PATER NOSTER, OUR FATHER. OR, The Lord's Prayer explained.  
The Sense thereof, and Duties therein, from Scripture, History, and Fathers, Methodically cleared, and Succinctly opened, at EDINBURGH, BY Will Annand, M. A. one of the Ministers of that City, late of Univers. Coll. OXON.  LUKE XI. II. And he said unto them, when ye pray, say, OUR FATHER WHICH ART IN HEAVEN. August. ad Prob. Cap. 10. Absit enim ab Oratione multa locutio, sed non desit multa Precatio, si servens, perseverat intentio. 
Edinburgh, Printed by George Swintoun and james Glen, and are to be sold at their Shops, in the Parliament-yard. Anno Dom. 1670.   

To the Right Worshipful, Sir ANDREW RAMSAY of Abbots-hall, Knight, Lord Provost of the City of Edinburgh, etc.  
My Lord,  
BOoks and Maps of Navigation, represent a long tract of Rocks in the Eastern Seas, called the Pater Nosters, they putting the Pilot to his prayers, 
Sea Mirror, lib. 1. Demonstrat 4.  I here present a gift of the same name, for the same end, but differing in the moving cause, there being here no hazard, but security in bearing up, and good Anchorage; yea, the bearing off from what is here offered in our late times, is to be feared, was one great cause, why so many made shipwreck, first of faith, next of a good conscience: conceiting themselves able to make way against, and weather-out the Rule, So pray ye, And when ye pray, say, yet harbour in the Haven of bliss, by other gales than those from Heaven; which was foreseen, 
Whither Cant. 4. ●.  nay, foretold by a Poet, than almost (because not in this) their own, who advising for the use of the Lords Prayer, in his Vox Pacifica, hinteth at that Malady thus, 
Lest that which might of bliss a means have been,  
A means become of letting curses in.   
I concluded to have published these sheets without designation of a Patron, Dedications being now so customary, that they are near to be interpreted vanity; yet reflecting that at least with Divines they are no younger than St. Luke, and that Charity and Candour are as cold as were the nights in which most of them were composed; it was deemed rudeness to suffer this Stripling to travel without some recommendation to some excellent Theophilus, were it but for one night's lodging (for, I trust he is better bred then to be troublesome) After which resolve, let me declare it, your Lordship had no Rival, your Goodness, Care, Industry in your House, Office and Authority, to, about, and for the Ministry of this City in general, and to myself in particular, encouraging me, and promising a courteous acceptation, and enforcing upon me this Epistle so much the more, that by many it is accounted a vice reverently to mention the name of a Loyal Levite, whereas your Lordship (more Godlike) will Advocate their cause: Upon which it was judged disobedience against the Law, and temerity against natural affection, to address my Pater Noster to any, save to your Lordship, as a common Father of my Brethren, for whose settlement, as at first you were a Patron, so still continueth to be, and that in Solidum.  
Your wont affablility emboldens to crave protection for this little one, under your Roof and Patronage, where virtuously disposed, if otherwise found faulty, let it be corrected in judgement, but not in wrath, so shall its Parent be more encouraged to join in the hearty Antiphonies of this ancient and honourable City's Ministry, for your Lordship's prosperity and happiness jointly with your Brethren, the Baliffs and Counsellors, adding this as mine own Hymn, that our Father which is in Heaven, may assure you all of his Kingdom, Power, and Glory, for ever, Amen; which shall industriously be pleaded-for at the Throne of Grace, by  
My Lord, From my Study, june 15. 1670. Your Lordship's Son and Servant in the Lord jesus, WILL. ANNAND.   

TO THE READER.  
IN the composing of these Sermons there were imitated two famous Preachers, viz. Solomon and Christ, because of the first, sordid, irreverent, and unseemly expressions, (the Rhetoric of too many) were studiously avoided, being enamoured not so much with plainness, as to conclude nothing such, but when both Charity and Divinity must be strained, yea racked, and vehemently squeezed, to strain the position, and offer it for usefulness.  
With the second, the people is not spoken unto without a parable, not to darken, but enlighten the discourse; and indeed since I knew the right hand from the left in Pulpit-affairs, such methods of explication were approved, yea much improved, by that comparison of a reverend Divine, 
Full. Holy State lib. 2. c. 9  and Historian, lately fallen asleep, attesting that reasons are the Pillars of the Fabric of a Sermon, but similitudes give the best lights, the Parable of the Virgins, of the Talents, of the History of Siloams Tower, discovers the duty of watchfulness, charity, and self-condemning, most emphatically, and heats the soul in personal application, servidly.  
With St. Matthew als, for the most part, I show where it is written, for if I but light my Candle at another's Torch, or borrow one beam from another's Wood, or a rough Stone from another's Quarry, for perfecting my building, notwithstanding of polishing and carving, in gratitude to my Benefactor, his name is ensculpted, yea, if from a teeming word, my fancy be so raised, that with the Lark it soar, may be, higher than my Author attempted, yet as far as my small notes could allow me, I go not out of sight, until it be known whence that word came: Toilsome I confess was this search unto me, but if it prove profitable to any one, I have sufficiency of reward.  
To show that importunity of friends, and press of my Hearers, occasioned the Pressing of these Papers, or that myself was pressed until I yielded their publication, were to cause all intelligent to smile, that compliment (not to say rant) being now so threadbare, that its deformity (I had almost writ vanity) is beheld with scorn.  
The true cause of my publishing was this, viz. that I found no Act of Parliament discharging me to scribble, and that my solitary life created some hours of Melancholy, especially in long nights, the tediousness whereof I comfortably evited, in blacking paper, on several subjects, and did really dote so much upon this my Pater Noster, that (pardon the boast) I verily thought it might do the world as much good, as half a score Books I have se●n; withal finding few of our country write upon this Subject, and of these few could never see one, that Treatise of Mr. Wisharts excepted, (which came not to my hands, until I was within few leagues of shore) To the Printer went I, who, it may be, was of my mind, and we agreed; Yet for all this, my papers sleeped a full year by me, and then growing bulk some (not to say troublesome,) they were aired, and dressed, as thou, Reader, now sees them. Thy humour I know not, yet charity enforceth me not to conceit thee uncourteous, or uncharitable, but kind, and Christian, which will induce thee, either, to forbear reading 〈◊〉 papers altogether, as unprofitable for thee, ●●on being a Giant in these matters, or if that offend, a Gamaliel in things Divine, or to peruse them, with judgement and brotherly-kindness; which is done when thou forgives us our trespasses, that is, correct the Printers faults with thy Pen, for he Errs, and the Authors with thy love, for he also is a Man. Farewell.   

The Author to his Pater Noster.  

AWake my drowsy Sheets, arise you Sons of Day,  
Accost with peace, run you to the Highway;  
Plead not for Faction, Strife, Debate, but rather  
Entice to Concord, Peace, that all my say,—  
— OUR Father.   

Unmask this Gipsy Earth, that doting Man  
May loathe her Blackness, and in loathing scan  
Her Comforts shortness, see her paths un-even,  
Next, love, respects, the things—  
— which are in HEAVEN.   

Th'exchange-bells rings, to Truck, for Trade, they run;  
Pride here, Lust there, Attempts to overcome:  
He walks as Herod, Centres in Vulgar Fame,  
Teach them Hosan ', to sing in—  
— Hallowed be THY NAME.   

Sad Rueful Projects Harrasseth the Mind  
Of plodding Earthlings; God and Christ pretend,  
Them boldly check, be pressing, nor be dumb,  
They Seek their own, Forgets—  
— THY KINGDOM come.   

Some Talk, but Do not, Some Do neither well,  
Unfold the Cheat, endure their Anger Fell;  
The Edger Disputant, at last wants Breath,  
And then persuade him to,—  
— THY WILL be done in Earth.   

The Crooked and Untoward Rules men take  
〈◊〉 Measures by, For Glories Crown forsake;  
Move not for Pin-sleeved Faith, be driven  
By neither side, But do—  
— As it is DONE in Heaven.   

A narrow Heart's a plague; an idle Hand's accursed;  
A doubting Prayers unheard; a Nabal's Heart shall burst;  
Ply you your Plough; I'll say to it God speed,  
That's move to Work; Then pray,—  
— GIVE us our daily BREAD.   

Much God bestows, what Man receives is lent him;  
And what Man cancels, God scores out at Reckoning:  
Review the Bill, Pardon, ere you be Called for,  
Teaching,—  
— FORGIVE our debts, as we FORGIVE our debtor.   

Destroying Grins, hath Hell's black Master found,  
T'ensnare poor foolish Man; But Grace hath Bound  
His fiercer Hands; And to avoid Seduction,  
Religious Care doth sense,—  
— LEADS not into TEMPTATION.   

Sin lies at Door, our Eyes are Bend upon It,  
Our Hearts respect It, yet our Death is in It,  
Nor Power have we t'ward Hands, Tongues, or Devil,  
Despond not though, Pray,—  
— But DELIVER us from evil.   

As Subjects besecure, if Foiled, yet Conflict on,  
While Trump of Glory sounds,—  
— For THINE is the KINGDOM.   

Fear not to Prosper, watch the Praying Hour,  
Lift up your Eyes, when saint, Receive—  
— THE POWER.   

Of Conquering Triumph, promised the Heavenly Liv●●  
The Humble Saint, That is,—  
— The GLORY for ever.   

That knowledge of your Rules, prove no Man's Baine;  
persuade the World with me to Say,—  
— AMEN.    

PATER NOSTER, OUR FATHER; OR, The Lord's Prayer explained, etc. 
Tolboot● Church, Novem. 17. 1667,   MATTH. VI IX. After this manner therefore pray ye: Our Father which art in heaven, hallowed be thy Name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our debts, as we forgive our debtors. And lead us not into temptation, but deliver us from evil: For thine is the kingdom, and the power, and the glory, for ever. Amen. 
AS the Sacrifices in the Jewish Temple did in general signify Christ, and the Christians duty, so those called the daily ones, 
Dan. 8. 1●  in the opinion of Divines, did intimate the indispensible duty of prayer, and praise, 
Heb. 13▪ 15.  in which a believer is to be daily, because continually exercised: every morning, and every evening, 
Num. 28. 3.  one Lamb at the least was to be offered, and the time of that Sacrifice under, 
Acts 3. 1  and in, the Gospel, is called, the hour of prayer; 
Acts 10. 3.  which Peter and john, and Cornelius observed; and about that time also was the vail of the Temple rend, a [symbol] of the abolishment of all Jewish rites, and of that future confidence which all Nations might have in their immediate access unto God; in which the believers delight, and the penitents comfort, 
jonah 2. 11.  hath since stood, which made our Saviour's Disciples desire to be instructed in that duty, by their Master, and are advised not to go to jerusalem, 
Luke 11. 2.  but look upward where ever they be, and say, Our Father, etc. And what he said to them in private, he said here publicly to the multitude, After this manner pray ye, Our Father which art in heaven, etc.  
Purposing to enter upon a discovery of some of those grand truths folded up in the Lord's Prayer, It may prove advantageous to imitate men in the opening of a curious Cabinet, first view the carved out-work, and then the particular excellencies of each single Drawer: and therefore it is proper to speak of Prayer in general, which shall open our understandings, the more prosperously to apprehend the [fecundity] and special rarities locked up in the Lord's Prayer in particular.  
In pursuing of which design, we shall in these following Sections consider, 1. what Prayer is, and its being. 2. Its effects and concomitants. 3. Its obstacles and hindrances. 4. It's duty and necessity. 5. It's root and trial.  

SECT. I.  
THe object, 
Alsted Theol. Cat. S. 3. c. 13.  or person prayed unto, altering the nature of a prayer, hath induced the learned to frame a distinction betwixt a civil and a religious one, the first being that by which in courtesy something from our neighbour is demanded, 
Gen. 24. 17.  as Abraham's servant of Rebekah, saying, Let me, I pray thee, drink a little water of thy pitcher, whereas the latter is the devout entreaty of a religious soul, for attaining of grace and mercy, from God in his heavenly designs and undertake, which from Authors hath received several definitions.  
It is called a Religious [Invocation] of God, by which we ask necessary good things for soul or body, and [deprecats] the contrary judgements; thus Abraham prayed for Sodom, Moses for Israel's sin, 
Psal. 51. 11.  and David against Saul's punishment.  
It is said to be a religious exercise proper to rational creatures, 
Aquin. 2 2daes Q. 83.  by which they reverence God as their Superior, and owns him to be the fountain of all their good, 
Art. 1. & Art. 10.  therefore it is truly said of an Ancient, 
Chrys. de O. rend. lib. 2.  that in many things men differs from the Angels, as in Nature, Wisdom, Knowledge; yet in calling upon God, and speaking to him in duty, there is no diversity at all, so that Prayer separats us from bruits, and unites us to the holy Angels.  
It is known that Christ is said to pray, 
john 15 16.  yet it is also to be understood, that he doth it according to his Humane Nature, in which respect he hath a superior; and though the Spirit be said to pray, yet it is by a Trope, because he helps us to pray, 
Rome, 8. 26.  and aids men in uttering their desires. But when the Beasts and Fowls are said to cry unto God, 
jona. 3. 8  it is not to be imagined they pray, but in a very improper, as well as in a large sense, that duty being peculiar to Angels and men; and the man who doth it not, seems not to be reasonable, being in that particular more ignorant than the bruits, in neglecting so profitable, 
Rom. 12. 1 Chrys. de Orand. lib. 1.  (I add, so rational) a service, that qui non orat, he that prayeth not, is dead in one sense, and mad in another.  
It is represented to be a manifestation of the heart's fervency before God, 
Bucan. loc. Com. 35.  by which through faith in Christ, we beg for obtaining of mercy, and for avoiding of ill, or give thanks for benefits accepted, whether in words, groans, or sighs; whence it follows, that the ten Commandments, and the Creed, are not given to us, nor to be used by us, as forms of Prayer, which many ignorant Protestants doth conjecture; 
Luk. 1. 28  nor the Ave Maria, or Hail Mary, as the Romanists generally practise.  
And that the weakest Saint might be cherished, 
Greg. Moral. lib. 32. c. 27.  Prayer is held forth to be the bitter groan of a heartbroken soul, or the sound of incomposed words therefrom; sor have we not in Scripture as well a weeping Peter, and a muttering Hannah comforted, as a roaring David pardoned and blessed? 
Psal. 32. 3.   
We shall call, and prove Prayer to be a hearty calling upon God, for good things we, or others want, or deliverance from, the evils they, or we, fear or feel, by and through jesus Christ. In which description, there is the Root of Prayer, it must be hearty; the Beauty of Prayer, it must be a calling; the true Object of Prayer, it must be a calling upon God; the matter of Prayer, for good things, the charity of Prayer, for our selves, or others, the only means of acceptance through jesus Christ.  
1. It must be hearty, if the frame and structure of all our petitions be not builded on this rock, they will fall as did Silo's Tower upon ourselves, 
Luk. 13. 4.  and crush us to death; for if the heart be not good, the very evils we pray against, will flee the more swiftly towards us, and the kingdom we pray for, will hasten the more to our amazement; the Pharisees washed their bodies, 
Mark 7. 3  face and hands, but there must be a clean heart, 
Heb. 10 21  before there be enjoyed a clear conscience for endeavouring to be seen of men, is to be debarred from God's presence, 
Mat. 6. 5  and frustrate of his approbation.  
If with jeroboams wife we sergeant gravity and be sober in the Temple, from the face only, we may hear from the Angel, with her, but sad, and heavy things though perhaps in no worse language then, 
Mat. 22 12  friend how camest thou in hither.  
If Delilah complained of Samson in abstracting his heart from those signs he gave her of endeared affection, 
judg. 16 15  how shall not the furnace of incensed wrath, be seven times more heated, when God shall get such words, 
jer. 18 12  as, Thy will be done, by him who not only demurs, but impudently resolves to give it a resistance; the good man is said to have cor simplex, a simple, that is a soul without solds, being stretched to the full length, that the searcher of hearts may know, and remark he is prepared to do his will, 
Eph. 6. 6  in its just extension from the soul.  
Si lingua, 
Chrys. Hom. 30 in. Gen.  if the tongue utter words, (of righteousness) and the heart wand'ring about worldly (not to say hellish business) there is no certainty of profit, and probably (without a peradventure) the greater condemnation, said one: It not being the tongue or the throat, 
Bucan. loc. Com. 35  but the soul whence prayer must ascend, said another, Prayer being serium animi cum Deo colloquium, a serious discoursing of the soul with God, 
Are●. loc. Com. 72  said a third, of which seriousness Agatho had earnest thoughts of; who being interrogate, 
Lonicer. Theat. Hist. in Exempl. tert.  what might be the hardest thing in the world? 
praecep. Host 11. 8  replied, to pray as we ought.  
2. It must be a hearty calling, as we have a soul to reflect upon the things we wish, or want, so we have a tongue to call for both; and as God is said to have a heart to pity us, so he is said to have an ear to hear us, 
Psal. 5. 1  when complaining, for which Abraham's praying is called a communing, 
Gen. 18 ●7  (i. e.) a speaking with the Lord.  
Heart speaking is indeed simply necessary and without it no prayer, and by it alone in some cases there may be a holy petition darted upward, the soul having naturally a loud voice, yet outward calling is exceeding useful, heart speaking is Ecclesiastica plane operatio, the Church's work, 
Beda.  being conform to her Redeemers Precept of praying in secret; 
Expos. 1 In Sam. c. 12  but to withdraw the tongue from God's Altar, 
Mat. 6▪ 6  is a defrauding him of his just right, and detains from the supplicant himself, many auxiliaries, whose accession to his already mustered forces, might give him abundance of spiritual courage, to fight against all temptations that assaults him in his militant condition: It doth not only more forceibly lay bonds upon himself, 
2 〈◊〉 Quaest 8 Art. 12  not to act against what he prays for, or against committing those follies he hath repent of after prayer, but hinders distraction in prayer, and vehemently excits devotion, 
Psal. 100 10.  even to that ardency, which may constitute a joyful noise; It lets Satan and the holy Angels know our holy purposes, and resolutions; it provokes to a good example, and hath great influence in discharging of that debt we owe to God for our bodies. 
1 Cor. 6 20   
However care must be taken, that the heart speak before the tongue, for avoiding battology, by the tongue; and to both of these we must join a holy life, by which we speak both to God, and man; to God, with a Remember now I beseech thee, 
Isa. 38 3  how I have walked before thee in truth, and with a perfect heart; 
1 Cor. 11, 1  And to man, with a follow me, as I follow Christ, in doing of which we may be applauded and rewarded, for praying continually.  
3. It is a hearty calling upon God, he alone is a very present help in trouble; 
Psal. 46 1.  and neither Saint, nor Angel, can clear our souls from, or deliver us from evil to come; as he only is our Father, so he only is to be requested, for our daily bread, and he being the only King who hath immortality, his kingdom is only to be violently seized upon, 
1 Tim. 6 16  and importunately sought after, and being the Lord our God, 
Mat. 4. 10  he is only to be worshipped.  
4. It is a calling for good things, that is, such things as cannot naturally have a tendency to ill, as Faith, Love, Hope, Knowledge, sufficiency, for to ask to be rich, or honourable, may (as too oft they prove) be unhappy mediums, to extinguish heavenly heat, and cause the germinating grace of God, which was rooted in us, by the Spirit, to be eradicated and made to languish, under the most favourable aspects; improving grace no more, than the thorns in the parable, did advance the the growing of that good seed of the Word. 
Mark 4 ●9   
A Philosopher advised his Pupils, to ask only of God, 
Val. Max. lib. 7. c. 2. Exter.  bona, good things, because (thought he) God knows the particular good our souls hath most in pursuit; yet our Saviour, a far better teacher, encourageth us in begging, to hold out our finger, and point out the sore we would have healed, the mercy we desire to possess; 
Brom. Sum: Praed. de orat.  for Good is either that of glory which we ask for, in Thy Kingdom come, or of grace, and that either of preventing ill, demanded in Led us not into temptation; or removing of ill, which is sued for, in deliver us from evil, or of grace against doing ill, in Thy will be done, or of nature which we have grounded, in give us this day our daily bread. Two of which I question if they were known to that Oraculum sapientiae humanae, Socrates the wise, who prompted his Disciples to that, as he thought, important advice.  
The promises and precepts of God, are to be the main Pillars, to support the Arches of our requests in the Church, which is the house of God, lest with Zebedees' wife, we ask things incongruous: 
Damas. orth. fid. lib. 3. c. 24  hence one calls Prayer, Ascensio mentis ad Deum, the ascending of the soul towards God, for ask some seemly or decent things from him; And should the incomprehensible treasure of God's inaccessible greatness, to be set before us, with a proffer of all our hearts desire, to ask with Solomon wisdom to discharge our Callings, or with Moses to number our days, 
Psal. 90 12  were more beneficial, than Elisha's desiring to die, 
1 Kings 10. 14  or the two Disciples to have the right and left hand in the Kingdom of our Father: 
Hilar. in Psal. 53 enarr.  for to the former he never proved negligentem auditorem, an unwilling hearer; but to the other hath, despiciuntur enim orationes leves, 
Ib. in Psal. 54  frothy prayers being always rejected: 
Ber. in Quad.  But for a heavenly Petition, priusquam egressa sit, before it pass from the mouth, 
Ser. 6  it is recorded in his Book; and though it be an abstruse point, exactly to draw an Inventory what good things are to be asked, or to decipher their just, sinless, and convenient number, yet the ordinary general prescribed Rules are these, viz.  
To pray for heavenly things mainly, and for worldly things modestly: 
Matth. 6 33  The first by our Saviour's rule is first to be done, that is, Principaliter hoc unum, 
Hug. Card. in loc.  this one thing is to be our chief care, in which we are still to continue, because Time is still running from us, and therefore the most necessary thing to be most regarded; the glory of God, in Hallowed be thy Name, must preceded our daily bread, or, forgive us our debts: and therefore first in time, and in dignity, and in love, are we first (that is Principally) to be active in the acquisition of Heaven's Kingdom, and its righteousness.  
The things below are neither vera, nor nostra, neither things, 
Gen. 41. 20  nor truly ours, but flying shadows; yet these are the lean kine in Pharoh's dream, devours the fattening thoughts of attaqueing Heaven, 
Byerl. Prom. Moral. in Fest. S. Cath.  which I find one in sickness would not so much as occasion, when after long lying on his back, it was judged convenient he should be turned, called out, Sinite fratres, Sirs, Suffer me to behold Heaven rather than a wall, that my soul may be directed for its journey to my God.  
While we are upon the earth, we are to labour, 
joh. 6. 27  but not for the meat which perisheth, but for that which endureth unto life eternal; 
Cajet. in loc.  which meat consisting in vero, & bono, good things, and true things, endureth, because they lead to eternal life.  
To pray for earthly things modestly, 
Matth. 26 39  is also a commended circumstance in devotion, and fiat voluntas tua, If it be thy will, must be a curb to our otherwise too heady, too greedy appetites. 
Pro. 23. 1  It is in order before our daily bread, Thy will be done, etc. Teaching us to entertain our own thoughts with a dutiful succumbency to the hand of his providence, 
Pro. 23. 3  in affording us little, or much, and therewith to feast our selves, even to a satiety; for when we pray for health, for food, for strength, we must do it as men ought to set out for a journey, i. e. if the Lord Will. 
jam 4. 15  For, tota Fidelium salus, the salvation of all Believers, 
Aug. de vera Innocen.  and the strength of all their patience, must depend upon, and be stored up in him who doth all things wonderfully, 
Sent. 33  I add wisely; therefore he, and not ourselves, must carve our portion for us, and say with David, Let God do with me, 
2 Sam. 15 26  give unto me what seemeth him good.  
5. The charity that is requisite in our Prayers, will have us pray for good things, 
Rom. 12 20  both for ourselves and others: Necessity prompts us to the first, but piety oblidgeth us to the other, however men stand in relation to us, whether they be Kinsmen, 
Matth. ● 44  or Strangers, Foes, or Friends, the Knowing, or Ignorant, Godly, or Debauched. So David prayed for his enemies, Christ for his persecuters, 
Act. 7. 60  Peter for Dorcas, and Stephen for those who stoned him.  
We have a large Precept to pray for all men, 
1 Tim. 2. 1  and he whose charity cometh short of that Law, is so much short of a Christian, and aught to take care that in this sense, there be a cubit added to his stature. All having temptations, all being subject to failings, and all of us by pursuing what is too much our own, 
Phil. 2. 21  forgetting the love we owe to our neighbour, 
Rom. 13 8.  gives an occasion of offence, and really scandalises one another, which alone ought to make us rack ourselves, and part▪ with much of our too much beloved opinions (as Abraham 
Gen. 13. 9  did the half of his promised possession) that there may be lodging found for the too long extruded Christian Amity. The party that says the Lords Prayer, must in that small word, Us, include the large mass of Mankind, and Humanity, were it but for his own security; he being concerned in the whole number of Adam's succession, must say, Deliver us from evil, 
Chrys. Hom. 30 in 11. Gen.  Prayer being that Magnus Thesaurus, the best armour of soul-defence, the best security in spiritual assaults, the greatest treasure in abounding poverty, the quietest Harbour in tempestuous times, and the surest place of refuge in all calamity. Which if seriously considered in evil times, might persuade us not to say me or he, but Father deliver us from evil.  
It was this that gave great consolation to a Ship-wracked King, 
Brom. ut supra.  who enquiring in a hideous storm, 
Sect. 29  the time of the night, it was told it was past midnight, called to his disconsolate associates, Be not afraid, for all the good Subjects of my Kingdom, and of all other parts of the world are rising and praying for us, and by their prayers we shall be delivered; and sicut credidit (saith my Author) ita contigit ei, it happened unto him according to his saith.  
It is without debate, that he who is conscious to himself of his own mediating before God, 
Luk. 6 33  for others, may in distress comfortably reflect, 
Psal. 35 13  and infer that there are holy ones interceding for him, whose supplications, together with his own, being uniformly devout, 
Chrys.  shall no doubt act vigorously for securing him from irreparable ruin. 
Hom. 1. de Cr●● 〈…〉.  And what before I close, if it be told you, that melius est, it is better to pray for our enemies than for our friends, the one having a blessing, the other no reward.  
It not being always fair weather with the Saints, not only praying for good things, but also for the removing of ill, 
Psal. 6. 3  must our devotions be mingled, 
james 5 14  evil things filling up so great a place in our little time here allotted us, wherefore in our definition of Prayer, we have added  
6. Deliverance from those evils either feared or felt: Evil is either of sin, or punishment, it is either past, present, or to come; and therefore as we pray for forgiveness of sin past, in Forgive us our debts, 
2 Tim. 4 8  so for deliverance from evil to come, or present, in Led us not into temptation, etc. But all must be  
7. Through our Lord jesus Christ: His merits is that Incense that must presume, 
Rev. 8. 3  which must capacitate our accesses, to become his purity, lest they should be nauseated by his Holiness; This is the salt that must season every sacrifice, 
Gen. 27 27  and except we have the garments of this our elder Brother, we shall not smell as that field which the Lord will bless, but have with jacob rather occasion to argue the partaking of a curse. 
Act. 4. 12  For in all communing with God, that would be pondered, that he says of Jesus, as Joseph's did of Benjamin, 
Gen. 43. 3  except ye bring him, ye shall not see my face.  
It is to be noted, 
Mat. 6. 6  that this calling upon God is either public, 
Psal. 107 32  or private, it eyes either mercies received, and then it is called Thanksgiving, or wished for to others, and then it is called Intercession, 
E●●h. 4. 16  or for avoiding of ill, and then it is called Supplication, 
Psal. 55 2.  or if either of these for ourselves, it is called Prayer; for into these four is Prayer divided by St. Paul, and each of these are espoused to, 
1 Tim. 2. 1  and to be found in the Lord's Prayer, and in each Petition thereof.  
In the first Petition, Hallowed be thy Name, we pray for knowledge of the Word of God in ourselves, 
Psal. 119. 18  supplicate for all Christian Brethren in tribulation, 
Acts 12 5  we interceded that the fins of our Brethren in seeking their own name be not imputed, 
2 Tim. 4 16  and giveth thanks if God hath made us instruments in honouring at any time his. 
Acts 20 24.   
In the second, 
2 Tim. 4 8.  Thy Kingdom come, we give thanks for our hopes of Heaven, and pray for the advancing of his Church, 
2 Thes. 3 11  we supplicate to be strengthened by his grace, and interceded that all may be blessed by the Word and Sacraments. 
2 Pet. 3 18   
In the third, 
Acts 20 36  Thy will be done, etc. We interceded for a through conformity with the Angels, 
Psal. 119 5.  we pray for a subjugating of our wills, we give thanks for the enlightening of our minds, 
Phil. 2 12  and supplicat for ardency and zeal. 
1 Cor. 14 18   
In the fourth, 
1 Cor. 12 31  Give us this day our daily bread, we supplicat against poverty and want, we pray against impatience, 
Prov. 30 8  and discontent, and interceded for ability and strength, 
Heb. 13 5.  to gain our bread, and giveth thanks for our calling and employment. 
Act. 9 33   
In the fifth, 
Gen. 27. 3  Forgive us our debts, etc. We give thanks for the imputation of Christ's righteousness, 
Gen. 27. 3 Phil. 3. 9 Psal. 143 3.  we supplicat against a trial by Law, 
Rom. 10. 1  we interceded that all may be saved, 
Eph 4 32  and pray against malice and revenge. 
Psal. 69. 5   
In the sixth, Led us not into temptation, we bewail our bypast follies, 
Sam. 25 34  give thanks for our former conquests, interceded for safety to our brethren, 
Psal 122. 7  and prays for the spirit of discerning to ourselves.  
In the seventh, 
2 Tim. ●. 26  Deliver us from evil, we pray for a binding up of satan, 
Rev. 20. 2  interceded for assistance against natural corruption supplicate against hell, 
Rom. 7. 15.  and death, and give thanks for our hopes of a joyful Resurrection; and the reason of all is, 
Prov. 15. 14  his is the Kingdom, and the Power, 
1 Thess. 4. 17.  and the Glory, for ever.   

SECT. II.  
THe effects of Prayer follows in our former proposed order, 
Alsted Theol. Cate. Sect. 3 c. 13  which he thought many and good, who called Prayer, Clavis coeli, the Key that opened Heaven's Gate unto us, the Stair by which we ascended to the company of the firstborn, to the society of Angels, to the enjoyment of our Saviour, and to the bosom of the Father. It is the Arms of the Christian, for by fervent prayer Moses overcame the Amalakites, David Goliath, Ezekiah Senacheri●, and Esther Haman.  
What needs more? It heats the soul, 
Hug. Cardin. Matth. 6 2 King. 20. 6  becalms the heart, keeps off evil, obtains a pardon, procures long life, restoreth health, pacifieth God; creates wisdom, infuseth grace, purchaseth plenty, delivers from judgement, increaseth courage, conserveth peace; 
2 Chron. 20. 16  and shows us what should be done.  
Let us see its holy workings for, and upon those three great ones, Conscience, God, and Satan.  
1. It purifieth the Conscience, by opening its sores; the impostumated matter therein, by long contracted guilt, becomes feverish, and when headed, will make the stoutest, through pain, cry with the Prophet, 
jer. 4. 19  My bowels, my bowels, woe is me, I am pained at my very heart: or with the Apostle, 
Rom. 7 24  O wretched man that I am! but prayer, as a lance, opens the boil, and by confession, the putrid matter is evacuated, as in David, thus and thus have I done, and with the Prodigal, 
Psal. 51. 4  I have sinned against Heaven; yea, by the same orifice of acknowledgement, is the precious balm of a Fatherly Absolution poured in, 
2 Sam. 12. 13  in a God hath taken away thy iniquity, thou shalt not die, 
Isa. 56. 7  by which the late dejected spirit, is made to rejoice in God's house of Prayer.  
Saint Paul's thorn was so painful to him, that he prayed thrice against it, 
● Cor. 12 8.  and by prayer was strengthened to induce, and had comfort in the smart of the same; to teach us that when conscience heats or ulcers, it is excellent to retire ourselves, and with Daniel cry, O Lord, 
Mat. 6. 6  hear, O Lord, forgive, O Lord, harken, and do, 
Dan 9 19  confideing in mercy upon, and for his answer, 
Dan, 10. 19  Fear not, peace be unto thee, be strong, yea, 
joel 2 32  be strong, assuring thyself, that whoso calleth upon the Name of the Lord shall be delivered. 
1 Thes. 5 17   
The Apostle enjoineth Prayer without ceasing; it is pressed by a Father, 
Chrys. Hom. 30 in Genes.  both day and night, yet magis noctu, rather in the night when free from encumbrances, visits, and most apt to enjoy ourselves, then are we fittest to open our sores Animarum Medico, to the Chirurgeon of Souls, in recollecting what we have been doing, 
Theod. in Psal. 4.  and what thinking in the daytime; that by compunction of Soul and Spirit our misdoings and our negligences may be remitted, and the wounds they made, healed, spending a solitary night, as Pyrrhus spent his solitude and time; for, being found alone, and demanded what he was doing, replied, 
Eras. Apo. lib. 7. in Pyr. Psal. 119. 62  I am studying to be good. Which act of communing with our own heart was of no small account in the eyes of David.  
2. It dignifieth God, by depending upon his love: By this we reason with him, not being dashed for all our scarlet-sins, 
Isa. 1. 1●  nor desperate, though we have played the Prodigal, because we return to him who is our Father; it evidencing his acceptance, and his goodness, that we presume to call for our daily bread; his liberality, that he forgives us our debts; his omnipotency, that he defends us from Devils; 
joh. 4. 2●  his ubiquity, that we can call in every place.  
In confession, we own the justness of his Law, 
1 joh. 5● 7  by prayer from the Spirit through Christ to the Father, we believe, and conefesse the three Persons of the Godhead, and by that submits and sets to our seal, 
1 Tim. 3. 16  that God is true, and the Articles of the Christian Faith, to be glorious, because, or though, mysterious.  
Aurelius warring against the Germans, was in hazard to have a great Roman Army destroyed, 
Euseb. Ecc. Hist. L●b. 5. c. 5  and himself with it, by reason of thirst, for want of water: after five days the Emperor was told, that the Christians (of whom he had a great number in his Army) could obtain of their God what they pleased; at the Emperor their Prince his request, they kneeled in the midst of the Army (then afflicted and wondering at this gesture) and beholding the Enemy (who had them as it were in a po●nd) so prayed, that to the honour and dignity of the Christian Religion, there was not only a plentiful shower for themselves, but hail, thunder, and rain, to the dissipating of their Enemies, to the admiration of the heathen; evidencing thereby, 
●ert. ad Scap.  that the God of the Christians, was Deus deorum, and the Emperor named that Legion afterward, the thundering Legion, for perpetuating the memory of that miracle. And search all the Records of Antiquity where there have been fervent and hearty prayers, 
Psal. 18. 6  God hath in answering of them, taken and gotten much glory to himself, and Praise in the house of Prayer daily waiteth for him upon that account. 
Psal. 65. 1   
3. It restricteth Satan, for it resisteth his Power; 
Rev. 12. 9  that old Serpent is charmed, and that evil spirit is made to depart by the music of a penitent's complaint, that Enemy is beat out of the field by these arrows of the Lords deliverance. 
2 King. 13 17  For,  
1. It strengthens Faith, by Christ's approach. It was not so much Ioshua's spear, 
Exod. 17. 11  as Moses prayer that discomfited the Amalekits: if the cross be too heavy for the Christian, if he call, Christ will be sure to take the heaviest end, 
Isa. 45. 11  ask and call, and the promise, Here I am, shall be verified, and again, command thou me, 
Psal. 56. 2  shall be expounded, by which thy Faith being confirmed, their needs no fear what hell can do against thee.  
2. It begets experience of the divine love, by the Father's condescendency. 
Psal. 811 10.  God hath always the largest morsel for the widest mouth, and his hand is fullest to be emptied in his lap, who calleth loudest for mercy, for forgiveness; in which experience causeth hope, 
Rom. 5. ●  that as deliverance hath come in six, so there shall be help in the seventh trouble; the most desperate danger, the tenth wave; but once more prayer is prevalent,  
3. In acquiring habits of lively utterance by assistance of the Spirit. 
job. 6. 25  How forceible are right words flowing from such, whose frequent practice from their youth, hath made them to be acquainted with this excellent piece of Christian Armour, 
job. 1. 20  Prayer. jobs accustomed Devotion being the object of the Devil's envy, by grace did so far corroborat itself, that all hell's malice made him, but bless God with his mouth nearer the earth then before.  
In short, it made Satan certainly look black, to hear David concluding from the rescue of a Lamb, 
1 Sam. 17. 36.  to the fall of Goliath: despond not then of Satan's recoiling, 
jam. 4. 7▪  when the sense of the Love of God, by the long tract of glorious experience is shed abroad in thy soul, O Christian! That famous Fabius Maximus, 
Coup. Chro. lib. 2  is said in his Childhood, so to exercise himself in Arms and Arts, when young, that in age, after times he became excellent, fortunate, victorious, and five times triumphed. Let a man acquaint himself with God, and he shall have peace; for, in this sense, to him that hath shall be given, 
Matth 25 ●9  and from him that hath not (i. e. that useth not his Talon) shall be taken from him, even that which he hath. It is not to be ommitted what is added by a venerable person, 
B●da lib. in Ezr. c. 10  that, cum aliquid magnae virtutis incipere volumus, etc. In the acquiring of some singular and important mercy, it is not to be once disputed, that the just, joining fasting unto Prayer, shall not only receive, but have the desired blesssings copiously from God's hand transmitted to him.   

SECT. III.  
THe necessity of the continual performance of this duty of Prayer, calls and invites us to give attendance to it at this time, and it is sufficiently perceptible, that there is a twofold tye binding believers to this exercise: 1. In respect of God. 2. In respect of themselves.  
Our evincing its necessity upon the account of God, is not to be so construed, as if we suggested, that the narrowness of his power, or shallowness of his wisdom did indispensibly crave our words, or our postures, to signify our desire of having supply, for that were blasphemy against his power, unto which there is nothing too hard: 
jer. 32 17  But it's held needful, by virtue of the Precepts of God, whereby it is under the pain of damnation pressed; all other means being as ineffectual for the attaining of a blessing, 
2 King 4 31  as the Prophet's staff for the remanding back the soul of the Shunamites child. And the wrestling for a mercy without this, may cause us with jacob get a halting, 
Gen. 32 31  but never with Israel prevail with God. To be particular, Prayer is peremptorily required of the sons of men, and must not be neglected upon the behalf of God. For,  
1. His Precepts require Prayer: 
Psal. 50 15 jam. 1. 6  As we are gratefully to laud him for things possessed, so we are required to call for things desired: And in Scripture these two are joined together; yea, we are not only commanded to pray▪ but recte desiderare, to pray after this manner, Give us this day our daily bread. Forgive us our debts this day. Led us not into temptation this day, but this day deliver us from evil, 
Aug. Dom. 15 post Trinit. Ser. 1  etc. Hence that of a Father, Oratio justi est clavis Coeli: Ascendit precatio, descendit Dei miseratio, Let Prayer go up, God's mercy shall come down. Albeit the Earth be low, and the Heavens high, yet God hears the tongue of the complainer, if there be in his breast a clean, a tender conscience; for as without the last, he will not regard a Prayer, so without a Prayer he hath not promised a gift. 
Psal. 66 18   
2. His judgements are denounced against the prayerless. And because of these shall every one that is godly prey unto him. 
Psal. 32 6  For the wicked shall be turned into hell, and all that forget God. 
Psal. 8. 17  Such as invoke not therefore the protection of God, uncover the roof of their habitation, and expose their very Beds, Cups, Garments, their Wardrobes to a curse; and make that Prayer of the two zealous Prophets, 
Psal. 79 6  to receive full satisfaction, Pour out thy wrath upon the Heathen, and upon the Families that call not on thy Name: 
jer. 10 25  where it is observed, 
Glos. ord.  that wrath is desired to be poured out, as out of a vessel, fury being still to be dropped upon them as from a vial; he may be angry at his sons, and wrathful, but pours out wrath only upon his adversaries and foes.  
And truly upon the opening of our mouth depends the enlarging of our Tenements, and if we be straitened in our houses, it is because we are first straitened in our bowels, not thinking upon God so much as in a dream with Pilat's wife. Since this large promise sounds in our ears, 
Psal. 81. 7  Open thy mouth wide, and I will fill it, 
Glos. Interl. & Hug. C●rd. in loc.  that is, enlarge it by desire, confession, and by love, it shall be filled with myself, and my glory.  
3. His truth is only engaged to the prayerful. Heaven may be as equally expected without holiness, 
Mat. 7. 7  as mercy can be imagined to come without a duty: And when we seek, then only have we reasonably a ground to hope; 
Lyra,  the Precept being Ask, seek, knock, which is done by praying first, next by well-doing, the third by persevering to the end, which last crowns our devout performances. 
Rev. 2 26   
The door of the Tabernacle was not of hard Cedar, nor massy silver, but a vail, easily penetrable, so is Heaven; yet it had a vail, so hath Heaven, which by prayer we must draw aside, enter in, and pleased for atonement; for which his house is not called a house of strength, 
Psal. 73 17  though we be there confirmed, nor of knowledge, though we be there instructed, nor of justice, 
Luke 19 46  though acquitted; but of prayer, because in that God will be reconciled.  
That man stands constantly bound to this kind of officiating, and advocating for himself, or others, before the Bar, and sight of God, is clear beyond a demonstration. For,  
1. His indigency makes him look out for help: 
Job 28 34  He knows he must pay, and again he knows he cannot pay his debts, nor deliver himself from evil. Can he create one drop of rain for removing thirst? or form a morsel of bread to abate hunger? He is, to speak ingenuously, 
Amos 7. 2  so poor, that ability, wisdom, health, consolation, life, hath he none, but what he must beg for, at the Gate of Heaven.  
The Centurion can command his servants to go, 
Mat. 8. 9  and do this or that, but cannot order his disease to remove, or say to the Palsy, be gone. When King David had a multitude of sins, he repairs not to the number of his Troops, but addresses to his Saviour for a multitude of tender mercies: 
Psal. 51. 1  All the Royalty of his magnificence being insignificant to allay the pain of his broken bones, without the aid of Heavens skilful, yea, alsufficient Artist.  
2. There is no other way found out whereby he can get help. When Seth called his son Enos, 
Gen. 4. 26  that is, miserable, men began to call upon the Name of the Lord; Christ as man took no way to be freed of his bitter passion, than a Transeat calix iste, Father, if it be thy will, 
Luke 22 42  let this cup pass from me. The Saints being wise men, had but confession and lamentation, to procure to themselves the best things of Heaven. When Peter was in prison, prayer was made, 
Act. 12 15  and Peter miraculously liberated: 
Cajetan.  hinc clare apparet, saith one, It is manifest by this, how successful Prayer is, when a Pope is in prison; but we say, no less briskly, and far more truly, it is by this demonstrable, how prevalent Prayer is, when a Church is afflicted, and a member thereof in distress.  
It is true that Dives found out in a pinching strait, another medium for salvation, by desiring some to be sent from the dead: 
Luke 16 ●8  But as I intent not to detect his folly, so I trust I need not discuss the vanity of that surmise; yet remember he took Prayer as the most adapt mean for the accomplishing the thing contrived. I have not a friend, said a poor woman in extremity, but I can pray, and that never failed me: All other instruments without this, are like jobs friends, Physicians of no value, 
Job 13. 4  whereas Prayer is like Goliah's sword, None to that. 
2 Sam. 21 9  Say therefore, Give it me.  
3. No way to have a sanctified use of what is given him for help: Mercies, Crosses, Sacraments, Miracles, are only by Prayer fitted for us, 
1 Tim. 4, 5  and applied by us for good; All is sanctified by the Word of God and Prayer; that is, by Christ through Prayer; 
Aquin. in loc.  the Word sanctifying for, and procuring a blessing, to every enjoyment.  
Sin makes not only our actions, but our possessions to send forth a stinking savour, whereas Prayer causeth all, as incense, grateful to the nostrils of the Almighty, 
Psal. 141 2  and puts him in love both with us and ours; for which the Church is compared to Mountains of Myrrh, and unto Hills of Frankincense: By Mountains, understand the strong fixed and resolute determinations of mortifying sin and corruption, 
Cant. 4. 6 Greg. Mag.  and by the Hills, learn to be humble in Prayer, yet fervent, and the soul may be acertained of a visit from, and cohabitation with, Christ; for unto the soul thus qualified, the Bridegroom gets him, until the day break, and shadows flee away; holding forth the perpetuity of his residence, for we may English that, 
Aquin. in loc.  until Time shall cease, and Eternity appear.  
And that all our forecasts, or designs, may daily imbibe the favourable influences of prosperous goodness; 
Caus. Holy C. & Diar. 3 Sect.  it is a pertinent advice of one, to begin every day, with the duties of Adoration, Thanksgiving, Charity, Contrition, Petition; to press which, upon other considerations, do but reflect upon Prayer in its easiness, sweetness, and suitableness.  
1. The easiness of it upon our part. Prayer makes the soul keep always Holiday, and save for it, 
Phil. 4. 6  we are to be careful for nothing. There are many dark thoughts in some about the issues of death, the fruits of sin, the weakness of flesh, the remissness of duty, the vexations of the world; but Prayer husheth all, by making request of God, and pouring forth the sense of the spirit before him, and says to such, as the three Children to that Heathen King, 
Dan 3. 16  We are not careful to answer thee, or you, in this matter. 
Fox Act. & Monn. in Laur. Saunders  Pray, pray, (said an English Martyr to his Wife) I am merry, and I trust I shall be merry, maugre the teeth of all the Devils in hell; Pray▪ pray, pray, etc. This mean made the holy Martyr, in lingering flames, to cry, Welcome life, welcome everlasting life.  
Daniel fought not with the Lions, but prayed, 
Dan. 6 23  and he was in the Den; Hezekiah purged not for his disease, and he was in the bed; 
Luke 23 42  the converted Thief struggled not for life, but prayed, and he was on the Cross. And where ever the Christian be, he can erect an Altar for himself, 
Chrys.  yea, though he bow not the knee, 
Hom. 79 ad Pop. Antio.  not list up his hand, nor smite upon his breast, yet if he list up his soul, he offers an acceptable sacrifice; which the Servant can do in the Mercat, the Page upon the Road, the Butler at the Been, 
Neh. 2. 4  and the Cook in the Kitchin. God requiring the heart at all times, in all places, provided, the Petitioner put not off his devotion to these places and times.  
2. The sweetness of it upon God's part; He is our Father, a word of delight; which is in Heaven, a place of pleasure, to which our prayers ascending, 
Cant. 3. 6  are compared to pillars of perfume, and they refresh the soul; to Music, and that delights the ear; 
Binch.  to Noah's Dove, 
Mel.  that brought the Olive branch; to Moses Rod, 
Theol. loc. 29 c. 8  that procured water in time of thirst; to the Cloudy Pillar, that directed Israel to Canaan; to Sampsons' jawbone, that slew the Philistines; to Jacob's Ladder, by which we exhilerat the Angels, and ascend to their God and our God; 
1 Sam. 16. 23  and to David's Harp, by which we make the evil spirit depart from us,  
The famine in Canaan made jacob send to Egypt for corn, 
Gen. 42. 1  and that gave him tidings of his sons great honour, and it revived the spirit of the old man, that joseph was alive, and in him he had the good of all the Land of Egypt before him: So hath the Christian, through Christ in Heaven; and Prayer must be sent, 
Gen. 45 20  as a Messenger, to return some of the fruits thereof, that we die not.  
3. The suitableness of it upon all parts, if you eye the Christians Head, the Believers Lord, the Souls Bridegroom, 
joh. 17 19  the Church's Spouse, God's Son, Salvations Captain, the Worlds Messiah; Prayer is the only path he traveled in, and therefore the road we ought to observe, and the main tract in which the Chariot-wheels of our zealous desires ought to run, and the sole coin to be told down, when we take up mercy: 
Luke 6 12  For when our Lord choosed his Apostles he prayed, when he left his Apostles he prayed: it is fit therefore when we pitch upon an enterprise, 
joh. 17 11  to pray, and having perfected our labour, 
Phil. 4. 6  it is decent to make our requests known unto God with thanksgiving.  
If you eye Satan, 
Revel. 12 I0  the brethren's accuser, the Flesh's tempter, the Chruches' adversary, the Souls deceiver, Man's ensnarer, Prayer is so suited to all of these, that it breaks his snares, detects his fallacies, 
Act 16. 16  scatters his forces, answers his arguments, and by confession of sin, pleading guilty, and sueing for mercy, stops the mouth of that accuser, and puts that invisible foe by this impenetrable piece of Armour, 
Eph. 6. 18  of all Prayer, to a silence, to a retreat, to a soil.  
And the truth is, Satan hath many stratagems, traps and devices, to charm the sinner to a security in his kill embraces, 
Psal. 14. 4  and to withdraw a heartbroken creature from his God; but among all these, an utter neglect of, 
job 2. 9  or a prejudice against, Prayer, hath done him many, and most high achievements. But this belongs to the next Section.   

