt to evil, either of punishment; as when by captious questions they seek to bring a man into danger: which Christ calleth tempting, Matth. 22. 18. Or else to evil of sin: and that either they do by counsel and allurement, as Jonadab did Amnon, 2. Sam. 13. 5. Achitophel, Absalon, 2. Sam. 16. 21. Or example, by words, or deeds. By words alluring: so did 
1. By words.  joseph's mistress, Gen. 39 7, 12. the harlot, Prov. 7. 13, etc. and 1. 10, 14. So by enticing words Jezebel tempted Ahab, 1. Kings 21. 7. 25. By example. A 
2. By example.  sin committed in the notice of another is committed against him, and destroyeth him as much as in the offender lieth. For as Augustine saith, As he that lusteth after a woman hath committed adultery with her though she remain undefiled, so etc. For every sin committed in the notice of our brother is a scandal provoking him to the like; yea and, as the Apostle saith, destroying of our brother for whom Christ died, Rom. 14. 15. 1. Cor. 8. 11. Where by the way men must note, that those who provoke others to sin are in that action the very instruments of Satan: and therefore are worthy to be entertained as Christ did Peter, Matth. 16. 22, 23. Avaunt, Satan; for thou art a scandal unto me: or as David did Abishai tempting him to revenge, What have I to do with you, ye sons of Zeruiah, that ye are in stead of Satan unto me this day? 2. Sam. 19 22.  
The things in the world whereby men are tempted 
3. By the desires thereof..  are either the desires or the terrors of the world: For sometime the world allureth unto evil by promising good things, sometimes terrifieth from good by threatening evil things. The desires of the world, that is, the things desired in the world, (as in general, peace and prosperity; in particular, pleasure, profit, preferment, and glory in the world) are many times so many baits of sin, and snares of Satan: baits, in respect of the getting; and snares, in respect of the using of them. For sin, being in itself ugly and fearful if it should come in its own likeness, being the hook of the devil, therefore it is covered with the show sometimes of pleasure, sometimes of profit, sometimes of preferment, sometimes of glory, as with a bait, that the voluptuous man with desire of pleasure, the covetous man by coveting after profit, the ambitious man by gaping after preferment might swallow the hook of the devil to their perdition. Men had therefore need to look unto the means of getting their desires: for when they cannot be got but by sin, they are the baits of the devil. In respect of using, they are snares of the devil, whenas men's minds & hearts are entangled with them so as they cannot mind or affect heavenly things. If they be called to the worship of God and means of their salvation, they have their worldly excuses, as those in the Gospel, Luke 14. 18. If they come to the worship of God, if they hear the word, if they call upon God by prayer, their heart notwithstanding goeth a whoring after their worldly desires, whereby they are so fettered as that they cannot freely set their hearts and minds on better things. Men had therefore need to take heed unto themselves, that they use the world as though they used it not; that they possess the things of the world, and be not possessed of them: For if once they set their ●…earts upon them, and be wholly addicted unto them, they fall into tentation and snares of the devil▪ ●…nd into many foolish and noisome lusts, which dr●…wn ●…en in perdition and destruction, 1. Tim. 6. 9 As the good things in the world are many 
By evils and crosses.  times baits and snares to allure men to evil, and to entangle them therewith; so the evils and crosses which be in the world are many times terrors to scare and terrify men from God. If thou embrace godliness and sincerely profess the truth, then, saith the world, thou shalt not only bereave thyself of that pleasure, profit and preferm●…t which thou mightest have enjoyed, but thou shalt live i●… misery, in want, disgrace and contempt; ●…y, it may s●… be that thou shalt lose thy goo●… and hazard thy life. Thus by all●…rements on the one side and terrors on the other side many men are tempted with Demas to forsake God, and to embrace this present world. But we must be careful to make Moses his choice, Heb. 11. 14, 15, 16. remembering that this life is but a moment in respect of immortality, and therefore that it is not only mere folly but extreme madness to hazard, nay indeed to lose, the eternal fruition of God and all happiness in heaven for the momentany fr●…ition of sin in this world. The de●…ires of the world are but vanities in comparison of heavenly blessings. The crosses and terrors of the world are not worthy of the glory that shall be revealed. And so much of the tentations of the world: Which in respect of the men, who are the instruments of the devil, tempteth instrumentally; in respect of the things, which either are the baits and snares of the devil to allure to evil, or the bugbears of the devil to terrify from good, it tempteth (if I may so speak) objectively or occasionally, ministering the objects to the flesh or the devil: which two tempt to evil efficienter, as the efficients.  
3. But now we are to speak of the tentations of 
III. of the devil.  the devil, who is the principal tempter unto evil; and is therefore called the tempter, 1. Thess. 3. 5. Matth. 4. 3. Now his tentations may diversely be distinguished. I. That they are either immediate or mediate: Immediate, when he casteth a wicked thought or concupiscence, as it were a fiery dart, into the mind or heart of man: And such are called the suggestions of the devil: Which if they be not admitted, but resisted and presently nipped in the head and extinguished as a spark cast into water, they hurt us not; but if once they being entertained do take hold on us, they will both infect and inflame us, John 13. 2. But for the most part he dealeth by means, using either as his instruments sometimes the flesh, that is, mans own corruption; and sometimes also the mediation of other men, as once he did the serpent; or else, as occasions and objects, the desires and terrors of the world.  
The chief help and instrument of the devil is the 
1.  flesh, that is, a man's own corruption; by which he hath all the advantage he hath against us. The flesh is as it were the devil's bawd, prostituting the soul to his tentations, and betraying us into the hands of the devil. And as he knoweth in general our proneness to sin, by which he taketh advantage against us, so he observeth and by observation acquainteth himself with the particular inclinations, humours and dispositions of men, following and fitting them in their humours, and by all means egging them on to the extremities of those things whereunto they are themselves inclined: And thus he worketh effectually in the hearts of men, carrying them captive to the obedience of his will.  
2. He useth other men as his instruments; sometimes friends, sometimes foes. Friends; So he used Jobs wife and friends to tempt him to despair; Peter, to dissuade Christ from the work of our redemption; Abishai, to tempt David unto revenge; Jezebel, to egg on Ahab to all wickedness. Sometimes he useth foes: As when they are incensed by them unto anger, malice, and desire of revenge. For these are the works of the devil; and he that yieldeth to these things, giveth place to the devil, Ephes. 4. 27. So Shimei was the instrument of the devil, and his tongue set on fire from hell, Jam. 3. 6. set on work by Satan, to provoke David to impatience and sin.  
3. Sometimes he useth (as hath been said) the desires of the world as his baits and snares; therein cunningly fitting the several humours of men, by offering the bait of pleasure to the voluptuous, of profit to the covetous, of preferment to the ambitious, of honour and renown to the vainglorious. Thus (although in vain) he assaulted Christ, Matth. 4. Sometimes by threatening future dangers and crosses, he setteth upon the weak and inconstant. Sometimes by aggravating the present troubles, either in respect of the greatness, or the length, or something extraordinary in them, or by comparisons with others, to move them to impatience, or to bring them to despair.  
II. The tentations of the devil serve either to overthrow men's ●…aith or obedience: Their faith; partly by infecting their judgements with errors, partly by casting doubts into their mind; or chose 
Tentations of errors and heresies;  causing them to presume. First, That he may infect men with errors, he is many times a lying spirit in the mouths of those that take upon them to be teachers of others. Secondly, he useth to cast doubts 
Of doubting;  into men's minds concerning Gods love towards them, concerning their election, justification, and salvation. And his especial motives hereunto are 1. the calamities of this life; 2. the conscience of sin.  
As touching the former, It is the usual practice of the devil to persuade men being in affliction that they are not in God's favour, either in respect of their continuance, or greatness, or by comparison of their distressed estate with the prosperity of others. This was the main argument that the devil used to assail the faith of Job with by his wife and friends, That because he was so greivously afflicted he was not the friend of God but an hypocrite: and this assault made him sometimes to stagg●…r, 13. 24. Why hidest thou thy face from me, and esteemest me as thine enemy? So David, Psal. 22. 1. My God, my God, why hast thou forsaken me●… But this tentation is the most effectual when comparison is made with others, Psal. 73. 12, 13. Jer 12. 1. And although reply be made, that the Lord many times doth greivously asflict his own children, he will allege that never any was so afflicted either for the length or for the greatness, etc. The second motive is conscience of sin committed. For the devil, that extenuateth a sin when it is to be committed, making of a mountain a molehill; when it is committed, he will aggravate the same, and of a molehill make a mountain, persuading a man that his sin is greater than may be forgiven, as we see in Cain and Judas.  
On the other side, he tempteth men to vain presumption, 
Of presumption.  that it may occupy the room of faith: As when he bringeth mere natural men into a conceit of themselves that they have a good faith to God, that they love him with all their hearts, that they are highly in God's favour; First, by flattering them in their ignorance and blindness. For the more ignorant and sottish a man is in Christianity, the greater conceit commonly he hath of himself. Secondly, by making them please themselves in the performance of some outward works; wherein Popish devotion consisteth, Mich. 6. 6. Luke 18. 12. Thirdly, by comparing themselves with others that be notorious sinners, Luke 18. 11. Fourthly, by letting them see the falls of others that seem forward professors, he maketh them please themselves in their ignorance and security; as if all profession of religion were but hypocrisy, and they in the only way. Fifthly, by consideration of their great prosperity which, as Solomon saith, slayeth fools, Prov. 1. 32.  
The tentations of Satan touching obedience 
Tentations touching obedience:  serve either to withdraw men from good or to draw them to evil. Of the former there be so many examples as there are duties to be performed: As namely, in the duties of piety and of God's worship; as 1. Hearing of the word: Either he keepeth 
1. in hearing the word,  men from coming to hear; or when they are come, he withdraweth away their minds by putting other matters into their heads; or when they have heard, he stealeth away the seed of God's word out of their hearts, or by the allurements of the world choketh it. 2. Prayer: Either he keepeth men 
2. in prayer,  from prayer, saying as Job 12. 15. What will it profit us to call upon him? or if they do, he laboureth by all means to withdraw their minds from that heavenly exercise, by suggesting other (and for the most part worldly) cogitations. 3. As touching 
3. in ●…he sacrament.  the sacrament; Either he nourisheth men in hatred, etc. that they are unfit to come; or when they do come, in stead of examining and looking into themselves, they busy themselves in looking into the sufficiency of the minister, examining the worthiness of other receivers, or prying into their behaviours, whether they sit or kneel, or how they behave themselves.  
Of the latter sort there be so many examples as 
Tentations drawing men unto evil.  there are sins forbidden: Whereunto he sometimes provoketh men by suggestion; as he did David, 1. Chron. 21. 7. to number the people; and Judas, to betray his Master▪ John 13. 2. Sometimes allureth by desires of the world, which are his baits; Sometimes enticeth by the counsel or example of others, which are his instruments; Sometimes and most ordinarily abuseth a man's own corruption, which is his bawd; Sometimes he draweth thereunto as a means to escape danger, as an evasion out of trouble, etc. So foolish be▪ men that they can be persuaded by the devil to seek an issue out of some bodily trouble or danger with the hazard of their souls. Sometimes he clotheth sin with the cloak of virtue.  
So much briefly shall serve to have spoken of tentations as they are provocations to evil. Against which we pray not that we be not tempted; but, that the Lord would not in his fierce wrath for a punishment of our sin lead us into tentation, nor give us over to our own concupiscences to be hardened in sin, or to the world to be carried away with the desires thereof, or to the devil to be overcome in tentation & to be carried away captive to the performance of his will. For howsoever men willingly run into these tentations, as the beast goeth cheerfully to the slaughter; yet there can be no greater judgement inflicted upon a man in this life then to be given over to his own lusts or to the allurements of the world or tentations of the devil. Now this giving over men in tentation is that which our Saviour calleth leading into tentation: Of which we are now to speak.  
Led us not into, or rather, bring or carry us not into, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Where first we must note the person to whom we speak; & secondly the thing against which we pray. The person; D●… not thou lead us. Which when some have considered they have chosen rather to read thus, And do not thou permit or suffer us to be led into tentation. But we must not teach our Saviour to speak; but rather with humility learn the true meaning of his speech.  
Yea but, say they, this prayer is superfluous: For 
Object.  God tempteth no man, as James saith, chap. 1. 13.  
It is one thing to tempt, and another thing to 
Answ.  lead into tentation: as it is one thing to execute punishment on an evil-doer; and another, to deliver him over to an executioner: the one is the act of the judge; the other of the hangman.  
Yea, but we must understand this of permission 
Object.  only, or else we shall make God the author of sin.  
God doth not only permit men to be tempted 
Answ.  but also leadeth into tentation. The like phrases 