SECT. IV.  
TO give an account particularly of the obstructions, Satan, and Flesh, lays at the root of a structifying vigorous soul, impeding its buding, or sprouting forth towards Heaven, in a fervent desire, were a task as easy as numbering the Stars, or exactly to reckon the sand upon the Sea shore; yet walk along the Garden of thine own heart, Reader, and these following will be conspicuous; among many others,  
1. Desponding or doubting of God's freeness, Therefore, let us have faith, justice and judgement being the habitation of God's Throne, 
Psal. 73. 14.  may and doth make some tremble to approach; And if this alone be considered, Who will not fear that King of Saints? But since it is, 
Psal 89 4  that mercy and truth go before his face, we doubt, because we have little faith, by which there is assurance of good and not evil in our access to his presence, mercy going before him, and truth which promiseth that mercy succeeding, that may cause emulation in each petition to be its first partaker. There going before, 
Theod. in loc.  not only because promised to former Ages, but to assure us who are now existent, that until mercy be neglected, and truth questioned the Generation to come, and this present, may have confidence, not to be condemned in the Throne of Judgement.  
The Lord being good to all, 
Psa. 145. 9  and his tender mercies being over all his works, made a holy Bishop so highly press the duty of repentance, that he was (as is recorded) reprehended by Satan, 
Sphinx. Theol. Philo. c. 18. de Martin. Ep. Turon.  as vilifying grace; yet that good man thus answered the charge, O miserabilis! O miserable creature! If thou shalt once defist from tempting man, and repent thee of all thy wicked deeds, I should, trusting in the mercy of the Lord, promise mercy, and forgiveness unto thee.  
What ever, O man! be thy thoughts, or doubts, Know, it is of the Lords mercy thou art not consumed. 
Lam. 3. 22.  Despair not therefore, of his tender mercies, but call, and thou shalt not be destroyed, imitate the Leper, and thou shalt be confirmed: He creyed, and cry thou, Lord, 
Matt. 8. 2.  if thou wilt, thou canst make me clean. In which words, as in a glass, thou mayst see the face of thy own prayer, and beauty and deformity of thy affections. Thou hast first, his knowledge, Lord, next, 
Binch. ut sup. c. 5. Art. 1.  his patience, If thou wilt, next, his faith, thou canst, his humility, make clean.  
2. Ignorance of God's condescendency, therefore, let us study Providence. What dishonest shifts will not some brains sorge, for obtaining a piece of bread, upon the suppositions, that their being mean, makes them accounted as abjects: 
Psal. 73. 5.  Inferring, that GOD sending the fruits of the Earth, into another barn, is a passing by them as unworthy of such morsels, when yet God careth for the birds of the Air, 
Matt. 10 29.  and they have from him their Harvest, Seedtime, and their Raiment. Let such as so conclude, suppose themselves to be as one of them, they then shall learn, that not a feather of their wing, a hair of their head, falls to the ground without his knowledge, but being men, they are better than many Sparrows.  
Let not thy Age, Poverty, Family, question his Providence, for, but for that, how oft hadst thou been choked in thy Drink, stifled in thy Cradle, Darkened in thy Eye, overlaid by thy Nurse, 
Psal. 22. 9  bruised in thy slips, dismembered in thy Quarrels, deformed in thy birth, and damned in thy sin? which put together, Gods filling another's house with good things, argueth not his slighting of thine; Nay, hark, thy great and immoderate desire to have such Trash, possibly keeps them from thee: Study therefore Providence, and seek the Kingdom of Heaven's righteousness, 
Matt. 6. 33.  and these things, may be, will be cast towards thee; and if not, be regardless of it, they may be but burdensome, and be content if thou hast thy food, 
1. Tim. 6. 8.  though not dainties, and thy raiment, though not gaudy Apparel, with a Selah, for a poor soul with a morsel of bread, shall assoon arrive at Heaven, though barefoot, as he who feasts with Belshazzer, 
Acts▪ 8. 28.  or rides in his Chariot with the Eunuch.  
3. Defect of Christian Unity, and oneness, let us learn Amity. Where strife and debate are intimates, 
jam. 3. 16.  prayer and supplication will not lodge; And it is to be feared in this divided Age, that not only the horrid clamours of our Tavern-quarrels, but our pretended religious cursings, 
Amos, 6. 6.  our inward sinful heart-turning, our zealous promoving of selfish opinions, hath not only stocked the root of true holiness, that it cannot grow in some, but hath grubbed it up in others, and laid it above ground, withering, being scorched with the suffocating heat of intestine [supposed heavenly] yet really hellish broils.  
In spite of that Gospel-rule of Amity, 
Matth. ● 44  we can curse, backbite, accuse those that are of not only the same Country, but of the same Faith with ourselves, believing in the Lord Jesus, 
Acts 16 31  that they may be saved from hell which is below, yet this is not a guard sufficient, to blunt the edge of those deadly arrows, even bitter words, which from the bend bow of studied malice, and the most exact aim of time, probability, and place, is from the arm of prejudice, caused to flee to the very whit, to the very heart, of them whom contrary to the character of a good man, they love to malign. 
Psal. 15 3   
Because they cannot have the Kingdom of God come according to their vitiated platforms, prays not for its advance at all, and because of that will pray for their daily bread, that they may live to revenge conceited faults, purposing never to forgive, groaning under a surmised evil, so heavily, that God hath not, nor shall not have, any glory by its sending, in regard they suffer not patiently, nor soberly, because they walk not charitably, 
Tert. Apo. c. 32  as the Primitive Christians did, when they had really Heathens to be their persecuters; at which time, pro omni statu, they prayed for all men.  
How much better Raimundus, who dwelled so much about, 
Caus. Holy Court Pas. Sec. 13  and delighted so much in love, that he answered all questions by it, as whence he came? from love, Whither he was going? to love, etc. O! let us desire that brotherly love might begin, 
Heb. 13. 1  O! let us desire that brotherly love might begin and next study that it might continue, I may say with one, jam saepe dixi fratres, 
S. Max. Hom. de Sanct. 1.  & frequentius dicere debeo, I have often said, and must oftener attest, let none defraud, let none deceive himself; he who hateth any one man in this world, let him do for God what he pleaseth, all is in vain: For Paul did not lie when he professed, 
1 Cor. 13 3  though he gave his body to be burned, it should profit him nothing if he wanted charity; without which, neither Alms nor Prayer doth avail: For in Prayer, we must observe the pattern in the Mount, and say, not my, but, Our Father which art in Heaven; which, as the rule of all Prayer, is next to be enstated in your meditations.   

SECT. V.  
THe Precept being to pray after this manner, we must eye our copy, and he hath no eyes that seeth not, or covers them, that perceiveth not by this rule, that we are to pray pertinently, modestly, briefly, and Heavenly.  
1. Pertinently for matter. Observe this Prayer, and there is not only no superfluous word, but each syllable beautifies, and every Petition depends upon another. First, we ask for our Father's glory, in Hallowed be thy Name, and then for our own salvation, in Thy Kingdom come; which shall come to our comfort, when we do his will on earth, as it is in heaven, which we shall have strength to do, when we have our daily bread; and having been refreshed thereby, there is a necessity of praying against sin past, in Forgive us our trespasses; and in regard the vessels of uncleanness will, or may fill, as soon as any other, it is expedient to pray against sin to come, in Led us not into temptation, which may avail much to deliver us from much evil; and all this is a reasonable service, because it is the Father we pray unto, whose prerogative is, the Kingdom that should come, and the power by which we must expect it, shall come for our delivery; and therefore the glory should be his, for applying all these things unto us.  
Thus hath he showed thee, O man, what is good; 
Mic. 6. 8  nothing lawful, nothing needful, nothing honourable, is here commited. More than these we should not ask, and less than these we ought not to ask, being to pray after this manner.  
2. Modestly for expression. The word, Fathers, the phrase, Kingdom, have couched in them great mysteries; the small expression, bread, comprehends many different things, according to the supplicants place, station, and calling; With a Soldier, it will signify victory; with a Traveller, safety; with the weary, rest; with the feeble, strength; with a King, Majesty; with a Counsellor, wisdom; with the fruitful, it will signify good children; and with the barren, it imports a fruitful womb.  
Study then the meaning of the words first, and the application of them unto thy case next; and in the enlargements of thy soul, let thy words be always modest and moderate, lest in ask abundance, 
Luke 21 34  thou be overcharged with surfeiting and drunkenness: Neither limit the Holy One of Israel, by ask thus much, or thus much, now and then, but be content with the portion given, and satisfied with the quantity and quality thereof.  
3. Briefly for time. Our Saviour in this form adviseth against two faults, 
Mat. 6. 6  espied in the prayers of some, viz. Hypocrisy and Verbosity; and had Solomon been in our days, and had heard the tedious length, unto which some Zelotes had drawn their impertinent prayers, and the vain repetitions with which they were filled, with the vain babble to which they were to a nauseating length extended, to pass their other scandalous behaviour, he had enlarged himself upon that advice, 
Eccl. 5 2  Let thy words be few, the obeying of which may prevent those heartless digressions, wild and idle discourse, of such pretended extempore petitioners, who were forced through emptiness, to go backward and forward, like Hounds at a loss, and being word-bound, knew not how to make an end: Be not therefore as that babbler Battus, nonsensically reiterating the same words again, and again, unto whose practice, in probability, the Holy Ghost hath an excellent allusion, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trap. in Mat. 6 7.  discharging vain repetitions, or more wording then matter requireth, and therefore dischargeth an imitation of him in his loquacity.  
Not but that the zealous may (his heart not staggering or recoiling) mount further, that is, nearer Heaven, by extending his prayers, the length of a winter's night, or Summer's day, as David or Christ did: But the distinction betwixt private, and public Prayer, may inform the intelligent, that this rule is necessary, in requiring short, and full petitions, before others, but with themselves they my use long, yet aught to offer still hearty, servant, and pertinent supplications. For when words perturb the spirit of man, it is more than time to break off; 
Ly●a in loc. Chrys. Hom. 19 in Mat.  Said doles animo, etc. the groan of the soul making the more ehement cry, as did the heart of Moses, the lips of Hannah, the blood of Abel.  
4. Heavenly-mindedness all along: From the Dan to the Beersheba of this Prayer, there is nothing minded but Heaven, from Our Father, to its Amen, there is nothing as earthly suggested; Our daily bread not being asked, but as it relates to the doing of his will, the coming of his Kingdom, the hallowing of his Name, of his Name on earth, as it is in Heaven: we begin at Heaven, and end at glory, by our Amen.  
Among other fond reformations aimed at in this Age, rich Amen was reduced to a beggarly So be it, when yet there was as great difference betwixt them, as between the garments of Tamar the harlot, 
Gen. 38 14  whom judah defiled, and the Virginlike apparel of Tamar the Princess, whom Ammon ravished: It is the only Hebrew word in this Prayer, and not interpreted by our Saviour, nor the Evangelist; 
Aug. in Johan. tract. 41  nec Graecus interpres, neither durst the Latin nor Greek Interpreters translate it, lest it should be contemned by being made naked, since no Language can express its full sense, whereof almost all Nations, as they say Jesus Christ, though Originally Greek and Hebrew, says Amen, as sufficiently understood.  
Is is an oath, that what you pray for is your hearts desire; it is a wish, that what you pray for may be your portion; it is your assent, that what you hear prayed for, it your judgement: and therefore in Amen, we wish, swear, believe, that the Prayer for forgiving sins, of deliverance from evil, of giving daily bread, is from the power and goodness of your Father, and that the Kingdom of his glory and grace is to be advanced by the same power; and when by it, you are brought to do his will, you resolve to hollow his Name in the first, and give him the glory in all for ever, through Christ, who is the Amen; 
Rev. 3 14  and therefore when you pray, mind Heaven with Moses, let all the people with you say, 
Rom. 16 17  Amen. And I say, To God only wise be glory through Jesus Christ, for ever. Amen.  

After this manner therefore pray ye, Our Father which art in Heaven, etc.  
HAving viewed at a distance the outworks and general form of Prayer, it is now seasonable, to enter in and behold the special rule of Prayer, and the several parts of that called the Lords Prayer; unto which the unseasonable, and cloudy weather, that may be both felt, and seen in the Firmament of our Church, urgeth our meditation, having visibly, 
Exod. 9 24.  as once in Egypt, in it showers of hail, and fire mingled with the hail; hence prudentially we are enforced both to make more haste to it, and carry longer in it.  
It is called the Lords Prayer, because by our Lord composed, 
Mat. 6. 9  in this expression, After this manner pray ye, and by him also imposed, in this Precept, when ye pray, say, Our Father, etc. and to difference it from the Prayers of other holy men, 
Psal. 90  as of Moses, David, Asaph, Heman, from which it is as really diversified, as a week day from the Sabbath; for though the Spirit of God made both, yet the Holy Ghost hath eminently sanctified, and commanded us in Prayer to remember it, in this Mandate, When ye pray, say, Our Father, etc.  
We have by our Saviour a living and new way, 
Tert. de oratione  a new Command; it was thought also by his inscrutable wisdom fit to give us a new Prayer, as new Wine, for our new Bottles, Pray after this manner.  
As the Temple of old, so this Gospel-structure consists of three parts, 1. a porch, or gate, which may be called Beautiful, in the words of the Preface, Our Father which art in Heaven. 2. A holy place, consisting of the several Petitions in the Body of the Prayer, as Hallowed by thy Name: Thy Kingdom come, etc. In which the lights of the Lamps lead us orderly from one Petition to another, from wherein his Kingdom is concerned, to that in which our obeying the Laws of that Kingdom is related in, Thy will be done, by which we see the Table of the Show- (our necessary) bread; 
Leu. 5. 12  whence we go forward to the brazen Altar, whereon we lay our sin-offering, in Forgive us our debts, etc. and having sanctified ourselves, 
1 King. 8 10  as Priests, we ascend to the third Part, the Holy of Holies, For thine is the Kingdom, the power; and the glory, for ever; at the end of which, or rather the head, we have the glory of the Lord in a cloud, in this word, Amen, filling itself and the whole house with the light thereof.  
Of the Preface then, next of the Petitions, and lastly of the Conclusion, let us treat.  

CHAP. I.  

Our Father which art in Heaven.  
IN these words we have goodness, Our Father; next greatness, which art in Heaven: They are the head of the Christians Prayer, and like that of the Spouse, it is as the most fine Gold, 
Cant. 5 11  and weighs thus much, that we should be so circumspect in our walking, and living upon earth, as to be accounted worthy to possess our Parent's Inheritance in Heaven, 
Aug. Hom. 42  unto whom we pray; whence ariseth those duties, of lifting up of the heart, of the voice, of the soul, of the eyes unto God.  
They have also in them the Person we pray unto, Father; the relation we pray under, Our Father; the place we pray unto, which art in Heaven, all ushering-in the several Petitions. Our Saviour, 
Hug. Card. in Text.  more boni Oratoris, as an Orator here, patterns, and becomes a Patron unto goodly Prefaces, whereby our Petitions are proposed with greater gracefulness, and sweetness; and what shall more readily procure affection, than Praise, and Praise is placed upon the Porch of this Prayer, in that our Lord will have us begin to beg no otherways, 
Aug. Ser. in Mon●e Dei. lib. 2  then by calling the great God our Father, insinuating praise, and love; which rule had the Gadarens observed, they had not so profanely besought Christ his Son, to have departed from their coasts.  
To have our Prayers quadrat and conform to this holy Preface, We shall discover, 1. What lieth couched under this Name, Father, 2. What reasons might induce our Saviour to give him that Name, 3. The special excellencies, by which most eminently he merits that Name.  
In beholding the first, 
Chry. Ser. 67.  both thee, and I, Reader, are to behold, What astonisheth Angels, What makes the Heavens to wonder, and the Earth to tremble, which flesh cannot express: And I said, A great Preacher dare no utter, yet dare not be silent. The Lord grant that I may speak, and you may hear this great thing [viz.] God's giving himself to the Earth, and we ourselves to Heaven. Both which is granted to be done, in these words, Our Father which art in Heaven.   

Our Father, etc.  
THis Name Father, 
judg. 13. 18  is as the Angel's name, Secret and wonderful, yet, with Moses, we shall view its backparts. And first of all, we may perceive the whole Trinity in nature: For, 
Deut. 32. 6.  the Lord God is a Father, God the Son is a Father, God the holy Ghost is a Father; Or, without error, 
Isa 9 6  we may understand the first person of the Deity, 
joh. 3. 5  in order sometime called the Father of Rain, of jesus Christ, and again, the Father of Grace, 
Aquin. sum. 1. Q. 32. A. 3  the first having in it some vestigia of his power, the second being the express image of his person, the third, the similitude of his nature and holiness: And to him we may cry, as to the first person, with David, 
Psa. 57 1  Be merciful unto me, O God, be merciful unto me; and also in the same phrase, Father: We may call to the second person, with Stephen, 
Act. 7. 59  Lord jesus, receive my spirit: For, both is here understood, and Prayer ought jointly to be put up to them as they are one, and severally to all the Persons as they are three, provided that in naming of one, as here, we exclude not the Son, nor Spirit, as Stephen, not the Spirit, nor the Father, though the Son be solely invoked.  
It was the Trinity that said, 
Gen. 1. 26  Let us make man, and from the Trinity did sin cause man to fall, and by Prayer to the Trinity must man be remitted of his sin, delivered from evil, and instructed to avoid temptation.  
It is given as a rule, 
Burt. expos. of L. P.  that where the Word, Father, is simply used, without any other word restricting it to any of the other Persons, (as here there is none) the whole Deity is thereby signified (ex. gr.) 
Matth. 6. 26  The fowls of the Air sow not, yet your heavenly father feedeth them: In Father, all the Trinity is understood, but in these words, 
joh. 3. 35  The Father loveth the Son, the second Person is distinctly spoken of, and distinguished from the first, as also, the first from the second.  
But, to reach the depth of the word, Father, in this profound sense, were to puzzle our souls with inscrutable Mysteries, and with Simonides, to drench our brains in unprofitable questions: 
Cicer. de nat. Deo. lip.  For he, being asked by Hiero, the King, what God was, desired one days liberty, to answer the question, but that being too short, he demanded two, but these not being sufficient, he entreated for four, in regard, the more he pondered, his soul was the more darkened, touching the nature of a Deity: neither do we read that ever he answered the question, though eight days was allowed him, his head questionless being filled with doubts, and niceties, studying the solution. We shall therefore, taking a prospect of this word, of this cloud, Father, from its darkest side, as it relates to Prayer, and then we may see clearly ●avour on Gods●part, and duty upon ours: The favour is to be seen in Privileges, Justification, and in our Adoption.  
1. Our Christian-priviledges above the jew. Many and lofty were the Titles and Names, by which God made himself known under the Law, as, the Lord God of gods, the God of Abraham, 
josh. 22. 22  and the Almighty God; but it is Our Father, 
Gen. 17. 1  quia noster esse cepit, he now becoming our God, having left off to be theirs; His Name to them was, 
Cyp. de Orat. Dom. S. 8  I AM, denoting Eternity and Immutability to be in himself: But Our Father, shows plainly our interest in him, and his to us, he is not now under the Gospel, called the God of Abraham at a distance, but having spoken to us by his Son, 
Heb. 1. 2  to keep us with him for ever, sweetens our service, under the notion of fatherly attendance, 
Isa. 1. 2  the other having rebelled against him. They indeed while with him, had much of his praise, but to which of them at any time said he, When ye pray, 
Aug. ut supra.  say, Our Father. They prayed indeed, but in comparison of us, they did it as servants, we doing it as sons, having received that spirit of Adoption, 
Rom. 8. 15  whereby we cry, Abba, Father. But of this afterward.  
2. Our justification, by the blood of Christ. Our sins made us lose our interest we had in him, by our wand'ring, as the lost sheep; and by our lavishing, as the Prodigal, we became like our old father the Devil, 
joh. 8. 44  and by consequence were afar off, but now made nigh, by the blood of Christ, 
Eph. 2. 13  who made our peace; animating us with confidence, to pray After this manner, having by faith received the power to become the Sons of God: 
joh. 1. 12  For, nec peccator, neither can a sinful people, 
Cyp. ut sup.  or a sinful man be attoned, or made a son, or sons, except there preceded a remission of sin, which is accompanied by the gift of Sonship: 
joh. 8. 34  For, whosoever committeth sin, is the servant of sin; and he who would receive the kiss of the Father, must return and confess with the Publican, and he shall not only have bread enough, but his sin shall be forgiven him.  
3 Our Adoption, by the regeneration of the Spirit. Regeneration implies a twofold birth: First, we are born children of wrath, and so are children of the Devil, yet not by nature, but imitation, because the lusts of that father we will do, by which we have no plea to Heaven. And unless, as regenerated, a man be born again of water and of the Spirit, 
joh. 3. 5  he cannot enter into the Kingdom of God. He comprehends all Ages, Sexes, and conditions, and except he be born again, 
Cajet. in loc.  shows a new Father, and a new nature. Of water, understand, that Baptism is an entry into a new life, which is administered, 
Matth. 28. 19  in the Name of the Father, upon our bodies; denoting, that even our flesh is capable of Heaven's glory; and of the Spirit, this is that, wherein all blessedness consists; for, as the Spirit of man must be propped, or buttressed by the Spirit of God, or it can never be elevated so, as to enter the Kingdom of God: so must the Spirit of God uphold the faith of the believer, 
Rom. 8. 16  by bearing witness to it of the souls being born of God, or then we cannot call after this manner, without mocking our Father which is in Heaven.  
A Father he is, in respect of Christ, and because of him, he is a Father, in respect of us, like our elder Brother, 
Psal. 2. 7  and elder brethren: Let us seek after the things of Heaven, 
Gal. 4. 6  that it may be known we pray by the spirit of Adoption, having re-purchased the title of Sons; Acknowledging, by Father, an absolution of offences, 
Chrys. hom. 20. in Matth.  a freedom from judgement, Justification, Sanctification, and the Adoption of Sons, a fellowship with Christ, the gifts of the Spirit, an inheritance incorruptible, that fadeth not away, eternal in the Heavens.  
Whereby it may be attested of our Father, 
Byerl. prom. Moral. in Fest. St. Joan.  what a dying man said of the Epistles and Gospels, when desired by some to deliver a rule for the right ordering of their lives, held up them with an ecce omnia hic, here are all things necessary for attaining of a good and blessed life: he meant, they living after the rules there taught; so shall it be with us, if we practise according to the form prescribed here. 
Gal. 6. 16  For this Preface holdeth out also duty on our part, and we learn by it to pray with confidence, awfulness, and plainness.  
1. With confidence, but not with presumption. God hath come low to embrace us, as sons, he hath given us freedom to touch his Sceptre, yet ought not man to be saucy for the one, nor play as a child with the other: Let not the pride of thy countenance keep thee, 
Psal. 10 4  O man, from God, that is, from calling upon him, because he is thy Father; nor permit the sin of thy soul to persuade thee to run from him, because he is in Heaven. Do this and live, come boldly to the Throne of grace, 
●eb. 16  that you may obtain mercy: It is a Throne, therefore denotes Majesty; to stop presumption with the Pharisee go not too high, 
Luk. 18 11  blurt not out thy desire, without some Religious Preface, 
Dan. 9 4  After this manner, as Daniel, O Lord, the great and dreadful God: and remember that proud beggars may go hungry away, whereas the humble and meek may get succour; for it is a Throne of grace, affirming mercy: and there is an Art in begging, 
Luk. 18 13  and a reward for that Art, as the Publican will show you.  
2. With awfulness, but not with distraction. Is he a Father? he will be honoured; 
Mal. 1. 6  Is he a Master? he will be feared: now he is both, and to both our behaviour must conform; he speaks not love expressly in the Prophet, but of fear, and honour, because he was not yet become like one of us, in the Incarnation of the second Person. As Sons, we are to reverence and honour him, which we do not but when we love, which shuts out amazement and terror, as a slave, because as Sons, we serve for love, and waits in love, for the time of possessing the Inheritance. 
Gen. 28 17  For even the visions of mercy and beauty, did put jacob to a fright, yet made him not forget his Pillar, his Oil, his Vow, nor his Liberality.  
If therefore you call on the Father, after this manner do it, (viz.) passing the time of your sojourning here in fear. For these two words, Our Father, as they are sensed by our Royal Interpreter, 
King James Med. on L. P.  are inserted, to put us in mind that we are but dust and ashes, learning thereby to have our reverence mixed with a sweet confidence in his love, God being both a kind Father, and a great King, will not have these divorced; what he hath joined together, 
Byerl. ●t sup. Fest B. Martyr. 3  and what the great Emperor Sigismond would never have separated; for being questioned, whether it was better for a King, to be loved, or feared; as angry at the division, replied, God will be both feared and loved, and so must Kings. God is optimus, we know, and therefore to be loved; but as the best, so he is maximus, the greatest, the King of Kings, the Lord of Lords. Hence God shall bless us, 
Psal. 67 7  and all the ends of the earth shall fear him.  
3. With plainness, yet with meditation. How loftily could our Saviour have composed this Prayer? and with what sublimity of stile could he have expressed the Deity; yet as himself was swaddled in clouts, and his Type Moses wrapped in flags, so shrowds he the glorious Trinity under the low Canopy of this term, Father, and we must pray after this manner; For the want of meditation makes our devotion flatulent and windy: by empty words, or unseemly Barne-like expressions, plain praying may become uncivil pratting.  
It is true, there ought to be more Religion in our Prayer, than Eloquence, yet this palliats not the absurdities of them, whose petitions are arrayed in nastiness, and withal making empty, frothy repetitions, from which, let me tell you again, our Saviour dehorts, by this form, from one Battus, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Eras. Ada. Chil. 2 Cent. 1  as the word imports, Poaeta quodam: a certain empty Poet inculcating tediously, through ignorance, on the same verse, as — In illis Montibus inquit erant, & erant in montibus illis.  
That is,  
Hills were in that Land, and in that Land were Hills; from which some determineth Battus to be a stammerer, 
Annot. in Novum Test. ex Critic. London● ens.  and necessitat to utter the same words over, through impediment of speech, as well as ignorance of mind, before his sentence could be perfected; which no ways excuseth such, who are impeded in their elocution, by a wilful, and knowing rejectment of the proper means of laudable utterance; 
Mat. 6. 7  which is study and meditation. Strive therefore against vain repetitions in Prayer, by communing with your own heart, 
Host 14. 2  and taking with you words. If volubility of expression be denied, or variety of sentences not promptly minted.  
The Roman Orator himself, may see the Rules of his own Art sanctified by our Saviour, 
Cicer. de Orat. ad Gru.  in the composure of this Prayer: And a greater than Cicero, the Preacher of jerusalem, because he was wise, sought to find out acceptable words, 
Eccl. 12 9  and spoke gracefully; so Christ spoke graciously, yet so plainly, that never man spoke like him; 
Joh. 7. 46  yet that plainness was so heavenly, and so purely delivered, that it will be our learning, and our wisdom, in both to imitate him, and pray after this manner.  
Once more let us press this Cluster of Grapes, for its juice is sweet; Our Father, having in it yet more encouragement for us, and still discovereth something to be done by us, as mercy on his part, and love upon ours.  
1. Mercy or compassion in his bowels, supplying our wants. By his eyes at a distance he knows our indigence, as the Father knew the Prodigals; 
Luk. 15 20  neither doth long absence from him, cause us to be forgotten; to persuade to which, we have not only the parable of the lost sheep, of the clocking hen; yea, the shortness of this Prayer, but a reiterated Precept, joined with a comfortable Promise, Remember these, O jacob, and Israel, for thou art my servant, 
Isa. 44. 2●  I have form thee; thou art my servant, O Israel, thou shalt not be forgotten of me.  
2. Our love unto him, opening our straits, in all, or any extremities; whether can, doth, or ought a child, to take Sanctuary, rather than in his Father's bosom? 
Host 4. 1●  Let Rome with Israel go aside to Saints, 
Host 11 12.  with judab let us be faithful to this rule, and address to God who hath begotten us: And in sound reason, he who saith to the Virgin Mary, Pater Noster, may be suspected to have a flaw in his Pia Mater. This expression of Father, 
Aug. in Ser. de Mont. lib. 2  as it holds forth love, aught to excite servant affection, or then justly might we be charged with ingratitude, unnaturality, and idolatry; 
Hush. Lect. on L. P.  which last, to avoid with Battalogy, and Hypocrisy, this rule is given to the Churches.  
Mercy always meriting duty, his love to us in becoming our Father, craves from us as dutiful, and heavenly born sons, imitation, delectation, fellowship, and assurance of acceptance.  
1. Imitation of his holiness. 
1 Pet. 1 15  Is it not written, as obedient children, be ye holy, for I am holy? Ergo hoc sit primum, 
Lib. 2. de Orat.  said the Melifluous Cicero, teaching his Orator, the first precept I give, is this, that we study whom to imitate, and let it be him who excels in that, the imitation whereof is designed; 
Lib. 1. de Off.  but shows to his son, that this choice flows from our own will, which God in his sons, will have to bear no sway, but commands holiness, because he is holy: Urging more authoritative ways to persuade to virtue, than that Roman exhortted implicitly his son to goodness, from the example of Hercules, who being young, had presented two ways unto him, one of pleasure, which was fair, broad, etc. the other of virtue, narrow, difficult, and hard; yet as a true son of their great jupiter, their conceited god, he choosed the last; When wickedness, though painted, is seducing us to embraces, and offering the way of the sinner, let us as sons of the most High, resuse such Siren enchantments, 
Psal. 119 115  and say with David, Depart from me, ye evil-doers, for I will keep the commandments of my God, my Father.  
Because of which, we ought to act as sons, that as a Father, 
Cyp. in Orat. Dom. Plut. in Lacon. Inst.  we delighting in him, he again as children may delight in us: Lest we hear from him, in conviction, what a virtuous Laconian Lady wrote to her debauched son, Aut vive rectius, either mend thy manners, or never return to Sparta; which may be thus applied, either live as holy, or expect never to see thy Father's Country, nor enjoy his Heaven: which h● knew to be necessary, who attested, that Sanctitas was Mater Gloriae, holiness was the Mother of true blessedness; 
Theod. in Psal. 149 1 Cor. 6 18  an argument nervous enough, to conclude our practising what is enforced by the Apostle, Flee fornication, and be ye holy.  
2. Delectation in his presence. Where a good Father and a dutiful Child meets, the law of love may overcome lawless necessity, and cause them, even when urgent occasions do otherwise avocate, to continue in the society of each other, loathing, that even business should interrupt the joy of their sweet fellowship: How did David rejoice in the Lord's House, 
Psal. 84. 1  and Sanctuary? How amiable were they unto him? How frequent were his visits in them? And like an ingenuous Son, how early cometh he to beg his Father's blessing? and looketh up, 
Psal. 5. 3  whom if thou follow, as thy Father on earth, thy name shall be Solomon, 
2 Sam. 12 25  because thou shalt have peace, and jedidiah, for the Lord will love thee.  
3. Fellowship in our addresses. We speak with him here, not only as in the same place, but as Moses, face to face, before him. 
Deut. 34 10  When we say, Our Father, give us bread, forgive us our sin, faith brings his ear to our lips, his eye to behold our tears, his bowels to yearn at our cry, and all these move his power, to remove us out of danger: This Prayer being purposely taught to impress upon our hearts the thoughts of that dearness and nearness betwixt 
Psa. 38. 9  us and a merciful God, before whom, all our desires are, and from whom, our groaning is not hid, and who is said to answer, 
Greg. Mor. lib. 5. c. 30.  when our requests are granted, and the mercy prayed for obtained.  
4. Acceptance in our returnings. Should a child knock at a neighbour's door for bread, once or twice he might get satisfaction, but if oftener, might be checked; yea, bashfulness in a Boy, would make him resuse, if frequently sent to a stranger's house, for food: But with what confidence can he turn and return to his Father's Cupboard, and when hunger, or thirst, assaults him, stands not to demur, but repairs strait home, because it is his Father's house, and dwelling? 
Heb. 4. 16  Let us therefore come boldly to the Throne of grace, that we may obtain mercy, and find grace, to help in time of need. Et hoc si feceris, hoc habebis, 
Flug. de Remis. peccat. lib. 1. c. 11  if thou do the one, God shall give the other, obey the precept, thou shalt have the benefit; if thou, being converted pray, thou shalt have mercy, and be happy in strengthening thy brethren.  
Arristippus presenting a Petition to Dyonisius, fell down, offering it at his feet, because, said he, 
Diog. Laert in Arrist▪  the Emperor hath ears in his feet; denoting either the liberality, or at that time, the surliness of the King, with whom indeed Authors show, he was very bold, because of his goodness; and trying him to admiration, boasted of his Lords gifts, and favour, yet all his treasure being but finite, by his bounty was exhaustible, 
Tymp. Spec. Mag. Sig. 68  as was the munificent Pope Alexander the fifth, who was so profusedly charitable, that in earnest sport, he affirmed himself, that when he was a Bishop, he was something rich, and when he was a Cardinal, he was somewhat poor, but when he became a Pope, he was an arrant Beggar: But our Father's loaf never lessening, nor his rich store admitting of no diminution; 
Psal. 99 5  Exalt the Lord our God, and worship at his footstool, go into his tabernacles, 
Psal. 132 7  and worship at his holy footstool; for from heaven doth he behold the earth, to hear the groaning of the prisoner, 
Psal. 102 19  to lose those that are appointed to death: 
jam. 1. 5  And giveth to all men liberally when they ask of him.   