How God may be said to tempt.  are usual in the Scriptures: Exod. 7. 3. Indur●…vit ●…r Phar●…onis, he ha●…dened 〈◊〉 heart. Isai. 63. 17. O Lord, why hast thou ●…ade ●…s ●…rre fr●… thy ●…ayes, ●…nd harden●…d our heart from thy fear? Rom. 1. 24, 26, 28. 2. Thess. 2. 11. God shall send them strong del●…sion. All which words ●…o signify not only a permission but also a work of God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yet notwithstanding he is not the author of sin. In every tentation, even unto evil, God hath an hand: And the same tentation which proceede●…h from Satan or our own corruption may also be said to come from God. But in the same tent●…tion we are to distinguish the work of God, which is good; from the work of the flesh or of the devil, which is evil. As it cometh from God, it is either a trial or a chastisement, which are works of mercy; or a punishment, which is a work of justice: But as it cometh from Satan or the flesh, it is a provocation unto evil, and therefore a ●…inne. Such is the wisdom and goodness of the Lord, that he knoweth by evil instruments to effect his own good work. The tentation of Job proceeded from God and from Satan. God by that means tried his patience; the devil provoked him to impatience and despair. When David numbered the people, it is said that God moved him so to do, 2. Sam. 24. 1. and Satan provoked him to number the people, 1. Chron. 21. 1. God's work was a chastisement of David, and punishment of the people; Satan's work, an incitation to sin. When Pharaoh detained the people of Israel, it is said that God hardened his heart, and that Pharaoh hardened his heart, Exod. 8. 15, 32. and 9 34. As it came from God, it was a punishment; as from himself, a fruit of his own flesh, and so a sin. Again, we must further distinguish betwixt the tentation of God, and of the flesh and the devil. The flesh, when it tempteth, sendeth forth evil concupiscences, which allure men to evil and withdraw from God, Jam. 1. 14. The devil, when he tempteth, casteth into men's minds, either by himself or by means, ill motions and suggestions. God doth not instill into men's minds ill motions; as the devil and the flesh do: But he is said to tempt in these respects: 1. By offering the occasion or the object of sin for our trial; howsoever we through our own corruption or instigation of Satan take occasion by the trial of sinning: 2. By withholding and withdrawing his grace, which he is not bound to vouchsafe unto any, but in justice might deny to all: 3. By giving them over either to their own lusts or to the tentations of the devil, who is his executioner, as a just punishment of their former sins. And in this sense God is said to harden men's hearts: not that he maketh them of soft hard, but, being hard already, giveth them over to their own corruptions and the tentations of Satan further to be hardened; which hardness they further gather to themselves, willingly committing sin with greediness. Now this the Lord may do most justly: For when men have hardened themselves, what should bind God to soften them? He hath mercy on whom he will, by softening them: and whom he will not have mercy on, them in justice he hardeneth. And who shall constrain him to show mercy in softening where in justice he may harden?  
This must teach us, 1. not to dispute with God, but to justify him in all his judgements, which in justice he might exercise upon all, howsoever in mercy he spareth some: and 2. to be thankful unto him for vouchsafing us to be in the number of those whom in mercy he so softeneth, when in justice he might have hardened us.  
Thus we see in what sense the Lord is said to lead men into tentation: not that he suffereth them only to be led; but also that he giveth them over to be tempted, and in the tentation to take the foil. 2. Whereas our Saviour teacheth us thus to pray, That the Lord would not lead us into tentation, we gather this consolation, That howsoever we are assaulted 
A consolation: Satan can neither tempt nor overcome without God's permission.  continually by the flesh, the world, and the devil, yet we shall not be overcome except the Lord himself lead us into tentation. Satan goeth about continually like a roaring lion, seeking whom he may devour: but he cannot tempt, except it please God to bring us upon the stage, as he did Job: nor in tempting overcome us, unless the Lord give us over into his hands. For he that is in us is greater than he that is in the world, 1. John 4. 4. And if we be born of God, the evil one shall not touch us to hurt us, 1. John 5. 18. The devil desireth to sift and to winnow us as wheat: but our Saviour hath prayed for those that believe in him, that our faith may not fail, Luke 22. 32. The devils could not enter into the herd of swine without special leave. Neither could Satan touch the cattle of Job until he had commission from God: and further than his tedder he cannot go.  
Seeing therefore in all tentations the Lord ruleth the action and overruleth the tempter, our duty is, in all tentations to flee unto him, praying that he will not lead us into tentation.  
So much of the person to whom we make this request. Let us now consider the thing against which we pray: That we be not led into tentation. Our Saviour doth not teach us to pray that we be not tempted at all: For it is not an evil thing, to be 
That it is not evil to be tempted, but good to God's children.  tempted, simply; but rather to the children of God a good and a necessary thing. James biddeth the faithful rejoice when they fall into tentations, Jam. 1. 2. He that is not tempted, saith the son of Sirach, he knoweth but a little, 34. 10. and as Augustine, No man knoweth 
In Psal. 60.  himself unless he be tempted. Besides, we are not soldiers under the banner of Christ, unless we fight with the flesh, the world, and the devil: and we fight not with them, unless we be tempted of them: neither must we look to be crowned, unless first we strive. Nay, if we be not tempted, it is a sign that he needeth not assault us. Lastly, all tentations turn to the good of those that love the Lord, Rom. 8. serving either to humble them by the sight of their weakness, 2. Cor. 12. 9 or to prevent sin in them, making them more wary and circumspect for the time to come; or to manifest God's graces in them, that they may be found approved, and so become happy: For as James saith, chap. 1. 12. Blessed is the man that endureth tentation: for when he shall be found approved he shall receive the crown of life, which the Lord hath promised to those that love him. We do not therefore pray that we be not tempted, but, that we be not led into tentation; that is, That when we are tempted the Lord would not leave us unto ourselves, nor give us over to the tempter, nor suffer us to be overcome in the tentation, nor to be tempted above our power: but that it would please him to establish us by his free spirit, and minister strength unto us, giving with the tentations an issue, that we may bear them. And so our Saviour expoundeth himself in the 
What is meant by, Deliver us from evil.  words following, But deliver us from evil: Which, as hath been said, are the exposition of the former. Tertullian, Clausula h●…c interpretatur quid sit, Nè nos inducas in tentationem, hoc est, sed erue nos a malo, This clause interpreteth what this is, Led us not in●… tentati●…, that is, b●… deliver us from evil.  
By evil we are to understand all the enemies of our salvation; the flesh, world, and devil, sin and hell, and all punishments of sin; but especially the devil, who in the Scriptures is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the evil one.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deliver, signifieth two things: 1. To keep and preserve, to protect and defend from evil, that we fall not into it. In which sense Christ is said to deliver us from the wrath which is to come, 1. Thess. 1. 10. And our Saviour making the same prayer, useth in stead of this word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, keep or preserve, John 17. 13. 2. Cor. 1. 10. Which argueth, that of ourselves we lie open and naked to our spiritual enemies, unless it please the Lord to keep and to protect us from them. 2. It signifieth to deliver, and as it were to pull us out of the hands, that is, power, of our spiritual enemies: as the word is used, Luke 1. 74. Ma●…th. 27. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, let him deliver him. Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; who will deliver me? 2. Tim. 4. 17, 18. Which teacheth us, 1. that naturally we are in subjection to our spiritual enemies; 2. that it is not in our power to free ourselves out of this bondage; but it is the merciful work of the Lord, of whom we are the therefore taug●…t to crave deliverance.  
This deliverance which we crave is either inc●…oate in this life or perfect in the life to come: both by Christ; Luke 1. 74.  