Our Father, etc.  
IN the Articles of the Christian Faith, we acknowledge our believing in God the Father Almighty; and yet here in our prayers, we are directed to say, Our Father, without any lofty title to express his dreadful greatness. To avoid prolixity, it may be thought to proceed, from its fitness, fastness, comprehensiveness, and allureingness.  
1. Father, is a new Covenant term, and so more fit for the Gospel. 
Exod. 3 6  His Name of old was, the God of Abraham, 
Exod. 6 3  jehovah, I AM, King of kings, judge of all the earth; 
Gen. 18 25  but unto us the Gospel hath brought glad tidings, not bringing us to the Mount that might not be touched, that burned with fire, unto blackness, darkness, and tempest, and the sound of a trumpet, and the voice of words, 
Heb. 12 18  which voice such as heard it, desired for fear of death it might not be spoken unto them: But leading us unto Jesus, the Mediator of the new Covenant, and he giving us a new Commandment, a new Covenant, a new way, a new Sabbath, it was fit under these new dispensations, that God should take to himself a new Name; for, saith one, Nusquam invenitur, etc. Many Laws and Ordinances had the jews, 
Barrad. in Orat. Dom. Deut. 32 6  but never this Commandment simply to call him, Our Father.  
It is true, he was their Father, and complained of their undutifulness, under that relation; yet it is as true again, 
Estius in Text.  that it mainly eyed their being made by him, or created of him, which is common to them, with beasts and devils: And though they prayed to him in the style, 
Isai. 63 16  Father, yet it is added, O Lord, thou art our Father; and therefore as this Name was not prorsus ignotum, altogether unknown to them; so it is evident, that they had it not in that plain, full, and comfortable sense wherein we dare, and aught to understand it: The Temple wall being broken, and its vail rend, each man ought, and may call him Father, not only from their Fathers, but because of his Spirit in themselves, and not as theirs alone, but of all others, whether Jew or Gentile, bond or free, the name, Father, not being only long natior, better, but, notissima, best of all known, and speaks to us Christians most fitly, Love, Hope and Honour, more abundantly.  
1. More love and affection to us. Of old, it was the Lord of Hosts, 
Dan. 9 4  the great and the dreadful God, but now, Father, sounding grace and kindness, God in these things having provided better for us. 
Bucan in Orat. Dom.  The Temple had much smoke, Moses had a vail, but here it is not spoken to us in parables. The King (saith the Christian Church) hath brought me into his chambers: 
Cant. 1. 4  Pardon, if I say, so great is his love, to us, and you, that the Jews and their Priests, were but Drovers, and Butches, in respect of us; their Temple but Shambles in respect of our Church; they serving as it were below stairs, when compared to us and our Congregations, in the higher rooms.  
2. More hope for us. The people of old did ordinarily draw near God, by virtue of their Covenant-relation, with confidence, 
Heb. 7. 19  yet to us there was a better hope brought in, 
Hug. Card.  by which we draw nigh to God, that is, a better Law, by which its observers hopes for a better inheritance than an earthly Canaan, which both makes us draw near to God, 
jam. 4. 8  and by the same hope God draws nigh to us.  
Bias, being questioned, 
Lycost. Apoph. de Spe.  what was sweetest to men? replied, hope: And the knowing Christian will with job keep his soul alive, while other comforts are fledged and gone, with this, that his Father is in Heaven, 
job 19 25  his Redeemer liveth there.  
The Romans conjectured good or ill success from the very Preface, 
Hist. de Spectris lib. 2. 95  which ushered-in the debates of their public affairs, which made Severus Augustus, speaking to his Army, resolve upon a fortunate Proem; yet fortune prompted him to a sad prologue, Heliogabulus the Emperor being killed, etc. which was interpreted an ill Omen, predicting his own slaughter, which Fate verified, he being afterward murdered by his own Army.  
But in this Prayer we have a sure ground sor determining the enjoyment of future good, whether spiritual, for attaining glory, in the approach of his Kingdom, or temporal, for procuring our food, by daily bread, from the very entry of this form, commanding us to say, 
Cyp. in Orat. Dom.  Father, which is, what one saith all Gospel-precepts are, nothing less than laying the foundation of our hope; a Pillar for the strengthening of our faith; meat for the nourishment of our heart; a guide to direct us in journey; a garrison wherein we are secure, until we receive eternal glory.  
3. More honour given to God by us. This old name, jehovah, shows how he enjoys himself; but, Father, demonstrates, he hath begotten us, which should draw the more respect, by how much our Redemption is more honourable than our Creation; the first of which makes the Angels more curious; 
1 Pet. 1 12  and prying, they desiring to look into, to the depth of it, the rise, the cause of it: for though they rejoiced at the world, 
job 38. 7  because of its beauty, yet they wondered that in the world there should be a Mercy-seat, so great is the mystery: As his redeemed sons we have a precept to command him, 
Isai. 45 12  concerning the work of his hands; and therefore the more he is to be reverenced for his large proffer, and we engaged to stand the more in awe, because of his gracious condescendency.  
2. This term, Father, is a fastening, and a more binding style, and so suits best with grace. The elder Brother did keep at home, 
Luke 15 12  and served because, he was a Son, and the younger, after a prodigal wasting of his portion, returned, because he had a Father. Our Lord directs us to use this word, as every way tying us to obliged duty, to keep at home, when in his favour, and to return home, to prevent his anger: It binds us in respect of Christ, of Obedience, Chastisement, Resignment.  
1. In respect of Christ our Brother. 
1 Joh. 12 & 18  He is only the natural and eternal Son of God, by whom we have only power to be called Gods Sons; and in that regard it is necessary to cleave to him more fast, 
Ruth. 1 17  as Ruth to Naomi; for death there could and did make a separation, 
1 Thes. 4 16  but if we would be happy, we must die in Christ, and afterward rise with him.  
This made the Church call, 
Cant. 8 14  Make haste, my beloved, and be like a Roe, or a young Hart, upon the mountains of spices, 
Aquin. Lect. 2. in loc.  so called, from the height of devotion, and the fragnancy of works and conversation, that by both I may be carried unto thee (meaning Christ) and by thee, to the Heavens, which are mountains, because of their highness, 
Lyra.  and mountains of spices, because of their sweetness, Jesus sitting as Mediator, 
Alsted Theol. Cat. 8. 3. c. 15  praying for us, as oft as he hears us pray, Our Father, knowing his merits must be our shield and buckler, until we be passed Gun-shot.  
2. In respect of obedience in our whole nature. The alwise God took this course to keep his people from apostasy, 
jer. 3. 19  and commanded them to say, My Father, and they again doubted not to come after backsliding, because he was the Lord their God; whence floweth the precepts of imitation, 
1 Pet. 1 14  that as obedient children, we do not fashion ourselves according to former lusts, 
Matth. 5 48  but in speech, eyes, in heart, to be perfect, 
Bucan. ut supra.  as he is perfect, that is, in sanctity, mercy, and pity, having a double of the Law, and exact copy of his will, written in our hearts, for facilitating our studies.  
3. In respect of chastisement for our misdemeanour. Some dogs when beat, and servants when reproved, will run from their Masters, and howl; but an ingenuous child when corrected, will draw towards his Father, and cry. It was prettily said of a little one, when chastised, Mother, kiss me, and whip me again; yet possibly the same infant would have struggled, and have sought, if but frowned upon by a stranger: To roar against, or complain of God, holds forth no sign of sonship, since correction is a character, 
Heh. 12. 8  and consequent thereof, and therefore to be patiently undergone.  
Even earthly parents, chastising it may be out of spleen, 
Heb. 12 10  passion, for their pleasure will be endured by their children, or at least much of it, 
Eph. 6. 4  since they are also flesh, and not to be provoked, how much more ought that Father to be tolerat, whose commands in his Prophets, Law, and in his Gospel, command what is just, holy, and good, never smiting for transgressing thereof, 
Rom. 7 12  but for our profit, that we might be partaker of his holiness, and glory, which should never be inherited, were we left to our wantonness, wickedness or folly.  
This last made the covetous Emperor Mauricius, 
Mag. Hist: Cent. 6. c. 16 apud Fin.  endure the beholding and slaughter of his Queen, and five sons, by that Rebel, and Usurper Phocas, himself also after them to be likewise murdered, with a justus es Domine, Righteous art thou, O Lord, and upright are thy judgements; submitting himself unto, and patiently bearing, 
Psal. 119 137  the severity of that sad and sharp providence.  
This Argument may be yet sharpened, at the Philistines sorge, sor so necessary is it sometimes to be brought under the smart of perplexing dispensations, 
Lycost. Apoph. de correct.  that Zeno, being questioned by one of his pupils, why he never corrected him; smartly replied, Quia non credo, because I do not believe: Insinuating, their want of any hope, or sign of goodness in him, created his impunity: And if you eye God, he hath reason to fear his Sonship, and conclude bastardy, who is exempted from, or doth not patiently endure the Cross.  
4. In respect of resignment to the will of the Creator; Children leave the nature, kind, proportion, colour of food, diet, and apparel, to their parents, and eat the portion that is carved for them, with content and thanks: And though perverseness in babies, should cause them walk cross to this rule, yet let us take out of the Lords hands, the presented morsel, of whatsoever kind: Knowing, that like an indulgent parent, if we receive this or that contentedly from him, he may give us choice, and liking in all other matters, and study, like a father to please us, being obedient, in clothes, or money. He that peruseth Solomon's Dream, 
1 King. 11.  with the Response thereof, may understand the meaning of this rule.  
Christ prayed to his Father for deliverance from the bitter Cup, and though S. Matthew shows he drank it, 
Matth● 26. 39  yet S. Paul relates, he was heard in what he asked, but how? he submitted to his Father's will, 
Heb. 5. 7  and Angels com●orted and strengthened him so, against fear, that with a daring Majesty, he faced those murderers, with an, 
joh. 18. 5  I am he.  
Behold, the Handmaid of the Lord, said Mary, Be it unto me according to thy word. 
Luk. 1. 38  Let us be ready for service, and we shall be crowned with the reward: In all things, let it be according to his Will, with us, and it shall be his will, to do great things for us, and as Holy is his Name, so holy and just are all his purposes, and then are we holy when we know it.  
4. Father is a more comprehensive stile, and so fitter for our weakness. As every word in this Prayer hath an ample sense, and each Petition of an enlarged nature, so this word, Father, though short in Letters, yet, of so huge bulk in sense, as would puzzle Angels to expound. When we pray for daily bread, we also entreat an easy bed, good rest, for wholesome meat at home, and kind friends without, a fair way when we travel, for a good horse when we ride, sound Ship when we sail, and for seemly clothes when we visit our acquaintance; so that the word, bread, is of a copious nature, and this word, Father, not short of it in signification, comprehending Creation, Regeneration, Preservation, Discrimination.  
1. Our Creation. Each son of man, is a son of Adam, 
Luk. 3. 38.  who was the son of God; so that our radical being was from him, and stamped at first, by the hand of his power, being Earth, with Life, Reason, and Religion; which not only as brethren, binds us in affection to one another, but as children units our tongues to express this word, 
Mal. 2. 10  Pater, Father, all of us being created by him.  
I have somewhere read that in a firait, Lady Elizabeth, afterward Queen of England, cried, Lord look upon the wounds of thy hands, and be merciful to the works of thy own hands.  
2. Our Regeneration. Christ having taught us now under the fall, to call, Our Father, minds us, not only, that he did make, but hath also remade us. At first indeed, in Adam, we had great possessions, and our service altogether praise, but by his not paying, the contracted fore-quit-rent of exact obedience, forefeited his privileges, and we as heirs of his body, lost our inheritance, and being, 
Joh. 8. 44  filii diaboli, sons of the devil, we are born again, and become anew filii Dei; In evidence whereof, the eternal Son of the same Father, teacheth us confidently in Prayer, to call his Father and God, 
joh. 20. 27  our God and Father.  
jesus, the Mediator of the new Covenant; having procured peace in Heaven, for a readmission into our heavenly Paradise, hath given us power to become the sons of God, 
1 joh. 12  in our consciences, and by the the testimony of the Spirit; knowing, he came from the bosom of the Father, showing the good Father's good pleasure, of our addressing ourselves to him, though we have back-slidden, with love, confidence, and joy, in our Father, Thy Kingdom come, etc.  
This to the reprobate cannot be affirmed, 
Rom. 8● 15  God in this last sense, being no more his Father, or they his children, 
Burt. exp. of the L. P.  spiritually, than David the son of Goliath, when he sought against him; or Pipes and Organs, the offspring of jubal, 
Gen. 4. 20  because he made them.  
3. Our preservation. We can speak, and call for help, hope, look and rejoice in the very expectation of our Father's succour; yea, benefactors are called Fathers, and where there is a personal agreement to perform all offices of love, the recipient from respect, may use the appellation, Father: He gave us milk, and life, and clothes, appointed for us the weeks of the harvest, 
Psal. 34. 20  numbereth our hairs, preserveth our bones: It's true, his Angels have charge over us, 
Exod. 33. 15.  yet as a Father, he hath his eyes upon us (though those Angels, as servants, have a command to lead us) for our greater security; Our good things he giveth us, as his glory and kingdom, evil things he puts far from us, as, our necessities, and debts; all desirable things he hath promised us, and we believe him, 
Act. 17. 28  because, the Kingdom, and Power, and Glory is his, of all which, we are to have a share, being his offspring.  
4. Our Discrimination. It is a compellation, differencing us from Heathens, who know not God, the Father; from Jews and Turks, who believe not in the Son, and from all who fight against him as an enemy. Tremell, 
Weems Scrip. Exer. Exercit. 15.  that famous Jew, and Translator of the Syriack-Bible, being at his death asked, concerning his faith, answered, Vivat Christus, & pereat Barrabas, Let Christ live, and barabas be crucified: Distinguishing himself by this, from his bloodthirsty forefather's, and numbering himself among those, whose confidence was in Jesus, which, Our Father also doth, he adopting us only in his Son.  
4. Father is a more alluring stile, and so, more conformable to prayer. In our Petitions, we are to exercise the Graces of Hope, Faith, and Charity, unto which this title brings in singular supports on God's part, upon man's account.  
1. On God's part. For we in Prayer can lay hold upon his affection: Though we be as grasshoppers, and unworthy to be admitted to glory, 
2 Sam. 15 5  yet worthy is the Lamb, his Son, our Saviour, who hath procured it for us, in whom his providence saith of us, to all his creatures, what David said of Absalon, to all his Commanders, Deal gently with the young man, with the old man, with the sick person, and tender infant, for my sake. though the Prodigal had spent his All, yet because he confides in his Father, 
Luk. 15. 25.  and returns, bemoans and reputes, he is arrayed with honourable raiment, entertained with delicious sare, and honoured with melodious music, to cheer his heart, to beautify his countenance, and attract respect from beholders.  
2. On our part, for we in this life ought to have filial conversation. 
1 Pet. 1. 14  This Prayer is not for dogs, and therefore taught only to Sons, which we are, when we obey, reverence, and walk in our Father's footsteps. The debauch'dnesse of Angustus Daughters, made him call them not children, but imposthums, boils of his body: 
Suet in vi●. Oct. Aug.  Shall not God much more reprove, reproach them who give out, they are begotten of him, when the seed of the Serpent remaineth in them, and the poison thereof spreading, to the infection of others, contrary to duty, nature, and profession, because they confess our Father.   

Our Father.  
THe eminent and transcendent acts by which the Name of Father is assumed by God in this Prayer, come now to be considered, and when discovered, it will appear so peculiar his due, that in comparison of him, we are to call no man Father on earth, 
Mat. 23. 9  for one is our Father which is in heaven; 
Glos Interl.  because all things and beings are of him.  
He is called the Father of glory, of light, of mercy; 
Eph. 1. 17  and he is so in respect of Christ, whom from eternity he begat, and also in respect of his creatures, upon whom he hath impressed his image, though in different colours, sometimes the image of his footsteps, as in irrational, or insensible Creatures, and thus he is the Father of the Dew; 
job 38. 28 Pineda.  sometimes the image of his Knowledge, Reason, and Understanding; and thus he is the Father of Men and Angels; yea, eye the plenitude of his power, and he may justly be called, both Father and Mother to all created beings, their Father, as begetting them by his omnipotency, 
Deut. 32. 6  and their Mother, as continually conserving, nourshing, and bringing them forth by his providence; 
Deut. 38 6  but because of holiness, and sanctity, is he especially called the Father of Saints, and blessed Spirits, which in this Prayer is principally to be regarded.  
It properly signifieth the natural parent of the male-kind; some say, when it speaks of a man, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  it signifies a defender of children; but when of God, it denotes a preserver of all; There are that will have it to be derived from their procuring, Fathers getting, or procuring children to themselves: However it be, men are called Fathers, 

1. By Nature.  
2. By Favour,    
Our natural parents give us, 1. a being, 2. a well-being; and both of these in a more excellent way, are bestowed by God upon believers.  
If you eye our being, we have it principally from him; having it neither wholly, solely, eternally essentially, 
job 10. 9  but by him: have we an eye, an ear, a limb, an hair, but of his begetting, a toe, a nail, but of his making?  
It was he that kept warm in the womb our tender bodies, and when ignorant of ourselves, was he fashioning, and joining all our members, 
Psal. 139 15  which other fathers neither knew how to do, nor could do: john the Baptist respected, because rejoiced at the salutation of his Lord's Mother, for his sake who gave him life, though otherwise he was ignorant of any life he had: 
Chrys. Ser. 70  so jacob fought and strove in the womb, resolving even there to conquer, whileas yet Rebekah thought of nothing less than government and dominion.  
Compare him with earthly parents, and you may perceive a wide and a vast difference, for,  
1. We have not our being wholly from them, grant that by them, the principles for a body is begotten, yet without him, it will be no birth, a lame birth, or a dead birth, he must give the Embryo, the breath or life, or then he hath not a living soul. 
Greg. Mag. lib. 7 Indict. 2. Ep. 53 Ber. de Int. Domo. cap. 67  I know that inter sanctos patres, there are some that debate about the animation of the Insant, yet that is pious, O Anima mea, O my soul, if thou would have God to love thee, behold thy nativity, for by the Trinity was thou made in the likeness of God, a gift which he gave no other creature, etc. As he gave the red earth a spirit at first, and called it Adam, 
Gen. 2. 7  so is it still, it being the soul that makes us men, i. e. to rule and reign in ourselves, 
Sen. Ep. 114  and over ourselves; when this is well, all is well, and when this languisheth, all fadeth, so that our all depends upon it, and yet all our earthly father's wit, cannot procure it for us.  
Adam did naturally beget, and Evah bore a Cain, 
Gen. 3. 1  yet the man is acknowledged to be from the Lord; and until we know, that natural causes can of themselves produce more excellent effects, than themselves are, we must hold, that not the body begets, but that God infuseth the soul, and in respect of that, is absolute Father, 
Isa, 45 9  and is called a Potter, in regard of the body also, so little have we from our parents.  
2. Neither have we our being solely from them. Did not the Sun give heat, the Air breath, water refresh, and meat nourish, we should for all that other Fathers can do, be stifled in the womb, where blood was appointed by him, to be our food, and the same decreed to become milk for our meat, 
Host 2. 9  the flax ordered to procure linen for our clouts, the sheep wool for our coats, the hills wood for our cradles, and the valleys corn for our bellies, and the earth veins of silver for our dowries, 
job 42 15  without which, even jobs daughters, might live as the Muses, 
So base is the world  unfortunatly single.  
3. Neither have we our being ever by them. The mother for a time may play with her smiling spradling infant, and Isaac sport with his fair Rebekah, yet both at last shall say of the same delightful objects, 
Gen. 23 4  Bury my dead out of my sight; and then the Father in Heaven keeps them better than the truff, unto which the father on earth commits them: No sooner doth the baby's soul take its farewell of flesh, than Angels secures it from devils, seats it in Paradise by God's command; the earth as a second womb retaining the more gross part, until the birth of the resurrection by another sentence; neither of which can be performed by the most indulgent parent.  
There are that will have death have his name from division, 
Mors ● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  yet it cannot separate us from this Father in Heaven; others from parting, as cutting man in two parts, yet no part of us is out of our Lord's protection, though both parts be out of our sorrowful parents care and tuition. It is the thought of an Ancient, that it gets its name from biting, that being brought in by sin, when man was bitten by the old Serpent; 
Mors à mersu. Aug. Hypog. contra Pelag. lib. 1 amaritudo.  yet this Father knocks out his teeth, that death feeds not upon us. Some will have it named from its bitterness, but this Father so composeth this Dose, that we are not killed by death. Some fetcheth it from having our arrears paid us, 
Merco.  our life being a warfare, death payeth, and dischargeth all that is owing us; and so to be dead, is to be exonerated from further duty; yet it doth not this, for we stand continually before the face of this heavenly Father, 
Beda in Prov. lib. 1. c. 3  out of the danger of hell's assaults, and resting in peace, ac securus diem resurrectionis, expecting an assured resurrection, being every way guarded and protected of God, and continually praising of him, 
Psal. 23 4, 5, 6.  and dwelling in his house for ever.  
4. Neither have we our being always with them. Our Fathers may love us, yet cannot help us; they may be capable to help us, yet at a great distance from us: we may be exposed to the dangers of plague, pestilence, and Famine, and they afford no relief; it is only he in Heaven that can do good, and deliver us out of danger. Seek no place therefore (was a full rule) but the God of, and in, all places, 
Chrys. ad Pop. Anrio. Hom. 79  thyself being a Temple unto him; and where thou stands, there is thy Father's House, into which if thou go, and ask, thou wilt receiver a blessing.  
One dying in a strange country, was somewhat dejected, but roused by Anaxagoras, with a Be of good cheer, 
Diog. laert in. Anax.  the way to the dead is alike to all; Let us rejoice, for so is the way to heaven; Let the foundations be destroyed, the Lord is in his holy Temple, his eyes behold, 
Psal. 11. 4  his eyelids try the children of men: And when the wind bloweth, and the Mariner at his wit's end, 
Psa. 107. 25  yet this Father hears, and brings him to his desired haven.  
All which considered, 
Symb. Brixian. Com. in verb. Pat,  as Chemists call quicksilver, Pater omnium mirabilium, in a juster sense we ought to acknowledge this Father, the Father of all wonders, the parent of all miracles, and the most wonderful Father, being maker, begetter, preserver of men and Angels.  
Moreover, from our Fathers we have our well-being; our natural birth, like the purest wheat, is attended with the dust, straw, chaff of original corruption, from which young ones aught by their parents to be even by threshing, I mean smiting, winnowed and cleared off, 
Bosk. de finis Bo. & Malor. lib, con. 1  and by that reduced to good order. In which the Lacedæmonians were famous, requiring of their youth these duties to the aged,  
Salutari appeti, decedi, assurgi, deduci, reduci, consuli. And to salute them at a distance, to draw near them in affection, to give place to them in motion, and to rise up to them in approaching, to lead them in their stumbling, to conduct them in their wand'ring, and to consult them in our determining, is a respect we owe the aged, as they are fathers; but to this Father in Heaven, the Ancient of Days, we owe all these and more; and as a natural parent, naturally conveyeth the natural life to his son, so he is to labour to propagate the knowledge of his son's duty, in a gracious instructing, about the nature of holy and comfortable conversation, and for that is indebted to his son, Nutrition, Education, Instruction, Possession; which being viewed, God is to be owned, and highly regarded, reverenced and loved, as an excelling all, Progenitor: Man having eminently from him,  
1. Nutrition. A parent is to give his son bread, 
Mat. 7. 9  not a stone; but it's he in heaven must both send the loaf and give the stomach, heat to digest it, or the bones shall never strengthen: And for all the care Fathers take, we are directed to look upward for our daily bread, and to obtain which, the greatest Father must bow his knee, and pray for his own; yea, show me that Father, that by taking thought, can add, though he have meat, one cubit to his son's stature, this heavenly-one excepted, and the omission of daily prayer, may be passed without a censure, but speculation making this certain, that duty ought not to move retrograde.  
2. Education. This is held so necessary for our well-being, that we judge him not a Father who neglects it; and what an Orator said of Eloqution, 
Sen. de Ira. lib. 2 c. 11  may be said of Education; It is the first, the second, the third thing, the main thing towards children, to be performed: The Moralist forbids softness, and we must advise against viciousness: And as there are many arguments in Scripture, demonstrating God's goodness; so this of Education is performed by him in so supreme a manner, that his righteousness is argued from his teaching sinners in the way, 
Psal. 25 8  and his saving truths are so industriously inculcated, that the very damned in that day, shall be made without excuse.  
A profligat youth, led to execution, desired to speak to his mother; and in stead of whispering, 
Bosk, ●t Sup. lib 2 con. 8  bit a piece from her face, saying, Sit hoc maternae educationis pretium, Let this be her reward for my education; for, it is not the Magistrate, but my mother, that hath brought me to the Gallows: This gave ground to that of the King, 
Pro. 22. 6 T●gur. verse.  Train up a child in the way that he should go: Initia, enter him in it at first, and hold him so in the love of it, that he may delight in the exercise of virtue for ever. Let search be made, God hath not one son that is idle, or a drunkard, or that obeyeth not his voice, or that is cruel to his own flesh: David kept sheep, and God kept his heart, as harmless as his flock; yea, when he turned unto sinful folly, he was brought back again with the rods of men: 
2 Sam. 12 10  So far is God from allowing vice, through fond, I should say, sinful indulgency: But admit the highest degree of detestable vice, no Father, but he in heaven, can remove the old, 
Ezek. TWO 19  and implant a new heart, seriously to contemn for hidden pleasures.  
3. Instruction. He can so teach, that the greatest dolt shall learn wisdom, 
2 Tim. 3 15  and smallest infant shall cry, Hosanna, making them both wise unto salvation; 
1 Sam. 2 11  that like little Samuel, they shall grow before the Lord, by his own Spirit, teaching them within at the heart, into which Cantore, an earthly Father, dare not so much as look.  
One Author mentioneth of a dull Prince, so doltish, 
Ca●s. holy C.  that he was never capable to learn the names of the four and twenty letters, in the Christ's Crosse-row, not when he had four and twenty Pages waiting upon him, each one being named according to a letter, the first, A, the second, B, etc. So vitiated a brain can be throughly cleansed by the eye of this Father, and their capacity so extended as to understand the Law, by which he shall be wiser than all his other teachers, 
Psal. 119 98  than all his enemies. But, suppose we had all knowledge, yet, who is fit to pray, except he in●use in us the very thoughts of spiritual desires? and, who can hold out in prayer, 
Fulg. ad pro. c. 2  unless he uphold what he begun, and make that flourish which he did sow; and bring that to perfection by his mercy, which he first rooted in us by his love.  
4. Possession. Their Fathers, like jacob, provide for their Joseph's, 
Gen. 48. 22.  and as job his daughters; A dutiful father will give inheritance to his sons among their brethren; 
job. 42. 15.  yet their portions being earthly, perisheth as dung, while the legacy of that heavenly Parent, being better than Gold, because riches and honour are both of them durable: which not being here found, 
Prov. 8. 18  Bonds, Contracts, Testaments, are crowded with this name, Death, which being excluded, and of no force in the inheritance of the Saints: 
Deut. 31 6  Be strong, and of good courage; Fear not little flock, it is not only your Father's pleasure, 
Luk. 12. 32  but his good pleasure to give you a kingdom; little though you be in number, nature, and beauty, yet, the Kingdom shall be yours; which for Unity, Stability, and Majesty, is not once to be named with the Terrene-Conquests; trembling and doubtful parents, bequeathes their covetous and contentious issue.  
As men are called Fathers by nature, so from favour too; yet when their kindness is balanced with his, in this Preface, the Crown of all glory and paternity, is alone to be set upon his head: whether you eye their Benefits, Cares, and Sageness.  
1. For Benefits. jobs liberality made him the poor man's Father; 
job. 29. 16  and yet, what could rich, I should say, poor job do? had he not all his plenty out of this Father's store-house? yea, if he had wanted God's leather, he had gone barefoot: and were the least of us not confident of his goodness, in providing for us bread, we should go with small comfort, with joseph, 
Gen. 43. 16  to our homes at noon.  
2. For Cares. He who provides, relieves, educateth, or teacheth Orphans, or the poor, or desolate, 
2 King. 2. 12  is gratified with the name, Father, 
Isa. 49. 23  as Elijah was by Elisha; and thus Kings become Fathers to the Church, 
1 Thes. 2. 7  and Paul to the Saints: yet, God being all in all, caring for all, ruling in all, being King of kings, turning men's hearts according to his pleasure, Killing and keeping alive, conform to the determinat counsel of his own just will, deserves the appellation in a far sublimer sense.  
3. For Sageness. An old wise Counsellor will be named Father, and so much the more deservedly, when in judgement he always proves successful; the hairy head is to receive from all, a grave and reverend respect, this Lord and Father more than all, who being old as Eternity, is called the Ancient of days, and his hair said to be like pure Wool, that is white, 
Dan. 7. 9  soft and fine.  
All this considered in him, as being our own Father, not our stepfather, we are to glory with that great Apostle, the God and Father of our Lord jesus Christ, 
1 Eph. 3. 5  who hath blessed us with all spiritual blessings in heavenly places in Christ jesus; and having predestinated us unto the adoption of Children, by Jesus Christ unto himself, and in magnifying, for improvement, we are to exercise, 1. Thankfulness, 2. Obedience, And, 3. Observations upon his Providences.   

Our Father, etc.  
HAving seen the Person we pray unto, 
King's expos. 〈◊〉 the L. P.  the next thing in this holy Preface, that commands our observation, is the manner we pray after, where Presumption is first checked, lest any say, My Father; as also Atheism, lest any say, Thy Father; both which are equally abominable, and deviating from this rule, enjoining to say, Our Father.  
A holy man in an iron age, was afraid to speak of the necessity, 
Aug. de Quat. virtur. charitat.  dignity, utility, of brotherly-love; yet, love, shame, and duty, with a desire to have his hearers unite, extorted from him an Oration, a treatise upon that subject: Making the same Apology for myself, 
1 Tim. 2. 1  knowing that Prayers are to be made for all men, and hindered by nothing more, then by, meum & tuum, mine and thine, whereas ours ought to be the Christians Motto, God ever requiring, as piety to himself, charity to man.  
Let us see the necessity of this charity, 2. The hindrances of it in our days, 3. The obligations that lie upon us, to remove those hindrances.  
Not to speak of the devils or damned, who for ever are excluded the verge of all prayer; there is a common charity we owe all by nature, 
Gal. 6. 10  as they are men, and a special charity we are to carry unto all for grace, as they are good men: The last is mainly here understood, yet the other not to be excluded; for, as we are to do good unto all, so we are to pray for all, but especially for those of the household of faith, God being unto them a Father in Christ, whereby they are Christian-brothers one to another, and aught to appear with, and pray for, each other, upon many considerations; as, our sympathy, God's universality, the enlargement of our own glory, the Saints exemplary piety, and from our own extravagancy, and misery.  
1. From our sympathy and similitude in nature, 
Eph. 4. 4  by generation: Not only are we of one blood, root, and sprung originally from the stock of one Father, even Adam, which among Barbarians, will be a persuasive motive to union, but we have one Lord, one hope, and why, 
Rom. 12 15  therefore not one Prayer, and one Psalms, and one heart, to rejoice with them that rejoice, and weep with them that weep.  
Abraham no sooner knew of Lot's captivity, than he armed his servants, 
Gen. 14 16  and fight the pillagers, redeemed the prisoners, and also, brought again his brother Lot, so called, as being of the same stock with him; though in line but his Nephew. 
Gen. 12. 5  If our father Abraham ●ought, may not we pray for a Sodomite, for a friend, because a brother may be, and certainly is, 
1 Pet. 2. 5  concerned in him. Christ and his Church are but one body, and thou, with thy brother, are as living stones in the building; if he be shaken, remember thyself, for a hole in the wall may prove fatal to more than one, but principally to him who is heedless, that is, prayerless.  
Poverty is want of means, sickness is want of health; and in the first, as well as in the latter, 
james 5 16  are we to confess our faults one to another, and pray one for another, and our Father being equally concerned in all of us, we ought the more fervently to interest ourselves in each other; there being this difference betwixt our faith and love, that our faith is closshanded, and we believe for ourselves; but our charity is openhanded, open-eyed, and all for others. Corpus quidem nostrum, our bodies are confined to one place, 
Chrys. Epist. 2. ad Inno.  but our souls by the wings of charity, must flee all the world over; that though in the greatness of this journey, we be bodily at a vast distance, yet by piety and love we may be present, having fellowship and communion.  
jesus pitied a multitude wanting bread, and gave it them; 
joh. 6. 5  a Widow when her son was dead, and said, Noli flere, weep not; and to him who was dead, 
Luk. 7. 13  said, Arise, to persuade our otherwise flinty souls, to some sparkles of compassion, when struck upon by the steel of our brothers sad countenance, and pressing necessities; and if this prevail not, Behold the man, is not our Father's image in his eye, and that will enforce us, if we be sons, to relieve him with our substance.  
If thy brother be under any temptation, he ought to have thy commendamus, that the Father's wrath wax not hot, assuring thyself, if when thy brother is under the rod, thou come with tales to edge the indignation, by aggravating his offences; Thy unbrotherly carriage in the sight of so indulgent a parent, will take his hand from his already humbled son, and the remainder of wrath, to thy greater astonishment, shall be laid on thy back, as a punishment for so unseasonable address. Therefore, Christian, think upon, Remember us, O Lord, the children of Edom, and fear to insult. Think upon the Devil in the case of job, and fear to accuse; and of Doeg in the case of David, 
Ber. de modo bene viven. Ser. 13  and boast not of mischief: for hatred and envy makes a man to dwell in darkness, but love and amity clears the eye, and makes him behold God; for so much only are we in his congregation and ●avour, by how much we are towards his people, our enemy, in favour and affection.  
It is recorded of Hannibal, 
Val. Max. lib. 9 24.  that his father beholding his morosity, took him at nine years of age, and upon an Altar made him swear, irreconciliable enmity and hatred to the Romans, which fastened so much upon him, that being demanded concerning the end of the Carthaginian War with Rome, made no reply, but struck the ground, and made a dust, denoting thundering-war, until either Rome or Carthage were leveled, which happened accordingly. What ever Heathens did to wed themselves to contention, though even among them such courses were condemned by the most refined; 
2 Tim. 2 23  yet for Christians to betrothe their issue unto hellish debates, is not only a scandal, in this present age to our adversaries, but a reproach to ourselves, being dedicated to God by our Baptism, 
Gal. 3. 27  and by it vowed charity to the body of Christ, upon earth, which vow ought to be observed, if we expect to enjoy the benefits conveyed mystically to us in that blessed Sacrament. 
Rom. 6 23   
Hast thou an enemy in point of opinion, 
Matth. 5. 44  or practice, love him; doth he curse thee, bless him; doth he hate thee, do him good, and pray for him, though he despitefully use you: and what is that, 
Greg. Mor. lib. 34. c. 12  pray for him? but that God would give them repentance, and bring them out of the snare of the devil; 
Col. 3. 12  by which alone we evidence, that as the elect of God, 
Stobae Ser. 1. de virtut.  we have put on bowels of mercy. A Temple, said that Heathen Photion, is not to lack an Altar, nor the humane nature to be without compassion, which indeed beautifies, and maketh fragrant all our other endowments.  
2. From our God's universality, good meaning, or intention. 
Matth. 5. 45  His Sun shines, his rain falls, his corn grows, equally on good and bad, just and unjust; his fish is taken in the net, as well of the churl as of the liberal; his water cools the reprobate, as well as sleep refresheth him who is upright: and though God do, as sometimes he makes a difference, yet every one who is even holy, ought not by and by to execrate such, whom they suggest to be in evil courses, since the prayers of a dying Stephen, 
Act. 7. 60  may be so prevalent, as to prove instrumental, in snatching a persecuting Saul, both from the counsel, and doctrine of the Pharisees.  
And to cause the soul to take wing for the practice of this Doctrine of Charity, consider,  
1. The certainty we have of Gods willing all men to be saved. 
1 Tim 2 4  What meant providence to move Pilat's hand for this inscription upon the Cross, in Latin, Greek, and the Hebrew Tongue, 
john 19 19  JESUS OF NAZARETH THE KING OF THE JEWS, 
Luke 23 38  but to cause all of these Nations read, and be assured, that unto all of them, there was a jesus, a Saviour, even Christ the Lord then dying for them, and afterward to be believed upon by them?  
His endowing his Apostles with the gift of Tongues, 
Acts 2. 4  was but to learn every man that heard the wonderful works of God, to believe in God the Father Almighty, maker of Heaven and Earth, and in Jesus Christ his only Son, is as clear as the fire the Spirit came down in. Why then should dust and ashes cross the purpose and good will of God, in endeavouring a blasphemous opposition by, and wishing him ill, unto whom God hath sent Ambassadors, beseeching him to be reconciled to God? Put up, 
2 Cor. 5 20  O man, thy desire, for the same end, and be not surly, for thou knows not but that thy prayer may prosper. Ac primum noverimus, 
Ambros. de offic. lib. 2. c. 7  know this, that nothing is more profitable than love, and nothing more hurtful or unprofitable then to malign; sedulously therefore study a good opinion, a placid mind, and benign affection toward all men.  
There is no sinner ordinarily so perverse, but hath so much of the Image of God, that under the greatest conflicts with revealed wrath, we may without sin, both shed tears, and offer up prayers for him, 
1 Sam. 16. 1  as Samuel did for Saul; yea, nature itself teacheth us to love our friends, and grace commands us to bless our foes; and we see children either have, or study to have, some property of their father, and let this be aimed at, to imitate our Father, rather in doing good, then in uttering curses (for that is his strange work) and beseeching good for them, since we behold God hath good thoughts towards them.  
2. The uncertainty of our being first placed. In the Register of God's future purposes, one may be intended his daily bread, before another be remitted of his debts; one possibly is to be brought within the body of his Kingdom, before another have his heart screwed up to become pliant to his Law and Will; since therefore thou knows not where thy action is enroled, nor when it shall be called: observe the proposed rule, and pray for all men, of which thyself is ever to be understood one.  
Abraham did earnestly desire, 
Gen. 15. 2  and solicitously beg a son by Sarah, and had one; yet before his birth, he had a son of Hagar, this in providence being to precede, was to come out first: And so it may far with thee in thy pressing suits.  
The words, Our Father, leads us to the consideration of a great mystery of our faith, 
Hosh. ● Lect. on L. P.  an Article of our Belief, the communion of Saints, making us pray for them that hears us not; and leads our eyes to behold as many objects, as there are letters to give (nos) we or our being; making us look, 1. visione reflexiva, upon ourselves, nos always includes me, and noster, supposeth meum: Our, speaketh always mine, and give us our bread, intimats thou art hungry. 2. Visione collaterali, sideways, and that both to the right hand, upon our brethren by grace, and to the left hand, 
Rom. 10 1  upon our brethren by nature; compassion working for both. 3. Visione recta ascendente, to behold directly God himself. From my Author I infer, he that looks not to the other two, shall never beholds this last: Prayer showing love to God, which is shown purely by demonstrating love to men; 
1 joh. 4 20  and though in the contrary passion he deceive himself, yet he cannot delude his Maker, none being admitted into his house, but whom he finds charitably qualified; that being the place where men must live together; before they enter, 
C●p. in O●a●▪ Dom.  they must pray together: And none knowing who shall first enter, let us call, Our Father.  
3. The probability of the souls being the more enlarged. As the bigger the Star, the greater is the shine, so the broader the soul be, the more beaming is the glory; and the better service, 
Dan. 12. 2  the better wages. They that be wise shall shine as the firmament, and they that turn many to righteousness, as the stars for ever, holding forth degrees of glory for a reward to them, whose lives are more eminently holy, which is in no one thing more elucide than in charitable praying; for that Petition, whose rise is necessity, 
Author imperfect Hom. 14. in Matth. Chrys. Hom. 1. Psal. 118  doth not so sweetly relish with our God, as that doth, whose basis or foundation, is love and charity. Yea, h●c est Christianorum bonitas, it is the beauty, glory and splendour or Christianity, to walk as Christ walked, in relation to enemies, persesecuters, and slanderers, and overcome, as did Christ, evil by good.  
We are to lay hold on eternal life, and he that would grasp much of any thing, aught to extend, and to span his fingers to the utmost extension nature can allow; Open thy mouth wide, with good words, in peaceable expressions, and thy hand with good works, and benevolent actions, the reward of all will be a fellowship with the Father, 
1 joh. 1. 3  and the Son, glancing upon thy soul, by thy prayers returning into thy own bosom.  
Two contentious persons agreeing to stand to the umpirage or arbitrament of Archidamus, 
Plut. in Lacon. Apo.  were by him brought into the Temple of Minerva, and there made to swear, the standing to his determination, and after adjured them not to stir, until they both agreed. O if there were such a heart in us, that God might behold us, flying as doves to the windows, 
Isa. 60. 8  that as doves we might have no bag of gall, implying sweetness, and in flocks, to signify our unity and oneness, and flying, to evidence our readiness and zeal for each others good.  
We read of a Temple in Athens, dedicated to Mercy, 
Primad. ●r. Acc●d. Part 1. c. 30  into which none was to enter but the beneficent and helpful, and that attested by the Senate. How should that structure have stood solitary in these days of strife and debate, wherein daily annoyances have intoxicated the most composed soul, and made it obnoxious to uncharitable surmises, 
1 Tim. 6 4  harsh and dismal roaving, unjust, undecent, and to say no worse, immoderate expressions? But hoping better things, we proceed to extort a con●ession of the necessity of praying, according to this universal rule, from  
4. The Saint's piety, 
Gen. 18 32  and enlarged devotion. How affectionately did Abraham plead for Sodom, though he knew their iniquity, and gave no particular account of his pity towards his Nephew Lot, but showed his desire to be equally extended for the rescuing of that cursed brood, ●rom the ●ury of heavens, not to say hell's flames: And if one said, Mentior, let be accounted a liar, 
Ambros. Hex. lib. 5. c. 16  if inhospitality was not Sodoms ruin, it might truly be said, let us not be credited, it inhumanity be not the sin of this generation, and will prove the bane of this present age.  
What tears of sorrow? what workings of compassion? yea, no question, what pressing arguments, 
1 Sam. 16. 1  did Samuel probably in retiredness shed, and put up, that castaway Saul might be again taken into favour? And though we only find that Noah preached to the old world, 
2 Pet. 2. 5  it is not once to be suspected, but that its unholy life, and predicted ruin, brought from his tender soul, both prayers and tears, for their deliverance from the threatened flood, by living according to his doctrine.  
How oft did Moses improve his interest with God, 
Exod. 32 31  craving with inexpressible affection, Israel's pardon? prompted thereto by nothing more, then from his innat zeal for that people's happiness, though always backsliders from God, and frequently abusers of himself.  
And how passionately did our Lord weep over jerusalem, 
Luke 19 41  when she had stood our her day; which one argument ought to induce the proudest, and most self-conceited among us, to argue ourselves into this triumphant grace of charity, not only for the holy, but for the sinner, though he contradict, and blaspheme, that he may be transmented, changed from his irreligious conversation; yea, until with Samuel, 
1 Sam. 16. 1  we get an absolute discharge from heaven; or with Paul, honoured with a view of the Book of Life, by real revelation, we are to pray for all men, though Christ himself should remain speechless, 
Matt. 15. 23  as disdaining such requests, as did the Disciples for that woman of Canaan.  
The Greeks in the celebration of their marriage-festivals, 
Bog. Archa. Atticae. lib. 4. c. 7  took the galls of such beasts, as were sacrificed to the gods, and in a ceremonious indignation, threw them behind the Altar; hinting their abo●●ency of any bitterness that might arise between the young couple: And is it not hence a shame for this generation, whose profession, betrothing us as Virgins unto Christ, 
2 Cor. 11 2  to live in, and upon the very gall of bitterness, making feasts of the relation of falls, calumnies, hellish suggestions, sad and sinful practices, of their brethren: so far wide are we from the due observance of those Christian Laws, which oblige us to pray over, and weep for the enormities our eyes behold, or our ears are informed of.  
Every one of us, saith our Royal Expositor, is commanded to call him, Our Father, in the Plural Number, 
King james Med. on the L. P.  to show that holy communion, which is among the Saints, and that every one of us is a member of a body, of a Church, that is compacted of so many members, contrary to those little up-starts in Amsterdam, where two or three make a Church: How should that King's zeal have inveighed against these, had they aimed at so much presumption, which some particular persons with us hath arrived at, even to Church themselves, and excommunicate from Heaven's glory, all whose opinions do not quadrate with their own. But,  
4. From our extravagancy and maleversation, 
Aug. de Temp. Ser. 135  may we press this duty. Under this Father's power, is the Servant and his Master, the Soldier and Commander, the Rich and Poor: All of which, in our several stations, hath caused one another to fall by our ill example, which might move us so highly, to resent it, as to make us dread, lest the failings of others, be by justice reputed ours, and so all liable to double stripes, first, for our own offences, in their simple nature, 
Luke 12 47  then for their aggravations in working upon others.  
It was this, as many think, made the rich man beg, 
Luke 16 28  that one might be sent from the dead to forwarn his brethren of the place of torment; he having been an ill example unto them, knew each of them would in that respect be a saggot to his own fire, 
jude v. 15  by the impresses that his former actions should engrave upon his despairing conscience: Therefore let us pray for our brethren here, or we may fear compulsion through a heliish agony, may cause us curse ourselves, 
Rev. 16. 10  not them hereafter.  
5. From our own misery, and forlorn condition, 
Mat. 5. 46  let this duly be performed. What reward can we expect for loving or praying only for them who are of our own sect or party; since Gospel-precepts go further, and the promises thereof show more; 
1 Pet. 3. 7  for, from what Arguments might love betwixt man and wife have been enforced, and though heirs of the same grace of life, might be a sufficient bond to unite their dear respects, yet that your prayers be not hindered, is thought a more binding reason.  
Whence it sadly follows, that even the prayers of this Age, are debarred from having access, we, not living as heirs of the same life, but in revengeful spite, frowning at, 
Act 54  and even cursing them, whose contemplations are heaven-ward, if in one jote dissenting from us.  
Our misery in the neglect of this charity is so much the greater, as that we might procure by praying one for another from him who is the hearer of prayer, 
Psal. 65. 2  1. A removing of the occasions, or temptations of our sinning. 2. Possess the heavenly joy the believer hath, 
Zach. 10 4  at the conversion of one sinner. 3. Escape those plagues that have befallen others for sin, etc. A Daniel, a Noah, a job, may by their servant supplications, 
Ezek. 14 14  save themselves from sudden calamity, which like an amazing thunderbolt, shall at last pierce the interior parts of that soul, whose breast is hardened against the mishaps of men, and whose spirits are careless of what befalls men.  
When God scourgeth a Land, his very sondlings (so to speak) must not expect immunity, they not being without their faults; how much more shall his severity rage against them, who do not only neglect to bring water to cool and allay our heat, but pour on oil to augment the fire: 
Psal. 109 16  Since such as love not peace, nor delight in blessing, nor rejoice in mercy, are threatened with the want of them, when their souls are most exposed to the contrary perils, and may chance for their fiery life to die like Constantius Copronymus, whose last words were, I am condemned to inextinguishable flames.  
They might charge me perhaps with cruelty, should I enlarge the story, 
Gros. Hist. Horrib. lib. 1.  and show how his body, as unworthy of burial, was first burned, then thrown into the Sea; but this inference is harmless, to induce all to live peaceably with living men, lest just Providence refuse them a lodging with the dead, when they are to be joined with them.  
That is not absurd to be added, which is taught us in the fabulous divinity of the old Poets, 
Natal. Com. Mythol. lib. 2. c. 9  of Pluto their supposed god of wealth, whom they held to be nursed by Pax, that is, peace; sufficiently knowing, that where peace and amity is not an inhabitant, it is not the wit, nor industry of man, that will prevent indigence or poverty: Such therefore, as complain, of the decay of substance (and who complains not?) shall make a more hopeful harvest at the return of the year, if they would maugre malice, cultivat their bosoms, grubbing up the thorns and brambles which grow therein, and makes their fellowship dangerous, sowing it with ●eed of the love of God, which would produce fruit in the love of man, 
Psal. 67. 6  and then the Lord being our God, the earth should yield her increase Unity being as Hermons dew to the hills of Zion, 
Psal. 133 3  the means wherein we shall have the blessing of fruitfulness, and to that life for evermore.  
Let us now enter upon the causes of that uncharitable spirit in our days, wherein this precept, so pray ye, is not heeded; and though there is no cause for it, yet there is a source whence it ariseth; as,  
1. From each ones natural corruption, 
Psal. 18. 23  not being searched after. He, naturally hath pride, he envy, he curiosity, he uncleanness, he intemperance; which suffered to grow, spread divers branches, and they again bring forth infinite sprigs; all which, finally will be mother to direful actings, and ridiculous dispute, the bane of this transported, 
Isa. 1. 4  profane, impure, talkative, and speculative age.  
In hac dilectissimi unitate sanctorum, In that unity that is to be seen among the Saints, 
LeoMag. Ser. 10  there is no spare room for the proud man, nor place for the covetous, nor pretence for the envious, or for whatsoever vain glory boasts of, or wrath is eager for, or luxury is itching after; these being known not to belong unto Christ, but in covenant with satan, and far from being owned as pious; Fremit itaque, therefore the adversary to peace rageth, etc. If this Age be examined by this true rule, many pretended Saints, and loose Professors, should be surnamed by some other thing then Christian.  
2. From each one's having too great respect for his own opinion. 
Phil. 2. 21  Is it not obvious to the most purblind in our neighbourhood, that by marrying ourselves to our own humour, sordidly called a principle, we have divorced ourselves from the God of love and peace; eagerly contending for to make prize of all, which have not paid Toll and Custom at our board, according to our own private law, or book of rates, which yet is as different as there are heads to invent, making our confusion the more irreparable, 
Lam. 2. 13  and our consciences the more insensible; yea, our vilest actions, the more excusable, as that each sinner infers the soundness of his own positions, from the rottenness he beholds in the others practice. 
Acts 23. 9   
Love is generally divided into five sorts; that of God, 
Deut. 6. 5  that of our neighbour, that of our Country, that of the World, and that of ourselves; this last is so near, and so dear, and so choice a bit, that before it be not fully enjoyed, all the other shall pass uncourted; yea, had we a love to the things of this world, this generation would not so eagerly seek their own pleasures, for, sondness in this maketh the other languish before us, our projects for Government, digging sepulchers visibly for interment of Gospel-practice. 
jud. 16,   
3. From each one's too great aspect to his own profit; Then were murderers, complainers, men walking after their own lusts, their mouths speaking great swelling words, when men's persons were had in admiration. Many other reasons of this sort might be added, as Gods just judgement upon us, for our late barbarous, unchristian, dishonourable, treacherous, seditious, rebellious behaviour, towards Authority, our Country, our Relations, our Religion, ourselves; which particularly to discuss, were a task too great for a By-nature, designed Historian.  
Subordinat to these, our Peace is obstructed, and Charity banished.  
First, by our weighing Doctrine by men; A sound truth will be received as Orthodox from one man's mouth, 
1 Cor. 1 12  which ●rom the mouth of a Cephas, a Paul, or an Apollo's, were they alive, should either be condemned, as heretical, 
Acts 24. 5. and 13  or thought unsavoury salt. There is a second, surmising evil things of men, neglecting duty owned by themselves, lest evil should thereby follow upon others, which evil none seeth so consequential to that duty, but it may and aught to be undergone; there is a third, bearing a real hatred to men, for which it may be asked what the Ghost of the Murdered, said to Pomenes, Quare me occidisti? Why dost thou kill me, or hate me? the tongue of the malicious being equally mortal, to that of the tale-bearer, which is a maul, 
Prov. 25 18  a sword, a sharp arrow.  
Qui odit Fratrem, saith one, He who hates his brother is in darkness; and again, is a murderer, he goeth out, he cometh in, yet he is chained unto guilt, 
Aug. Hom. 40.  do not imagine he is not imprisoned; for, Carcer ejus, cor ejus est, his own heart is his prison, and there he is tormented. Where is there a Nathanael, admired of Christ? nay, where is there a Gerhard bemoaned by Bernard? O amicum fidelem, 
Ber. sup. Cant. ser. 26.  O faithful friend, in whom there wanted not friendly behaviour, and all offices of love and charity, and who sought not his own things.  
This puts an obligation upon us, deliberately to study, the acquisition of this universality of love, that in our prayers we may remember all men.  
Unto which, the very word Religion binds us, 
Aug. de civet. Dei lib. 10. c. 4  Religio, from Eligo, as choosing God to be ultimat end, and not ourselves; or rather from Religo, that binding us together; and by this, as by a livery are we known to be Christians indeed, 
B. of Ex●et Rap. sod. lib. 1. mis. 5  that is, Chrismate sacro, anointed with the holy Ghost (for so the word by interpretation) whose character is love, which, as the pitch to the Ark, should be within us and without us, to hold us together; 
Gen. 6. 14  and though true peace be tied to the Church, yet what Religion is there, the embracers whereof have not a mutual regard one to another? To pass both Ancient and Modern Heretics; It is observable, that the Turks have not been of late so vehement in fight against the Persians as formerly, their opinions touching Mahomet, being now more clearly known then before; and if nothing will prevail: O that Christians would ruminat upon that of Christ, Woe unto thee Chorazin, 
Luk. 10 13  for if the mighty works had been done in Tyre and Sidon which have been done in thee, they had a great while ago repent.  
But why should I say Christians; for look about, 
Aug. de vita Chr. c. 11  and where, or how few are there, for num tu illum Christianum put as, in quo nullus Christianitatis actus, is he to be called Christian, who hath no righteousness in his conversation, who oppresseth the poor, and loads the miserable, who robs others, who gives his tongue to lying, his lips to obscenity, his hands to sacrilege, his soul to hypocrisy, by worshipping in the Temple, as if God knew none of this? Wherefore, Charissime in Christo, good Reader, let us pray, that the love of Heaven abate self-love, that piety cool our fury; modesty, 
Aug. de salut: docu. e. 18  our lust; moderation our talkativeness; fasting, our curiosity; sobriety, our drunkenness; meekness, our uncharity; humility, our pride; and the love of God, and our neighbour, the love of this present world; and then, and not before, shall we be Christians indeed, and univocal children to our Father which is in Heaven.  
For the very form of our supplications, binds us to this union. Granting to the earnestness of some, that this Prayer is not to be used as a form, but a rule only; yet as a rule it commands them to have no malice when they bow their knee, 
Pro. 15. 8  but to pray for all, as burdened by the same sin, liable to the same sailings, 
1 Tim. 2. 8  and justly may expect without mercy, the same punishments. How are they from their own mouths condemned, that not only refuse not to pray for, but glory in their cursing of their brethren, satisfying themselves to be called from this or that opinion, this or that man? whereas in this, 
Greg. Naz. Orat. 30 in Laud. Basil.  saith a Father, we glory, Christianos esse & nominari, to be, and to be called Christians.  
The inheritance and expectation we all have of Heaven, binds us also to this charity. Why should we fall out in that way, or separate in that road of blessed concord, for those things especially wherein the judgement of God doth not concern itself, as not being essential to the purchasing of, or the being abandoned out of Heaven? Peter required of his Converts, but repent, and be baptised every one of you, 
Act. 2. 38  for the remission of sins: I am persuaded, that never was there an age, but had its own particular contentions; nor person, but had his own beloved opinion, extraneous to the principles of eternal life; yet Philip thought the Eunuch richly endowed for glory, 
Act. 8. 37  and capacitat in the highest degree for Baptism, that he believed jesus Christ to be the Son of God. What heaps of interrogatories had he been troubled withal, if to have been catechised, eccentric to this, by some spirituallized men in our days? But to know Christ, and him crucified only, is no doctrine in our times.  
The Spartans' consulting their wise Lycurgus about repelling an invading so, 
Lycost. Apoph. de con.  had this wholesome counsel, 1. To remain poor, that their enemy might have no temptation, and to end their private discords, that their uniting might cause fear. And there is no surer way to confound the rage of a spiteful Devil, then to be reduced to that old Christian temper, 
Act. 4. 32  of having one heart and one soul, which is not unattainable, if every man will (as he ought) cast his eyes inward, and by viewing his pernicious thoughts, cure himself of those Convulsion-fits, 
jer. 4. 14  which to the affronting of the very image of God in his face, or converse, befalls him, in dwelling in spleen, rancour, and malice, and it shall evidence a perfect recovery, when his enlarged soul shall praying, say, Our Father.  
As to what may be objected, touching Turks, jews, Traitors, or our own enemies, or those of our Country, we must always difference the enmity from the enemy, or the power from the person; the Turks power we are to pray against, or our adversaries force or wisdom, but the person ought ever to be supplicated-for, 
Act. 7. 6●  were he stoning us to death, as Jesus did and Stephen, for (excluding lawful war) we are not to do otherwise, without a special revelation, 
2 Kings 2. 24  as did Elisha in his cursing the children.  
If it be demanded, whether a holy man may not say, My Father, when he prayeth; It is answered, that some thinks it is proper to Jesus only, 
Matt. 26. 42  to cry, My God, or say, My Father; 
Gen. 24. 42.  yet, since Abraham's servant designed him, Lord God of my master Abraham, and David most often in the Psalms, 
john 2● 28  expresseth himself thus, my God, my King, and that Thomas said, my Lord and my God, without a check: 
jer. 1. 19  Yea, there being a precept that it shall be so said under the Gospel; It ought not to be accounted sinful, especially when the soul is in private; yet, always care is to be had, that in this personal applying of God to thyself, thy thoughts exclude none who are called by thy Father's name; for, as Our Father in the general indirectly includes thyself, so my Father in particular by reflection implies others, and this by interpretation is, Our Father.  
Another Lacedemonion Lady, hearing an ill report of her son, 
Plut. in ●acon. instit.  writ after this manner, There is evil heard of thee, mend it or die: So there is evil known to be in this Age, and particularly, uncharitable walking, from which save yourselves, 
Aug. de Subs. Dilect. c. 4  or you die. Being separate from the God of love, unto whom, Creatura rationalis, man is tied by love only; the love of God, 
Bern. de Modo bene viv. Ser. 5.  and the love of man, being as the breasts of the Church, which are lovely to Christ, by which the holy soul is nourished, in cleaving to God, and letting out good to man, to the godly, to our neighbour, pari dilectione est optanda vita aeterna omnibus hominibus, and salvation unto all men, that heaven, the next considerable thing in the Preface, as being the place we pray unto, may be filled with our brethren; for which, Let the peace of God be in your hearts, 
●ol. 3. 15  to the which also ye are called in one body.   

Our Father which art in Heaven.  
BEfore our thoughts pursue this part of the Preface, Heaven, God's ubi, or the place of his abode, which must be eyed in Prayer: It is fit to notice this word, Art, which, though darkly, yet truly intimats Gods constancy, or our Father's immutability. Others change their affection, their opinion, their situation, but the Lord changeth not, and therefore we are not consumed. Yet this is not objective to be understood, as though he changed not things before him, 
Schib. Me●ap. lib. 2. c. 3  for that belongs to his freewill, and can alter them as he pleaseth; but in sensu composito, he determining his will to one thing, is unchangeable in that, there being nothing that can persuade him to desist, alter his purpose, heighten his reason, 
james ●. 17  or remove his habitation; he wanting the very shadow of changing, his understanding being perfectly clear. Queen Elizabeth her motto of England, was semper eadem, his is semper idem, being still the same, to day, yesterday, and for evermore.  
This of old was expressed in his Name, I AM THAT I AM, 
Exod. 3● 14  Ehejeh Asher Ehejeh, I shall be what I shall be; referring to his will, his nature, his purposes, his intentions, his love, his mercy, his word, his promises, are everlasting; and therefore is his Covenant called a Covenant of salt, 
Numb. 18 19  that is firm in itself, and preserving others: So that in Prayer, to cut off all Satan's discouragements, we may competently be furnished with strength, 
Numb. 18 19  in questioning our inward part; 
Luke 10 26  what is written in the Law? how readest thou? and finding there the expressions of everlasting kindness, 
Isa. 54. 8  boldly concur to thy Saviour's precept, and say, Our Father which art in Heaven. Other fathers moving from, and to, other places; from the Streets, to their Tables, thence to their beds; whence, may be, they are shifted to their graves, but this Father in Heaven abides the same for ever. 
Psal. 102 24   
I AM WHAT I AM, is like that which is, 
Rev. 16 5  which was, and which is to come, denoting both eternity and immutability; and though St. Paul said once, I am what I am, yet as Kings their coin, he circumscribes his performances, 
1 Cor. 15 10  Gratia Dei, by the grace of God.  
Cyrus' dying, endeavoured a diversion to his children's sorrow, 
Zenoph. de Paed. Cyr. lib. 8  and his friend's malady, in discoursing about unity and virtue, and the gods, and closed his eyes, commanding that none should behold his soul-less body, but that the Persians being invited to his Sepulchre, all should rejoice that Cyrus was with the gods, and secured for ever against suffering of any evil. May not the Christian, concluding from the paternal relation God beareth unto him, 
Psal. 91 1.  secure his soul from all damping considerations, which can arise from his perplexed heart, upon the entertaining thoughts, respecting God's immutability, and sublimity, he being in heaven, eternally ruling, and unchangeably abiding to award entanglements.  
Father, gives of itself significant and apt succours, to virtuat the practice of Prayer, but a more manifest vigour is acquired, when this qui es, which art, is reflected upon. Which expression being read backward, maketh see, 
Symbol Commento Brixian. in Verb. Es.  hinting his being, his immutable being, his unchangeable being is altogether of himself, whence the supplicant may irrefragably infer, that though he hath changed possibly to sin, 
Mal. 3. 6  since the last Prayer, yet God is not altered, and therefore may be addressed unto for pardon, vigorously in assurance.  
It is to be noted, that the word, art, is not expressed in the Original, but employed only; yet it is manifest that it is not idle in the Translation, but operats upon the duty of Prayer.  
1. Showing Gods presence in it, 
Exod. 2● 4.  and therefore our awe. It is used of them only who are before us, for of the absent we say not, qui●es, which art, but, which is: And therefore, if the women of Corinth were to be covered, 
1 Cor. 1● 10  because of the Angels, how much more ought all to have a holy modesty, when they call upon God, lest eyeing him too saucily, he make ready his arrows against our faces, 
Psal. 21 12  the visible seat of our shameful impudence. Take heed therefore, 
Eccl. 5. ●  not only to thy foot, but to thy knee, thy tongue, thy face, thine eye, 
jam. 4. 3  when thou interest into the house of God, or to thine own prayer-house, lest thou be accounted hasty, saucy, and malapert, by ask of him wherewith to nourish thy lust.  
Thou mayst offend in thy lofty looking, with the Pharisee, 
Mat. 6. 7 Theophil. in l●c.  much speaking with the Heathen, much repeating with Battus; for one saith, Battology is inarticulata vox, like the talk of young children: Study thou therefore to be manly, and pray with understanding.  
2. Our confidence in it, and therefore let us be open in Prayer. 
jam. 1. 6  The Sun never fails, for all the light he transmits' unto the world; the Sea is not diminished, notwithstanding the moisture it affords: God's Storehouse will not empty, though he every the world with his substance; while therefore thou art with him, 
John 16 24  in thy house or closet, ask enough, ask, that thy joy may be full. Illi enim 〈◊〉 exaudiri merentur, he is heard a●●●ably of God, who being heated with 〈◊〉 zeal, 
Greg. Mag. in Quart. Psal. poenit.  asks and doth, what good possib●●●y is within the sphere of his activity. Ask therefore, and ask again, and ask more, still capacitating for more good, that thy own joy, and the joy in others may yet be more full. 
Aug. de Salut. doc●. c. 28  Et ne demittas eum, and let not him go, until by love thy soul be joined unto him, which shall corroborat, and yet more accumulat thy joy.  
Alexander ordered his Treasurer to give Anaxagoras, as much treasure as he pleased to demand; he asked a hundred Talents, (each Talon valued 375 pound sterling) at which the Treasurer wondering, 
Plut. Apo. Alex.  Alexander gladden, saying, Recte facit, He doth as he ought, knowing he hath a friend who can and will give him so much: Be not sparing in thy requests, but beg the utmost, for the discharging of all thy debts, the assurance of all his possessions, thy Father can do it, thy King will do it, the glory of Christ, nor of the Angels, nor of the Saints, being not all diminished by thy accession to those heavenly Mansions.  
3. Our cheerfulness; therefore, let us not be disheartened in Prayer. 
Mat. 6. 6  That God should come and stand before us with sealed pardons, aught to conciliat us to all heavenly exercises, but more singularly to this personal treaty, to this intercourse of Prayer, wherein we can look God in the face, and he behold our tears, when both are beyond the possibility of other Fathers: What could Amittai have done for his beloved jonah, 
jon. 7. 2  when in the Whale's belly; yet, this Pater in Coelis, God in heaven, delivered him from all his distresses.  
It is to be noted, that though God be often in Scripture said to repent; 
Gen. 6. 6  which implies a change of, 
Ex. 32. 14 Amos. 7. 3  and mutation in, mind, yet it is to be understood, rei mutatio, not Dei: A change there was in the Ninivites first; and after in God, in the language of men, that not being executed which was threatened, we call it repentance; when God repreived their destruction; for, to speak properly, God hath in himself no umbrage of a change; but as the Stars of Heaven, are free from turbulence of the Airs mutations, so is their Maker from man's tumultuous conceptions, his, (not their) abode, being in Heaven.  
In Heaven, that is, in the Saints, saith a Father, by a harmless mistake, concluding, that because wicked men may, 
Aug. de Ser. in Mont. Dei. lib. 2 1 Cor. 3. 17  and are termed Earth, so just men may be designed by Heaven, they being the Temples of God, which Heaven is also said to be, yet not in a Figure, but in a proper sense is he said to be in Heaven as a King is said to be in his Court, that being the most glorious, ample, magnificent part of the created world, discovering to us, power, quietness, observance in God, when we are at Prayer.  
1 His power to grant what we ask. 
Psa. 11. 4  This word, in Heaven, prevents any harsh constructions flesh could make of his delay in answering our suits, by letting the greatest infidel know, since he can rule, and doth reside in Heaven, he hath power, authority, omnipotency, to avert from us, what ever we fear, and bequeath unto us what ever we demand, being there as a Father in his Cellar, 
Hug. Ca●d. in Matth. 6  as a parent in his Buttery, as a King in his Exchequer, as a Prince in his Council, as a Merchant in his Countinghouse, ready to perform the requests made by us, 
2 Sam. 22. 3  proper to those offices.  
There can none ascend thither to assist him, in his designs, he there stands in awe of none, to impede him in his purposes; we need not say, 
Mark 9 22  if thou canst do any thing, help us, for there he hath done, and will do, whatsoever he pleaseth, 
Psal. 115 3  holding all under, and in subjection, laughing at those who obstinately seek to make resistance against his dominion. 
Psa. 2. 4   
2 His blessed quietness to hear us when we ask. Heaven is remote from that noise, and garboil, 
1 Chr. 17. 16  with which our Earth and Sea, and the inferior Regions are infestred; It's true, it is compared to a Sea, but it is of Crystal, solid, bright and pure; God is said to have two dwellings, 
Rev. 22. 1, 2  and they both evidence composure; 1. the Heavens, 2. the Humble: In both which, 
Is. 57 15  he is in so serene a Region, that if he can be said to have any work, it is to look down and see who seeks after him. 
Psa. 14 2   
3. Observance where ever we ask. As Heaven is above us, 
Psa. 34 15  so are we thankfully to acknowledge, that our prayers be not hindered, neither by the roof of the house, nor space of the Air, nor the thickness of the clouds, from appearing before God, and from being under his eye. The pilgrimages of Rome are but pilgrimages, and their pennances, not very comfortable; since we are by precept and example, to lift up our eyes to the hills, whence our help must come; 
Psa. 121. 1  and disdaining such fruitless wander, let us look up to Heaven; which the Moralist had some sense of, when he protested his knowledge, that the whole world was his Country, the gods governing above him, 
Senec. de vi●a Bea● c. 20  and about him, censuring, that is, judging his words and actions: Put God in the place of gods, the saying is divine, and the practice thereof in every place will make us holy.  
Again, Pray after this manner, Our Father which art in heaven, Enforceth our souls to collect that in Prayer, God expects from us, Pureness, Zealousness, Sadness, Reverence.  
1. Pureness of soul, 
jam. 4. 8  in not minding the Earth. is scarce good enough for us to look upon, or think upon, at any time, but in prayer it ought to appear singularly despicable, 
Psa. 5. 3  our appetite ought to be where our eyes are fixed, and they by this precept are extended toward heaven, 
1 Cor. 5. 3  at which they ought to be intensely viewing, 
Philip. 3 20  that it may be demonstrated our affections are above.  
2. Zealousness of Spirit for the things of Heaven. 
Psa. 16. 2  It supposeth the eye thitherward, and implieth the heart to be already in love with glory: Man having one Muscle more than any other Creature, by which he can, and doth look directly upward, aught to be as a Poultry fixed in his soul, 
Col. 3. 1  to draw it Heaven-ward, for the attainment of heavenly bless, for which even nature intimats a great respect, in affording man proper Organs to behold it; that beholding may cause wondering, and wondering may effectuate a desire to possess; 
Aug. Ser. de Temp. 135  Do not you therefore value or cleave to the Earth, having found a Father which is in Heaven.  
3. Sadness of heart for being out of Heaven. The fi●st and second Petitions, irrefragably clear this to have been in our Lord's eye, Hallowed be thy Name, bemoaning the profaning thereof by wicked men, and let thy kingdom come, regrating the delay thereof from good men: A child in a ditch, will cry for help, and a Saint in the pit, will call for deliverance out of heaven, the possession whereof being enjoyed by the glorified Angels, Earth beholding him but as a stranger, passionately invits him to beg its festination, or appearance.  
There is Heaven, 
Ambros. lib. 5. de Sacram. c. 4  where there is no sin, where no wickedness is wrought, where death is not felt, saith one, pointing toward Heaven; and say thou, because of that, Thy Kingdom come.  
4. Reverence of the whole man. 
Greg. Naz. Orat. 30 in land. Ba●●.  It is said of holy Basil, that in sancta sanctorum non semel quotannis sed quotidie ingredients, appearing before the Lord in the holy of holys, he used it not only once in, but every day of the year; Imitating Moses, Aaron, joshua, Elias, john the Baptist, Paul, etc. whose respectful and religious life, whose awful and religious reverence unto God, in Prayer, hath produced, and obtained much mercy for themselves, and revoked many menaceing Edicts against offenders.  
There are two vices especially, make our prayers not only wearisome to ourselves, but odious to God.  

1. Nimia trepidatio, 
Pag. Ex. of the L. P.  Much fearfulness.  
2. Nimia oscitatio, Much boldness.   
The soul, when too much dejected, with the dreadful apprehensions of incensed wrath, by sorestalled imagination, the fancy for reiterated offences, only representing hell, is kerbed by this Phrase, Our Father: And when self-confidence makes us more daring in our behaviour, 
Mal. 3. 13  being stout before God, projecting rather, how to be homely, not to say clownishly familiar, then how to be holy, or savingly sprinkled; we are chastised by this expression, which art in Heaven, that making us serve with fear, and rejoice with trembling, not presuming upon any works of our own, 
Ambros. ut sup.  but solely depending upon Christ's merits, the only golden Vesture, wherein we shall be accepted.   

Our Father which art in Heaven.  
OF all that ●eap of Accidents, by which one thing is distinguished from another, God can, and is only differenced by his country and his name; two remarks, communicable to none, are here designed to guide us in our addresses to him.  
All Translations read it Heavens, 
Shemajim, the Heavens. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the Hebrews for Heaven having no singular number; In the first Language here, it is thought to be denominated from its clearness to be seen; others will have it so called from its betokening a mark, bound, or limit; Coelum, is derived by some, from Covering, 
Cellar, or Coelare.  others from Engraving, because of the lustre of those Stars that seem to be engraven upon it; others will have it so expressed from the cavaty and hollowness thereof: 
Coelum quasi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Our word, Heaven, is borrowed from the Saxon Hefon, and to heave, for lifting up, is yet good and ordinary English; yea, Scripture-language, Heaven being above all, and receives a three sold signification in holy writ. 
Numb. 15 20   
First, more largely, because more sensibly for the Region of the Air, in which we behold the Birds and Fowls to reside, therefore called the Fowls of Heaven, 
Psa. 79. 2  and may be called the lower heaven. 
Matth. 6. 26  Next, more strictly, yet still visibly, for the spacious Firmament over us, 
Gen. 1. 8  called Heaven, by God himself, and may be called the starry Heaven. Lastly, and more closely, for the very seat of God, where he appears in royal Majesty, admired of his Saints and Angels; and is called sometimes simply Heaven, 
2 Cor. 12 2  sometimes the third Heaven, containing and circumscribing within, 
Dam. de Orth. fid. lib. 2. c. 6  and about itself, all visible, or invisible creatures, God in the midst, being the glory of it.  
Yet observe, his being said to be in Coelis, in Heaven, hath no servile signification, as if he were excluded any other place, he being there only as a King in his Court or presence, or as a Skipper in his Ship or Cabin, ruling and influencing all by his authority, or greatness, guiding all with the skilfulness of his hands. 
Ps. 78. 72   
Let us see the nature of the Country; Its influence upon Prayer, as it eyes that rule, so pray ye, which cannot be more exactly delineated, then by pourtraying, though in rude draughts, the nature of this Country, whereof we are Inhabitants: In which Death, Hatred, Rueing, Fearing, and Complaining, fills the Table.  
1. There, 
Psa. 116 3  (that is in Heaven) is life against our dying. In this earthly Country, we are but hourly painting for breath, and at best in a storm sailing to the port of our grave, and the many deaths we undergo, may sadly cause us superadd to that old complaint, The sorrows of death compassed me, the pains of hell got hold upon me, 
Psa. 18. 4  I found trouble and sorrow: In opposition to which, Heaven, our Father's Country, 
Rev. 22. 2  is said to have in it, the Tree of life, the Water of life, the Bread of life; there being no care in getting it, no cloying in eating it, nor vexation to keep it; whence the nearer the Saints draw to it, the sweeter do they sing, 
Deut. 33 2  as Moses, David and Simeon.  
Agite igitur: Strive therefore, that when worms shall destroy this body, 
Aug. de Van. sec. c. 1  our souls being adorned by good works, (unto which our shortness of time, calamities in time, and the graves of the rich shall prompt us,) we may with all the Saints, rejoice in Heaven.  
2. There is love against our hating: In this world we are pestered with ira, 
Aelian. variae  furor, odium, wrath, 
Hist. lib. 1. c. 29  anger, and malice, contriving mischief against our brother, while our hand is with him in the dish. I have read that a Ewe did yean a Lion, not a Lamb; such yeaners, for all the world, are many of us, our pretended innocents', and harmless, being seriously the dame to tyrannical behaviour, and unnatural opinions, which, though at first may be played withal, yet proves imperious beasts of prey, towards those about them, when adult.  
But in Heaven, each one joys in the prosperity of his fellow, admiring & affecting him, because of his exceeding weight of glory, and God in Christ rejoicing over all, in each one, as a Bridegroom over his Bride, giving them to drink of the new Wine in his own kingdom.  
Cesar observes, that at his coming into France, Non solum in omnibus Civitatibus; not only in their Cities, 
Caes. come. de bell.  or Villages, but in every house there were factions; 
Gal. lib. 6 c. 4  Had that noble Commander the opportunity of returning to the world again, he would (it may be) conjecture, France had crossed the Channel, and had been now seated where Britain was. And though there be too much cause of complaining, of many turning Prosylites to the Roman-See, yet it is more than evident, our divisions may make us subject, and our sactions betray us, not to Caesar's, but to Rome's dominion: (Let him that readeth understand) in a worse sense, than Cesar meaned the other.  
To what shifts are some put, to defend their barbarous morosity, in looking askew upon the virtues of the best, and aggravating the vices of the vicious, whereby their lives are but a studious vitality, for desaming one another, and then guilding their slander, by an adulterated reason. Timon's hating wicked men, because they deserved no love, and good men, because they hated not the wicked, was but a compend of the desperate fury, whereby this generation is universally, and therefore miserably for punctilios, woefully infected.  
The single contemplation whereof, more pathetically melts the devout, enlivening him for, and with a desire to depart, and to be with Christ in Heaven; there being no Saul among those Prophets, nor Doeg among those Abimeleches, nor jeroboam among those solomon's, nor no Satan's among those Sons of God, nor Serpents among those Birds of Paradise. For though Hominibus stul●is suavis est, 
Stella de Cō●temp.  the things of this world to fools be sweet, 
Mun. lib. 2. c. 1.  yet to the wise and prudent, they are but bitter; neither is it loved, but when it is not known; wherefore such as have the Spirit of God, cries, How long, O Lord? how long?  
3. There is pleasure against our ruing. Amon loves to day a Tamar, 
Plato in Phoedo.  but the same object of beauty he hates to morrow. Voluptas & dolour, pleasure and sorrow, though of contrary dispositions, are near neighbours; yea, as in the Fable, perpetual associates: for they once quarreiling, jupiter, finding no other means of reconcilement, so joined them, that he who embraces one, must hug the other. Others say, that he joined them together by an Adamantine chain, 
Sphinx Theolog.  inseparably to remain: 
Philos. c. 19  and the best remedy the old Romans found for sorrow, was, the goddess Angerona, (i. e.) of silence, whose image was placed upon the Al●ar of pleasure, 
Dempster ant;  figuring that in the crowd of cares, 
Rom. lib. 2. c. 19  there was no pleasure but in silence, a remedy, God wot, that increased the disease.  
But we have a more sure word of prophecy; for Heaven from its peaceable pleasure, is denominated Paradise, 
Luke 23 43  and from its pleasant fruitfulness, there is represented, to endear our respects, a tree of Life, whereof we shall plentifully feed, being ordained for their eternal repast, who alienats their minds from the garbage of this present evil world, which is not in the same day to be named, with the fatness of that house, 
Psal. 36 8  and the rivers of his pleasures; rivers, not because they are passing, but from their eternal overflowing: 
Glos. Ordin.  the very writing of this minds me, that somewhere it is said, that Pleasure washing herself in a River, Sorrow came and put on her clothes, then lying on the River bank, and travelling, every one ran to catch her, yet found but Sorrow in Pleasure's garment: our greatest comforts in the opinion of poor Heathens, being overcome, and mastered with their congenit bitterness and anxieties.  
The consideration of which, 
Rom. 8 23  made St. Paul to groan earnestly, and aught to urge upon us a proportionable zeal to inherit that house made without hands, and to behold what manner of love the Father hath bestowed upon us, which, saith one, affords unitly three acts, videre, amare, laudare, Beholding, Loving, Praising God: and how should grief be there? they entering (when into it) into joy, having joy above them in God, and his Christ, joy about them in the Saints, and Angels, 
Psal, 89 16  and joy within them, because of all; and therefore in his Name shall they rejoice all the day, and in his righteousness shall they be exalted.  
4. There is safety to remove our fearing All the splendour of this world being but like Nebuchadnezars image, having heads of gold, breasts of silver, yet standing upon feet of clay, prognostics dissolution, 
job 3. 25  and points it shall have an end. job, even in plenty, when on earth, seared, and foresaw poverty: And was not Fortune fancied by such as created gods, 
Emblem. Alciat. Emb. 98  represented standing upon a round ball, showing aptitude to motion: Hath not the most Christian King a Cross upon his Golden Crown? and the great Mahometan glories in a half Moon, which more equally infers to us, a diminishing of his greatness, then to himself justly, 
Est. 2. 21  it portends a growing of his power. The greatest Crown may be made to ●otter by its own guard, but to our Father's City there comes none, but detesters of such baseness, yea, they are uncapable of temptations thereunto.  
Not to speak of the Devil, 
Eras. Chil. 1.  though even of him some are in as great fear, 
Cent. 9 Adag. 2.  as one was of Hercules, who hearing of his heroic achievements, did hide himself in a Cave, for fear lest he should see him, but spying him peeping through curiosity, at first view died in a fright. I say, to pass Sa●an, there is no thief can there break through, and steal, no fear of evil in their thoughts, no snare in their walk, no scandal in their eye, no flesh to beguile, 
Isa. 26. 3  nor world to allure, but all in perfect peace, that is, peace, peace.  
5. There is largeness to take away our complaining. The greatest Kingdom here is but a spot, when compared to the whole circumference of the Map; and it may be, our portion in that Kingdom is not in the Cart at all: which makes men look, not to say leap, over hedges, that with conveniency, field may be joined to field; but this Kingdom of our Fathers is spacious, and the most enlarged soul hath so much elbow-room, that the ecstasies of his Spirit are fixed in his possessions, and the highest rapture he is transported unto, makes him not grudge the glorious lustre of his rich, because Sainted Comrade.  
In our Father's house are many mansions; 
joh. 14 2  wherein the soul is satisfied, being in the likeness of God: For, 
Matth. 13 43  if beauty be pleasing, they shine as the Sun; doth strength content them? they shall run and not be weary, 
Isa. 40. 31  walk and not be faint; doth royalty affect them? 
Rev. 21. 7  they are crowned Kings; if satiety please them? they inherit all things. Solomon shall not then have only wisdom, nor Abraham obedience, nor Samson strength, no Phineas zeal; but every one shall be endowed with all, and employed, not in looking asquint upon each other, but in eyeing, praising, and adoring God.  
Lewis son to Charles King of Sicily, contemplating these two Kingdoms together, whereof we speak, said, Si regnum paternum considero; If I consider my Father's Kingdom, how little is it? how small is it? in comparison of that which is upward, into which the soul is admitted, when a man once li●ts up himself: This he spoke, who hardly saw the pavement of the palace of our heavenly Father, & but hazy weather, the utmost coasts of that blessed Country. Yet even that, did, and will, operat to that degree, as to put no estimat upon the fairest flourish, Earth can make at any time, much more at Prayer: Unto which, there are these six things concurring. 1. It's largeness, 2. It's fairness, 3. It's glory, 
Aquin. Ser. in Fest. S. Marc. Ser. 2  4. It's cheerfulness, 5. It's exercise, continual praise, 
2 Cor. 5. 1  6. It's eternity, enduring for ever.  
Touching the influence this description hath upon Prayer, to repeat the same things, being profitable, this account may be rendered.  
1. That prayer is immediately to be directed to God in Heaven, in opposition to all upon Earth: The best Father, is but Pater pulveris, 
Psa. 84. ● Chrys. Ser. 68  a Father of Dust, and therefore, not capable to be for us, either a Sun, or Shield. It is also a direction to pray to none but such whom we are sure are in Heaven; At Rome, they are sainted, whom yet, save in common charity, we know not but they may be damned: However it be, 
K. Jam. Med. on L. P.  let us be put in mind to lift up our hearts, to our Father, Sursum corda, who is in Heaven.  
Have a care, 
Mel. A. dam. in vit. Oecol:  said a dying Reformer of the last Age, 
joh. 2. 21  my dear Children, my Eusebi, my Irene, my Alethea, that you love God the Father. Little children, saith john, keep yourselves from idols; Have a care that you pray to your Father, saith Christ to all his Sons, After this manner, therefore pray ye.  
2. That Prayer is to be offered up with reverend and spiritual thoughts, not likening God to any Creature upon Earth. As we know not what is the likaness, shape, or form, of the inhabitants of Heaven, so are we utterly ignorant of the nature of God in it; and therefore, in Prayer, to conceit him a man, as some atheistically do with us, or paint him like an old man, as some superstitiously do, who are of Rome, is a discredit to his spiritual being: To desire to see, 
Deut. 4. 12  and then to worship, is to worship without faith: Abhor therefore, such idolising, 
Chrys. Hom. 3. de incomprehens. Dei naturae.  and pray against the impress of such absurd vanity, the more absurd, that there was no manner of similitude seen on the day the Lord spoke in Horeb; and though we see heaven daily, yet can we give no account of its nature, how much less of God, who is within it.  
Euclid being vexed with an impertinent Questionist, 
Sphinx. Theol.  about the gods; tartly replied, Quae petis ignoro, 
Phil. c. 1  I am ignorant of these things, but this I know, that the gods have indignation at such curious searchers. Sure we are, those that confine the illimited God, in the imaginary space of any thing visible, or form his spirituality in the likeness of what can be sancyed, create a god which cannot hear them, and slight a God will be revenged upon them.  
Besides these, 
Church Mis. 154  men make God an idol, when they prepare not their hearts, nor fit their affections for his service; and again, when all their religion is in the Temple, and again, when they invent ways to worship God, and follow their own imaginations. To speak of committing, or loving sin in secret, or of hoarding up wealth, with trust, or forswearing themselves in judgement, were large subjects, yet by these, God is made an idol.  
3. That Prayer is to be presented with sincere and pure affections, 
Ezek. 33 31  not defiled with contemplating of Earth. This, so pray ye, (to show it once more) renders Heaven, the object of our eye, and therefore, of our heart, to be looking to Heaven, and pointing to the Earth, with the Roman Senator, is to become sharers of his deserved scorn: and yet, how many are there, while Heaven is in their mouth, flesh, fish, or ships, are in their heart: Acting too truly, what in the Fable is said of the Wolf, 
Brom. de Oratione  when at School, for learning to spell Pa-ter, Father; but being by his Master, ordered to put them together, in stead of Father, said, Agnus, Lamb, thinking on his prey. An usurer at the same time, made the like proficiency, and in place of Father, said, Pecunia, Money. But let not this be among you, he is in Heaven, and hath his eyelids trying the children of men; not but that he is every where, 
Psal 11 4.  but in Prayer, he is by design said to be in Heaven, 
Cajet. in Mat. 6. 9  that our hearts and minds may be lifted up to the excellency of his dignity and greatness, having all things naked and open before him, and therefore, thy hypocrisy is apparent, 
Heb 4. 13  thy inside, being naked.  
4. That Prayer is to be quickened, by confideing in the All- sufficiency of God, to give what is asked, whether things of Heaven, or of Earth. By the Heavens, and influences therefrom, is Earth and Sea sustained; he is in Heaven, therefore in the Air, upon the great Waters: And because, he can order all for his people's good, 
Psal. 50. 10  we are not to despond, and doubt of his sovereignty, but let our necessities be known, whether for the Wine-press, or for the light of the Sun, or for the cattle upon a thousand hills, fish in the Sea, Fowls of the Air, Angels in Heaven, or mercy from his bosom for his Son, 
john. 16 23  we need not doubt redressing.  
He is in Heaven, and thence, he gave horns to the Bull, hoofs to the Horse, teeth to the Lion, fins to the Fish, wings to the Bird, scent to the Dog, motion to the Air, coolness to the Water, heat to the Fire, light to the Sun, chain to the Devils, 
jud. 6  strength to the Angels, his Image and his Son to man: what therefore, should make the humble Orator to pray sorrowing, 
Matth. 14 31  as those without hope? O thou of little faith, wherefore dost thou doubt? He is Almighty God, 
Gen. 17. 1  walk (pray) before him, and be perfect, be confident.  
5. That Prayer is continually to be qualified with earnest considerations, tending to the honour of God, while we are upon Earth. It is a dishonour for a Prince to have suits made in his presence-Chamber, not adequat to the dignity of that room: To ask of thy Father in Heaven, meat, money, or clothes, to debauch with the glutton, to swill with the drunkard, entice with the stallion, is a reproach unto his Majesty; ask things fit for Heaven, and do things like Heaven, that it may be known thy Father is in Heaven, that is, in thee, 
Amb. in Psal. 119 Ser. 12.  as some expound these words, saying, Illi sunt Coeli, These are Heaven, in whom there is Faith, Gravity, Continency, Knowledge, and a heavenly life.  
Fulgentius, 
Vita. Ful. Ante opera. c. 2  while young, had frequently these thoughts fluctuating in his breast. Cur sine spe, etc. Why do I live on Earth, without the hopps of Heaven? what profit shall the world at last bring me, if we love to be merry, is it not better to have a good conscience, and how much better do they rejoice that fear nothing but sin, and study but how to keep the Law? etc.  
Let us pray for these, 
Rom. 1. 18  or the like matters, as for the avoiding of judgements, for they are revealed against all unrighteous men, from Heaven; 
Heb. 4 16  or for procuring of grace, for that becomes Heaven; And all weighty matters bearing equality with Heaven.  
View the whole fabric of the Lords Prayer, and there is nothing can be accounted trivial, or base in it; the forgiving of sins, deliverance from evil, the bread of our necessity, the fulfilling of his will, the advancement of his kingdom, are substantial and solid purposes; so is the request that's first, because the chief end of all, for the hallowing of the Name of God, which being the first Petition, as impatient of any longer delay, we put a closure to the Preface, Our Father which art in Heaven.    

CHAP. II.  