Duties in prayer.  
I. To pray against tentation, Luke 22. 40. 2. Cor. 12. 8. to escape it. II. To pray in fervency and faith.  

Wants to be bewailed.  
I. The malice and power of our spiritual enemies that fight against us, Ephes. 6. 12. The flesh sending forth concupiscences which fight against the soul; the law of our members carrying us captive unto sin: The world by her enticements alluring unto evil, and carrying us out of the way, 1. Cor. 7. 31. by her terrors terrifying from good, by bad example seducing us: The devil our mortal enemy, going about like a roaring lion, seeking whom he may devour, 1. Pet. 5. 8. II. Our weakness to resist; our negligence in not preparing and arming ourselves against tentations, but rather by idleness and security sweeping and preparing a room for the tempter, Luke 11. 25. III. Our proneness to sin, our quailing in tentations, our running into tentations, and seeking baits of sin. IV. Our subjection to sin and Satan, Rom. 7. 14. and exhibition of our members as instruments to the tempter. V. The evil of sin with which we are corrupted, and the evil of punishment which we have deserved. VI Our inability in ourselves to free us from these evils.   

Contrary graces to be desired.  
In sense of which wants we are with fervency to crave the contrary graces: Which we are to distinguish according to the former distinctions of tentations and evils from which we desire to be preserved and delivered. And first for the tentations of God or trials; we do not pray against them, but rather for them, I. That the Lord would try us, Psal. 26. 2. and 139. 23. and II. That when he doth prove us, we may be approved; or if it please him by the tentation to discover unto us our weakness, he would turn it to our good, Deut. 8. 16. that both in respect of our former weakness we may be humbled, and for the time to come be made more circumspect.  
But as touching those tentations which are provocations 
How we are to pray against tentations.  unto evil; we pray against them, I. in general, That our hearts may not be inclined to any evil, Psal. 141. 4. and therefore that the Lord would neither give us over to the tempter to be overcome, nor suffer us to be tempted above our power, neither leave us to ourselves and forsake us in the tentation, but that it would please him to establish us by his free spirit, Psal. 51. 14. and assist us with his grace (which will be sufficient for us, 2. Cor. 12. 9 that being confirmed and strengthened by him, 1. Pet. 5. 10. we may not fall away in the time of tentation, Luke 8. 13. but may be able to withstand our enemies in the evil day, and having finished all things may stand fast, Ephes. 6. 13. being kept by his power through faith unto salvation, 1. Pet. 1. 5. And II. more specially, 1. against the tentations of 
How we must pray against tentations of the flesh.  the flesh we are to pray, That howsoever sin dwell in us, yet it may not reign in our mortal body, that we should obey it in the lusts thereof, or give our members as weapons of unrighteousness unto sin, Rom. 6. 12, 13. And especially, That he would not punish our sin with sin, giving us over to our own lusts, Psal. 81. 13. Rom. 1. 24. or to the hardness of our own hearts, Ephes. 4. 18. or to a reprobate mind, Rom. 1. 28. to commit sin with greediness. But chose, That he will give unto us his sanctifying spirit, not only to fight against the flesh, but also to mortify our ●…rthly members, Col. 3. 5. as our inordinate affections and evil concupiscence; and to crucify the flesh with the lusts thereof, Gal. 5. 24. and that being renewed by his spirit, we may no longer be carnal men but spiritual, walking not after the flesh but after the spirit, Rom. 8. 1.  
2. As touching the world; We also pray, That 
How we must pray against the tentations of the world.  we may not be carried away with the world or overcome thereby, but that by faith we may overcome the world, 1. John 5. 4. And whereas the world is said to tempt in respect either of the men or the things in the world: and whereas the men tempt either to evil of punishment and danger by captious questions, or to evil of sin; either by bad speeches, enticing, incensing, counselling; or lewd examples: We therefore against their captions desire the spirit of wisdom, that we be not ensnared; and against their offences and scandals either in word or deed, constancy & perseverance, that we do not stumble or fall, nor be conformed to the world, Rom. 12. 2. As for the things of the world, they are either the desires thereof, or the terrors and crosses. In respect of the desires of the world, which are the lust of the flesh, the lust of the eyes, and the pride of life, 1. John 2. 16. the world is said especially to tempt; they being the baits of sin and snares of the devil. Against these we pray, That we may have grace from above to renounce all worldly lusts, Tit. 2. 12. to be wained from the world, to use it as though we used in not, 1. Cor. 7. 31. to ●…e cr●…cified to the world and the world to us, Gal. 6. 14. to live as pilgrims and strangers upon earth and citizens of heaven, minding heavenly things, and contemning all the desires of the world as mere vanities in comparison of heavenly joys. As touching the crosses and afflictions of this life, which are worthily called tentations; We are to pray, That God will not suffer us to be tempted above our power, etc. 1. Cor. 10. 13. but that the Lord in his good time would either release us from them in whole or in part, or else arm us with patience to bear whatsoever he shall lay upon us, that we may endure tentation, and, being found approved, we may receive the crown of life, Jam. 1. 12. whereof the afflictions of this life are not worthy, Rom. 8. 18.  
3. As concerning the tentations of the devil; We 
How we must pray against the tentations of the devil.  desire that the Lord would tread Satan under our feet, Rom. 16. 20. or at the least that it would please him to arm us with the complete armour of God, that we may be able to stand against the cunning sleights, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of the devil, Ephes. 6. 11. and especially with faith, whereby we may quench all the fiery darts of the devil, Ephes. 6. 16.  
Now in all these we are to pray, as our Saviour teacheth us both by his example, John 17. 15. & by his precept in this place, O Lord, we do not desire not at all to be tempted, but that we may be delivered from evil: that is, from the tyranny of the flesh, that it hold not us captive unto sin, from the allurements of the world, that they do not draw us unto sin; from the assaults of the devil, that he prevail not against us, from the punishments of sin, and judgements which by sin we deserve, so far as our deliverance therefrom may stand with God's glory and our good; and lastly, from the corruption of sin itself; in regard whereof we desire the Lord would endue us more and more with the Spirit of sanctification, applying unto us the merits and efficacy of Christ's death to mortify our sin, and of his resurrection to restore us to newness of life; wherein we are to proceed from faith to faith, and from one measure of grace to a greater, until we come to a perfect man in Christ.  
And as there are two degrees of our deliverance from these our spiritual enemies: the one begun and imperfect, by sanctification in this life; the other full and perfect in the life to come, which is our full redemption and glorification: So we pray, not only that we may be freed from our corruptions in part, but also may be fully conformed to the glorious image of the Son of God; and therefore pray that we may be delivered from every evil thing, and be preserved to his heavenly kingdom, 2. Tim. 4. 18. whereby it appeareth, that as in the fifth petition we desired pardon of sin and justification by faith; so here we crave strength against sin, & freedom from the corruption, and sanctification by God's Spirit, and finally the end of our faith, which is the salvation of our souls: For when we pray to be delivered from evil, we desire deliverance also from hell, and consequently salvation in heaven.  
Now as these graces are to be asked in fervency 
That we must pray for these graces in assurance of faith.  and affection, so also in assurance of faith that we shall be heard. For as the Apostle James chap. 1. 5, 6. teacheth, If any man desire wisdom of God, wisely to endure tent●…tion, he must ask it in ●…aith. And to this faith the holy Ghost doth most notably encourage us in the Scriptures: Prov. 18. 10. The name of the Lord is a strong tower: the righteous runneth unto it, & in edito collocatur, and is placed on high. The Lord, saith Peter, 2. Epist. 2. 9 knoweth to deliver the godly out of tentation. And of our Saviour the Apostle saith, Heb. 2. 18. In that he suffered and was tempted, he is able to succour them that are tempted. Christ hath overcome our enemies: the devil, Col. 2. 15. the world, John 16. 33. and to this end gave himself for us that he might deliver us from the hands of our spiritual enemies. He that is in us is stronger than he that is in the world, 1. John 4. 4. Neither shall any be able to pull us out of his hands, John 10. 28. Christ, whose prayer is always heard, John 11. 42. hath prayed for us that our faith shall not sail, Luke 22. 32. and that we may be kept from evil, John 17. 15. The Lord hath promised, and is faithful to perform, that he will not suffer us to be tempted above our power, but with the tentation will give an issue that we may bear it, 1. Cor. 10. 13. And finally, Joel 2. 32. he hath promised, that whosoever shall call upon the name of the Lord shall be saved. Our faith therefore concerning assistance against tentation and deliverance from evil must be grounded not upon any conceit of our own strength or worthiness, but on the power, mercy, faithfulness and truth of God in his promises, and on the mediation and intercession of Jesus Christ.    

Duties to be performed in our lives.  
I. General: 1. To avoid tentations and occasions of evil; To shake off slothfulness, and diligently to employ ourselves either in good exercises or in the works of our callings: 2. To resist tentations, and to withstand them: 3. To be vigilant and watchful, Mark 13. 33. 1. Pet. 5. 8. Ephes. 5. 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to walk circumspectly, to shake off security; to keep a watch over our senses; To make a covenant with our eyes, Job 31. 1. To desire the Lord to turn away our eyes from beholding vanities, Psal. 119. 37. 4. To get unto us the whole armour of God; as, the shield of faith, etc. Ephes. 6. 12, 13, 18. 1. Thess. 5. 8.  
II. More particular: 1. To deny ourselves; to cr●…cifie the flesh, and not to satisfi●… the lusts thereof; to abstain from fleshly lusts, 1. Pet. 2. 11. 2. To renounce the world and the desires thereof, 1. John 2. 15, 16. 3. To resist the devil; not to yield to his motions, but rather practise the contrary; not to believe his persuasions, 1. Pet. 5. 9 Jam. 4. 7. 4. To hate all sin, as we desire to be delivered from all; To retain no one sin, with Herod; To think no sin small; To abstain also from all show of evil, 1. Thess. 5. 22. To desire full deliverance, Phil. 1. 23. Cupio dissolvi, I desire to be dissolved. Rom. 7. 24. Quis me liber abit? Who shall deliver me?  