Hallowed be thy Name.  
THis is the first part of the holy place; which our eyes are invited to behold, I say, invited, for otherwise its dazzling might not only amaze us, but utterly darken those Casements of the soul; those balls of light; our bodily eyes; our souls intelligence.  
What some have observed of all the Petitions, may be attested of this one; it being 1. short, 2. full, or comprehensive; where, by the way, their arrogancy may be detected, whose popularity made them in public give this Prayer, correctior & emendatior, abridged or enlarged to the people, as their emptiness or vanity gave them occasion, or eloqution: Let thy Kingdom come in our days, cried one; Lord, lead us not into temptation, cried another; equally absurd, yet excusable, (because it might be from ignorance) in regard of them whose singularity and pretended holiness, ascended the chair, and passed an Act of Sequestration upon the Prayer itself, discharging it in the Church, so far as they could, by their total ommission of it, or stigmatising them who used it: but for all their eminencies, the Lords Prayer is sacred, and verily, verily, 
Mat. 26 13  where ever the Gospel of the Kingdom shall be preached, that Prayer that he hath made, shall be used for a memorial of him.  
The Petitions, like the Precepts of the Law, are divided between God, and man, those aspecting God, are first placed, as Hallowed be thy Name, etc. those respecting man then follow, as give us our daily bread: so that hallowed be thy Name, is the first Petition, of the first Table, in this Law concerning Prayer, so pray ye, because of which it is first to be considered  
It shall not be much here debated, whether there be six or seven Petitions, the Ancients are generally for seven, 
Agrip. de Occult. phi. lib. 2, c. 10  so are the Romish Interpreters, and some also of the reform: The number seven, was by the Hebrews called numerus juramenti, because Abraham in swearing to Abimelech, took seven Lambs for a testimony; by others it is called numerus ultionis, 
Gen. 4. 15  the number of revenge; for he that killed Cain, vengeance should be taken on him seven fold. By others, numerus libertatis, the number of liberty, the Hebrew servant being liberat the seventh year: By others, 
2 King. 5 14  numerus purificationis, because the Leper was to be tried by seven days, and Naman washed seven times: Hence some call it numerus Sacer, the holy number, God rested the seventh day, 
josh. 6 15  jericho was taken the seventh day, Christ slept in the grave the seventh day, Enos the seventh from Adam was translated: We have seven Lamps in Zechariah, 
Zech. 4. 7  seven Trumpets, and seven Seals in the Revelation, and David praised seven times in the day, and this hath had so great veneration in all ages, that some will have it, numerus or ationis, making deliverance from evil, a distinct Petition, from that against temptation; approved by Chemnitius, and King james, as shall be seen in due place, they showing good reason for this enumeration of seven Petitions. 
Binchi. Melif. Theol. loc. 29 c. 5. Art. 2.   
In the first whereof, we beg admission into his Temple, in Hallowed be thy Name: In the second, to his Palace, in Thy Kingdom come: In the third, to his Council, in Thy will be done: In the fourth, to his Granary, Give us our daily bread: In the fifth, to his Treasury, Forgive us our debts: In the sixth, to his Armoury, Led us not into temptation: In the seventh, to his Garden or Arbory, Deliver us from evil.  
Unto all which if we pray truly, 
Aug. ad Prob. cap. 12  all Prayer may be congruously reduced; in evidence whereof, receive a Father's judgement, 
Psa. 67. 3  with very small alteration: If any beg, Let the people praise thee, O God, let all the people praise thee; saith he not, Hallowed by thy Name? If any call, 
Psal. 80 7  Turn us again, O Lord God of Hosts, and cause thy face to shine, and we shall be saved; saith he not, Thy Kingdom come? If any supplicat, 
Psal. 119 133  Order my steps according to thy Word; desireth he not, Thy will be done? If any demand, 
Prov. 30 8  give me neither poverty, nor riches; saith he not, Give us our daily bread? If any utter, O Lord my God, if I have rewarded evil to him that was at peace with me, 
Psal. 7. 4  yea, I have delivered him that without cause is mine enemy; is not this to be constructed, Forgive us our debts, as we forgive our debtors? Implores any, Send out thy light and thy truth, 
Psal. 43 3  let them lead me; is not that, Led us not into temptation? And doth any request, 
Psal. 59 1  Deliver me from mine enemies, my God; is it not, Deliver us from evil? Hence therefore, this Prayer is not only as a rule to pray by, but as a form to pray in, supplying what ever is deficient in the supplications of mortals, 
Luk. 11. 1  whose arm at longest, cannot fathom the length of that request put up for the belly, give us bread, much less commens●trat the extension of that put up for God, Hallowed be thy Name.  
Yet as we can, we shall search, 1. into the matter of this Petition, hallowing of the Name of God. 2. The order of it; for it is reckoned among the first three, and is become their Captain, therefore more honourable.  
Name, hath its name in the Greek, from the help, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  or aid, it gives to know things, or persons by, and with, the Latins, Nomina, were notamina, marks, tokens, signs, to difference things by; when men were ●ewest, there were names, and they increasing, surnames were added, still to distinguish one from another; neither do we find any Nation so barbarous, but had names, the savages of Mount Altas, 
Camb. Rem. pag. 45  in Barbary, excepted, who were reported to be both nameless, and dreamlesse.  
Names begun with the Creation, the eldest daughter of which, 
Gen. 1. 5  being Light, was called Day: And who can show the improbability of their duration, when time shall be no more? Moses was termed Moses, when Peter saw him in the Mount, and who is that, will earnestly deny, that Enos shall not be called Enos, even in glory?  
The old Pollanders gave names to their children, 
Camb. ut supra.  at the first cutting of their hair, but the most Christian Nations have followed the jews, and given names about the eighth day; yea, the old Romans gave it to their Females, the same day, but to their Males, on the ninth.  
All gave them for discrimination, to difference a Cain from an Abel, 
Gen. 25. 25  Samaria from jerusalem; some had it, because of some property, as Esau from his being hairy: Some from an atchieument; jacob was called Israel for his prevailing with God. Others gave names from a desire of continuating their own names upon earth; and because it is a kind of judgement, to want a name, as did David's adulterous infant, and the rich Churl in the Gospel, for this they intended to call john, Zacharias, 
Luk. 1. 59  after the name of his Father; some give them, in imitation of some virtue, as job, or David, as a spur for the bearer, to follow the virtues of those Saints. Hence it is thought Jacob's sons were never named jacobites but Israelites, 
Aret. Prob. Theol. loc: 79  to animate the whole race for struggling with God until they got a blessing. Lastly, Names have been imposed from some sudden emergency, as Isaac from Sarahs', 
Gen. 17. 17  or Abraham's▪ laughter; or from future foreseeing, 
Gen. 18. 12  as was Cain, Abel; or from some profession, as at this day, the Mahometan, from Mahomet, and the Christian from professing Christ.  
Most of these ways have God taken to himself, and recevied names from others, yea, we may say, firnames; he is often called the Lord, Jehovah, God; and frequently, the God of all consolation, the Lord God of our Fathers, 
Is. 43. 25  the Saviour of Israel, who blotteth out transgressions for his own Names sake, which is to be hallowed.  
In order to which, let us descant upon, 1. What may be understood by his Name. 2. How that Name is to be hallowed. 3. Why the speciality of that Name is expressed, all other names being secluded, as is employed in that Pronoun, Thy Name.  
By name, in general, understand his ineffable and invisible essence and nature, which he held out in his Name, 
Ex. 3. 14  I AM, and his Name, 
Ex. 6. 3  jehovah, is so peculiarly his, that it was never, and is never to be communicated to any creature; not that the letters of his Name, jehovah, is to be adored with the superstitious Jews, as those of jesus are, with the idolatrous Papists, but his nature expressed in, and by, those letters, including both the Spirit and the Son; for all that the Father hath, 
Tert. Ad. Prox.  being his, cur non & nomina, why should not the Name, jehovah be likewise, and consequently he get his respect?  
By name, understand also his wonderful and inseparable properties, as Wisdom, Omnipotency; as also, his beautiful, and admirable acts and workings; 
Ps. 19 1  all which are called upon to praise, that is, occasion, or persuade others to glorify the Lord; 
Ps. 148. 3  such as his work of Creation, Redemption, his wonders, miracles for preservation of, and for, his Church; add to these his comfortable and inalterable writings, 
Ps. 138. 2  which he hath so exalted above all His Name, that when many of his works, shall change and wax old as a garment, his promises to his servants, shall endure for ever: The doctrine whereof, 
1 Tim. 6. 1  is not to be blasphemed, for by that his Name is spoken against.  
Let none hence conclude, that it ought from this, to have been, Hallowed be thy Names, that objection being long ago answered; for Nomen Divinum, 
Theod. Quaest 6. in Deut.  the Name of God is here expressed in the singular, to remove the occasion of idolatry, or conceit of many gods. Thy Name, having respect to the Father, mentioned in the preface, in which also the whole Trinity is included, yet not expressed in the plurality of persons, for the reason aforesaid.  
Nomina sanctae & immaculatae Trinitatis, 
Chrys. de sp. Sanct Hom.  the names of the holy Trinity, being taken not so much from nature, as from holy works; we shall observe some letters of this Name, that we may be careful of giving him in it, that due respect, which belongs unto his greatness, since the secrecy and mystery of his being, dischargeth our srailty and ignorance, curiously to pry and behold his Name, in his works of mercy, of wonders, of patience, of comforts, of veracity: the first respecting the miserable, the second the despicable, the third the scornful, the fourth the mournful, the fifth the doubtful.  
1. One great letter in his Name, is mercy promised to the miserable, and may be as clearly seen as Pilat's inscription over Jesus; by this as well as Paul, all are delivered from the body of death; and the mercy shown to the Prodigal by the Father, 
Rom. ● 24  discovers the tenderness of God towards a sinner, when becoming (which yet is through grace) flexible and penitent.  
In this the Saints rejoiced, 
Ps. 31. 7  and for this God is feared, (that is hallowed) and entreated, his heart being affected with the miseries of poor man, he stands at their hand, to save him from those that would condemn his soul; 
Ps. 109. 31  Christ pleading out of compassion, and procuring not a repreive, but a pardon.  
And when men neither do, nor will implore his Omnipotent aid, for deliverance from evil, nay, when they reluctat against his severe threats, either that they be superseded, or omitted, his mercy passing over all neglects, presseth in upon them, dilating itself so far, that no faculty of the soul more cordially entertains the thoughts of any thing, save those of Mercy, Mercy.  
Septem in me video, misericordias Domini: 
Ber. de Evangel.  A holy man viewing the experiences of God's love, 
Sep. Pan. Set. 2.  finds a sevenfold mercy graciously afforded to himself. The first was, that God had preserved him from many sins in his generation; another was, that he had highly and often offended, yet had not been plagued; A third was, that in visiting his soul, God had made him know that sin was bitter; A fourth was, that he becoming penitent, had felt the blessedness of him, whose tranlgression was covered; 
Ps. 32. 1.  A fifth was, that after his recovery, he was kept from sliding back into his old fins; A sixth was, that he had grace given him to promove and advance in a holy conversation; And the last was, (in which he highly magnified God) that he had gotten the assurance of acquiring Heaven's Kingdom.  
It was said by them of old time, 
Ps. 103. 10  the Lord is merciful and gracious, slow to anger, and plenteous in mercy, and therefore will the Lord wait that he may be gracious unto you; that he is merciful and gracious, 
Is. 30. 18  speaks his mercy to be Speciosa, beautiful, but that he waits to be gracious upon you, shows that it is, Spatiosa, exceeding large and universal.  
2. His wonders performed to the despicable, is another Letter, and may be as clearly seen, as the Prophet's vision upon Tables, he that runs may read it; and who reads it, aught to fear before it. That which he hath done for his little Benjamin, 
Hab. 2. ●  for, and by, Moses, in the land of Ham, and the terrible things by the Red-sea, should make the whole earth tremble before him; and how twelve fishermen from jerusalem, 
Act. 1. 8  have brought the greatest Princes, and most refined part of the Universe, to embrace the truth of Christ, and him crucified, in so ample and honourable manner, that their Crowns hath not its chiefest Jewel, if it want a Cross, nor themselves accounted of, but as Barbarians, if not christian, is strange: wherefore hollow his Name, 
1 Chr. 16. 9  sing unto him, 
Euseb. Eccle●.  talk you of all his wondrous works. 
Hist. lib. 5 c. 1.   
That famous Christian, and woman-Martyr, Blandina, being by tormentors tormented by turns, wearied, and not able to plague her with renewed tortures, having her body rend, yet as oft as she pronounced, I am a Christian, and have committed no evil, was refreshed, and felt no pain.  
Tyburtius the Martyr, compelled to offer Incense to idols, or walk barefoot over hot Iron, boldly undertook the last, with these words, Depone, O Fabiane, renounce thy unbelief, and do as much in the name of thy jupiter, as I in the Name of my Iehova●; and if he can, let him save thee from pain or torment. How did he secure the Children in the Furnace, joseph in the Prison, job in the Dunghill? wherefore, 
Psal. 105 3  glory ye in his holy Name.  
There are three great wonders should cause men revere and stand in awe at God's Name and power; 1. Christ's rising from the dead. 2. His ascending up to Heaven. 3. Converting of the world by twelve men, by the contemning of wealth, despising of glory, refusing of government, and enduring of torment, which was wonderful.  
3. His patience protracted to the scornful, is another Letter, 
Revel. 19 16  and may be as evidently seen, as on the thigh of the WORD of GOD, KING OF KINGS, AND LORD OF LORDS. They who are as smoak to his eyes, are yet admitted into his Temple; and how oft would he have gathered jerusalem? yea, ourselves, when the Sun riseth may learn, 
Rom. 2. 4  that the goodness of God leadeth us to repentance.  
It is true, the Axe of his justice is laid at the root of the tree, 
●et. ●. 10  but mark, it is but laid, to see if fruit, by consideration and contrition, will come; and though he be broken with our whorish hearts, 
Ezek. 6. 9  yet he ●aith, How long? or, when shall it once be?  
We believe God's power, and have heard of his thunder, 
I Gen. 3 9  yet how few faith as Adam, was afraid when I heard thy voice in the Scriptures; but after all our roaving, rather impudently say with Gehazi, 
2 King. 9 25  Thy servant went no whither; and because we are not sentenced to judgement, 
Eccel. 8. 11  infer either that he is like ourselves, or mocks the promise of his coming; both which is endured through his ineffable patience, to reduce us at last to more sober apprehensions; that is, repentance, contrition.  
4. His comforts exhibited to the mournful, is another Letter, as clear as the name, john, 
Luk. 1 63  upon Zacharias Table: he is called sometimes, the God of Abraham, and sometimes, 
Rom. 15 5  the God of Heaven, as also, of grace and consolation, His Spirit the Comforter, drying the eyes of all, who discerning their crimes and dangers, sanctify his Name, by calling for a pardon, against those defections they have made, from the way of his holiness and peace.  
What high revelations had john the Divine in Patmos? 
Rev. 1. 9  what comfort had jacob in his stone-pillows? and may we not appeal to many, if in providence, by Prayer it hath not been said, Be it unto thee according to thy faith, when they have been perplexed by the cold blasts of temporal or spiritual calamities, and as Nehemiah, been made to stand to bless the Lord for ever, 
Neh. 9 5  and his glorious Name, which is exalted above all blessings and praise.  
It is the world's design to delude the soul, the flesh's purpose to betray it, and Satan's to destroy it; but Christ resolves to protect it, and checks our unbelief to the end of the world, with his, said I not unto thee, that if thou wouldst believe, 
Io●. 11. 40  thou shouldst see the salvation of God.  
In all conflicts, we have seven grounds for consolation; 1. The mercy, bounty, and love of God. 2. The mediation of Jesus Christ. 3. The sealing of the Spirit for the day of redemption. 4. The Covenant of grace, by which we are adopted as sons. 5. The seals of that Covenant in the Sacraments. 6. The gifts of the Spirit to persevere. 7. The example of those Saints, whose iniquity hath been pardoned, whose souls have been delivered, as David, Paul, Zacheus, Manasseh, and the converted thief. All which, in spite of those numerous Troops which assault and oppress man, in the contemplation of his own misery, affords auxiliaries upon the only expense of a hearty Miserere mei, Lord have mercy upon me, sufficient to set the soul free from all disturbance, and settle it against all shake whatsoever.  
5. His Veracity to the doubtful, is another letter of His Name, and equally clear to that Motto engraven upon Aaron's mitre, 
Ex. 28. 36  HOLINESS TO THE LORD.  
He hath many Names in Scripture, yea, and surnames too, as the mighty God, 
Ps. 25. 10  the jealous God; but his truth is one of those immutable things, wherein we have strong consolation, both in our life and death; 
Heb. 6. 18  comparing his veracity with the transient and fading, because airy promises, or undertake of men, which are in our greatest extremity as volatile, as are the passions and humours of the undertakers, 
S●ob● Serm. 9 de Ve●it.  hence the Philosopher Pythagoras, being questioned, when men were likest the gods, 
Senec. in Epist. 102  replied, when they spoke truth, that having but one face, and one way, said another, like unto God, without change, or revocation.  
He hath highly glorified this attribute, 1. In the execution of those things denounced against sin, 
Isa. 30. 6  and sinners, which should make us fear his Name. 2. In the Salvation of his Elect, by his Son's condescendency: At last, the seed of the woman bruised the head of the serpent; Let us accordingly rejoice in his Name, for the idols of the heathen are vain, but our God is a God of truth. 3. 
Gen. 7. 21  In the Preservation of all things made by his ordinary providence; therefore presume not upon his Name, 
Mat. 4. 7  hollow it, but tempt it not; our Saviour would not tempt the Lord, by casting himself down from the Pinnacle of the Temple, there being a pair of Stairs for descension; for he is said to tempt, 
Theod. in Deut. Quaest 5●  qui ●ine ratione, who without necessity, will cast himself upon, or in an apparent hazard, when otherwise it may be avoided.  
So abstruse is the essence of Almighty God, and so diffused is his power, that the only one God, in Scripture, and with all people, hath received different names to express his Nature by, and beautified those names, I might say, 
Lemn. Exhort. ad vitam oped. c. 59  sanctified and hallowed them, Praeclaris Elogiis, with singular and eminent Attributes; from his existence, he is called, jehovah; from his being with us, Emmanuel; from his great authority, the Lord of hosts; from his dreadfulness, a consuming fire; from his goodness, both we and the Germans, calls him, God, or Godt; and from his kindness, he is ordinarily termed, Father; from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that from his care over us, as children in feeding, begetting.  
Say not of his Law then, it is vain, for it is his Name, and every article thereof is good and necessary, composed neither by Art, nor man's device; slight it not, for its plainness, simplicity, 
Lact. de Instit. lib. 5. c. 1  which made the wise and learned Philosophers of the world disesteem it, as not flaunting (though yet it be majestically high,) for by its light, our steps MUST be ordered; by its food, our souls nourished; by its virtue, our diseases removed; by its edge, our enemies subdued; by its drawing, our wounds cured; and by its instruction, heaven MUST be acquired. Buy therefore Bibles, 
Chrys. in Epist.  Animae Pharmaca, the souls Apothecaries shop, 
Colos. Hom. 9  there being their proper receipts, not only against all diseases, but antidotes against all damnages, and medecines, to prevent all losses, which the Spirit in its quickest intuition, can behold itself capable to come under.  
Creatures are but creatures, and as to Salvation, but mere consonants, wherefore in comparison of the Gospel, all creatures are to be abandoned; If punishing with a vengeance those who deride its authority, and sitting in the seat of the scornful, give suffrage against its dignity. The last words of a profane courtier, in this kingdom, once were, apagite, 
Tristium Historia. lib. 2. in Append.  away with these idle things concerning Christ, I never believed there was a God, a devil, or hell, and for which I am now damned, and turned over to the devil, to be eternally plunged, according to my merit, in the lowest hell, and so died; the Gospel being in readiness to revenge all disobedience, 
1 Cor. 10. 6  either in life, or at death.  
Much better died Sanctus Dacianus, Deacon of the Church of Vienna, who in the midst of exquisite torments, from persecuting heathens, being demanded what he was, 
Euseb. Eccl.  Replied, I am a Christian, this is my Name, 
Hist. lib. 5. c. 1. &c  my Country, my Family, my Religion, and besides Christian, I am nothing: and until all things be accounted as dung, in comparison of the excellency of the knowledge of jesus Christ, 
Phil. 3. 8  the Name by which we must be saved, we shall never spell our own Salvation.  
Abuse not his creatures, his name is seen in them, the basest of them (if there be any base) is wonderful, and as a straw can puzzle the wisest; for, know, as false Doctrine, so a profane life dishonours the name of God, and affronts the Majesty of our Saviour; eat not with the Glutton, 
Pro. 23. 32  for delight; sit not down with the Drunkard, for good fellowship; for bitterness proves the issue of unholy friendship.  
Respect the Sacraments, for his Name is also beheld in them; by the one are we baptised in his Name, and by the other, nourished in the application of him in them, both to ourselves; let them be Sacraments, that is, industriously prepare for them, Sacra ment, holy appetites, making neither the Table of the Lord polluted, 
Mal. 1. 6  by a mere customary coming, nor the waters of the Sanctuary despicable, by a careless beholding, but sanctify ourselves in religious meditation, upon the nature, end, and use of these sacred Mysteries, that our Christianity may be fertile, and evidenced to have a higher rise than education.  
Our Baptism hath a more noble end, then by a name to distinguish us among men; 
Gal. 3. 17  for, he that is baptised, hath put on Christ, that is, de jure, 
Theod. in loc.  we are to be accounted the Sons of God, or, that we are covered and protected (as with clothes) by Jesus Christ, his Spirit giving us an inward garment in renovation, an outward in conversation, 
Aquin. in loc.  and in both, by a conformity to his holiness; or, that by baptism, all our sins (as our bodies and imperfections by clothes) are covered by Christ, 
Caiet. in loc.  our works, affections, ourselves are changed into Christ, which more discovers our monstrous baseness, if for any reward, much less for any lust, we so honour not his being, as to make our very lives pray, Hallowed be thy Name.   

Hallowed be thy Name.  
WE have now the application of holiness, not to say Hallownesse, unto his Name, to be considered, that we may regularly engage ourselves, both to live and pray according to this rule. This Petition is like that of our Saviour's, 
john 12 28  Father, glorify thy Name; we read of old, of hallowed Places, Times, Persons, Vessels, yea, any thing that was dedicated to God, 
1 King. 8 64  or separat for his use, or any thing used in his service now, in a Scripture-sense hath a degree of holiness; 
Leu. 20. 10  but God is esteemed holy, being perfectly free from the very stain of impurity; 
Ex. 29. 1  his mercy, pure mercy, 
Dionys. de divin. Nom. c. 12  his justice, holy justice, his truth, holy truth, his knowledge, holy knowledge; the first, wanting folly, the second, cruelty, the third, mistake, and the fourth, ignorance, yea, himself being light, and in him no darkness at all; and therefore, his Name like his House, is not to be polluted by the transgressions of the people, 
2. Chr. 36 14  after the abomination of the Heathen.  
And if Holiness be a knowledge of, 
Cicer. de nat. deo●. lib. 1  or how to worship God, we are not to persevere in our ignorance, but to value every document offered, that may make his Name known, which he is resolved to hollow, that is, make holy, and which we ought to sanctify, that is, to glorify in ourselves first, 
Chrys. hom. 20 in Matth Tert. in Or. Dom.  and before all others next, that his Name as it is holy, may be hallowed, honoured, and magnified of us, and his glory shine more and more among men, though our enemies, for their reconciliation.  
It properly signifies, to preserve from the Earth, 
Glos. ord in text. Sweton. in vita Jul. Ces.  that it be not defiled with our terrene maleversation, but contrary, by a holy Artifice, hold, or heave it still upward, as Cesar did his writings in his left hand, and holding his royal Coat-armour in his teeth, that the one should not be wet, nor the other become a prey to his adversary, when swimming for his life at Alexandria. So hold we fast his Name, that it may shine, and outshine all other beings in the Firmament of this world, provoking one another to revere the same.  
God said of Paul, 
Chrys. hom. 3. in 1 Tim.  He is a chosen vessel unto me, to bear my Name before the Gentiles; as Standard-bearers in war, are to undergo, and suffer much, in holding up the Banners, or Colours, lest they fall into the enemy's hand; so those that bear the Name of God, or of Christ, whether in peace or war, are studiously to endeavour, that neither by ill speaking, nor ill doing, it fall into the hands, or vile tongues of the wicked, that they may triumph in heaven above, and be admired for their stoutness and courage, by the holy Angels.  
The duty is undergone three ways, First, generally, then specially, then personally; the first eyes Nature at large; the second, Grace; and the third, the Souls of men.  
Eyeing nature, in praying, Hallowed be thy Name, we entreat earnestly,  
1. That all things might, 
Theod. in Ezek. 48  and all affairs end in his glory. As this is the end of all his undertake, so it is the beginning of our desires, Consuevit enim scriptura, the Scripture usually putting name for glory, shows us, to have God's glory in our aims, for an universal discovery thereof, the more pressingly knowing his Name. Honour or glory to have many enemies, maliciously contriving, and by enraged force, uniting to darken, yea, were it possible to extinguish the glory of his Omnipotency.  
Many and different are the ways which Devils, and devilish men conclude, as apt means for the perfecting of such projects, their atheism and hatred invents against God and his Church; yet by an overruling providence, all their industry, defeats themselves, being baffled by their own Arguments, God causing his honour to be the result of their darkest and deepest consultations, though differently managed, and by contrary spirits acted, yet are they reconciled in bringing forth this one thing, God's glory.  
judas sold Christ for money, 
Matth. 26 15  the Jews delivered him for envy, Pilate condemned him for fear, the Soldiers guarded from obedience; Carp●●ters might make the Cross for profit, the beholders mock for pastime, and the devil pressed all for hatred; the Sepulchre was watched for security; yet those watchers becoming witnesses of the resurrection, it showed to their own eyesight, that both Herod, Pontius Pilate, the Jews, the Soldiers, 
Act. 4. 27  were gathered together, for to do whatsoever God had in his Counsel predetermined to be done.  
Providentia est subdita bene disponere, providence being but an orderly disposing of things, for the production of some good, manifests that this Prayer intimats our servant zeal, consent and agreement, that God would do what he doth, in agreeing all affairs, and consummating all designs, for his own Names sake, 
Gen. 3. 15  to his great glory; that even Adam's sin, Abel's slaughter, Noah's drunkenness, as well as Lot's vexation, jobs scraping, Rabshekahs' railing, 
Acts 26 12, 13  and Peter's denying, and Thomas doubting, and Saul's persecuting, as well as Paul's preaching, might evince to all the world, that God is to be feared, loved and honoured.  
2. That all might acknowledge and own that glory. Our faith in the power of God, renders it easy for us to believe, that all must submit unto him; but here our charity for the souls of men, persuades us to become suitors at his Throne, that by his Spirit he would so mollify the hearts of our brethren, as to cause them become Volunteers in his service, since the will must be made willing to submit, before any submission be rewarded, or accepted.  
Those jews, 
Joh. 8. 49  who blasphemously attested our Saviour to have a devil, shall give compelled submission, and be instrumental in causing his Name to be exalted before all, though (if they sorrowed not) it be in then damnation: and trembling Cain became objectively a teacher of the holiness, severity, and justice of God; But to have men move in a resolute and masculine courage, by loving, and sedulously acting, to propogat that glory, that all the world might actually ascribe unto him that excellent Majesty which is his, and is his due, is the import of this Petition.  
God is then hallowed, first, when it is known what he is; next, when it is known what he is not; 
Hug. Card. in Mat. 6.  next, when it is known how he is: The first keeps us from folly, that we say not there is no God: The second from Idolatry, that we fancy not a false god: The third from misery, when we know he is in Heaven, full of grace, goodness, power, and truth; all which ought to induce us to speak of his Name with fear and reverence; 
Psal. 111 9  causing our lives and actions to echo ●orth this Petition, Hallowed be thy Name; ascribing to it holiness, with the Angels, justice with the converted jews; 
Aug. de Ser. Mon. Dei lib. 2  that as his Name is great in Israel, and in judah known; so every where his praise may be glorious; for than is his Name great, when he is named, that is, accounted, according to his glorious Majesty: For which, Kings, Princes, Fathers, Teachers, Children, are to sing, and in their Sphere move for the promoving of that transcendent honour dueto his Name by all the earth. 
Psa. 29. ●   
3. That he would remove suddenly the impediments of his glory: Though, give us this day, are in words only affixed to our daily bread, yet without error, they may be appended to this Petition, and then it is this day, Hallowed be thy Name. Lord (said Elijah) let it be known this day, 
1 King. 18 36, 39  that thou art God in Israel. Father (saith the Petitioner) let all atheism, profaneness, idolatry be removed, that all the world may say this day, The Lord, he is God, the Lord, he is God.  
That all idols with Dagon, may fall down before his everlasting Gospel, 
1 Sam. 5. 4  and all people may attend and incline their ear unto the words of his mouth, this Petition is put up, and offered in the Imperative Mood, by way of command; a holy zeal, animating the breast of the conforming supplicant, daringly, yet humbly charging, yet praying his Father to look after the dignity of his own Name.  
How suddenly was the head of vapouring Goliath, 
1 Sam. 17 45  separated from his body, and frighted Israel, shouting for joy, after little David had gone out in the Name of the Lord? And that God would arise, girding his sword upon his thigh, to be feared by all that contend against him, aught in earnest to be the matter rather of our prayers, than those curious quirks, and homespun, 
1 Tim. 6. 4  I may say hell-spun questions, and political debates, which are too frequently the materials of our popular and domestic supplications, the former tending to quietness and peace, the latter only to strife and debate, within our houses, and among our Churches.  
4. That we might improve all his providences for this his glory. Are we advanced to any degree of honour? hath God assigned us a larger portion of this world's goods, for the splendour of our retinue, and numerousness of our Family? are we respected by the admiring Vulgar? then let us not sacrifice to our own net, 
Hab. 1 16  but acknowledge that all this store cometh of his hand, 
1 Chr. 29 16  and all his own.  
Timotheus that Dux or Imperator Fortunatus, 
Pl●t. Apoph.  was so fortunate in his Wars, that Cities were painted, yielding to him, he sleeping: Yet somewhere it is observed, that proudly saying in a full and great Assembly at Athens, Haec ego feci & non Fortuna, this I did, not Fortune; and again, in this Fortune had no share, 
Beadl. Diar. of Thankful. c. 8.  attributing Conquests only to himself, and not to that ages fancied gods: It was by all observed, he never prospered, but lost all the glory he had gotten. And such at last shall be his fate, who gives not God but himself the praise of his rich possessions.  
Contrary, are we brought so low, that our harvest is blasted, honour despised, children buried, and all pleasant things removed out of sight; let our devotion keep its wont vigour, and surmise neither Planet striking, nor Wizards bewitching, but God's holy Providence in his wise Counsel, hath been the contriver of all our losses, and suffer not only with the wise Heathens patiently, 
Theatr. vitae human. lib. 4.  but sucking good from them, as Asclepiades, who being asked what disadvantage he had by blindness, ut uno puero, said he, ambulem comitatior, I can talk more cheerfully to any one. 
Ib. lib. 19  Lycurgus, not only forgave the wild Alcander for rashly beating out his eyes, but by virtuous discourse reclaimed him. Poor Epictetus, was amicus diis, for all his poverty, still at friendship with the gods: I say, suffer not only with these, 
1 Sam. 31 ●  but study to know with Eli, it is the Lord, and next, with job, to say, blessed be his Name; preferring a Lame-leg, a hungry belly, with God's countenance, beyond the covered tables, or dainties of the wicked. jubet me fortuna, Fortune calls upon me to study Philosophy and wisdom, cried a Philosopher, hearing of a great lose at Sea: God calls upon me, say thou, in the greatest strait to know him, the world, and the mutability of all things except himself, cry thou, blessed be his Name, 
job. 1. 10  though brought into the lowest degree of misery, were it a dunghill, or a bush of thorns, it being easy to adore him upon the pinnacle of prosperity, over a rich Carpet, or leaning upon a Velvet Cushion.  
This is sure, 
Author. imper. Hom. 14. in Mat.  qui non sanctificat Deum, he that glorifies not God, shall never be glorified of God; and therefore, the beauty of our possessions, the industry of our hands, the pregnancy of our wit, the patience in our suffering, the prevalency of our interest, being considered, say however, Not unto us, not unto us, O Lord, but to thy Name give we praise. And whether we eat or drink, which are works of necessity, or what ever we do, which may relate to pleasure at conveniency, 
1 Cor. 10 31  Let us do all to his glory; for our actions must concur with our wishes in this matter, 
Aquin. in loc.  that as we exalt his Name by the one, we may not blaspheme it with the other.  
Further, this duty is to be performed specially according to his grace, and that not in respect to its nature, or as it is in the fountain, that is, 
Aquin. 2. 2daes Quaest 106. Art. 1. Con.  in God, but as it doth, gratiam recompensare benefactoribus, as it eyes our grateful returns to him; and so, Hallowed be thy Name, implies, Thankfulness to him, Knowledge of him, Affection towards him, all our abilities to be laid out for him.  
1. Thankfulness, in what his power hath wrought, by referring all unto him. To batter down that wall of ingratitude, which this age hath raised, we touch again this point, or rather explain the former; 
Dan. 5. 23  we, Belshazzer● like, drinking, and ranting, but the God in whose hand our breath is, not glorified at all, for our peace, freedom, and honour, etc. A godly Lady-martyr professed, that the blood of her Saviour had made her fair and beautiful, and not her servant's industry, by care or art; not the servants vigilance, but the Master's pounds, 
Luk. 19 16  gained ten pounds moe. Shall we have health, wealth, peace, Princes as at the first, and God receive no tribute of praise? since we profess sanctity, which in the Heathens sense was nothing but ascribing to the immortal gods their due praise and thanks. 
Cicer. orat. 31. proplan.   
Are not many healed, but where are the nine? (i. e.) the many that examining their unfitness for mercy, attends at God's Altar with their Hallelujahs, for his breaking the Spear asunder, and burning the Chariots in the fire. 
Brom. summa Praed. de gratitude.  It is Fabled, that one finding a Serpent, frozen or starved almost to death, in a vehement eold, he warmed it at his own fire; the Serpent boasting afterward, that it was not his fire that animated him; the matter came to be judged, and thus determined, that the Serpent should be left in periculo, in the same state, danger, and condition, wherein at first it was found. We have reason to apprehend, that being delivered from our civil, yet uncivil war, and our vicious lives testifying no grateful resentment, as it flowed from God, that he shall cause this generation to be brought back into that howling wilderness of barbarous and cruel confusion, wherein we so lately were labyrinthically, 
Num. 14 32  and scandalously involved, by making desirable peace to be enjoyed only by our more holy Successors, etc.  
Themistocles having done great service, 
Plut. in Vit. Themist.  observing himself noted and pointed at in the Olympic Games, as the deliverer of his Country, is recorded to say, This day I am sufficiently rewarded for all that ever I have done for Greece. God shall also hold himself really repaid for all offered and possessed mercy, if we remitting somewhat of that passionate prejudice, against what we have not, shall render ourselves grateful for what we have; 
Binch. Mel. Theol. loc. 15 c. 4. Punct. 3.  and for more sureties sake, pursue those things wherein gratitude stands, which is in invitation of others, to behold the mercy, in observing of the poor who stand in need of mercy, in a restoring what we have taken from others without mercy, in a confessing that all our good flows purely from mercy; and because each man complains of the others remissness, let every one affectionately mourn, to testify his desire of requiting God, 
Psal. 100L. 8  that men do not praise the Lord for his goodness, nor for his wonderful works to the children of men.  
2. Knowledge in what his mercy hath accomplished in the ●eeds of the Gospel: As that the second person died. for us, and that all the three Persons draws us from the power of Satan, 
Acts 26 18  to receive the forgiveness of sins, and an inheritance among them that are sanctified. That as peace came down with the birth of his Son, 
Tit. 3. ●, 6  so peace and purity was infused by the shedding abroad of his Spirit upon us, because of which, 
Luk. 2. 14  on earth, glory is to be given to God in the highest.  
3. Love, because of that which all his attributes hath designed. As a Father, we have his love upon us; as a King, his power exercised about us; as we are children, we have his Angels ministering unto us, 
Heb. 1. 14  at all times; his face to refresh us, his Spirit to comfort us, and at last his bosom to entertain us: To love him, is, to hollow him, than which nothing is more equitable, fruitful, or honourable.  
4. Abilities for that which in his holy Law is enjoined. We cannot express our obligations, nor demonstrat the tye that lies upon us, for spreading abroad his same; wherefore this, Hallowed be thy Name, reflects upon our impotence, and confesseth we cannot do it, and therefore he must; for though the devils and damned glorify God, yet they cannot sanctify the Name of God, no more can any, until there be a new heart created, a new spirit infused: while the Angels cried, Holy, 
Isa▪ 6. 5  holy, holy, is the Lord of Hosts, all that the Prophet could do, was to cry, Woe is me, for I am undone, because I am a man of unclean lips, and did not change his note, until his iniquity was taken away, and his sin purged, which is also prayed for in this Petition.  
And for the continuing of which grace of sanctification, and spiritual life or ability, we, saith a Father, pray continually, both day and night, 
Cyp. de Ora●. Dom.  that by the grace and protection of the most high, they may be in us, and for us preserved, ut qui quotidie delinquimus, that as we sin daily, we may by the sanctification of the Spirit be daily purged, le●t we fall from the grace of God. The Temple and Utensils thereof, when defiled, were cleansed and purified from their pollution, 
Theod. Quaest in lib. 3. Reg. 24  & quae Deo sunt destinata, or dedicata, vocantur sancta, they are holy, they are Saints, they are righteous, who fall not only, but even those that fall, and rise again, washing themselves from their old sins, by amendment.  
Of which he was apprehensive, who complained, that having desires to be happy, but his thoughts would not suffer him: if such struggle happen in thy breast, Reader, sentence them to death, and if too strong for thee, put up thy supplication in an Hallowed be thy Name, that the power of God may be discovered in thy infirmity, and his strength in thy weakness, by dissipating such cogitations.  
His Name in the last place is to be hallowed personally, 
1 Cor. 6 20  if you eye man, comprehending as bound thereunto, both soul and body; and in this Petition included, and performed directly, indirectly, and exemplarly.  
1. Directly, 
Plut. Quaest Rom. 28  by a holy and reverend using of his Name: The Romans suffered not their children to swear by Hercules, until they went out of doors, to prevent their vain and ordinary swearing. 
Goodw. Moses & Aaron, lib. 6. c. 2.  The ancient manner of the Hebrews, in their Judical swearing, was by the Magistrates, attesting the witness in this form, Give glory to God: And yet there are profane wits among us, who disannulling all bonds, interprets oaths to be a point wherein their gentility consists, and are so little afraid of a jealous God, that their jealousy is, lest their comrade out-swear them, so both becomes rivals of damnation.  
Men may consult and act for the good of a Kingdom's peace and quiet, 
Chrys. Hom. 15. ad Pop. Antioch.  yet a great man and a holy, is mistaken, is swearing be not worse than the edge of the sword, and the plague thereof, beyond that of war: And if men will do no more, yet let them revere the book they handle, and the Gospel that is daily before them, saying, Swear not at all, etc. but let your yea, 
Matth. 5 34  be yea, and your nay, nay, all other being of sin. And it is no ill derivation, to bring the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth an oath, from Orcus, that is hell, especially considering, 
Rous Archae. A●tic. lib. 6. c. 4  that even Heathens fancied, if any god had swore false, or broken his oath, having sworn by Styx, he was to be punished himself in hell for it, nine thousand years, for which cause, said they, jupiter took the more care how he swore. Whither shall we go to hide our faces off this age, who hath got such a knack of swearing, that it is our livelihood, our trade, our pastime, our humour, as if our being gods, 
Psal. 82 6  (i. e.) great men, were a plea sufficient to reprieve us from hell's torments? When these who knew not the God of Heaven, would out of reverence, even in Markets, say no more then, By, etc. forbearing to name the god they thought upon.  
Some will have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an oath to be brought from a word that signifieth to compel; and without a necessity, there is no naming of the Blood of Christ, or Omnipotency of God. The Hebrews call an oath, Shabugnah, 
Shebang.  from a Root, signifying seven, hinting thereby, both a mystery in it, and good advice, or deliberat thinking before the taking of it, which may be done in these cases.  
Paxfama fides, 
Brom. sum. Praed. de Juram. c. 12.  reverentia cautio damni, Defectus veri tibi dant jurare libenter.  
And when the peace of our Country, our own good report, or want of witnesses, or loss of goods, whether our own, or trusted to us, are in hazard, we are lawfully to clear our selves, or free ourselves by an oath; so are we, if Authority call us to it, or faithfulness be expected of us: but to inure our tongues, to an habituated, By God, is an iniquity to be punished. The Gentiles forbearing to name the Magician Demogargon, 
Wille●. in 20. Ex.  lest the earth should tremble, will be a witness against us, for our abusing his Name, against his Law, (who hangs it upon nothing,) without dread, yea, with delight.  
A golden mouthed Patriarch, or Bishop, beholding swearing to be the sin of his people, 
Chrys. Hom. 5. ad Popul. Antioch.  assured them in a Sermon that he had preached often against that sin, and would do it again this day, and to morrow, and the third day, and until he saw them mend their manners, and forsake that vice; but would it not puzzle an Angel, to declaim against the predominant vice of this perverse generation, it being overgrown, as with a scab, with iniquity of all sorts, by pretenders to Religion, 
Drex. de vi●. Ling. lib. 2. c. 8  and mockers of all Piety? But as touching this scandalous custom, ought not that Law non-assumes, thou shalt not take the Name of the Lord thy God in vain, for he will not hold him guiltless that taketh his Name in vain, to be to all Christians more than a thousand Sermons, to persuade against that custom?  
A perjured wretch▪ 
Brom. ut sup.  hearing a Sermon against the sin of swearing, or forswearing, said, his hand was nothing the shorter that he had sorsworn with, & statim, and immediately by divine vengeance, it was burned and cut from him: 
Chrys. Hom. 26. ad Popul. Ant.  And say we not of a good man, Os tuum ablue, wash your mouth, and then speak of him? and yet the hallowed Name, and that Majestativum Nomen, as one calls it, that Majestic Name, and that Venerandum Nomen, that reverend Name, of the Lord our God, at which the devils tremble, shall be scoffingly and impiously abused by us, and then come home, and it may be, say, Amen, to hallowed be thy Name, without suggesting danger.  
The rule, 
Brom. ut sup.  according to a learned person, to know sinful swearing by, is, from the initiatory letters of FATUM & IDONEA: F, signifying juramentum falsum, a swearing against the truth; A, Appetitum jurandi, a desire of swearing; T, Trufatorium, to swear in base words, or cheatingly: U, Vsum, useing or accustoming one's self to this; M. Malitiosum, to swear maliciously: And in Idonea, ay, Imports Irreverenter, to swear irreverently, and without fear; D, Dolose, fraudulently; O, Otiose, idly; N, Negligenter, negligently, if oaths come out before a man beware; A, Alte, if with a loud clamorous or uncivil noise; all which is comprised in this distich, 
Si male jurandi species sit cura noscendi,  
Sit primas Fatum, per Idonea notificatum.  
If thou takes care to shun the sin of swearing;  
Of Fatum and Idones be observing.  For in these, 
Matth. 5. 34  Christ's rule of, swear not all, is to be noted, and by them qualified.  
Those whose tongues can hardly spell, God, are become so accustomed to hear of him, that their ears are good only for this tune of, By God, or, By jesus; and can in their very play, sport with it; which last is aggravated, and becomes a greater sin, then simply to name God: 
Wille●. in 20. Ex. 7  For, 1. God hath magnified that Name; 
Quast. 2.  2. There is no other Name given whereby we can be saved. 3. It holds forth the Divine Nature, and the second Person in the Humane Nature. 4. The Name God shows him to be the Creator only, but Jesus, both Creator and Redeemer.  
A Monitor, therefore to whisper into our debauched— Thou shalt not take the Name of God in vain, 
james 5. 12  or, Above all things, my Brethren, swear not, would do well; and that they would as gently receive the admonition, as an aged person did that of a child's, were to be wished. The story is this:  
A man of years, being heard to swear, was accosted by a young child, who with bended knee, said, 
Sphinx. Phil. Theolog. c. 24  ne posthac jurato, swear no more by God, for it is not a light sin, the person blushing, called back the child, demanded its name, and its parents, but getting neither, glorified God, and said, non tu puer es, thou art not a boy, but an Angel of God sent to give me this wholesome counsel, and know thou, that hereafter I shall be careful that an oath no more fall from me; O that God, whose Name hath done great marvels, would multiply such Angels amongst us, and make their ministry as effectual.  
Soror venerabilis, 
Ber. de mod▪ be●ne vivend. Ser. 32  Courteous Reader, will you have me tell you, how to avoid perjury, swear not, for the custom of swearing brings on the use of forswearing, and pray that the Spirit of God, whose Temple is thy body, may put in thy mouth, the seal of moderation, Amen. Verily, or of a truth, was a wholesome document of a good man.  
2. Indirectly, by not giving occasion to profane his Name. There is a fitness, equality, or proportion to be kept, betwixt our prayers and our practice; for as David's harp made some to magnify the Lord, so his adultery made others blaspheme the God of Israel, to pray, hallowed be thy Name: and to live careless of procuring it, is not only to no purpose, for thy good, but accelerates a curse from his hand: For as one of Philosophy, so I say of Gospellizing. It is not populare artificium, 
Sen. Epist. 16  an Artifice, to delude the Vulgar, neither consists it in words, but in things; and doing good first, and then speaking of good, for, it's said of Jesus, he began to do, 
Act. 1. 1  and then to teach; so ought it to be, by all that profess his Name.  
Hallowed by they Name, that is, Celebre ●it, let it be magnified in us, 
Landul. Cart. in Orat. Dom.  in our hearts, by believing, in our affections, by loving, in our mouth, by praising, and in our lives, by well-doing; that thy Name, Father, be not disgraced by our wicked courses; thy Name, the knowledge of thy Name, may be confirmed by our true living, it being better, not to call upon God at all, then to pray in our Closet, and follow the youth to the strange woman, 
Prov. 7. 22  Doeg to his tale-bearing, Cain to his envy, Rabsheka to his railing, Gehazi to his lying.  
His Name is always holy, 
Ang. de Temp. Ser. 135  our desire here, is that it may be kept holy, by us, and in us, for the adding of more glory to his Name, is not here understood, but the accounting, estimating, respecting▪ and enlarging the knowledge to all of that holiness, which from eternity he possessed, that in us, and by us, he may be hallowed, 
Chry. Ser. 67.  which was done when we were baptised in his Name, being from Christ, called Christians, and Christened: Audi Deo, hear therefore the Apostle, 
Rom. 2. 23  the Name of God is blasphemed among the Gentiles through you; therefore, let us amend our lives, or put an end to our Profession, that ourselves, and not our Religion, ourselves, and not our God, be not traduced by our multiplied abominations, which are so much the more scandalous, and dangerous, 
Chrys. Hom. 7. in Genes.  hat from the faults of one Christian, the Gentile doth judge, totam Christianorum Gentem, all Christians which must infinitely influence upon God's dishonour, when the whole body of Christianity is universally leprous, as it is with us this day; so that all the cause of those devastations, and miseries, wherewith the Church is harassed, each Christian may say with him in the satire, Ego omnium, scelerum materia, ego causa sum, 
Petron.  I have aided, I have helped, I have been the Author of all.  
3. Examplarly, by doing all things in his Name. 
1 Tim. 1. 12  Paul being put into the Ministry, gave thanks to God before all, and Peter acknowledged, that he healed the impotent man in the Name of jesus; 
Plut. in Numae Pom. vit.  and Numa, who first taught the Romans Religion, enacted, that God should not be worshipped, obiter, or casu, at it were, in passing by, or, by the by, but to have the whole mind, intent upon the service, which beautifying Religion, makes it graceful, yea, taking; and it is observed, 
Val. Max. lib. 1. c. 2  that Scipio Affricanus, never entered upon private or public business, until in the Capitol, he had consulted god, and was thereupon thought to be Jupiter's Son. It ought to be the study of all, but most especially of great man, to be patterns of good works, that men seeing them, may glorify God; and it ought to be the duty of all men, to read the Scriptures, frequent Churches, visit Neighbours, abide in their Families, as they are directed to sing Psalms, (viz.) to the praise and glory of God.   