Hypocrisy discovered.  
Here then is discovered the hypocrisy of those, 1. Who pray that God would not lead them into tentation, and themselves run into tentation; as those that go to plays and give themselves to idleness; 2. Who by security and idleness make preparation for the unclean spirit, Matt. 12. 44. 3. Who take thought for the flesh to satisfy the l●…sts thereof, Rom. 13. 14. 4. Who are addicted to the world and the desires thereof, as pleasures, profits (1. Tim. 6. 9 Those that will be rich fall into tentation, etc.) and preferments; 5. Who have made a covenant with hell, Isai. 28. 15. who pray to be delivered from sin, and yet will not forsake their sin, as their drunkenness, whoredom, usury, etc. but harden their hearts, and therefore shall fall into evil, Prov. 28. 14. who are so far from desiring full deliverance from evil by their dissolution and translation out of this life, that rather they have placed their paradise here upon earth.      

The Conclusion.  
HItherto we have spoken of the petitions: Now followeth the Conclusion of the Lords prayer, in these words, For thine is the kingdom, the power, and the glory, for ever and ever, Amen. For howsoever 
This conclusion authentical and necessary.  this clause is omitted of the Latin interpreters, and is rejected by Erasmus, yet was it added by our Saviour, and registered by Matthew. For first, the Greek copies have it: secondly, the Syriack Paraphrast translateth it: thirdly, the Greek writers expound it; as chrysostom and Theophylact: and fourthly it is not only consonant with the rest of the Scriptures, but also in this prayer hath a necessary use. For we have heard that praise is to be joined with prayer: and in prayer two things required; fervency, and faith: Now as the petitions especially contained a specification of our desires, so this conclusion containeth partly a confirmation of our faith joined with praising God, in these words, For thine is the kingdom, and the power and the glory, for ever and ever: and partly a testification both of our faith and of the truth of our desires in all the former petitions, in the word Amen.  
Our Saviour teacheth us to confirm our faith by 
Our faith confirmed by this conclusion by three reasons drawn from three of God's attributes.  three reasons. For that they be reasons the word For signifieth. And reasons they are not so much to persuade God that he would grant our requests as to persuade and assure ourselves that we shall obtain. The reasons are taken neither from our own worthiness nor from the dignity of our prayers, (for if our faith were to be grounded thereon, we should neither dare to pray nor hope to be heard) but from the nature & attributes of God; that we might know that the obtaining our requests dependeth not upon our own worth but on the power and goodness of God. The reasons, I say, are drawn from three attributes of God: viz. his eternal Kingdom, eternal Power, eternal Glory. His is the kingdom: therefore he hath right to give us whatsoever we desire: His is the power and might: therefore he is able to grant our requests: His is the glory, both of giving all good things, and also of all good things given; and thereunto our requests do tend: and therefore he is ready and willing to grant our requests for the manifestation of his own glory. And this we shall the easier believe if we consider to whom we ascribe these things; namely, to our heavenly Father, whose seat is in heaven, and his kingdom ruleth over all, Psal. 103. 19 who is in heaven, and doth what he will, Psal. 115. 3. who sitteth on the heavens as his throne, full of majesty and glory, and rideth on the heavens for our help. Neither doth the right, power and glory of giving benefits temporal and concerning this life alone belong unto God, but also of everlasting blessings in heavenly things after this life is ended. For his is the eternal kingdom, eternal power, and eternal glory, signified in those words, for ever and ever; which are to be referred to all the three attributes.  

What kingdom here signifieth.  
But first of his kingdom: Which here signifieth 1. generally the universal kingdom of God, which some call the kingdom of his power, whereby he ruleth and governeth all things, Psal. 103. 19 2. Chron. 20. 6. and in regard whereof the right of all things belongeth to him, Deut. 10. 14. Psal. 24. 1.  
This then teacheth us two things: 1. That our heavenly Father is the absolute Lord and owner of all his creatures; who as he is the Creator so is he also the possessor of heaven and earth: in whose hand all good things are to bestow as it pleaseth him. This therefore must encourage us with assurance of faith to make our requests to our heavenly Father, of whom we cannot ask any good thing, whether spiritual or temporal, which is not his to bestow. And therefore it is well said of Seneca, Audacter Deum roga, nihil eum de alieno rogaturus, Ask boldly of God, seeing thou canst ask nothing of him which belongeth to another. 2. That our heavenly Father is the sovereign King and absolute Lord and Governor over all his creatures, ruling the good, and overruling the evil; to whose commandment all the good creatures obey, and at whose beck they are ready to do us good: And as for the wicked either men or angels; they are so overruled by the almighty providence of God, that when they seek to annoy us, they are against their purpose made the instruments of God to do us good.  
And whereas our Saviour teacheth us to say, 
What is meant by, thine is the kingdom.  Thine is the kingdom, we are to observe that the kingdom of government which Kings and Princes have, it is the kingdom of God; whose ministers and leiutenants they are, Rom. 13. 4. by whom they reign, Prov. 8. 15. and from whom all authority is, Rom. 13. 4. Which as it must teach them to subordinate their government unto the Lord, and in him to rule their subjects, because the kingdom which they exercise is not theirs but Gods, their judgement is not theirs but the Lords, 2. Chron. 19 6. so doth it teach all subjects to be subject to their governor's so far forth as they are subordinate to the Lord; because in obeying them they obey the Lord, and in resisiting them they resist God, Rom. 13. 2. But if Magistrates and Kings shall leave their order, in commanding that which God forbiddeth, we are bound to be subordinate to our supreme King, whose the kingdom is, in whom only we are to obey the inferior governor's, Ephes. 5. 21. that so far forth as in obeying them we obey also the Lord, for better it is to obey God then men, Acts 4. 19 & 5. 29. And as to obey an inferior Magistrate which rebelleth against his Prince, is to rebel with him; so to obey a Prince or Magistrate rebelling against God, in that wherein he rebelleth, that is, in unlawful things which he commandeth, it is also to rebel against God. So that not only good but also evil Princes and Magistrates are to be obeyed; but neither good nor bad, unto evil.  
More especially the kingdom of God is the 
The kingdom of grace and glory.  kingdom of grace in this life, and the kingdom of glory in the life to come. In the former the Lord communicateth grace to his servants, ruling in them by his word and Spirit: In the latter he communicateth glory to his Saints, vouchsafing unto them the fruition of himself, who shall be to them all in all. Do we therefore desire grace in this life or glory in the life to come? God is the King of grace and of glory: let us sue to his throne of grace; for he will give grace and glory, and no good thing will he withhold from them that walk uprightly, Psal. 84. 11.  