Hallowed be thy Name.  
WE are now to reflect upon the speciality of hallowing his Name, and secluding all others, that they do not so much as mingle, with the glory attributed to it, which is insinuated in the Pronoun THY NAME, in which an Emphasis is apparent, a Seclusion is intended.  
1. An Emphasis is apparent; signifying, that our hearts, countenances, voices ought to be elevated, and our minds upon nothing inferior to himself. THY NAME, THY NAME, speaks the temper of the supplicant, to be altogether holy, and eyeing nought, save Divine Attributes.  
2. A Seclusion is intended. There being none like unto him among all the gods: 
Psa. 86. 8  It must be conceded, that there is no name so high to be hallowed, as that by which he is called.  
The Father is the God of glory, 
Acts. 7. 1  so is the Son the Lord of glory, 
jam. 2. 1  and the holy Spirit is the Spirit of glory; 
1 Pet. 4. 14  the sense of which, being diffused in, and virtuating the Soul of the Petitioner, his demands are conform to his Father's declaration, 
Isa. 42. 8  I am the Lord, that is my Name, and my glory I will not give to another. And that God be not pillaged of that which he is resolved to keep, do but consider, His Eminency, His Singularity.  
His Eminency above all other gods. Kings, Angels, are called gods, yet both these wait upon him, and their glory but the Jewels that adorn his footstool. THY NAME, is so singular, that it admits of no companion, neither is it capable of any augmentation. To speak Scripturally, no god hath a Name, but he, and where there is no name, we are to attribute no praise; 
Athenag Apolog▪ Pro Chr.  una revera numen est & unicum, there is but one God, and therefore, but one Name, unto which truth, the wisest of the old Philosophers did assent.  
A great Herald, delineating the particulars that grace, and make a man honourable, 
Camb▪ Rem.  showeth, that Virtue, good Parentage, Wealth, Office, Countenance, a good Name, and a gracious Surname, complete a person; and if an union of these create nobility, how ought our Lord Jesus Christ to be respected, in whom all these meet so in their causes, as without his concurrence, they shall be in none, as in their subject?  
Behold his power to act: All arms before him are but as straw, and the strongest is but feeble. It would puzzle the Creation to make one drop of rain, or scatter one cloud, or command a dewy morning. In all our undertake, 
Jam. 4. 14  if not fools, we shall say, if the Lord will, we shall live, and do this or that. Glory not therefore in thy wisdom, or riches, for these flee away; thou saith, I am, add the Epithet, rich, or wise, yet thou art not; for, in speaking, 
Greg. Naz. ad Const.  thou art changing, and no more to be seen what thou wast, than we can behold again the same water in a running river.  
Behold also, his wisdom to discern. He only knows the intentions, causes, nature, and the end of things. The device of saving poor man, after his fall, was above the imagination of the highest Angel; and for Adam, all he could invent, was an Apron of Fig-leaves, but a Garment of Righteousness never once entered into his head, until it pierced his ear in the promise.  
He beholds the heart so clearly, which even to Angels themselves is dark, (nisi revelentur, except revealed to them by God, 
Cas. Angeliog. lib. 1. c. 11 q. 4  or some external sign concluded by them,) that Ferdinand, and fourth of Spain, putting two to death for a conspiracy, both of them appointed the King to appear before the Tribunal of God, within thirty days, to give an account why they were put to death, 
Hist. Hor. lib. 1  (for they were innocent) at the limited time, while others thought the King had been sleeping, he was really dead, and in probability, answering the charge.  
One, Turson, among the Goths, condemning an innocent, 
Ib. 161.  and beholding the execution, was by the prisoner commanded that very, hour, to appear before God, to answer for putting to death an innocent, and no sooner had the executioner done his office, than the Judge expired and fell from his horse. Many things of this nature, might be inserted, to evince, that all aught to cease from flattering themselves, in magnifying their own opinion of Saints or humours, and ascribe only, Glory to the name of JAH, our God.  
Behold further, his goodness to forgive. Peter's charity was indeed hot, 
Mat. 18. 21.  but not to the eight degree; it could not reach to forgive above seven times: But as there is in us, a multitude of gross sins, so with him there are multitudes of tender mercies, expressed in the number of seventy times seven, which yet is not a determinat number, 
Aug. d● verb. Dom. se●. 15.  as if at that we should close; but thereby is signified, that our mercy should never end: The Law being given us in ten Commandments, which being broken, sin adds one, and makes the number of eleven, and seven comprehending all time, because time runs through the seven days of the Creation; by which we are to press upon ourselves, the remitting upon God's part, the breach of the ten Commandments, committed in any of the seven days, and declare the same to our Brother, crying, peccavi, after his offending, though he owned us a hundred talents; for, it were an indignity to our Saviour's boundless love, to collect from his seventy times seven, the non-forgiveness of seventy times eight, since a more plain rule is before us, touching pardon, which is, as God for Christ's sake hath forgiven us, 
Eph. 4. 32  and he forgiveth all.  
Besides, six is a number of work and labour, 
Orig. Hom. 7. in Mat.  wherein God wrought, but the seventh is a day of rest; and seventy times seven showeth, that God when our sins are at the highest, rests in pardoning grace, and is at friendship with the penitent, and declaring the same by his Spirit, in the Word and Sacraments, and releasings of the Church, in a far more consolatory way, then can be attained of worshipping of Saints, or going on Pilgrimages, etc.  
As appeared in Gentleman of this same Age, who being vexed with the Pallie, and entering his Lady's Chamber, heard a young Child reading to her Mother, by providence, these words in the Gospel, 
Mat. 9 2  And jesus said to the sick of the Palsy, Son, be of good cheer, thy sins be forgiven these; which furnished the soul of the diseased with abundance of consolation, and blessed God, who out of the mouths of babes and sucklings, ordained praise to himself, in this particular, of forgiving all sin.  
2. Consider his singularity, besides him no God. It is a note of authority to give, and of subjection to receive names; and the first act of Father's power is, in giving his Son a name: 
Pro. 30. 4  but had not God named himself, we had yet been ignorant both of his Name, 
Lact. de fals. Relig. lib. 1. c. 6.  and of his Sons. His Name is God, because he is one, the sooner therefore may he be hallowed; the multiplicity of Saints, and Spirits, not only cusing irksomeness, but creating fear, left in pleasing seven, we might offend the eight, for ommitting him; and my intense prayers, to Peter, or Paul, might cause my guardian Angel to take snuff, when more remiss in his service or office.  
Praise him therefore, and only pray to him, he being Lord above, 
Neh. 9 6  with Nehemiah; and as to Hezekiah, he will let thee know he inclines his ear to hear, and opens his eyes to see all those that afflict thy soul; and ask thyself, consult Scripture and experience.  
1. Doth he not bring down all that are high. Where are the Worthies of this world, Achitophel's policy, or Caesar's source? Let men talk no more exceeding proudly, 
1 Sam. 2 2.  for like Oreb, and Zeeb, like Pharaoh, and Senacherib, they perish before him.  
Vain boasters, who have spoke great words, how suddenly have they been dejected and cast down? How in a movement have they been removed, and in a groan confessed, 
Greg. Mo●●l. lib. 6. c. 3  that the glory of man was nothing?  
It is recorded, that after Senacheribs Army was destroyed by an Angel, he had these words engraven upon his standing Picture, Let him that looketh upon me, 
Trap. 1. Mala. 5. ex Herodato.  learn to fear God. 
Theod. Eccl. Hist. lib. 3. c. 12.   
julian, Uncle to the Apostate, after many outrages committed against the Church, was in horrible anguish, advised by his Wife to praise and proclaim Christ his Saviour, who had shown himself powerful in plaguing him, and had done it in mercy, to bring him to repentance, which pious advice had some influence upon him before he died; and how he hath cast abroad the rage of his wrath, 
job 40. 11  and beheld every one that was proud to abase him, every sinner shall at last, and most sick persons do, and condemned Malefactors bring in, plentiful evidences.  
2. Doth he not exalt all that are low? Is Moses cast out by the law of Pharaoh, 
Exod. 2 10  though we read of none that was drowned, yet he singularly was preserved, by Pharaohs Daughter, David, appointed by his Father to keep sheep, as fit neither for Court, nor Camp, is designed to be King of Israel; no soundness is in jobs flesh, yet a sacrifice shall redintegrat both his health, and fortune. Ruth, accounting herself not like one of Boaz handmaids, 
Ruth 2 13  (as born without the Covenant) got a full reward of the God of jocab, yea, a royal one, in becoming Grandmother to king David, and in the Magnificat, is it not said, My soul doth magnify the Lord, 
Luk. 1. 48  for he hath regarded the low estate of his handmaid?  
Humble yourselves therefore, 
jer. 13. 18  and say to the King and Queen, humble yourselves, and all shall be exalted in due time; and those who are qualified with this virtue of prasing God, though here they have no house, they shall have a heaven; and though weak, they shall have strength; and though no honour, it shall be reported, 
Zenoph. de Paed. Cyr. lib. 8.  that they pleased God. When Cyrus prospered, he became the more holy, and more frequently caused sing praises, and offered sacrifice to the gods; so ought we to the God of heaven. For,  
3. Doth he not defy all that are supposed. 
Isa. 40. 15  He calls, in derision of all reputed gods, to whom will ye liken me? and puts two things unto them to try his excellency; 1. Prediction, to know what is to come. 2. Execution of either good or evil. Which if they cannot do, it follows, that they are not gods, and he alone is to be feared, 
Is. 41. 22  because he can create peace, and make war, and knoweth all that is past, what is present, and what shall be hereafter.  
To glorify the Name of God, 
Elias▪ in Gregory Naz. Orat. de Spi. S.  it but to publish the miracles with a thankful heart, which he hath performed for his Church, upon his enemies. Which Thulis, an Egyptian King knew, who swelling in the pride of his own magnified greatness, would needs inquire at the gods, 
Horribil▪ Hist. lib. 1. Pag. 147.  whether any King were greater or richer than himself, and had this response from a Priest of Serapis, The greatest is God, next is, the Word & the Spirit with them, being one in nature, and eternal in power; But thou, O mortal, haste thee out of this place, and seek where to shut up thy life: Immediately after which, he was slain by his own servants; and so shall all the enemies of our Father perish, that men may know, he whose Name is jehovah, 
Psal. 83. 18  is the most high over all earth.  
3. Consider his infinite glory, and there is none to be reputed God, but he. Solomon was in all his glory inferior to a Lily, the glory of that flower being in itself, and from itself, yet as his was, so the Lilies beauty, is but a ray of his ineffable splendour, and all comes from him. Herod's silver doublet which is recorded to have been that which the Scripture calls his royal apparel, was but poor armour (though glittering in the Sun) against the assault of base and contemptible worms. 
Hug. Card. in Acts. 12. 21  It was, as we read, told him by Augurs, he should see an Owl five days before he died, which appearing, as the people were admiring his eloquence, and shouting, he was a god, he cried, Behold your god dieth.  
It is said, 
Act. 12. 24  after his death, that the Word of God grew, and multiplied, and until the false imagination of deluded souls, be indeed slaughtered by the sword of the Spirit, or detected by the light of the Word of God, 
Rev. 19 13  which is his Name, his Name doth not multiply by the accession of believers to a belief of the truth. For though there be many that profess his Name, yet it is to be fearred, there be few hath chosen it, the most falling upon it by chance, having found it in their native Country, which also causeth it to be by chance, but honoured, their chief design, being either the advancement of themselves, or their faction.  
Yet there are a few, unto whom God is doing, as he hath always done, (viz.) making known the unity, 
Aug. de Ser. in Mont. Dei lib. ●  that is, the glory of his Name in the Doctrine of his Son, and as they repute none worthy of glory, but God, so they only give to him their praises, and their prayers, and that upon good reason. For,  
1. Angel's will not have his glory, 
judg. 13. 16  and they are intelligent. An Angel in the Old Testastament refused an offering, and another will not have thanksgiving in the New; both commanding them to be performed to God, 
Rev. 22▪ 9  expounding these to be prayer and praise; what is Rome's meaning, or to what purpose are those Prayers and Letany's in that Church, Sancte Gabriel, Sancte Raphael, omnes Sancti Angeli & Archangeli orate, etc. O thou Angel Gabriel, Raphael, and all ye Angels and Archangels, pray for us? I like that part of another office better, and shall subscribe unto it, 
Off. 〈◊〉 Mar. a●● Matut. Lect. ●.  O Sancta & Immaculata Virginitas, quibus te laudibus efferam nescio, O thou blessed Virgin, in what words to praise thee, I know not: the same I say of praying, as either are interpreted Adoration.  
This is not said to infringe the glory of these holy and glorified Saints, who are to be honoured with great reverence, and their names to be mentioned with great respect, and their virtues to be imitated with all indutry, but to hollow their names, or their virtues, with a remit, or an ora pro nobis, we have no warrant, because no rule of faith.  
The ground of Rome's Doctrine, touching the worshipping of Angels, is so beastly, that it is shameful to publish afresh, yet so irrational, that it may be profitable to reprint it: it was this, as we read from a learned venerable Doctor of the English Saxon Church,  
In Apulia, vulgarly Puglia, a Provicne in Italy, 
Bedea. Serm. Var. de Revelat. S. Micha●lis.  in the Kingdom of Naples, near the City of Siponia, there was a rich man, called Garganus, having much cattle, which fed in a Mountain of the same name, in which herd there was a wanton proud Bull, which could not be got home with the rest, but still kept the Mountain, for which the owner resolving to kill him, provided Bow and Arrow, but in shooting at the beast, the Arrow reverted, and turned upon himself, at which being amazed, he tells his Bishop, who did appoint a three days fast, that God would discover what was signified by the wounding of Garganus, when the Arrow was leveled, or aimed at the proud Bull: On the third night, the Archangel Michael told the Bishop, scias quia à voluntate Dei hoc factum est, that all was done by the appointments of God, and commanded the ground whereon the Bull stood to be consecrated and set apart for prayer, showing them, under it there was a Cave, and in the Cave an Altar, and upon the Altar a red Pall, or Cloak, ibi facite orationes vestras & hebete memoriam meam, & auxiliabor vobis, there say your prayer, call upon my Name, and I shall help you, all was searched, and all was found, and all was done accordingly.  
Haec fuit, saith my Author, prima causa, and this was the first cause or rise, that Angels were remembered, or worshipped upon earth (he must mean by Rome's authority, 
coloss 3. 19  for otherwise the same doctrine was taught in, but exploded the Church before) and from that time to this present are they remembered in the Church, 
He flourished about the year 700.  etc.  
This is such a Cock and Bull story, as the proverb hath it, that it needs, nay deserves to have no answer, but a his. And the ground of it being ut legimus, as we read, so that it may be true or false, and if true, nothing in it but what might have been done by the devil, and therefore in all respects such practices are to be shunned by worshipping of God, for which we have a sure foundation.  
I pass the Fables (for so let me call them) which the same Author throngs the proper festivities withal, for were Peter or Mary upon earth, they would undoubtedly blush at the absurdities of their zealous, though ignorant, 
1 joh. 5. 21  prayers, and cause john comment upon on his old text, Babes keep yourselves from idols. And Paul upon his, let no man beguile you of your reward, in worshipping of Angels, 
Coll. 3. 19  and not holding the head, etc.  
2. Saints will not have this glory, and they are prudent. When read we that a Noah prayed to Enos, though his piety and translation were notour? or that a David prayed to an Abraham? or that any Israelite unto, or obtained mercy by, 
Isai. 63 16  his holy Ancestors? Nay, contrary, they urged that, because of Abraham's being ignorant of them, and their being not regarded by Israel, God would be their Redeemer, his Name being from everlasting.  
3. The other creatures will not have his worship or his glory, and they may be observed. Every pile of grass hath a finger to point up to its Maker in Heaven, 
Psa. 19 2  and day unto day uttereth speech, and readeth Lectures of God's wise government, powerful providence, and rich mercy.  
At Madrid, the upper Rooms of Houses, belongs by Law to the King, 
Heyl. Cosmo. lib. 1. Castil.  and are not to be used, until they be compounded for, by the Inhabitant; and to this only wise God, the King eternal, not only the upper Room, which is Heaven, doth belong, but the lowest pit also, 
Psa. 95. 4  for in his hand are the deep places of the earth, and ought not to be used by us, before we satisfy the Law, by praying and praising, in doing which, we add to the revenue of his glory.  
Ezekiel saw his glory in Heaven, 
Greg. Mag. Hom. 8. in Eze.  Isaiah saw it upon earth, and we ought to study the beholding of both, for though his heavenly glory we cannot see with that Prophet, yet we may perceive something of the appearance of it, in his holy Word, Heavenly Motions, divine Commandments, at which sight, we are with the other, 
Isa. 6. 5  to ●all down upon our faces, and with loud cries bemoan our infirmity, vileness and uncleanness.  
His glory upon earth is so clear, that he who hath eyes, may see it in the clouds, which are his Chariots; our ears can hear the birds warble, in their way, the praises of their Maker, the fields clap their hands: in contemplation of which, we are to cry, unclean, unclean, for this, 
joh▪ 12 41  said Isaiah, when he spoke of him, and saw his glory, and thereupon was comforted and purified.  
4. If we consider either our good, or duty, we shall own him only for God. Reason leads many, but profits command all persons; it is rational, it is profitable, to ascribe only glory and honour to our Father. For,  
If you eye Conscience, he can only quiet that; if the Church absolve, and the Spirit thereby settle, doth the Word of Christ apply, and the soul thereupon rejoice? It is but in his Name, 
Matth. 7. 22  they acting but in deputation from him. It is he that discovers sin, that we may be in ourselves nothing: It is he that makes us hate sin, that before him we may be holy.  
If you eye dependence, he only maintains you. At first Heaven was made by him, the Earth, the Sea, and all the Creatures therein, because, 
Neh. 9 6  saith Nehemiah, thou preservest them, all the host of Heaven worshippeth thee; not that they on earth are idle, for all his works praise him; 
Psal. 145 10  put Angels for the host of Heaven, and Saints for the work of his hands, on earth, and then we may infer our duty to bless the Lord, because he only preserveth us.  
King james knew this, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. lib. 1.  who is of happy memory, were it but for this, that knowing a Prince that feareth not, and loveth not the Divine Majesty, nothing in his Government can succeed well with him, therefore, my son, said he to his Prince, first of all things, learn to know and love God: Which darkly was performed by Numa Pompilius, 
Plut. in vit. Num.  who knowing that God hated slothful services, commanded the Romans, though Heathen, to wait and attend upon prayer, rebus omnibus post-positis, all other affairs being first laid aside.  
jupiter and juno, 
Lict. de fals. Re. lig. lib. 1. c. 11.  conceited Deities, were so called, by their worshippers, from the help and aid they gave to things, but our God doth more than juvare, help, because vitam & salutem tribuit, he giveth life, health, and happiness, and therefore ought more affectionately to be implored, and only to be adored.  
An Army of Infidels rushing into the Dominions of the famous Christian Emperor Theodosius, 
Socr. Scholar Eccle. Hist. lib. J. c. 42  were worsted rather by his prayers, than Arms; for, first, a thunderbolt from Heaven, slew Rugas, their Captain; next, a plague thinned their Army, and the remnant were consumed by fire from the Element: After which, Proclus, Bishop of Constantinople, 
Ezek. 38 ●3  expounded a portion of Ezekiel's Prophecy, wherein God was exalted, and the Patriarch applauded, for his applying of it, sanctifying God before their eyes, he having magnified himself in the eyes of many Nations.  
If you eye service, he only can reward. Should one entreat the Virgin Mary, 
Mat. 14▪ 30  or St. Barbara, against his wife's barrenness, it may be doubted if ever he should have a Son; or had Peter, when sinking, followed the Doctrine of his pretended successor, and cried, Abraham, or jeremiah, save me, or I perish; I am prone to conjecture he had been drenched: by this one instance, be excited in life or death to pay the tribute of Prayer, and Praise, to him solely, who hath not only an eye to see, and an ear to hear us, 
Matth. 4 10  but by precepts hath commanded us to address ourselves to him, for comfort in the life he hath given us, in the death before us, and in the hopes of that Heaven he hath proposed to us.  
If you eye justice, he only doth merit. Are not the Cattle upon a thousand hills his? Are we not the people of his pasture, 
Psal. 50 10  and the sheep of his hands? Are we not in spite of our hellish adversaries, preserved by the artifice and methods of his providence? The good we have, is it not from him? the peace, health we enjoy, is it not of him? the Gospel we read, did not he teach it us? and the soul we live by, did not he give it us? What a mad project, and unjust proceeding must that therefore be, 
Heb. 13 15  to fancy that some other than he ought to have the sacrifice of our souls, 
Aqnin. 2. 2 daes  the fruits of our lips?  
That distinction of the Romish Schoolman, 
Quaest 83. Art. 4 Con;  is not so concluding, as perhaps he thought it, (viz.) that God is only to be repaired unto for grace or glory; not the Saints, they being only desired to assist us, 
● Tim. 2. 5  or to pray for us: for, the Scripture in things relating betwixt God and man, hath given no ground for such distinction, it denying any Mediator, except Christ, who also invites us to come directly to him, for rest and ease, and to him ourselves, 
Mat. 11 29  without sending another: And as when he trod the Winepress, 
Isa. 6. 33  he was alone, and none with him, so in the application of its benefits, we have no example of employing Man or Angel, to plead for us at his hand, now glorified.  
Besides, how can we call on him, or her, in whom we have not believed? 
Rom. 10 14  and Rome with us professing to believe in God, the Father Almighty, etc. aught with us also to expunge their Saints Litanies from their service. Not to affront Gabriel, or Paul, or Peter, or the Virgin Mary, whose faith, whose virtues, whose example is this day in the greatest part of the Christian world commemorat and taught, 
Feb. 2.  for her eternal renown, in which we oppose her receiving prayers, or in this sense giving glory to her name.  
It was justice, 
Spots. Hist. lib. 2. An. D. 1653.  that extorted from a poor serving man, that excellent decision of that ridiculous question, started by the Romish Friars, in this Kingdom, whether the Lords Prayer might be said to Saints: and after much talk, hot debates, absurd distinctions, the Servant concluded, when he had asked his Master, to whom should it be said, meaning the Lords Prayer, but to God; and let the Saints have, said he, Credos and Ave Maria's, enough, for it might suffice them, and too good for them. 
Wishart Lect. 4. on the L. P.  But he spoke more knowingly, and of this Kingdom likewise, who said, Let us remember that the Pronoun, Thy, is possessive, and pointeth out the Name to whom glory and honour do most chiefly and of due belong: For though there be many names, yet there is not any name to which honour and glory both of debt and duty belongs, but only to the Name of God:  
1. Because by him is named all the family in Heaven or Earth. 2. Because by his sufferings and victorious triumphs, he hath obtained a name far above all others. 3. There is no other name by which we can be saved. 
Acts 4 12   
The Son gave it us, to put up to our Father, not to Peter, or Brother, much less to the Virgin Mary, 
1 Tim. 1. 17  our Sister: And therefore, to the King eternal, immortal, invisible, the only wise God, be honour and glory for ever, and ever. Amen.  
And so much for the matter of this Petition.   

Hallowed be thy Name.  
NOw we are brought unto the order of this Petition, unto which for brevity's sake, we shall annex the method of the whole Prayer, and to avoid confusion, hint withal at the exactness required in our accesses unto God.  
All our actions ought to have God for the ultimat design, or end, and so should our prayers, to which purpose they either are to eye his glory, 
Aquin. 2. 2daes Quaest 83. A. 9 con.  as in Hallowed be thy Name, or enjoyment of his glory, in thy Kingdom come, unto which something is directly and principally necessary, as Thy will be done; or necessary, and instrumentally, as give us our daily bread; or necessary and accidentally, as the removing of hindrances, either directly excluding out of Heaven, as forgive us our sins, or impeding us in our way towards it, as lead us not into temptation; or irksomeness in our life, travelling towards it, as Deliver us from evil.  
There are who show the order thus; 
Hug. Card. in Mat. 6.  all Petitions respecting either the good things of Heaven or Earth, are here ordained by our Saviour to be thus sought after: such as relate to Heaven, are first to be demanded, and are contained in the three first Petitions; and the first of them being Hallowed be thy Name, regards his glory; and the other two we are directed next to the good things of earth, and are to be last craved, as appears in the three last Petitions, whereof the last is against present evil, in Deliver us from evil; the fourth is, the medium or copula, joining both together; for by bread we have strength to ascend in the doing of our Father's will, or descend for the opposing of our enemy's force, or strength, whether in sin, or temptations to sin.  
There are likewise, who finding all prayer offered for obtaining good, or avoiding ill, hold the order of this Prayer out, thus, viz▪ all good being either heavenly, is prayed for in the second Petition, Thy Kingdom come; or spiritual, in Thy will be done; or temporal, in Give us our daily bread: but if we reflect upon evil, it is either past, remembered, in Forgive us our debts; or to come, prevented, in Led us not into temptation; or present, and then its removal is supplicated for, in Deliver us from evil, making Hallowed be thy Name, to be no distinct Petition, but rather a confirmation of all the Prayer. Our Saviour adding this in imitation of the jews, who used words of veneration, to the memories of them whom Virtue had Nobilitat, as we use to say now, such an one, of pious or happy memory. But that they are a Petition distinct from all the other, and though a confirmation, yet added to the number of all the other, is evident.  
For, 1. It is in the stile of all the rest, more imperativo, by way of a holy, religious and humble command. 2. It is improbable that our Saviour heeded any such custom. As touching the precept of seeking the Kingdom of Heaven first, which follows after Hallowed be thy Name. 
Baker's Dis. and Med. on Lords P●▪  It is well noted, that of things relating to ourselves, that Kingdom must be first sought by us, and is first placed in this Prayer; but in things relating to God, as his glory, daily we deviat from this rule, if hallowed be thy Name be not our main, great, and first design, and by consequence our first request.  
Let us behold and admire the blessed and heavenly wisdom of our Saviour, 
Tert. de Orat.  who hath taught us to pray in secret, and in open audience, in so much saith, as to behold the Omnipotent Lord to be always by us, and yet with so much modesty, that like the Heathen, we abuse him not with many words, though we ask so much, so great, and so many good, and different things, that this Prayer is, and may be termed, 
Tert. de Fug. in Pers.  a breviary of the whole Gospel; and also, Legitima Oratio, as being the Standart unto which all prayer is to be brought, and applied for their trial, for matter and order: which when done, it appears in general,  
That we must pray for spiritual and heavenly things first, before we pray for our food, or deliverance from evil, we ask for his Glory, his Kingdom, his Righteousness. This Prayer may be observed to begin with glory, to end with glory for ever, and therefore in the Churches of the Saints, 
Matth. 6 33  according to Law, heavenly things are sought after first. The word first, insinuats principally, and the word seek, implies with industry.  
First, that is, in affection, they are to love and desire them most: And the scope of our Saviour's first Sermon, rather presseth a vehemency, a priority of love and intention, then of utterance and expression; as first, infers in other places, 
2 Pet. 1. 20  holding out not so much rank or place, as zeal and earnestness.  
It is Raven-like to be flying upward, 
1 Tim. 2. 1  and eyeing the carrion carcase of an earthly enjoyment, whereas each supplicant, like a spiritual Eagle, aught to eye the slain, the crucified Christ, at the right hand of the Father, and mount higher, 
Greg. Mor. lib. 20. c. 4▪  giving not the lowest, but the highest seat unto him.  
The Emperor Alexander Severus, reconciling a discord raised by Cooks and Hucksters, against some Christians, who had made an oratory, 
Hist. Augustae Tom. 2. in vita Alex. Sever.  or chapel, where formerly these had sold their sowls and meat; it is better, determined he, to worship and serve God there, in any sort, then to put it to other uses, as the selling of flesh, or fowl: If a heathen thought this house, which he knew was to perish, fitter to serve God, then to sell Poultry in, ought not men to apprehend the same of their souls, which must eternaly endure. Therefore sanctify thy affections, and make them rather houses for the service of God, then profane them in turning them victualing-houses, to thyself, the devil and his lusts. 
Chrys. Hom. 20 in Mat.  There being nothing more worthy of God, nor profitable for men, then to give him the first place in their respects, they calling him Father, and putting all other things, yea accounting all other things as inferior unto his honour, in that expression.  
Again seek it first, that is, in appretiation, when a house is on fire, the Saint himself may ●ry with greater earnestness, for water, water, than he shall cry, Thy Kingdom come. Earthly crosses, like shallow water, making the greatest noise, whereas heavenly love, may be more smooth, because more deep. David for that matter of Vriah, watered his couch, but for Absolom, he wept in the top of his house.  
Isaac prayed for a son, and David for the life of his child earnestly; 
Gen. 25 21  sensible things, because such, being more apparent to our senses, are easily discerned, while matters spiritual, though farthest out of sight, are in the soul regarded with unexpressible dearness, and the other once competing with God, and the things of his Kingdom, our hearts shall manifestly discover, that not the world, but God, hath our most zealous thoughts.  
How did David roar out for his Absolom, 
2 Sam. 18 33  his Son, his Son, yet not against his Sin, his Sin: not that David in the Cabinet of his heart, did regrate his sin with less anxiety, but flesh seeing what was flesh, the Spirit retired into more inward lodgings, waiting for a more convenient opportunity; which offering, it is discernible, at first, that in regard of dearness, God and his righteousness will be laid aside for nothing; nay, not for Absolom his Son, his Son, because it is he that giveth salvation unto Kings, 
Psal. 144 10  and delivered David his servant from the burtful sword.  
In a great persecution under Hunericus, 
Mag. Hist. Cent. 5. c. 3.  multitudes being banished (by Pagans) of old and young, an old woman was observed, leading a young child, willingly to go after them; and being demanded why she took the Infant, pray for me, said she, I am a sinful woman; and taketh this little boy, lest he being lest alone, should be a prey to the Adversary of truth, and seduced from the ways thereof: Preferring God's honour, before Liberty, Life, 
Exod. 321 32  or Country; nay, did not Moses choose rather not to be, then live to see it questioned or eclipsed?  
A Bishop of Lincoln journeying with some Company, 
Stap. prompts Moral. Dom. 1● p. p.  who one morning hasted to their horses, for fear of the Pad, Robbers being in that very road, through which they were to travel; From this place, said that good man, will I not stir, until I have performed my morning devotion to my God: He all that day travelled in safety, while his companions quickly fell in the hands they feared. So, good it is, with all boldness to magnify Christ, even in our bodies, whether it be by Life, or Death, or Fortune.  
Further, First, that is in pronounciation; Even in utterance, our first words in Prayer are to have our Father's Name, as Lord God Almighty, 
K▪ James▪ Med. on L. P.  or his Surname, as God of all Consolation, Father of lights, or of our Lord jesus Christ, this being the homage to expound this in the words of an excellent King, that we owe unto God, before we make our suits; it being arrogancy, and an impudent thing, for any Subject to make a suit to his Sovereign, before he did his homage in a reverend accost. To blame were these men then, and scarce are those words to be accounted Petitions, that some pretenders to Sanctity, offered up in our late times, and many still offer up, in which the Name of our Father, is not in the Preface, nor his Son, our Lord Jesus in the Conclusion; the practice of the old Saints, 
F●lg. Resp. 3. ad Fer. Inquis. 4  and yet with the true, still accounted so necessary, that that Prayer uttered, without these holy Indications of the parties they pray unto, are to be rejected, as flatulent and windy, dangerous and uncertain, and not to have our Amen.  
The sum of all, is this, that the Glory of God, and the r●ches of his invisible Kingdom, together with the mysteries contained in the Gospel, are more earnestly, zealously, constantly, to be sought after by us, than the possessing of any thing we see, or know we want upon Earth: 
Greg. Moral. lib. 15. c. 20.  God resolving that his works shall never be so much loved as himself.  
It became the object of a Heathens scorn and laughter, as judicious Calvin relates, that men abused the ears of God, 
Cal. in Ep. jac. c. 4. v. 3.  with profane and unfavoury requests: Yet, how do Christians ask of God to bestow upon their lusts, their consciences, by that declaring▪ they have no reverence, nor fear to that Name? Since our heavenly Master hath so plainly proposed a rule to us, to pray by, and in that his own Glory, not riches, or vain glory to bear sway, to wanton with the Prodigal, to be strong with the revengeful, nor wise, to defraud our Brother, not so much as in imagination, to be reflected upon, but our Father's honour, unto which, once more, Reader, suffer a word of exhortation. And in all prayer,  
1. Praise God for mercies received; For thy bread, thy bed, thy clothing, thy lodging, thy strength, cloak, liberty, knowledge, and for thy hope of Heaven. It is said of Israel, she did not know that God gave her corn and wine, 
Host 2. 8  but she prepared for Baal, these blessings, the highest act of ingratitude, which consisting of four parts, makes their unthankfulness the more gross. 
Guadalp▪ in loc. cit.  The first is, not to return a benefit, and do one good deed for another; there is a greater, not to remember a good deed; there is yet a greater, to say it was done by another; but the greatest of all is, to honour, reward, and thank the adversary of our benefactor: this grieved God most, that Baal, the Devil, his enemy, had the glory of the good things he gave his people: the same sin is acted by such who give the praise of their purchase to their arm, their wit, their diligence, rather than to him.  
It is a holy and true saying of one, 
Bead. Jour. Ep. Deed▪  that praise compared with petitionary prayer, praise excelleth it, as far as giving is better than receiving: And it was also a just reproof one gave of some Fasts celebrated in our days, that they fell short in Thanksgiving for such mercies as were plentifully possessed.  
The Children of Persia, were in their play, accustomed to hear, 
Zenoph● de Paed. Cyri. lib. 1.  try, and determine causes, and in earnest, punished delinquency, but causam ingratitudinis vehementer agunt, they had a detestation of ingratitude, towards god, their Parents, their Country, their Relation: and do but consider that Thankfulness is that Ward in the Key of Prayer, by which we open the doors, (I mean) the bowels of love; it is the scarlet thread, we hang out of the window of our soul, to let God know we are within, whereby we may be saved when those that forget God shall be turned into hell; & non vero verecundae sed ingratae mentis indicium est, 
Le● Mag. Ser. 1.  beneficia tacere divina, it is not modesty, but iniquity, to be silent in sounding praise for divine beneficence.  
2. Praise him for the evils you have avoided. 
Psal. 136 16  O give thanks unto the Lord, calls the Psalmist, for he overthrew Pharaoh and his host, and led his people through the wilderness, for his mercy endureth for ever.  
One requesting of Simonides a courtesy, 
Stob. Serm. 8. de Injust.  promising to be thankful, he replied, he had two Chests at home, in on● whereof he put the Money, in the other the thanks he got, for service done; and in occasion of using either, he generally found that wherein lay the Money most helpful to him; how good a God serve we, that offers an absolute discharge of all we owe, if we be but grateful; nay, will do us yet more good, and deliver us for ever, if we publicly say, that he hath healed our diseases, 
Psal. 103 3, 4  and redeemed our life from destruction?  
Let us therefore be thankful, 
Chrys. Hom. 25 ad Pop. Antioch.  since we reckon ourselves among them that are to be saved, yet not in words only, but in works and actions, and this true thanksgiving is, when we do those exercises wherein God is to be glorified.  
3. Praise him, in confessing the evils you have committed. 
Psal. 51 4  Against thee thee only have I sinned, said David, after his fall with Bathsheba, that thou mightst be justified when thou speakest. Reader, 
josh. 7. 19  give glory, I pray, to the Lord God of Israel, and show him what thou hast done.  
It is not my scope to handle controversies here, yet that auricular confession taught at Rome, enters within my thoughts, judging it, 1. New. 2. Impossible. 3. Intolerable. 4. Dangerous. 5. Scandalous; and oft times, 6. Ridiculous, etc. But if a conscience, like a raked up fire, be very hot, or aching, as a putrid sore, it is good to confess to God, or man, or to both, the sin so pricking, that the conscience may be eased. 
Mat. 3. 6  The multitude that was baptised in jordan, confessed their sin: and the sick believer may acknowledge his faults to his Pastor; yea, where he is not, it glorifies God to acknowledge the commission of some attrocious crime, as Paul ●wned he was a blasphemer: 
Bern● sup. Cant. Ser. 3.  for, know how greatly soever the impudence of the sinner in sinning, displeaseth God, so much is he pleased with the penitents bashfulness, when regrating.  
Confession is so necessary for the acquiring of confidence in prayer, in the sense of the Church of England, that in her holy, that is, 
Rational. upon Com. P.  in her common service, she first prepareth her children, by a confession of their sin, to receive, according to the Gospel, a pardon, as being penitent; and then ordains them, and not before, to say, Our Father which art in Heaven, etc.  
David's acquitting God that he might be justified when he spoke, 
Theod. in Psal. 51  was but an acknowledgement of his unthankfulness, for his gifts received, in sinning against his Law, and unmindful of all the good things he possessed▪ Yea, Daniel denyeth not, 
Dan. 9 8 Gloss. Interl.  but confesseth, that to us, that is, to all, belongeth shame and confusion of face, because we have sinned, bringing the sins of the people to himself, because he was one of them, aggrageing the guilt. The acknowledging of our sin is so indispensible, that he who confesseth not, 
Prov. 28. 13  is never said to forsake them, and he who trusts to pardon without this, shall see his sin spread before him, by the hand of God, in blacker colours, than his tongue, eye, or heart, can behold or conceive; and therefore spread them before the Lord, in thy closet, or else he will discover them in the face of the Sun.  
It is a sad story which we read, 
Beadl. Journal. c. 8  as but lately done, of a dying man, being Bedrid, and hungry, cried, for meat; but at sight thereof, so loathed it, that he was earnest for its removal out of his fight, his hunger growing, loathed it as before; it was removed, and called for a third time, and again removed; at last he opened his mouth, and confessed God's justice, in this dealing, having never craved a blessing upon his meat, when he sat down, 
Chrys. Hom. 79. ad Pop.  nor gave God thanks when he rose up: Let them heed this, that rising from meat, thinks of ●othing but of sleep, or it may be worse, (viz) chambering and wantonness.  
4. Praise him in bearing and exercising patience under evils imposed. Troubles are touchstones to try the metal of a Christian, and let hypocrisy keep never so closely, it shall in some act or other be discovered. They tried a job, and found him good gold; they tried a David, and found him gold likewise, but something dusted, now and then he was tripping; they searched a Daniel, and made him more servant in prayer; to put a soul under crosses, is Dei mos, God's custom; Virtutum flos, the blossom of goodness; Fidei eos, the whetstone of faith; Coeli dos, Heaven's dowry: whoso weds himself to Christ, must look on crosses as a part of his portion, and must not only glorify in prosperity, the Name of God, 
Chrys▪ Hom. 64. in Genes.  but in adversity also, declareing ourselves still to be under the regiment of his providence.  
It is an argument of God's love, an argument of thy faith, a medicament against thy sin, 
Bench. Mel. Theol. loc. 28. c. 2.  and an incitement of thee unto thy prayers, which ought to enforce thee to restrain thy passion in the most calamitous estate, who in the trial of thy patience, in thankfulness, supplants thy corruptions, and provides for the future strengthening of thy gifts, as a winter's storm doth the young Ash, Beech, Elm, or Oak tree.  
I see not, said the moralist boldly, a more pleasant sight for God to behold upon earth, 
Sen. C●r. Bon. Vir. Mala ● fiant c. 2.  if he would turn his eye toward it, then to behold a Cato standing upright, that is, not dejected with our public calamities; sure I am, to see a job upon the Dunghill, or a Solomon worshipping upon the Throne, or Daniel depending in the Den, gives far more exceeding satisfaction.  
Inarius an old Bishop of Chalcedon, 
Niceph. Eccle. Hist. lib. 10. c. 20  becoming blind through age, was mocked by julian, and bid pray to the Galilean, (meaning Christ) for the restoring of his eyes; smartly answered, gratias ago Deo, I bless my Lord God, for depriving me of sight, that I might not see thy ungodly face; extracting from his own infirmity, matter of glory and praise to the eternal God, in the face of a blasphemer.  
5. Praise him for that illumination thy soul hath obtained: Reads thou upon his Sons cross, Come unto me? hears thou in the Sacrament, this is the cup of the remission of thy sin? knows thou in thy journeys, his Angels have a charge over thee? finds thou his Spirit saying, thy sins are forgiven thee? And shall there be no hallelujah of praise, no Hosanna to him that cometh in the Name of the Lord? Knoweth thou not thyself to be a sinful man, 
Ambros. Hex. lib. 5. c. 25. 〈◊〉  a child of wrath, a denier of Jesus, then call, that the voice of the cock may awake thee, and that tears, as Peter, may wash thee? The cock hath crowed in the Scriptures, and our Jesus hath already wept for us, and Peter hath sent us two Epistles to strengthen us (he himself being converted) that we be not led away with the error of the wicked, 
2 Pet. 3. 17  but grow in grace and knowledge.  
Have we abilities to pray, 
Greg. Naz. Orat. 1.  be thankful, for by that, we journey unto God? Have we instruction by the Gospel, or behold we the edification of the Church, the members thereof bearing much fruit? Herein is your Father glorified; 
joh. 15. 8  rejoice, and if you live in peace, or keep a pure soul, 
Chrys. Hom. in Orat. Dom.  if you speak the truth in your heart, and keep guile from your tongue, become not tepid in Religion, be not starters from the faith, nor workers of iniquity, nor captivated by error; for, men beholding these things, shall glorify your Father which is in Heaven.  
It is a good observe, 
Scnd. Key to Heaven. pag. 143.  that this word, Hallow, is used, because holiness is the highest title of honour and glory, that can belong to any, though to the most high God; for, the Seraphims being to give God the greatest mark of renown, 
Isa. 6. 3  cry, Holy, holy, holy, is the Lord of hosts. It was the honour of jerusalem, to be a holy city, the glory of the third heaven, to be a holy place, and when Christ Jesus shall present his Church unto himself, 
Ephes. 5. 26  he will present it holy.  
As we pray, so we ought to practise; and the holiness that God giveth unto us, 
Cyp. in Orat. Dom.  is, that we be not deceived, or become fornicators, or idolaters, or adulterers, or effeminate, or thiefs, or covetous, or drunkards, or extortioners, but be washed and sanctified, (which we daily ought to pray for) in the Name of our Lord Jesus, that holy thing, 
Acts 4● 27  that holy child, whose Name we pray may be glorified in you, and ye in him; for, in this we differ from bruits, and for this we have a spirit, and a tongue, viz. even to acknowledge the Lord for all his gifts, 
Chrys. Hom. 26. in Gen.  according to the grace of God, and his holy Covenant, and the Lord Jesus Christ: So shall he in the Hebrew be hallowed, that is, Halal, be praised, and the old English word, healed, secured, protected, or restored, iniquity making God, as it were▪ sick and distempered in himself, and damnified by others, in his renown and glory. And so much for this first Petition.    

CHAP. III.  

Thy Kingdom come.  
THE Holy Ghost in Scripture makes mention of a threesold Kingdom; 
Luk. 12 31  1. That of God. 
Col. 1. 13  2. Of Christ. 3. Of Heaven: 
Mar. 5. 19  and all here may be truly understood, it not being taught us, as if God reigned not, but that his reigning and domination might be manifested to all, and hastened to us, 
Glos. Ord.  which is properly our inheritance, being by the former Petition made holy, and in the Preface adopted sons of glory.  
There is mention likewise of a kingdom of men, 
Mat. 4. 8  in contradistinction to which, we pray, Let thy Kingdom come: there is a kingdom of darkness is, the king thereof is the angel of the bottomless pit; for confusion of which, 
Rev. 10 11  we pray, THY Kingdom come.  
It is that Kingdom which the blood of Christ hath purchased, the faith of the Saints expected, and that which in the parable of the sheep on the right hand, we are invited to enter into and possess. It is Regnum Coeleste, the Kingdom of Heaven, 
Cyp. in Orat. Dom.  in all its steps, advantages and degrees.  
In this, as in the former Petition, we shall search into the matter, and next into the order thereof, with the application of both, to the rule, So pray ye.  
In the matter, there occurs to be treated upon, 1. The extension of the Kingdom. 2. The steps, methods, whereby that Kingdom comes. 3. The zeal that is supposed to be in the Petitioner, to have that Kingdom come.  
God hath a twofold Kingdom in the world, and its inhabitants; one general, reaching to the birds, even in their falling, to the hairs of men's head, and their numbering, and to the devils in their chaining; and this is called the Kingdom of his providence.  
Whence it hath been questioned, though upon poor ground, whether here we pray for the coming or continuing of this Kingdom of providence? For since the soul and body are preserved in their united harmony, by his favourable concurrence, he acting all creatures for the preservation of our life, by their subsisting, which by some, is attributed to Chance, to Fortune, to the Moon, to the Sun, and to any other creature, which the ignorance of the true God shall lay before an idolater, Christianity being but thin-sowen, and Christ not so universally believed upon, but that a great part of the world is idolaters and unbelievers. 
Breerwood Inquiries. c. 10 Heyl. Cosmo. China.  Quinsay, the greatest City in the whole earth, was of late known to have had in it, but one Church of Christians; in the rest, Gentilism, sacrificing to the very Devil, that he might not hurt: Which considered, what should hinder our earnest sueing, for a more clear manifestation of his infinite authority, that all Altars, and all hearts, may offer up holy sacrifice to that only true God, by whom they only live, and in whom they shall, and may be eternally made happy?  
It was not, 
Dan. 4 32  or but darkly known, that the most high ruled in the Kingdoms of men, and gave it to whomsoever he will; but yet so, that he himself governed it, by the wisdom of his power, and protected it, by the wisdom of his government.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Thy Kingdom, the word importing, that Kings are inviolable, and not to be hurt or grieved, which God is by the idolatrous and superstitious rites of Gentiles and Jews; or that Kings are the foundation, or upholder of the people; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  which God also is, all things being upheld by him, and to that purpose is a King, a word from the Saxon word, Cyning, or Cunning, which importeth to know and understand, 
Smith's Commonwealth of England. lib. 1. C. 9  and ability to act, as we proverbially say, a canny man, one that can do, and act with dexterity and skill, in which God is transcendently eminent; Kinglike, providing and taking care for all, making grass to grow for the Ox, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and herb for the service of man.  
Sent he not hail, and fire mingled with hail, 
Exod. 29 24  very grievous upon all the Land of Egypt, and a pestilence, in the days of David, upon the twelve Tribes? It's thy Kingdom, implying his Majesty, Splendour, Tranquillity, and Honour; and may we not desire, that by the greatness of his power, he would command the air to be healthful, and the fire not to be hurtful, and that it be known to be his act, to all the world, 
Psal. 69 2  as an effect of his unlimited Sovereignty?  
Besides this, he is said to have a Kingdom, by, and in, which, he rules his Saints and Church in special, and relating to his Church triumphant, is called a Kingdom of glory, relating to his Church militant, 
Luke 17 21  is called a Kingdom of grace; that of grace going along in that of providence, and going forward to that of glory, we shall speak of them both mutually, beginning with that of providence and grace.  
For a safe and prosperous success of our undertake, and affairs, for the subjugating of our foes, 
2 Tim. 2 26  for destroying the power of darkness, that we may have no treacherous heart, with judas, 
Col. 1. 13  nor a covetous with Ahab, nor an ambitious with Absolom, and that the Kingdoms of the earth may become the Kingdoms of the Lord, 
Rev. 11 15  and of his Christ, and that such who know him, may give him no rest, until he make jerusalem, that is, his Church, a praise in the whole earth, 
Isa. 62. 7  we pray for in Thy Kingdom come.  
At this time, regnavit, 
Chry. Ser. 67  Diabolus, the Devil reigns, Sin reigns, Death reigns, and by them mankind hath been taken captive; hence we beg that Satan may perish, Sin may cease, Death may die, and that Captivity may be taken captive; that we being freed from these, may reign quietly, honourably, and securely under him.  
If he suffer Turks or Tyrants to afflict his Church, we call for strength and aid by his providence, for grace and power by his Spirit, and in both, 
Fsa. 80. 3  saying before Ephraim, Benjamin, and Manasseh, stir up thy strength; why before these three? but because these Tribes, both marched, and pirched nearest the Ark, a type of his presence; 
Weems Ex. Judic. Law, c. 4  and in Thy Kingdom come, his rising as a Giant out of sleep, in the sight of his Church, and march forward to subjugat those 〈◊〉 by his mustered forces, that is, the ordered Army of his creatures, or peovidences, or graces of faith, love, and real, that Ephraim and Manasseh, without fear may worship the Lord in Benjamin, that is, in his jerusalem, that is, in all holy places.  
The work of God's hand, and his providence about it, may lead us to admire; but leas● we should stand in the world, as Mary at the grave, 
john 20. 11  looking, to behold what we cannot find, we call for his Kingdom, to free us of that sordid vassalage which our parents, sin, temptation, and unbelief, have brought upon us, to the beholding those invisible riches above, pursuing in our thoughts their duration, fixation and consolation.  
The world here follows us so closely, and grips us so hard, that we are put back in our pursuit of those more desirable treasures above, 
Luk. 13 24 Lyra.  so that it is called a striving, to apply our thoughts thereto so much as in a wish, which imports among many things, this one, that there must be great pressing, and fearing to be over-pressed, we pray, Thy Kingdom come.  
Anaxagoras affirmed, the cause of his birth and coming into the world was, to behold the Heavens and the Sun, from which the curiosity of some hath picked such a mystery, as I am prone to conjecture was never in his thoughts; 
Brix. Comment Symb. Coel. 78  for, by Heaven, they would give out, he understood the power of God, which is attributed to the Father; and by the Sun, they will have to be signified the brightness of misdom, which is jesus Christ; and by heat, which is from the Sun, they would have love understood, which is the Holy Ghost: to detect the vanity of such conceits, as issuing from Anaxagoras, were a vain dispute; but certain it is, that man was made, and the Christian is taught, to have his eyes, his desires, his affections, 
Col. 3 ●  where Christ is, at the right hand of God, and was begotten and born of the Spirit, to love, admire, and behold the Son.  
Therefore Schools and Colleges, where Arts and Principles of knowledge are taught, aught to be recommended to the ear of providence, that from them, by means of Professors, and Benefactors, as from a Nursery, may be removed such plants, as may in the garden of God, which is his Church, refresh his people with their shade and fruit; for it was esteemed the saddest persecution, 
Theod. Hist▪ Eccles. lib. 3 c. 7.  when julian the Apostate Emperor, to impede the Kingdom of the Gospel, ordered that no Galilean (so he termed believers) should be trained up in letters, or learning, alleging that heathens were killed with their own feathers, meaning the pungency of Christian Doctors Arguments.  
That the knowledge of God, being spread, the longing after Heaven may be discerned; that the things present, being accounted as nothing, there may be earnestness for those which are to come, a principle arising from a conscience purged from sin; 
Chrys. Hom. 20 in Mat. Rom. 8. 32  and a soul purified from the earth, as St. Paul's was, when he groaned to be clothed upon, resteth in the bosom of this Petition.  
Moreover, the subjection of all souls unto his will, Law, and Government, is entreated for here, in Thy Kingdom come, the petitioner, as the mother of Siserah, is panting, and ask, why is his Chariot so long in coming? 
judg. 5. 28  that deliverance from this present evil world might be hastened; that all, whether high, or low, rich or poor, old and young, might rejoice together, blessing the Lord in the beauty of holiness. For,  
1: They live in fear of themselves, and therefore cry, Thy Kingdom come. job was not in trouble, 
job 3. 25  yet he feared; they know they cannot think one good thought, nor do one good act, upon certainty of sins lying at the door and of temptations being within the house; distrusting of the strength of age, and experimentally apprehending a disease, surmising through despondency, some cross to attaque them; 
Rom. 1. 20  and lastly, beholding the severity of God upon them which fall, more grace, knowledge, and a more clear sense of their own salvation, is frequently in their mouth, that no temptation may surprise them, or cause them deviat from truth and holiness.  
Sometimes Curiosity, 
Ber. de Conscient. c. 6.  again Vanity, too oft Obscenity will affault, and the thoughts of the soul here heat the heart, there blow it, and anon disturb it, and by and by scatter, and again confound it, then rack it, and afterwards binds it, consequently defile it, and corrupt it, from which the coming of this Kingdom doth secure it, by giving them the gifts of sobriety, 
Cyp. E. pist. 2. ad Donat.  and of a sound mind, purity of speech, and sincerity of grace, which they would always possess, but that Satan, by his frequent and sudden temptations doth hinder them. 
Chrys. in 1 Thessaly. Hom. 3.   
In the crowd of cares and fears arising from wars, tumults, and (as they say, from wives, children, and families) from sin and natural srailty, a soul, though strong, may be broken, crushed and wounded; by which that precept recorded to have been given by the Guardian Pastor or Angel (among many) to that holy ancient Hermes, 
Vision Herm. Prim. Mandar●  St. Paul's Disciple, is good, viz. to believe and fear, in regard the last without sthe first, creates gulfs of despondency, issuing from the turbulent sea of perplexity, entanglements and doubts, for the Spirits overwhelming; his nuncius iniquitatis, or evil genius, like jobs messengers, interrupting man's beloved retirements, for Halcyon and serene tranquillity, in heavenly meditation, more frequently with corrodeing and mournful intelligence, 
Ib. Man. dat. sixth.  tending to bitterness and woe; then his nuncius aequitatis, or good Angel, cometh like joabs' informers, Ahimaaz-like, with accustomed good tidings, nourishing the soul, or ravishing the ear with the melodious report of benevolent providence: whence it is, that even the great judgment-day, 
Mat. 24 22  for the elects sake is hastened, and the Kingdom of God every wsy desired.  
2. They live in love of others, and therefore cry, Thy Kingdom come: With St. Paul they have a desire, 
Rom. 10. 1  and their prayer to God is, that all Israel may be saved, by letting the sound of the everlasting Gospel be heard unto all that dwell upon the earth, 
Rev. 14. 6  and to every Nation, Tongue, and people, that Israel and judah, that is, jew and Gentile, may become one, and unite in the hand of him, who is the arm of the Lord revealed.  
For if we love the Lord, 
Chrys. Hom. 34 de study, etc.  we shall obey his Law, and love man, for this is to enjoy good, and to be thought worthy of infinite good things, this is the crown of virtue, the foundation of Religion, and the Kingdom of God: there being great and precious promises of the enlarging of the Kingdom of Christ, by the accession thereto, of the multitude of the Gentiles, by revealing the Doctrine of saith, the light whereof detecting the unprofitableness of those various modes and forms of worship, used by Infidels, the not doing whereof indicats one almost, that is, scarce half a Christian, 
Acts 2● 28  that in its full latitude obliging us to lay aside passion and self, and signify to the world, our desire of Gods removing the dark cloud of atheism, or error, and bring all to that due way of worshipping the Father, in his Christ, by discovering to all the beauty and order of his Kingdom.  
Let us reason a little on God's behalf, and beholding the equity and justice of this duty, set ourselves to its performance.  
Contemplate upon God's authority over us, 
Mal. 1. 6  and we shall learn submission; reflect upon our cumbersome lusts, our rigid adversaries, our rueful passions, our woeful calamities, our oppressing Taskmasters, our seducing Teachers, our eager disputes, our multiplied opinions, our divided interests, and our probably irreconciliable divisions; to pass by the subtlety of the Devil in all, we shall be forced not only to pray, Thy Kingdom come, but with hatred and sorrow acknowledge, that other lords besides thee, 
Isa. ●6 13  have had dominion over us: to save us therefore, and to confound them, Let thy Kingdom come.  
Our creation, possession, and future expectation, makes discernible the infinite distance betwixt those powers, whom we obey, and God whom we ought to obey, who not only hath authority over us, but exerciseth the same, in so gentle, ample, and so affectionate manner, that reason should induce us to forsake those intricat labyrinths, inconsolat services, and filthy undertake, 
Eph. 5. 12  in which, and wherein our lusts and hellish masters have, and do, so deeply engage us, and make us swear allegiance (devouting ourselves unto) the Crown of Heaven, the Laws whereof being comfortable, just, good, and holy.  
A crook-back was not under the Law to approach to offer bread before the Lord, 
Leu. 21. 20  and therefore let us stand upright, and not flectere ad ima, as bowed down, behold the things of this carnal and perishing world, lest we be accounted unfit to approach unto, 
Greg. Mag.  or enter in, 
Hom. 31. in Evan.  the Kingdom of God. Exoneremus ergo, let us therefore cleanse our hearts from the contagion of unclean cogitations, and fit ourselves for a daily offering up unto Christ, 
Valerian. Hom. 3. de Arctavia.  prayer and praise, as Priests separated by the Spirit for that good work and office, and particularly to offer bread, I mean the remembrance of the whole Tribes, the whole earth, for their good.  
It was Saul's question, whether the promise or hopes of fields, 
1 Sam. 22  or vineyards, made his Guards not inform him of David's supposed conspiracy, and confederacy with jonathan? and truly the largeness, excellency, the Vineyards and fields, the riches, and the glory of the Kingdoms of grace and providence, aught to provoke us to be earnest for the advancement of the Kingdom of God; the protection we have from Angels, the heat we receive from the Sun, the light we have from the Heavens, the prospect we have from the Hills, the Flowers we behold from the Valleys, the Commodities we have from the Sea, the comforts we draw from the Beasts, the spiritual consolations we receive from the Gospel, show the advantages we have by his Government, and therefore aught to endeavour the removing, 
2 Sam. 3 10  and fight for the departing of Saul's (the sense is easy) and the coming of David's Kingdom, in pressing for the enlargement of the Kingdom of grace under our Lord Jesus Christ. 
Luke 18 38   
For though in the Kingdom of his providence we possess such a lot or portion, as his wisdom, or power giveth, and judgeth convenient for us, yet remembering that these things we enjoy, common with the Swine in the field, 
job 38 41  and the Raven of the air, the Fort-royal of our affections are not to be possessed, much less commanded by the desire of enlarging temporalities (being given but as apt means to uphold our otherwise frail Tabernacle:) but collecting all our strength, animat our zeal for a studious striving for, 
2 Pet. 1. 5  and earnest thirsting after, the beautifying, confirming, enlarging, and adorning of our inward man, by grace, against the approaching of the Kingdom of glory.  
This Age hath many who slight this Prayer in their practice, as well as neglect it in their religious exercise; they desire the coming of his Kingdom, limiting their thoughts to that of Providence, desiring the hastening and advancement of those good things they desire to possess, yet not contented with their portion, 
Pro. 28. 22  by stealing, cheating, robbing, they snatch it impudently out of his hands, being impatient that he brings it not unto them, and grumbleth that he makes not speed; whereas, Thy Kingdom come, implies, modesty, and our waiting upon God's leisure. Let pilfering sinners therefore know, that not a snatching, but a mannerly receiving, is contained in this Petition. Hasten not therefore to be rich.  
Eye his Kingdom of Grace, we have those so pure in their own eyes, so holy in their own conceits, that they behold no urgent cause for its more evident appearing: Let such know, that not sufficiency, but a daily exuberancy is contained in this Petition, Say not therefore, 
Gen. 33. 9  I have enough.  
It is obvious, that many concludes the coming of this Kingdom, to consist in such tenets or opinions they have imbibed from the Rabbis of some saction to them beloved. Let such know, that not the following of men's opinions, but the knowledge and owning of God's heavenly dominion, is contained in this Petition, the great Officers therein, under himself, being Magistrates and Ministers, etc. both which are prayed for, in Thy Kingdom come.   

Thy Kingdom come.  
THe Kingdoms of Grace and Glory, as they are united in this Petition, are now to be explicated, and first of Grace, whereby Christ reigns in the soul, 
Luk. 10. 9  which by having the Gospel, 
Mat. 24. 34  is nigh unto us: and next, that of Glory prepared for us before the foundation of the world, yet these are not so much two as one, differing only as the light conveyed by the window, 
Cant. 2. 9  differs from that immediately flowing from the Sun. In the Kingdom of Grace, 
Aquin. in loc. lect. 2.  Christ is compared to a Roe, standing behind the wall, looking forth at the window, showing himself through the lattess; the wall is our flesh, the window is his Law, the lattess is his Prophets; but in the Kingdom of Glory, the wall is pellucide, the window and lattess both removed, and the immediate beams (i. e.) 
1 joh. 3. 2.  glory of the Father, by the Saints viewed and respected.  
By Grace here, he hath Servants, Kings, and Teachers, in his Temple and Throne, but there in glory, there is no teaching, because no ignorance, 
Rev. 2●. 22  no King, because no offence, and Kingdom implying government, and that under a King, Christ is King and Head of his Church, and God the Father, as Jesus is man, is the head of Christ: 
1 Cor. 11 3.  Hence we pray, Our Father which art in Heaven, Thy Kingdom come.  
In which Petition, there is something we pray against, and something we pray for; the latter is for the Churches and our guidance, into the Holy of Holies, the former is for subjugating Gods and our enemies, 
Gal. 5. 12  and all pernicious lusts, obstructing our glory to come.  
We pray against the dominion of sin, the darkness of nature, the prevalency of Satan, and the delay of the Saints reward.  
1. The dominion of sin, that its head, which is as a Serpents, 
Rom. 5. 21  may be bruised, and its reign, which is tyrannical may be ended, all lust being base and ignoble, and ineffably cruel, domineering more over the soul, and making it suffer more from it, 
Chrys. Ser. 4.  quam corpus, etc. then the body, doth from diseases; for, it reigns, 
Epist. ad Rom.  and brings into eternal death, at last, fascinating in the mean time, and bewitching men's hearts so, 
Rom. 7. 24.  that but few are sensible of that danger, which these Ammonites will bring upon them, if longer tolerated; and those few again have their souls so entangled, that though they have no love to embrace, yet they want power to extricate themselves out of sins snare, or force to drive it from exercising dominion over them.  
Therefore, calls for help against that strong man, that by the power of grace, and strength of faith, and ardency of zeal, all from the Spirit of God, he may be bound as a rebel against heaven, and an usurper over man, in forcing obedience to his lusts, and rigidly exacting what was never his due (viz.) love and subjection.  
Thy Kingdom come, as it eyes the Church, imports, that it might be manifest among men, and that it might be known to the ignorant; 
Landul. Carth. in Or. Dom.  but eyeing Grace, it respects the extinguishing of all vice, by the power of God, that neither devil nor world, nor carnal lust, nor any sin, might have dominion over us, but God alone: For, if we study good works, and shine in virtue, 
Greg. in sep. Psa. penitent.  lust and iniquity shall never overcome us, nor the power of hell suppress us: restat ergo, we ought therefore, as in all things, so in suppressing of sin, to call for divine aid, and to flee to that rock of refuge, impregnable against all assaults, 
Psal. 143 9  saying, Deliver me O Lord, from mine enemies, for I flee unto thee.  
It desires that God may so reign in us, that sin and death may cease to reign over us, 
Chry. Ser. 70.  being weakened in their strength, blasted in their beauty, and confounded in their force.  
2. Against darkness of nature. 
Eph. 5. 8  Happiness being the scope and design of all rational beings, Religion shows to be only in God, which yet to obtain, man's weakness and infirmity, holds difficult, if not impossible, except God himself take us by the hand, and lead us to its enjoyment; we being as dead men, uncapable of acting, or if capable, blind as the Sodomites, wearying ourselves in a fruitless groping; or if neither of these, yet as the nighted Levite in Gibeah, 
judg. 19 15.  we sit down ready to embrace the felicity any one shall offer, and alace! are there not many who say, 
Psal. 4. 6.  who will show us any good?  
Our Saviour's nativity was by the Philosophers mocked, neither did Philosophy agree to the doctrine of his rising from the dead, 
Tert. advers.  this earthly mind of ours, like the Kingdom of the beast, 
Marc. lib. 5. de Ep. ad Col. Rev. 16.  being so darkened, we beg, in Thy Kingdom come, for the light of the holy Gospel, (i. e.) for the spirit and gift of understanding; for, 
Glos. or. in texts.  though the truth be shining upon us, and about us, yet as blind men we behold it not, until the rays of the Spirit of light and truth, by sound and saving Knowledge, virtuat our understanding to behold, and next, to approve the things of God, either as to the simple knowing the nature thereof, or real observing the laws thereof; for, without practice, knowledge is but more damning: For, 
Ang. de vir. Christ●●no. c. 6  as he is not called an Artificer, who hath no skill in the trade, so nor he a Christian, in whom the exercise of Christianity is not beheld. Christian being a name of Justice, Goodness, Integrity, Patience, Chastity, Prudence, Humility, Humanity, Innocency, and Godliness, all comprehended in that precept, walk as Children of light. 
Eph. 5. 8.   
The Kingdom of God coming in the spiritual efficacy thereof, and shining in upon man, discovers the thinness, blackness of all his other actions, the reasonableness of all Evangelic duties, and the ways of extracting comforts from them: Whereas the want thereof, either secureth the sinner, upon conjectures that all is well, or damns him, by leaving him to the glimmering light of his own natural Conscience, which filling him with fear and horror, causeth him do many good things, 
Mark. 6. 20  and with Herod, hear john Baptist gladly.  
All which to prevent, by a knowledge tending to eternal life, both in work and reward, we say, Thy Kingdom come, that is the sapience, the knowledge of thy Son, in opposition to that blindness, 
2 Cor. 4. 4  Satan, the god of this world, hath cast upon us, and to that natural ambition, he, as king over the children of pride, hath infused in us, disdaining to become subjects to the most high God, choosing rather vassalage to him; yea, to be one with him the devil and wicked men, making up one body, 
Greg● M●g.  and from him, as being the head, are the members sometimes designed: judas, as he was a traitor, 
Mor. lib▪ 13. c. 17.  is called a devil, and all sinners are either his associates, or his sons, and one way or other related to him, and industrious for him.  
3. Against the prevalency of Satan. That God may be seen to rule in his Saints, by their peaceable conformity to his Law, without the reach of that Serpent's sting, that Dragon's tail, that Lion's claw, for their so doing, the sting being pulled out, the tail broken, and the claw paired, which in the Scripture-language, is a chaining him up, 
Rev. 20. 2  having no chair of estate, as in the heart of judas; nor my repose, as once in the bosom of David; nor mint office in the heart of any, as once in Annanias; nor magazine in any man's soul, as he had in ahab's breast; for the slaughter of any, 
Author. Imperf. Hom. 29  as he had in Herod: and in sum, Regnum Diaboli, est omne malum, the devil's kingdom is, where ever evil is; and therefore that God's Kingdom, which is, where ever good is, may come, for the subduing of all that is naught, is to be earnestly pressed.  
Though we have all come short of the glory of God, 
Rom. 3. 23  yet to limit Satan, and deliver us, adds much to the glory of his Kingdom, especially, since God hath begun to bind him, those countries, wherein he hath so long, and probably, for ever intended to play Rex, as in the America Islands, the inhabitants whereof, as a learned man conjectures, being drawn from the north places of the world, 
Medes works, lib. 4. Ep. 43.  (after the Gospel begun to shine among these barbarous Nations) their God, Vitzililiputzli, or Vitzliputzli, the Image of which Idol they carried in a Cosser of Reeds, supported by four principal Priests, unto whom also he gave directions, and in apish imitation of the israelites cloud, 
Purchase Pilgrimage, lib. 8. c. 10▪  so this devil signed their advance, or stay, being still in the midst of their Camp, and having always a Tabernacle erected for his worship, where they rested, which at last, was at the place where Mexico now stands, so called from their chief Captain, Mexi, whom they followed: But God found them out, and affronted the devil in his own territories, where he was worshipped (until of late) so eminently, 
Hist. of West. Jud. 588.  that the King of Calicut eat not his meat, until it was offered unto the devil, by the name, Deumo, (as being the great God's Viceroy, and the government of all the lower world, for conveniency and ease, deputed unto him;) and the fragme●ts given to Crows, which for that were accounted holy, etc.  
Let my Reader pardon me, if for God's glory, the words of that Covenant be inserted, taken by the Indian inhabitants of new England, after great pains given by English Divines; by interpretation, the engagement is this,  
We are the sons of Adam, 
Strength out of weakness etc. Pag. 8.  we and our forefathers have a long time been lost in our sins, but now the mercy of the Lord, beginneth to find us out again, therefore the grace of Christ helping us, we do give ourselves, and our children unto God, to be his people; he shall rule us in all our affairs, not only in our Religion, and affairs of the Church, (these we desire, as soon as we can, if God will) but also in all our works, and affairs in this world, God shall rule over us, Is. 33. 22. The Lord is our judge, the Lord is our Lawgiver, the Lord is our King, he will save us; the wisdom which God hath taught us in his Book, that shall guide us, and direct us in the way. O jehovah, teach us wisdom, to find out thy wisdom in the Scriptures, let the grace of Christ help us, because Christ is the wisdom of God, send thy Spirit into our hearts, and let it teach us, Lord take us to be thy people, 
Ibid. 29●  and let us take thee to be our God.  
And by their getting Psalms translated in the Indian tongue, they have learned to speak of jehovah, and avoid many sins, and hates and avoids Pawwows, that is Witches and Charmers, etc.  
Now to pray for a farther binding up of Satan, in the conversion of more Indians, all Turks, jews, were an acceptable work in itself, and our duty as Christians, that all the world's inhabitants may cry out with that poor dying Indian, 
Ibid. 2.  jehovah Aninumah, that is, O Lord, give me jesus Christ, which is equivalent to Thy Kingdom come, and that each professor might repel all temptations, as one of them did, 
Ibid. 26.  when tempted to Pawwow for a sick person, saying, I must not break my Covenant, and sin against God.  
But now to return to the old world again, where Satan also hath his seat, 
Rev. 2. 13  which lieth in wickedness, he having in it universal dominion, demonstrated by the vanity, impiety, of its inhabitants; for though his kingdom be not natural, but malicious, his government not defensive, but persecution, bending his power to the damnation of his subjects, yet in the opinion of a Father, is he a great King; strengthening his Kingdom with vices, walling it with abominations, 
Cyp. de Jejun. & Temptat.  building castles in it with attrocious acts, and furnishing them with Armour of enforced filthiness; The Collectors of his Revenue, are, oppressors of the poor, his Officers are seducers, deceivers of the simple and honest, his Lord chief Justice is perverseness; In his Court, and about his Chamber, you have Cuning Rooks, by hook and by crook purchasers, cheating Merchants, covetous Preachers, protracting Doctors, conscience-hiring Hucksters; for his Advocate, he hath a jack of both sides, Lawyer.  
He hath also about him, forgers of lies, 
Ibid.  contrivers of mischief, receivers of bribe, reproachers of men, because effeminate as woman; and for a Page, he hath Amictus discoloribus (saith my Author) a Peacock-tailed gallant.  
But when the Kingdom of God shall come, It shall discover, that the world, like men, brings good wine at the first, and afterward that which is worse; 
Stell● de Contempt. Mund. lib. 1. c. 5.  for, sin is Voluptatum est Tormentum, the end of our eating is infirmity, the end of our living is death, and the end of death (to all that crucify not the world) is eternity of misery, the thoughts of which are suffciently valid, to wash the paint from the world, to cure the itch of the flesh, and to fight or animat us against the tyranny of the devil, and then shall the Kingdom of Heaven be within us.  
4. Against the delay of the Saints reward. The vision being for an appointed time, 
Hab. 2. 3  must be waited for, yet as the hireling for the shadow, the watchman for the morning, the weatherbeaten Pilot for the Haven, the sick for his recovery, the weary Traveller for his Inn, so doth a Saint long for the end of all designs, their enjoyment of God in Christ: Their modesty keeps them from saying, 
joh. 31  Arise, let us go hence, yet the soul of man being easily seduced, their zeal inflamed with the thoughts of what they shall possess, vigorously enforceth them with a holy seriousness, to call, Adveniat Regnum tuum, Thy Kingdom come.  
That is, Lord say to the North, give up, and to the South, restore, the dead bodies of thy Saints, given them in charge, that they and we (the time appointed of the Father, being come) may be caught up to meet the Lord in the air, 
1 Thes. 4 17  to remain for ever with him.  
The soul being stamped with the image of God, 
Ber. med. 3.  betrothed by the faith of God, endowed by the Spirit of God, redeemed by the blood of God, capable of the blessedness of God, having nothing to do with flesh, longs for the perfect vision, and full fruition of the holy place, of the holy face of God, that mortality might be swallowed up of life.  
The soul is Christ's Spouse, and conform to her condition, 
Ber. Sent.  hath a threefold marriage: The 1. is, In her justification by faith, at which she is feasted by the ablution of sin, the attainment of grace, the reforming of nature; but this is attended, through the souls default, with many jars. The 2. is, Her Regeneration, or Sanctification, by hope, at which she receives divine consolation, heavenly communion, and a taste of the glory to come, but this is also mixed with fears and doubtings, and therefore the third is wished for, which is her glorification by charity, at which she is entertained with eternal incorruption, true glory, and the perpetual vision of God, and this being the more excellent, affectu pio, 
Ambr. in Psal. 118 Ser. 19  & sensu profundo, she groans most ardently for it.  
As we pray against these things, so there are other matters we pray for, such as the Church's sovereignty, the Saints felicity, and our Father's universal and sole authority.  
1. The Church's sovereignty in general. The Church is the continent wherein Christ reigns, and in it his Palace and his Temple stands, which two are oft clouded by fogs, arising from open hatred against them, or pretended friendship to them, casting stumbling blocks in the way of others, by disloyal practices, as the idolatry of Rome, offends the Jew, and the heat of the Calvinists and Lutherans, in their often debates, becometh scandal again to the Papist.  
To clear the air, is this Petition put up, that all may behold the mountain of the Lords house, 
Isai. 2. 3  and the Sun of Righteousness shining thereon, that is, Christ Jesus, before whom the Jews had only Lamp-light by the Law and the Prophets, 
Orig. Hom. 13 in Levit▪  which also shined upon them until the Baptist, who was a burning and a shining light, but after that he rose whose Name was the East, whose Star arose in the East, like a Sun enlightening the world, directing to the knowledge of that Triune God; all may say of Gospel-rules, 
Aug. de Vira Christiana, c. 6.  this is the way, let us walk in it, that Sanctity, Innocency, Purity and Piety may lodge in the breast of all, and malice and mischief excluded from all.  
The vision of the conversion of the Gentiles to the saith of Christ, 
Isa. 60. 8  and to the Churches of the Saints, is expressed by the similitude of doves flying to their windows, thereby showing the swiftness, zealousness, harmlessness, and unity (doves generally going in flocks) that shall be in those Converts, and the multiplication and addition of whom unto the saith, notwithstanding of the diversity of opinions, (as natural as variety of feathers, or faces) is contained in this, Thy Kingdom come.  
That all beholding the King in his beauty, 
Isa. 33. 17  his Sacraments in their dignity, all his Ordinances in their purity, may have their souls so influenced, 
Act. 4. 32  as to have all one heart, not being dismembered by faction, or passion, which rather shows men to be inhabitants of several Provinces, than fellow-subjects, having one Language, and united in one Kingdom.  
The Petition therefore importing the accomplishing of that which St. Paul gave once a charge for, 
Aquin. in 2 Thes. c. 3. lect. 1.  (viz.) that the word of the Lord may have free course, and be glorified, that is, be opened and expounded before learned and unlearned; that though we behold one unskilful in knowledge or expression, 
Orig. Hom. 3. in Ps. 36.  yet being full of saith and fear of God, dare not open his mouth to sin against him (which alone constitutes true wisdom,) and with these, being replenished with hope and charity, 
Cajet. in Text.  and and all other virtues, jesus Christ may reign in him, and in all other, that the Lord jesus Christ, being known of all, to be the only begotten Son of the Father, and whom they shall visibly perceive coming from Heaven, to judge quick and dead, and upon that score ought to be known, feared, obeyed, and worshipped of all, 
Aug. In Ser. de Mont. Dei, lib. 2  by addressing to his Kingdom in their belief of the Gospel, and swearing allegiance to his Crown, in receiving the Sacraments thereof.  
2. For the Saints felicity eternal. Labouring in the earth causeth weariness, and makes the workman eye the Sun, to behold its height; 
Rev. 21 4  there being no cloth capable to dry the eyes of the penitent, save the Robe of glory: It is here entreated for, 
Rev. 6. ●  that tears, not only in themselves, but in their causes and occasions, may for ever be removed from them, and never admitted where they are, to the interruption of their joy.  
Alexander hearing Anaxagoras evincing the existency of many worlds, 
Val. Max. lib. 8. c. 1●  wept, because he had conquered scarce one; The believer from the principles of eternal wisdom, hath collected the being of a world, 
Rev. 2● 5  where shall be no night, neither properly, nor metaphorically understood; the want of which, considering his present habitation, causeth him with Mary, weep, yet looking up with a phosphere red diem, Come Lord jesus, come quickly.  
All the possessions Abraham enjoyed, 
Gen. 15. ●  were but poor in his eye, so long as Childless; give any of his faithful sons an extract of earthly pleasures, they are contemned, because heavenless: and St. Paul's Cupio dissolvi, I desire to depart, senseth this Petition.  
Though this Pronoun THY, give the property of this Kingdom unto God; 
Cyp. in Orat. Dom.  yet as the bread we eat is His first, and next by saith Ours, so is this Kingdom, the truth of God having engaged itself in a promise to us, that we shall possess it, both as his, and our inheritance.  
The other Petitions admit of no demur, no delay, 
Baker Dis. on the L. P. P. 86.  and are therefore in our faithful arguing, attended with a desire of dispatch, for his will must be done, now, and this day we must have our daily bread; but this alone hath the continuation of days in the Court of Conscience, 
Rom. 5. 5  and therefore may be called a Petition of hope, living in hope, yet such an one, that maketh not ashamed, in regard it is for a Kingdom which will come, though for a while it may tarry.  
3. For our Father's Kingdom universal: When the end cometh, Christ shall deliver up the Kingdom unto God, 
1 Cor. 15 24  that is, the Kingdom of his Mediator-ship, at which the Kingdom of Grace shall end, the Son himself, as man, becoming subject to the Father, that God may be all in all; then Heavens Gates shall be shut, there being no more to enter; and Hell shut, Devil's rambling being no more to be tolerat, 
Rev. 20 10  the harvest being then gathered, and no more seed to be sown, the elect glorified there, being no more to be called, but God ruling, having brought into subjection all that either denied him, or defied him; where begins his Kingdom of Glory.;  
For that time wherein God is enjoyed without Ordinances, 
Rev. 21 22  and praised without adversaries, sin and death being abolished, and an immediate union with God acquired, is this Petition offered, that the supreme dominion of the great God may be hastened, and a final close put to all things, by folding up of the sheets of time, where ends the Kingdom of Providence.  
The changes and mutations, the framings, 
Meed. works, lib. 4. Epist. 8.  as we may call them, which attend the Kingdom of Grace, have caused it to be called Regnum lapidis, the Kingdom of a stone; the fixedness, perpetuity of the Kingdom of glory, is called Regnum montis, the Kingdom of the Mountain; the other being but as a stone hewn, or hewing; for that immovable and eternal Kingdom therefore, & its approaches, this Petition is numbered among our daily prayers. Yet for a caution, it may be added, that this is necessary to be heeded, viz. that their cause had need to be good, who long for, and press after, the coming of the judge: Remember thy faults therefore, implore a pardon, be circumspect in thy way, purifying thy soul by faith, abiding in hope; dwelling in love, and then call, Thy Kingdom come, 
jer. 1. 12  and the Lord will hasten his word, to perform it, for his own glory, to thy comfort.   