Uses.  
1. If God be our King, we are to be encouraged in all our necessities to call upon him: For it is the property of good kings to hear the suits of their subjects, and to relieve and defend them.  
2. If he be the absolute Lord of all his creatures, and all things whatsoever be in his power and possession, then ought we not to be distrustfully careful, but to cast our care upon God and to depend upon him. The earth is the Lords, and all that 
Psal. 24. 1.  therein is. He is a Father that is rich towards all those which put their trust in him.  
3. If God be our King, our duty is to obey him, and to behave ourselves towards him as dutiful subjects. Why call ye me Lord, saith our Saviour, and do not the things which I command you?    

What is meant by, thine is the power.  
And the power, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Power belongeth in some 
The difference between the power of God and the creatures.  degree to all creatures: but to God it is ascribed after a peculiar manner: In them it is a faculty proceeding from their nature: in God it is his essence: Theirs is a power created and received from God, Acts 17. 28. his is uncreated, eternal, and from himself: Theirs is mixed with impotency and passive power, which maketh them subject to change: but God's power is most perfect and pure without such mixture: Theirs is finite, as themselves are: but his is infinite, as himself is. And it is infinite 1. in itself: 2. in respect of the multitude of effects which he is able to work and unto which his power is extended; in which sense it is said to be infinite extensively: 3. in respect of the efficacy of working; in which regard it is infinite intensively. It is infinite extensively: because it is extended to all things, Matth. 19 26. Luke 1. 37. and for that cause is called omnipotency. For the Lord never doth so many or so great things, but he is able to do infinitely more and greater. His power is extended to all things which either can be done, and that is called his absolute power: or which he will do, and that is called his active or ordinary power: For whatsoever God will do that he can do; yea, by his actual power doth it, Psal. 115. 3. but he can do many things by his absolute power which he will never do, Matth. 3. 9 and 26. 33. It is also infinite intensively, in respect of the efficacy of the action: For the Lord doth not work any thing so effectually or intensively, but he is able to effect it infinitely more effectually or intensively, Ephes. 3. 20.  

Uses.  
Uses, respecting means; I. To humble ourselves under the mighty hand of God, 1. Pet. 5. 6. not to be lifted up against him with pride, nor opposed through obstinacy, 1. Pet. 5. 5. Job 9 4. Rom. 9 17. Dan. 4. 37. II. To fear God above all things, and to be afraid to offend him, Matth. 10. 28. 1. Cor. 10. 22. Are we stronger than the Lord? III. To repose trust in him, Deut. 33. 26. For if God be on our side, who can be against us? Psal. 27. 1, 2, 3. Num. 14. 9 Deut. 7. 21. Jer. 42. 11. There is no good thing but he is able to effect it; no evil, but he is able to deliver us from it. No creature can help us unless God use it as his instrument for our good: no creature can hurt us unless God use it as the rod of his anger. The devil is ●…trong; but he is not able to pull us out of God's hands, nor yet to hinder or stop the course of God's blessings towards us.  
Uses respecting faith; I. To confirm it in believing any article of our faith; as, of the resurrection, Matth. 22. 29. II. To confirm our faith in the promises of God, Luke 1. 37. Rom. 4. 19, 20, 21. III. In prayer. For which purpose it is here alleged, Matt. 8. 2. 2. Chron. 20. 6. & 14. 11, 12. Ephes. 3. 20. IV. In the assurance of perseverance unto salvation, 1. Pet. 1. 5. Rom. 14. 4. John 10. 29. 2. Tim. 1. 12.    

What is meant by, thine is the glory.  
And the glory] Whereby is meant honour and praise, 1. Tim. 1. 17. For to him belongeth the glory, honour and praise of bestowing all good things: He is the fountain and author of every good gift, Jam. 1. 17. His is the glory of hearing and granting our prayers, Psal. 65. 2. And to his glory whatsoever we ask according to his will doth especially tend. Therefore as by his kingdom a●…d power he is able, so for his glory he is ready and willing to grant our requests which we make according to this direction of our Saviour. For what Christ hath taught us to ask in his name, that the Lord hath promised to give for his sake, in whom all the promises of God are Yea and Amen, to his glory, 2. Cor. 1. 20.  
This therefore serveth to confirm our faith. For doubtless such things as tend to his glory he will grant: especially considering it is his glory to hear the prayers of his servants, and seeing to him belongeth the glory of giving every good gift: but these things which we ask according to our Saviour's direction do tend to the glory of God, and to that end we ask them: therefore we may be assured that he will grant our requests so far forth as they stand with his glory.  
Now whereas our Saviour directed us to make this our first suit, That God's name may be glorified, and now teacheth us to make his glory the reason of our prayers; this showeth, That the glory of God should be the main end of all our desires, for which w●… should affect them, and unto which when we have obtained them we should refer them, 1. Chron. 16. 35. Psal. 50. 15. And forasmuch as the glory is the Lords, which he will not have communicated to any other, Isai. 42. 8. therefore we are to call upon him alone, as being the only fountain of every good gift, the only hearer of our prayers. Of which glory we rob the Lord, if we direct our prayers to any other. And as we are not to give his glory to any other, so we are not to take it to ourselves: For seeing the glory is the Lords, therefore vainglorious persons seek to rob God of that glory which is proper to him, and to assume it to themselves. But we must say with David, Psal. 115. 1. Not unto us, O Lord, etc. and with Daniel, chap. 9 7. Righteousness, O Lord, belongeth unto thee, and to us shame, etc.  
But we ascribe unto the Lord not only kingdom, 
Everlasting kingdom power and glory belongeth to God.  power and glory, but also an everlasting kingdom, an eternal power, and immortal glory. For as Moses saith, Psal. 90. 2. He is God from everlasting to everlasting; he is King for ever. Therefore he hath right not only in this life to crown us with his blessings, but after this life he hath an everlasting kingdom to bestow upon us, Luke 12. 32. unto which he is able and willing to bring us by his power everlasting, to the immortal glory of his mercy.  
Now these reasons as they must be propounded 
These words are a form of praising God.  in faith, so also with cheerfulness, as a consequent thereof. And when they are cheerfully uttered, they are not only reasons of our requests, but also a notable form of praising God: which our Saviour hath taught us to join with our prayer. And so the holy Ghost hath directed us elsewhere; as Col. 4. 2. Phil. 4. 6.  
And that this is a form of praise and thanksgiving, appeareth by other places of Scripture, where the men of God setting themselves of purpose to praise God have used the very like form: As David, 1. Chron. 29. 10, 11, 12. and Psal. 145. 10. and 11. 12, 13. Revel. 7. 12. Judas v. 25. Revel. 4. 11.  

Uses.  
Duties concerning prayer. 1. That we pray to God, and him alone. Whereof a reason is contained in these words, For his is the kingdom, etc. 2. That we pray in faith; seeing our heavenly Father, whose is the kingdom, power, and glory, is both able and willing to grant our requests. 3. That with our prayer we join praise and thanksgiving; which in this short form is not omitted.   

Duties in our lives.  
1. To arrogate nothing to ourselves, but to ascribe all kingdom, power and glory to the Lord, Psal. 29. 1, 2. and 115. 1. and of all good things received to ascribe the praise to God. 2. If God be our King, then must we behave ourselves as dutiful and obedient subjects: If his be the power, then are we both to fear him and to trust in him: If his be the glory, then of him must we beg all good things, and to his glory must all be referred: If his power, kingdom and glory be everlasting, then are we taught whom to fear, whom to serve, whom to trust in; namely, him that is able not only in this life to bless us, but also after to crown us with immortal glory in his eternal kingdom. If we serve the flesh, the devil, the world, we shall have the momentany fruition of sin, and after this life is ended eternal torments. God liveth for ever, as to crown eternally the godly, so to punish the wicked eternally. He then will exclude them out of his kingdom, and will be of power to destroy both body and soul in hell; and he will glorify his justice in their endless confusion.  

Hypocrisy discovered.  
But here the hypocrisy of men is to be discovered, who ascribe kingdom to God, and yet obey him not; power, and fear him not; glory, and glorify him not: and they add all these reasons to their petitions, as if they should say, Thou, Lord, wilt grant our requests; for thine is the kingdom, power and glory for ever, and yet do not believe that the Lord will grant their requests.     

Amen.  
And so much of the confirmation of our faith. 
What Amen importeth and signifieth.  Now followeth the testification both of our faith and of the truth of our desire in the word Amen. For it importeth the assent of the heart to the words of our mouth: and it signifieth truly; or, even so; or, as the Grecians sometimes translate it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, So be it.  
The meaning of it is thus much, as if we should say, As I have made these requests unto thee, O Lord, so do I both unfeignedly desire the performance of them (Let them, O Lord, be granted, 1. Kings 1. 36.) and also truly believe that thou in thy goodtime wilt grant my desires so far forth as they stand with thy glory and my good: and in this persuasion I rest, attending thy good pleasure. And as I have ascribed unto thee kingdom, power and glory, so I do both unfeignedly acknowledge that thine alone is the kingdom, etc. and also heartily desire that I and all others may truly and effectually ascribe unto thee everlasting kingdom, power and glory. For being annexed unto prayer, it signifieth both the truth and earnestness of our desire, and also the assent of faith laying hold on the promises of God made in Christ to our prayers. And being added to thanksgiving, it signifieth both the ●…ath of our assertion in ascribing praise to God, and also a true desire and zeal of God's glory.  
Hence therefore we may learn again those duties 
Duties to be performed.  which heretofore have been taught: 1. That we call upon the Lord with unfeigned lips and upright hearts, truly desiring those things with our hearts which we ask with our mouths, and being truly thankful for those things for which we give thanks. 2. We must strive against our infidelity and doubting, Psal. 42. 12. and must truly believe that the Lord will grant our requests so far forth as they stand with his glory and our good; otherwise we cannot say, Amen. 3. We are to rest in the good pleasure of God with assurance expecting his grace and help, Psal. 123. 2. and 3. 4, 5. and 4. 9 And thus our Saviour hath taught us with this word to seal up our prayer: Which therefore is not unworthily of some called Signaculum orationis 
〈◊〉.  Dominicae, the seal of the Lords prayer. For he that truly believeth that the Lord doth hear him, and goeth away resting in his goodness, putting his Amen to Christ's Amen, John 16. 23. he hath set to his seal that God is true in his promises, and that to the Lord belongeth kingdom, power, and glory for ever.  
But here see the hypocrisy of men, who say 
Hypocrisy discovered.  Amen, but pray not from their hearts, nor truly desire that which with words they ask, nor are thankful for that for which they would seem to give thanks; neither do they believe that God will grant their requests: and therefore though they say, Amen, yet therein they lie unto God.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
FINIS.