Thy Kingdom come.  
WE are now to examine the steps and methods by which this Kingdom comes; for, coming denots a progressive, and an advancing motion, our Father having authority over it, 
Mat. 8. 9  as the Centurion, if he say, go, it goeth, if come, it cometh. Prepare ye therefore the way of the Lord, and make his paths strait: 
Luk. 3. 4.  In our endeavouring to clear, first, its motion, next, uses from that motion. Man being in Scripture interpretatively, every creature, 
Mat. 16. 15  we shall not speak much of his Kingdom of providence, wherein his regiment over the creatures, is manifested, but eyeing especially that of his Grace and Glory, which his goodness is pleased to represent in this prayer, with its face and favour towards us, etc.  
The coming and completing of his authority by grace, aught to be prayed for, upon many considerations, its regiment being as yet imperfect, impeded, and oft obnubi●ated.  
It's regiment is imperfect: The tallest Christian is but of a low stature, and the wisest studieth most to increase in wisdom; the utmost that St. Paul could reach unto, 
Rom. 7. 25  was, with his mind to serve the Law of God, his flesh still observing that of sin, 
Jerom. in loc.  and every good man being two men, and divided in himself, aught to endeavour more and more freedom from that law of death. 
Rom. 8. 2   
There is no Wheat without its Chass, nor Rose without its Thorn, nor saith without its doubt, nor heart without its lust; yea, the Moon wants not her Spots, nor the Sun its Eclipses, unto which the Church is compared, 
Cant. 6. 10  when in her greatest beauty; nor army, even with banners, without its own care and fear; unto which she is also likened, when she is most terrible.  
It's regiment is also impeded: There are enemies in the coasts, possessing strong sorts, hindering grace, in her noble achievements; Schisms, Divisions, Heresy, Idolatry, Scandals, Profaneness, hinder the marches of the King of Saints, (as craggy rocks do the passage of Kings of the Nations.) Saying, 
job. 21. 14 Pinted.  depart from us, that is, turn from us, which includes a removing of him; intended by them, that they may remain free. This people hath a revolting heart, 
jer. 5. 23  saith the Prophet, they are revolted, they are gone; They say, go, the other says depart, both being against his approaches and dominion.  
Pardon the application, if we take the wings of the morning, and flee to the uttermost parts of the earth, Satan's power, sins law, lust's dominion is resisting Christ's nearer communion with his Church: There shall be sound Pride in Armour, 
1 job. 5. 19  Covetousness in Buff▪ Oppression watching, Lust posting, Fury threatening, Malice contiriving, and Policy uniting to suppress the Gospel; and though it get ground in the conversion of some, to the saith of Jesus, yet what Hannibal said of the Roman General Marcellus, may the Church say of them, and the devil their Captain, 
Luke 4. 13  that neither conquered, nor conquering, will they be quiet; yea, her case must be sad, since the very li●e of her peace consists in fight against these restless adversaries; and where overcome, yet so desperate is their wrath, 
Mat. 8. 34  they with the Gadarens beseech Christ to depart.  
It's regiment is likewise often obnubilated; Grace now and then is put to the flight, by an army of lusts: The Church is said to be a Woman clothed with the Sun, 
Rev. 12. 1  the Moon under her feet; 
Hug. Card. in loc.  that she is a Woman, betokeneth her weakness, her fruitfulness, clothed with the Sun, her protection by, and obedience to, Jesus Christ; the Moon under her feet, signifieth her contempt of all earthly, because mutable, enjoyments; yet for all this pompous equippage, she is forced to go to the wilderness for shelter, against the Dragon's rage and fury.  
The feeling, the beholding, the hearing of these things, will cause sorrow; and what consolation is that offered by an Ancient, comforting a Christian in sad times? 
Aug. Epist. ad Sebast. 145. & Epist. ad Victo. 122.  It was, Pia tristitia, beata miseria, a blessed melancholy, and a pleasant misery, to behold the sins of others, and weep; and to another, Plangenda sunt haec, non miranda, these things are to be be 〈◊〉 for, not wondered at; yet adds, that prayer ought to be made.  
I shall not say, that after the fall, God appointed our flesh, 
Damas. Ortho. Fid. lib. 2 c. 10.  our sinful lusts to rule overus, for our punishment, as he appointed thorns to arise out of the earth, for man's vexation; but since the fall, lusts and corruption overshadow grace within us, to that height, that Peter will curse, 
Gen. 27. 24  David fall, and jacob lie to his Father; and these weeds are permitted to abide in all, until the Kingdom of God come with power, which made David call, but thou, O Lord, how long? that is, in the new Testament-stile, Thy Kingdom come.  
The Gospel in its progress, is compared by our Saviour to leaven, 
Mat. 13. 33  and that works gradually, regeneration to a new birth, and man is perfected by degrees, the Church to a builing, and that advanceth by rule, and measure, and Wisdom is said to have hewn out her seven pillars, 
Prov. 9 1  which implies addition; the new man hath not his proportion by years, but by degrees, and comes to perfection by distinct gifts and graces, he first learns as a child, to read the good examples of others, then advancing forward, he comes to live according to divine Law, 
Aug. de vera Relig. c. 31.  than he is so in love with Christ, that marrying himself to him, he would not sin, though there were no Law against it; growing now strong, he can endure, and stand out against the world's troubles and vexations, and then growing rich, in the abundance of the things of the Kingdom of God, he leads a peaceable and contented life; then he comes to forget (that is, not to heed) transitory things, being wholly intent (as aged in grace) upon life eternal, and now there remains but one step more, that is, the Kingdom of glory, which advanceth towards us, by the grace of faith, illumination of the soul, Discipline of the Church, and by finishing the number of the Elect.  
1. By the hearing of faith: 
Gal. 1. 4  This eyes all the Kingdoms we have spoken of, for as by faith we believe that Jesus came to save sinners, 
Heb. 11. 3  so we believe by ●aith, that the world was created, and yet preserved, the Father Almighty hitherto working, 
joh. 5. 17  and darkly hinted at in the conclusion of this Prayer, For thine is the Kingdom, power and glory.  
All that we know of Hell his prison, of Earth his Footstool, of the Clouds his Chariots, of Man his Image, of Angels his Hosts, of Heaven his Palace, of Christ his Son, is by the doctrine of Faith; for, until it come, we are not savingly sensible of the Kingdom of God. 
Carion. Chronic. lib. 1  And, the doctrine of the World's Creation, Man's fall, and Christ's coming, are recorded to have been the Principles of Religion, taught in Adam's Temple, Oratory, or place of worship, where God dwelled, from whose face, Cain departed; all which show, that, it is necessary to believe as firmly, that God the Father Almighty made the Heaven and Earth, as it is to believe in jesus Christ, his only Son, our Lord.  
The grace of faith, is said to be the Kingdom of God within, 
Luk. 17. 21. Glos. ord.  that Kingdom being spiritual, and reigning in the hearts of the faithful, while they are in the Kingdom of providence, and by which they are nourished and protected, until they arrive at the Kingdom of God in glory, where they shall reign as Kings and Priests unto God for ever.  
2. By the enlightening of the mind. 
Chrys. Hom. 8. in. 2 Ep. ad Cor.  This peculiarly eyes his Kingdom of grace: As Moses face shined when he was with God, under the Law, so now God shines in the hearts of his friends under the Gospel; he saith now, not Let there be light, but is himself a light unto his people.  
The Gospel puts a Key in the Converts hand, to intuat and behold the mysteries in Christ crucified, which others cannot see; and also a Lamp, to know how far, and in what kind, for what use, and for what end, they appertain to him. As at the Creation, there was a fiat lux, Let there be light; so in Conversion, there is a scias fu, thy sins are forgiven thee, which is that unction of the Spirit, 
1 joh. 2 20  by which all things are known, as the Eunuch knew and believed that Jesus Christ was the Son of God, and by which also, 
Aquin. Domin. 23. p. P.  their Conversation is in Heaven, having security by God, and joy in him, for which cause also, it is the highest stone in Wisdoms seven Pillars, upholding the house, 
Ber. de Inter. Dom. c. 7  that is, the Conscience, or Soul of man: The first whereof, being good Will, next, a sanctified Memory, the third, a clean Heart, the fourth, a free Soul, the fifth, a right Spirit, the sixth, a devout Mind, but the last and highest is, an enlightened Understanding.  
By the discipline of the Church; Admonitions, Reproofs, Censures, are as military weapons, used by the Church, for the upholding of this Kingdom of Grace, 
1 Cor. 5. 4. and 2 Cor. 2. 6  yea, a delivery over unto Satan, by excommunication, which (if justly, duly, and compassionately done) is, and hath been found, instrumental for the stirring up the authority and power of Grace in the soul of some obdured, shame and fear being very efficacious motives, (where other means are less effectual) to persuade a soul to cry, Peccavi, Father, I have sinned, as did the incestuous Corinthian.  
One Sigbert, 
Beda Ec▪ Hist. A●: lib. 3. c. 22  King of the East Saxons, keeping society and familiarity with a Count or Earl, whom holy Cedd had excommunicated for unlawful marriage; once by accident met with Cedd, as he journeyed to the Count's house, and being smitten with shame and fear, alighted from his horse, and craved pardon; but Gedd replied, 
Hist. Hor. rib. lib. 1. 237.  Dico tibi, I show thee, because thou refrainest not from the house of that prosane wretch, thou shalt for thy punishment die in it, which fell out accordingly, the Earl and others treacherously killing the King at a solemn treat.  
Pyrrhus' Sons, demanding to which of them he would leave his Kingdom, Answered, To him who had the sharpest sword; 
Plut. Ap.  Let the swords, either of Gideon or of God; 
judg. 17. 18  be viewed, Gods is the sharpest, and therefore, to be most ●eared of all who believes the coming of that Judge who commands his Anointed not to be touched.  
By Baptism, the Professor takes pay from Jesus, as the Captain of his salvation, and by scandalous▪ behaviour, he, as it were, runs from his Colours, and by censure is he brought back, 
1 Cor. 14 25  and placed again in his rank, that men beholding, may fear, and say, that God is in her, (viz. the Church,) of a truth. As Lycon the Philosopher, 
Diog. Laert. in Lycon.  had Ambitio & pudor, shame and honour, to goad his Scholars forward in the practice of virtue; so the Church hath honour, and a Rod to excite to good behaviour, restraining the vicious, and encourageing the virtuous.  
4. By finishing and perfecting the just number of the Elect. 
Rom. 11. 25  Scripture showeth, that the Kingdom of glory shall not come, until the number of these appointed for Salvation, be completed; not to speak of that great mystery of the Jews blindness, until the fullness of the Gentiles be brought in, the Elect, whether Jew or Gentile are gathered: 1. At their natural dissolution, 2. At Christ's public manifestation.  
1. At the Saints natural dissolution: Every soul here uncased and divested of the body, is a stone added for the perfecting of that house which is above, and when the Quarry of eternal appointment hath been hewed out by the Gospel, and fitted by death, the roof is laid on, and the work is finished, for time shall be no more, and Grace's government over the soul is perfected then in glory.  
If that Prayer be a real History, which is recorded for Ieroms, and in his works which he made a little before his death, 
Epistola Euseb. de morte Hieron.  for hastening of his glory, how pithy is it? but the Conclusion much more comfortable, there appearing, on a sudden, after his communicating, so beautiful and glorious a light in his Chamber, that the sick could hardly be seen, and a voice heard, saying, Come my beloved, the time is now, wherein thou art to receive a reward for these labours, which manfully thou hast undergone for me; to which he replied, Behold, I come, Lord jesus unto thee, receive my soul, which thou hast redeemed with thy blood; which words, though thus uttered by him, are still expressed, as oft as we say, Thy Kingdom come.  
Not that death is to be simply called for, or out of impatience, 
Jon. 4. 8  as did job, or jonah, but as Moses desired a sight of God, but could not perfectly get it, until he went up to die, 
Exod. 32.  so we are to understand, that Paul's Cupio dissolvi, his desire to depart, upon saving knowledge, is the most special comfortable text to a man in his departing, said a reverend Prelate in his own Funeral; 
Arch B.  for, know we not, 
Cant.  that every day we breathe here, we lose one days sight of heaven's beauty, 
Fun.  which we may justly pray to see▪ 
Serm.  not to alter God's purpose, but to manifest our longing desire.  
2. At Christ's public manifestation. At Jesus his coming in the Clouds, with the train of his holy Angels, who are to gather his elect from the four winds, from one end of Heaven to the other, 
Mat. 24. 31  the dead in Christ rising first, than those that are alive caught no, all alarmed by a mighty shout, with the voice of the Archangel, and Trump of God, 
1 Thes. 4 6  shall the accomplishment of the full ●●lly or number of the elect be finished; At which time the Saints, of their prayers, of this prayer, shall say, consummatum est, it is come, the Kingdom is come, the King of glory comes, Arise let us go hence, 
Psal. 24 10  and enter into our Master's joy; for, the Kingdom is come, etc.  
But alas! how unprepared are we for its coming; for, the dead consciences, scandalous lives, malicious complotters, the meddlers, or busybodies about other men's matters, the hatred and envy that appears in the actions of too many, professing Christianity, may cause remembrance of that old complaint, sine Martyrio persequeris, 
Hilar.  thou persecutes without bloodshed, 
contra Constan.  and thou kills under the mask of Religion, and thou destroys the saith of Christ, 
August.  by speaking of him, etc.  
This Kingdom hath come before day, 
Wishart lect. 6. on the ●. P.  as upon jacob, and john the Baptist, before they were born; and at the dawning of the day, as upon Samuel, and Timothy; at noon-tide of the day, as on Paul and Elisha; and sometimes at the setting of the Sun, as upon the converted thief; but as it were dark night with us, we sleep, and fatten in our sins, neither fearing, nor desiring, our Lords coming; and though it be come to our judah, this part of the world; yet as the Gergesens, we seek by our carefulness, its removal from us: Be entreated therefore to throw away our old sins, while we have time, 
Chrys.  wash away our spots, unravel the knots of our lives, 
Hom. 41 ad Pop.  & study purity, that the King may have pleasure in our beauty; and let us be the more earnest, 
Antioch.  that the coming of our Lord is nigh: He stood before the doors in St. james his time, 
Jam. 5. 19  we have reason now to apprehend he is is half over the threshold.  
In thy Kingdom come, we show eagerness to be under his dominion, subject to his power, censured by his Gospel; yet by our carnal divisions, we evince our averseness unto all; and certainly, by Amen, we confirm our hearts in their rebellion against his Supremacy, refusing to be under him; for though both Devils and sinners be under the Dominion of God, 
Author. imperf. Hom. 14  yet because they will not obey, they are not said to be in his Kingdom.  
We also bewail in it our straightness. This world is a prison, at best but an Inn, wherein the beautifullest Chamber, even a King's presence is so encumbered; we may say of it, as Seleucus' of his Crown, that if people knew the vexations under it, they would not deign to list it from the ground: yet our deeds make apparent, that this world is our rest, and our choice, not the Kingdom of our God, having no respect to its government, evident in the looseness of our lives, and scandalousness of our divisions.  
O God, thou hast hardened our hearts against thy fear, turn thyself to us again, bless our provision, 
Psal. 132 15  satisfy thy poor with bread, and clothe thy Priests with righteousness, that thy Saints may shout for joy, expecting the new jerusalem coming down from God out of Heaven, 
Rev. 2●▪ 2  prepared as a Bride adorned for her Husband.   

Thy Kingdom come.  
THere are three graces mainly to be exercised, in our petitioning, viz. Charity, Humility, Fervency; the first is found in each Line, Word, Syllable of this Prayer, yea, the very Preface of it, Our Father, is clothed with Charity, the second is equally conspicuous, acknowledging our poverty in the fourth Petition, our iniquity in the fifth, our infirmity in the sixth, etc. We shall in the close of this Petition, speak of the third, and discover the zeal that ought to possess the heart of the supplicant, affixing this unto Thy Kingdom come, yet ought it to be understood as appended unto Thy will be done.  
Too much remissness, 
Greg. Naz. O. rat. 9 de pace 1.  and again, over eager earnestness being equally offensive, we shall discover the zeal we speak of, the Arguments for it, and Cautions concerning it.  
Zeal, 
Elias in loc. cit.  being a hot impetus or warm affection, heating the soul, for practising duties, governed by sound knowledge, and right reason, is included in the word Kingdom, 
Rom. 10 2.  amplified by the Pronoun, Thy; and therefore, vehement in our wish and longings for its coming; the very word, Zeal, denotes affections to be as fire: that of the Pharisees earnestness to compass Sea and Land for a Prosylite, was great, no good zeal, but if pitched upon the right object, and managed with due circumstances, 
Psal. 11● 139  as the love of God, heeding the Word of God, inflamed with a solicitous care for its advancement, and attended with an innocent and holy hatred against its opposers; as in David, it is both good and great, and in Paul, it is both great and good.  
It is composed of Love, Fear, and Anger: in this Petition, the love of God, and the love of man, the fear of his own weakness, and the desire of the down-fall of Satan's Dominion, is clearly to be beheld.  
It eyes chiefly, 
Binc●●. Mel. the. ol. loc. 15  the propagation of divine glory, the Church's edification, Satan's destruction, and the extirpation of all wicked Heretics and sinners, and aught to be in us, not only at our prayers, but in the whole course and practice of our lives, being in every thing, a zeal for God's glory, and our own, and our Brothers good, aught to be in us; God hating dulness upon the one hand, as well as rashness on the other.  
Much of this Kingdom, S. Paul possessed, yet he reached forward unto those things that were before; knowing only this, that he made proficiency daily, 
Jerom in Philip. 3. 13  the world not yet being ended, he pressed forward, possessing the things he believed, if not in re, yet in spe, not having them in possession, though in reversion, he endeavoured an intuition, hating that Diagor an-like spirit (now in man) who declared he knew not whether there was a God or not; 
Val. Max. lib. 1. c. 1  and if there were, was also ignorant of what nature he was: With us dulness and carelessness of many in the affairs of God, publisheth, their uncertainty of the being, and next, of the quality of this Kingdom, whereas he is only zealous, 
Dyonis. de divin. Nom. c. 4 pars I  who truly and sound, that is, assuredly, is acquainted with heavenly matters, which in relation to this Kingdom, every soul ought to be, because of Safety, Beauty, Charity, and our Dignity.  
1. Our safety, for in his Kingdom there is no enemy. Here, every bramble-lust puts in for dominion over us, excited thereunto by the old serpent, whereby the spirits of the meek themselves, are kept in a perpetual commotion, to be liberat from which body of death, 
Rom. 7. 24  and freed from that Law of sin, consequences of the coming of this Kingdom, the devout soul hath active considerations for its fruition and enjoyment.  
Themistocles concluded, that the knowledge of having a good neighbour, might enhance the price of his house, set to sale; and the Country-fellow hath a Proverb, we can live without our Friend, but not without our Neighbour: What a Country must that be, where all are good Neighbours, and not one evil among them? Here, 
Mic. 7. 5  we are not to trust in a Brother, nor to put confidence in a Guide, being sure either of guilt, fear or danger, every Adam having his Evah, and she her serpent; 
Matth. 2. 13  yea, jesus himself is not without a Herod, who seeks his life: But in that other Kingdom, we have Christ that true Friend and Brother, reigning over us, the Forts of Satan our foe, 
Chry. set● 78  being battered, and the dominion of Death our terror, being finished, and the plotted-for place of Hell, our torment, being eternally secured from. As Labienus, at a treaty betwixt Cesar and Pompey, 
Caes. come. de Bell. Civil. lib. 3. c. 4  cried out, so may the believer say of peace in this world, Let us leave off speaking of peace or thinking of a truce, until we have Caesar's head, that is, Satan's head bruised, and until his dominion be overthrown.  
2. Our Stature is in his Kingdom, that is, 
Matth. 6. 27  our beauty. What Zacheus among us by taking thought, can add one cubit to his stature? The Ark was a Cubit and half high, shadowing, that imperfection and frailty attends our gifts and graces, and as Children, 
Gen. 6. ●  when we want, who among us can do more than cry? It is true, that Noah was perfect, but it was in his generation; but in the Kingdom of God, we shall be perfect men, according to the stature of the fulnses of Christ. 
Eph. 4. 12   
A Moralist, 
Plut.  required youth to have Temperance in the soul, Silence upon their tongue, and Modesty upon their face; yet, over and above, a parent would have his Child have stature, and shall we be zealous for children's comeliness, and tepid in seeking our own perfection, 
Tert. ad verse. Judaeos.  which can never be acquired but at the coming of this Kingdom? and being with Enoch, Candidats for Heaven, and Students of Eternity, ought we not to affect, being Doctorat, and set in the Chairs of everlasting bliss?  
It was a shame for the Corinthians, that after so much teaching as Paul gave them, they remained still babes, 
1 Cor. 3. 2  and not able to bear strong meat: It is a note of our childishness in the affairs of God (yea, and somewhat worse,) that we do not in a holy emulation of the glorified Saints, give all diligence, if it be possible to attain the resurrection of the dead, that is as perfect now, as the glorified Saints are in Heaven, 
Calvin. in Phil. 3. 11  and denotes, causa excitandi, studii nostri, how we should be stirred up to aim at the same degree of perfection.  
3. Our Brethren are all in his Kingdom, where is our charity? Above us are all our Father's Sons, and about us are Adam's posterity; the former edgeth our desire to be with them, the latter fills us with fear and care for them, that they also may be happy; the first hath from our Father, 
Rev. 2. 17  of the hidden Manna, the new wine, we have a portion of his bread (i. e.) the good Word of God, but having brethren, who hath not heard of the last, and hath no prescience of the first, and worshipping ignorantly, 
Acts 17. 23  an unknown God, brings upon their souls swift destruction; we are to have their names upon our heart when we stand before the Lord, that unto them also might be given Repentance unto life.  
The legal Priest, 
Leu. 6. 13  who was of the sons of Aaron, 
Greg. Mor. lib. 25. c. 7.  was to have fire always burning upon the Altar before the Lord; so the Evangelical also, who is of the sons of Abraham, aught to have always burning upon the Altar of his heart, the fire of holy charity, and that to be blown up by the example of the Fathers, and Testimony of holy Scripture, unto which if we look, and take heed, the zeal for their own salvation, 
Psa. 64. 9  and their brethren's glory, (that all might fear, and declare the work of God, and wisely consider of his doing,) is their chief care, according to this rule.  
The Multitude of sinners, the fewness of Saints in the throng of professors, aught to be seriously reflected upon, that faith might bring our brethren in the flesh, to Sons of the Spirit, that living by the Laws of the Kingdom of God, the Scriptures, they might be accounted as the subjects of it, faithful, and worthy to possess the inheritance that fadeth not away, 
Mat. ●. 36  the harvest therefore being great, pray to the Lord thereof, that the idolatrous and profane, which like the Syrians, fill the country, may be listed under the Standart of Jesus, and united to Israel, 
1 King. 20. 17.  which are but as a few Kids, that the seekers of the Lords face may be many, nay, may be all, for which, provoke one another to love, and to good works.  
It was an odd saying of Remigius, 
Magdeb. Hist: Cent. 9 c. 3.  yet a sad one, because true, that though the Church hitherto endure, they being baptised that were her persecutors, yet the Devil is not baptised, and plagueth the Church, not now, or not only by the fury of Pagans, but by the harshness, ill-will, and cruelty of Christians; which to put an end unto, let each man say, as one said, Et tu Domine jesus, Lord Jesus, where is thy wont kindness? and, 
August.  O Father, where is the sounding of thy bowels? and remember we have but two commands from God, 
Ideotae. Contem. c. 29  one to love God, the other man, yet these two are but one, love, showing, without the one we want the other; and by not doing the one, we forfeit our interest in the other, said a wise man.  
Our zeal ought to extend to the utmost confines of the world, for a bringing in of many sons and daughters unto this Kingdom, in order to which, we are to become Orators, for a blessing upon Kings, Princes, etc. That by their power, 
1 Tim. 2. 2  upon Parents, that by their authority, upon Preachers, that by their gravity, upon Masters, that by their industry, the Word of the Lord may run, 
2 Thess. 3. 1.  and be glorified, and that affectionately, and with ardour of mind. Remissness, 
Cyp. Epist. 8.  sleepiness, and dulness in prayer, being one cause, publicly declared from heaven in a vision, of the eight persecution of the Church under Valerianus.  
4. His glory is in his Kingdom, there is our dignity. 
Eph. 1. 14  There is an earnest of the Spirit in the believers soul, assuring him of glory, and an earnest is part of the bargain, so that in his conscience, he hath a holy assurance, that when ever the Kingdom of God shall appear, he shall be crowned in it: Here we behold the invisible God, by that which is also invisible, Munda scil. ment vel cord, 
Aug. Epist. 111. ad Fort.  a clean heart, and a right spirit, which argueth our distance, and is at best but a comfortable ignorance; but let this Kingdom be revealed, and the soul being evacuat of all imperfections, freed of all contagious principles, or objects, shall behold itself in its spiritual beauty to be the offspring of God, and as a Son, behold his Father's naked face, 
Acts 17. 29  in his ineffable glory.  
Have we not made his dominion our choice, his Son unto whom this Kingdom is given, our joy? and shall we not with endeared regard crave, that its beautiful and powerful manifestation, be no longer retarded, by the hypocrisy of some, the intemperance of another, the uncleaness of a third, the blasphemies of many, the malicious quarrelings of most, and the false slander of idle busybodies; but as the people gathers to Shiloh, 
Gen. 49. 10.  the Soldiers to their Colours, the Birds to the Carcase, so ought we in our several capacities, urge fervently the gatherings of all to the Lord of Hosts, 
Aug. de Morib. Manichaeor. lib. 2. c. 19  that it might be no longer with Christians as it was with the Manicheans, with whom there was nothing rational, nothing certain, nothing blameless, all being doubtful, scandalous, abominable, and absurd.  
That being truly and properly a Kingdom, where a King will have such to be his subjects, 
Author. Imperf. in Mat. 6. Hom. 14.  and they will have such an one to be their King; and for this the whole creation cryeth with us, adveniat, Thy Kingdom come: The Stars in their courses, the Saints in their sufferings, cry out, how long, O Lord, holy and true? because holy in himself, and true in his promise, therefore, say the Saints, judge and avenge our blood, which expression being doubled, 
Hug. Card. in Rev. 6. 11  shows desiderium vindicandi, a desire of this Kingdom, which the Ox at the Plough, the Horse on the road, & the Elements in their motions, yea the whole creation in its subjection, 
Rom. 8. 22  groans for, to be redeemed by it, from that vanity under which they are in bondage.  
Have we made his dominion our choice, and not fight, yea fight for suppressing, diverting of all those forces Art can contrive, Magic fancy, 
Chry. Scr. 71.  Sacrilege Minister, the Devil in the multitude of sinners can suggest, or sin in the bloodiness of its aims, can muster? which if we do not, let us be self-condemned as unworthy of its enjoyment, when it shall be revealed.  
The Romans, at their first entry into Britain, were much terrified by the valour, and to them, by the strange way of the British fight, 
Caes. Com. lib. 4. de Bel. Gal. c. 5.  which being perceived by the Standart-bearer of the tenth Legion, he cast himself out of the Ship, and assaulted his foes, crying aloud, Fight, my companions, except you will betray the Roman Eagle into the hands of the enemy, for mine own part, I will be faithful to the Commonwealth of Rome, and to Cesar my General, at which, shame and courage animating all, the Standart was followed, a victory obtained, and Britain subdued. Let this exhilerat this Age, whose remissness, 
jude 13.  I might say, whose perverseness, suffers the glory of the Cross of Christ, and the government of Jesus, to be betrayed to the hands of sin and sinners, 
joh. 2. 17  the zeal of his house, being so far from consuming us, or from eating of us up, that we suffer both it and ourselves to be swallowed up by hell and destruction, I mean strife and division.  
Consider what this Kingdom produceth, which we may call its Inland Commodity, and our zeal shall become importunate, that consisting in peace, 
Rom. 14 17. Lyra in loc.  righteousness, joy in the Holy Ghost; the two former are the leaves of the door, that admits us into the latter, for we have first righteousness by our faith, freeing us of sin, and then peace hushing all our passions, then cometh joy, by our here expecting, and afterward enjoying our reward: which three, we glimmeringly enjoy in the Kingdom of grace below, 
Aquin. Lect. 2. in loc. Isai. 6. 7  but shall receive them in their Meridian lustre in that Kingdom of glory above, having righteousness without sin, iniquity being taken away, peace without disturbance, 
Isa. 32 18  our habitations there being in sure places, 
Isa. 35▪ 10  joy in the Holy Ghost, all sorrow and sighing being fled.  
It is proverbially said of the three Prince's Electors, that the Palisgrave hath the Honour, Brandeburgh the Land, but the Duke of Saxony the Money; but what a brave soil must that be, where every man hath all? and if Shells or Pearl, cast up by Tides, hath made men zealous to attaque the Country whence they came; should not our own knowledge of such invaluable things, as Glory and Majesty, durable riches and honour, make the weak say, 
joel 3. 10  I am strong; and all of us to quit ourselves like men, looking for, and hasting unto the coming of the day of God?  
For zeal (saith an honourable and learned person, 
Leighs Body of Divinit. lib. 7. c. 26  unto whose elaborat labours, the body of Divinity, and all Divines are beholding) is the best evidence of a Christian; the Spirit of God works, like fire, and is the greatest means to draw out the soul for serving of Christ: when Isaiah was touched with the fiery coal, 
Isai. 6. 8.  than he cried, send me; he also saith, it will save a sinking Church, and therefore needful now; and adds, that it is the glory and beauty of all our services, adding a lustre unto them, as Varnish doth to other Colours.  
In the Kingdom of our Father, Scripturally taken, must we eternally abide, or for ever be inhabitants in the Kingdom of darkness; 
Isai. 31. 33  so that death or life is before us, and we must choose whether to be slaves to the Devils, objects of fury, subjects of torment, where fire exerciseth our feeling, ugly Devils our seeing, the cries and yelps of the damned our hearing, brimstone and our own flesh our smelling, 
Psal. 75 8  and a cup of red wine of fiery indignation our tasting, and the thinking upon our own follies, and perpetuity of these plagues, more and more heating our already enraged souls; this, I say, must be either chosen, Or liberty with God, to be objects of delight, 
S. Rich. Bakers Meditat. and disquis. on the L. P.  subjects of Majesty in this Kingdom of God, whose coming we pray for, who hath Majesty for his Crown (saith one) Mercy for his seat, Justice for his Sceptre, Wisdom for his Counsellor, Almightiness for his Guard, Eternity for his Date, Heaven for his Palace, and Hell for his Prison: So that unless this Kingdom of Jesus come to us, we shall be for ever in bondage in the bottomless pit; 
Rev. 8. 11  for mark this well, will we, nill we, the Kingdom of the Father shall come, and the will of the Father be done; 
Aug. ad prob. c. 11 Chrys. Hom. 19 in 2 Epist. ad Cor.  but in this Petition, our desire is, to be excited, and prepared that it may come to us, and we fitted to reign in it: Unto which, as unto all other works, there is nothing so efficacious as zeal.  
There is a vast difference betwixt the being of this Kingdom, 
Baker ut supra.  and the coming of it; for where it is, it is only in power and justice, but where it comes, it comes in love and mercy; it is every where, but it comes only to the Saints upon earth, and the glorified in Heaven, which should awake us from that spiritual lethargic drowsiness, 
Psa. 13. 3  wherein sin and Satan hath lulled us, to prosecute our heavenly interest with a more holy vigour, that this Kingdom may come to us, and we may enter into it.  
In this Kingdom all the glory of the Father is (as though we were elder brethren) given to us, and though we possess on earth what men calls Beauty, Gallantry, Majesty, goods, or state; yet these are but Colours, varnishing a rotten Post, 
Eccl. 1. 14  to delude ourselves, for their proper name is Vanity, and their surname Vexation, because as a shadow we only see them, not hold them, and like shadows, again they pass away, and we see them no more.  
Once the Church cried out, 
Orig. Hom. 1. in Cant. Cant.  Let him kiss me with the kisses of his mouth, as if she should have said, hitherto he hath kissed me by Moses, as by Proxy, by his Prophets, as by Ambassadors; but let himself come, let him descend and kiss me; he sends yet his Ambassadors in the Ministry, his Epistles in the Bible's History, but these being but as cordials to sick persons, 
Psal. 40 17  we ought zealously to cry, Attamen ipse veni, make no tarrying, O our God.  
Rich Croesus, clothed with all the magnificence his royal Wardrobe could afford, 
Diog. Lacrt.  demanded of the wise Solon, if he had ever seen a more beautiful sight; yes, said Solon, I have seen Cocks and Peacocks; and truly, behold man in all his glory, and a Peacock far exceeds him, he can sleep with his train, whereas Croesus must at night be stripped to his shirt, 
1 Cor. 7. 31  and in sleep be as poor as his Footman: the fashion of this world therefore perishing, and passing away, it should, in a true sense, be our pastime to acquitt ourselves like Heavenborn souls, prising only solidities, daily pray for the approach of our Father's Dominion, and our own glory.  
Let no Zealot hence infer a necessity of disturbing, or conclude by rage, or fury (too often termed zeal) to foment division, or raise discord in the Kingdoms of this world, Kings and Princes being Subjects of the first rank, and persons of the highest authority in this Kingdom of God, and are indeed to kiss the Son, 
Psal. 2 12  yet are not obliged to do homage to their Subjects, how pretendedly holy soever. The Elders cast their Crowns before the Throne, but yet they are to have their Crowns, 
Rev. 4 10  to wear their Crowns, that they may cast them, and not be robbed of that Emblem of Sovereignty, wherewith their Father hath adorned their brows, in so beautiful a way, that besides the appellation, Father, hath for a surname called himself King of kings, 
Rev. 19 16  the removing of which from their Thrones, were therefore robbing God of the glory of one of his Names, and of such an one whereof he boasts.  
Innocent and holy zeal is known by these marks, 
Ames. de Cons. lib. 3. c. 6  1. If it be according to knowledge. 2. If it be fit and adapt for the person in his doing all duties conform to, yea, 
2 Cor. 8. 3  sometimes above his ability, as the Macedonians were charitable. 3. If it cause diligence in the affairs of a man's Calling, idleness in our own, and busy in other men's matters, is not zeal, but sin. 4. If it cause meekness and humility in things relating to a man's self, 
Tit. 2. 14  and fervency in what belongs to God. 5. If it be more studious of good works, than how to unravel knotty questions and contentious debates. 6. If it bear itself equally, according to the weight of the matter it is exercised about, 
Mat. 23 23  to be zealous, to tith Mint, and slothful in doing Justice, to be angry at a harmless jest, and delight in an ill report, is not zeal, but hypocrisy, that rather eyes the supposed faults or infirmities of others, than the real vices in a man's self, whereas zeal, rather respects its own short-coming, or over-running in duty or converse. And lastly, it is always attended with grief and sorrow towards the sinner, 
2 Cor. 12 21 Exod. 36 6  and hath pity for the offender, and in matters respecting God, useth such means only as are warranted in his Word.  
In short, zeal ought always to be attended with mercy, for wanting that, it is rather fury then true ardour, and by not endeavouring man's bettering, is anger and envy, which aggravats crimes more highly, 
Chrys. de Nomin. Abram Hom.  than God's Word will warrant, by making men offenders for a word; and contrary, puts more force and obligations upon themselves in some precise points, than the Scriptures naturally do impose; 
Mat. 12 2  as the Pharisees did upon the Apostles eating of the ears of corn, and upon our Saviour, for working miracles upon the Sabbath day.  
About the year of Christ 600, we find in old English, this Petition thus paraphrased, 
Cambd. Rem. Sect. 1.  Thou bring us thy michel bliss, the whole prayer being in rhyme sent from Rome, by Pope Adrian; a native English, to be taught the people, and about an hundred years after, came it to be almost as now, thus, Thy Kingdom come to, having, says my Author, more care to do well, then speak Minion-like; how ever, we may spell this much, that the great blessing of eternal life might be transmitted in the preaching of the Gospel, to themselves, and to us their posterity, was the ardent request of our zealous Ancestors; and seeing we hold them not so perfect as ourselves, in their way of worship, 
1 King. 8. 57  let us exceed them in fervency, by imploring of our heavenly Father to have his Gospel more and more shining among us, 
1 Chro. 28. 8  and continuing it to us and our successors for ever.  
Thus much for the matter of this Petition; the order is discernible from what hath been said, it following Hallowed by thy Name, in regard, that the coming of this Kingdom is the most effectual mean therefore. It precedes also, Thy will be done, for before his Kingdom be erected, his will ought to be obeyed, and hearts enlightened, and we made subjects of his Kingdom, God being then only advanced by us, when he ruleth in us, as an absolute King, 
Ps. 72. 11  and we content to be governed by his Laws, etc.    

CHAP. IU.  

Thy will be done in Earth as it is in Heaven.  
THIS is a Petition goes quite contrary to the hair of nature, pressing us to beg for that which of all things is most contradictory to our stuborn humour, to will, being an inclination and consenting of the mind, 
Greg. Naz. lib. Cyg. Carm. definite.  about the doing of those things which are placed in us, or pleasing to us; and how contrary the things that are in God's mind, are to those which we ardently wish for, the most blocked among mortals, who have heard the sound of the Gospel, may be sufficiently learned.  
To curb or infringe the freedom of our proper will, 
Greg. Mag. Moral. lib. 32. c. 23.  is to enter in at the straight gate, and who will easily be induced to prayfor pressure, in a throng? to give a full swing, and free career, to proper will, is to run in a broad path; and who readily will not desire to have ample freedom in his own habitation? Yet so it is, that Christianity resolving to be Mistress over all men's endowments, orders that the will of man (how lordly soever) shall be brought down, and tiptoe it no longer, but deliver itself unto her hands, to be guided and commanded by the will of God.  
We must observe in general, that the will of God, 
Lomb. Sent. lib. 1. Dist. 45.  and God himself, are essentially one; for, in him, to be, and to will, are not different things; his goodness is himself, so is his power, so is his mercy, so also is his will: Neither are we to difference the Father's will from the Sons, or Spirit; for, in themselves there is una charitas, 
Ambros● lib. 4. de Fid. c. 4.  one love, one purpose, and one will.  
Yet the Scripture holds it forth two ways, either properly, or improperly; that is his proper will which is in himself, and is himself, which admits of no change, or alteration, and is called by Divines, 
Rom. 〈◊〉 19  Voluntas beneplaciti, the will of his good pleasure; that is improperly or metaphorically his will, which we find recorded, or marked out unto us in his Precepts or Laws, as when a servant is commanded to go buy this, or that, the words signify, that this is the Masters will, or Gods will, and therefore called Voluntas signi, a sign of his will, that is, a token, whereby we apprehend the doing of this, 
Rom. 12● 2  or that, will be grateful to him.  
Thy will be done, etc. Which will of his we know by his injunctions, by his prohibitions, by his admonitions, by his permissions and by his operations; his framing of the world is a sign to us, that he willed it to be made, his Law of honouring his Name, 
Exod. 20▪ 7  hallowing his Sabbath, are signs that he would have these things done; of both these wills Moses speaks, 
Deut. 29▪ 29  calling the former, secret things, but this latter, things revealed; and is that whereof this Petition doth mainly take care, that all doing this will of our Father which is in Heaven, may be studious of holiness, careful in duties, 
Mat. 12. 50  vigilant against temptations, etc.  
We shall search in this, as in the other Petitions; First into the matter, and next, into the order thereof: In the former our discourse is applied, 1. to the subject of it, the will of God, and that to be done. 2. To the place wherein it is desired to be done, that is, in Earth. 3. The rule by which we press that it may be done, that is, as it is in Heaven.  
To unsold the extent of his will, were an employment wherein Angels might be excused, when declaring ignorance, because of its impossibility: how much more shall man discover his willingness to avoid so dark an abyss, wherein God's nature, his works, his eternal contrivance, concerning Angels and men, his eternity, and immutability, the fixedness of all his past and future purposes, and all the ineffable products of his un●ear ●●able wisdom, locked up in the secret Cabinet of his vast conception are concerned?  
We shall therefore endeavour a view of it by reflection, as men behold the Sun in a pool of water; and passing-by his advice, who in the matter of God's will, 
Church Miscel. p. 130.  would have us pitch on these three things: 1. What he will do with us. 2. What he will do for us. And 3. What he will have us to do. We shall accommod●t our thoughts mainly to this last, it respecting the will of God revealed, wherein this Petition is, and we a●●o most concerned▪ and in discovery, what it loo●s for from us, we shall apply all to the Rule, so pray yet, as it operats upon his commands, his chastisements, one selfishness, and our dulness.  
1. It respects his commands, and then, thy will be done, 
Mal. 1. 6  eyes our obedience. The felicity of Kings, and the honour of Parents, consists in that obedience which ought to be given to their Laws; and the glory of Christianity is visible by that subjection, the soul chiefly designs, to those exact precepts, by which God hath signified his will unto it, as unto his betrothed, his begotten; 
Host 2. 19  his commands, being not only for reading, but for living, and must be walked in, for obtaining that great blessedness entailed upon it.  
The Law must not be meditated only upon, 
Ambros. in Psal. 1 Enar.  in our Thoughts, but in our Conversation, in our Exercises, and in our Life, if we would be blessed, for the doing of which, God must prepare the will, 
Chrys. Hom. Ps. 119. 151  and that preparation ought to be requested of God.  
Abraham must leave his Country, and the Abraham must sacrifice his Son, 
Gen. 12. 1  the devout must go to the house of the God of jacob, 
Gen. 22. 1  and be taught his ways, 
Isa. 2. 3.  and all must go to the house of Prayer, 
Ps. 143. 10  and with David, say, Teach me to do thy will: I say, Must, yet their going is, to be out of Love, rather than Necessity, 
Bern. de Praec. & Dispens. c. 10  for it is good obedience to do our Lords will, for fear of hell, or staining our profession, but it is better to obey our Master, out of respect and veneration.  
Zeno held him good, who knew what he ought to do, but he was the best, who gave obedience to the things he was advised justly to do; but God accounts him neither good nor best, 
Aug. lib. 2. de Ser. in Monre Dei.  good nor knowing, who will not pray, Thy will be done, that is, let thy Precepts be obeyed.  
2. It respects our chastisements, and then, thy will be done, eyes our patience. Transeat calix●iste, 
Mark 14. 36  Father, if it be thy will, let this cup pass from me, was a prayer of God the Son; and shall his corrections be grumbled at by man, the servant? Our Father hath rods of several sorts, 
Cyp. in ●rat. Dom: Psal. 39 9  and in feeling the sharpest, we ought to be dumb, because he doth it. Patience is a virtue common to us with God our Father, 
Cyp. de ●ono patient.  and our Lord Jesus Christ, he bearing with our evils, endures both the evil and the good; we degenerate, if we endure not hardship, as good Soldiers, and put our so be it, to his fiat, and our Amen, to his Intentions, saying, with Paul's followers, the will of the Lord be done.  
Thime is a most bitter and dry herb, 
Purchase Theat. of Bees Part. 2. p. 340.  yet not only the Apothecary by his Art, can draw a wholesome oil out of it, but the Bees also by nature, do extract from thence sweet honey; affliction is bitter to the taste of men, yet out of it may be drawn an oil for a wounded conscience, and honey to delight the spiritual taste; oil out of the nature of afflictions, 
Rev. 3. 19  which are chastenings, and honey out of their cause, which is God's love: Yea, from the initiatory letters of the word Virg●, a Rod, one draws five arguments, for its laying on, and to the sincere and devout soul, they are so many arguments for its bearing. The 1. is Verecundiae excitatio, 
Binch. Mel. Theol. loc. 15. Sect. 8.  for causing shamefulness. The 2. is Ignaviae profligatio, for removing flugishness. The 3. is, Rationis informatio, to inform our Judgement. The 4. is, Gratiae & gloriae conciliatio, to conciliat us to grace and glory. The last, Amoris virtutum procreatio, to stir up in us a love of virtue, and therefore even in relation to troubles, say, Thy will be done.  
How oft had that blessed English Martyr, 
Fox. Act. & Mon. An. Dom. 1555.  Bradford, fiat voluntas Domini in his mouth, before his burning; once it was, God's good will be done; another time it was, Oh, Lord, into thy hands I commit it, meaning his life. Come what will, only sanctify thy Name in me, etc. And another time it was, I shall shortly be burned in Smithfield; it is said, the will of the Lord be done: And in an exhortatory Letter, he said, speaking of Christ, pledge him in his cup of the Cross, and you shall pledge him in the cup of his Glory, etc.  
For, to suffer is not enough, being bound in a holy willingness to take the cup, that is, yield to his chastisements, making that our act by patience, which may be Satan's in malice, and wicked men's by wrath or revenge; yea, 
Act. 5. 41  if by holy Hallelujahs we discover the freedom of our soul, in receiving what for righteousness the ungodly world lays upon us, his will is thereby singularly accomplished.  
3. It respects one selfishness, and then, thy will be done, eyes our submissiveness. When God was beating upon, and working against Pharaoh, 
Exod. 5 3  as a Rock in the Sea he stood fixed, and would not let Israel go, through haghtiness, and perverseness of mind and will; but as Abraham in the case of Sacrificing his Son, remieted nothing to the suffrage of his will, or wisdom of any, so must we indispensibly depend upon the wisdom and will of God, without offering to dispute the reasonableness of the command; 
Prov. 23 4  being with him, undoubtedly persuaded, the prescripts of God are just, because he wills them, and wills them because just; so that for our patient suffering, we ought to have no other mandat, than his providence working; and unto this, though cross to us, we ought to say, Welcome be the will of God.  
Those who murmared were destroyed of the destroyer; 
1 Cor. 10 10  and in the Gospel-sense, it is good measure to suffer patiently; sed cumulus est, but it is heaped, 
Ber de tribus ordinib. Eccles. Serm.  and running over, when in fervency of spirit (denying ourselves) we embrace the cross, and obey the providence; left not enduting, but stubbornly maligning, what from men may be imposed, or reported, we be destroyed of the destroyer, by Gods smiting us in the Ministry of Angels, 
Calvin.  into a desperate sense of our heinous folly.  
In this, as we are taught, let us practise and not our own, but let his will be done, being instructed in this Petition, 
Bucanin Orat. Domi.  to renounce and quit that will which is our own; and if the Holy Ghost will have the right-hand-blessing, fall by Israel's benediction, upon the head of Ephraim the younger, 
Gen. 48. 13  joseah must be thankful, yea, more, Man●sseh, though the elder, must rejoice.  
4. It respects our dulness; and then, they will be done, eyes our readiness: And may be interpreted, Let our loins be girded, 
Luke 12 35  that is, let us be prepared always for the work of God, and the time passed of our life sufficing us to have wrought the will of the Gentiles, 
1 Tim. 4. 3  walking in lussciviousness, lusts, excess of wine, etc. in which, being dead, our aim was, the advancing and answering the command of such noisome lusts, whereof being now ashamed, we pray the removal, and for obtaining life and spiritual heat, to shake off those encumbrances, as Revellings, Banquet, and abominable Inolatries, yielding to the directions of the Holy Spirit, with an acceptable alacrity, 
Cant. 5. 3  saying unto temptations of that sort, touching the soul, not, how shall I wash it? but with the Spouse, 
Ambros. de Virginib. lib. 3.  though in a better sense, How shall I again defile it?  
Though the will of God, 
Isa. 8. 20  ad longum, ●at large, be shown unto the Church, in the Old and New Testament, and aught therefore to be there studied after in its bulk: yet there are specialties, which chiefly, as most necessary, because most comprehensive, are more remarkably to be noticed, and in a religious quest, singularly to be heeded: For, though all the Scriptures of God are true and to be received, 
1 Tim. 1 15  yet, this is a faithful saying, and worthy of all acceptation, that jesus Christ came into the world to save sinners: And though all the Psalms be sweet, 
Psal. 36 title.  yet some, for their excellency, are sent to the chief Musician.  
The Scriptures discover the whole will of God, yet have a hand to point at some part of it, 
●it. 3. 8  more than another, as more eminent in their use and comfort, and to which all other portions may be reduced. For instance,  
1. He wills our faithful adhering to his Son. Many Commandments he gave, 
1 john 3 ●3  but this is his Commandment, that we should believe on the Name of his Son jesus Christ, applying Christ unto ourselves, his death and merits to our souls, without which, our performances are but nauseating to his spirit; and therefore, Domine, adauge fidem nostram, 
Luke 17 ●  Lord increase our saith, is solded up in this Petition, Thy will be done.  
2. He wills our sincere converting from sin: It is iniquity causeth him grieve at us, and maketh us averse to him; and how careful and painful he is to reform the sinner, 
Mat. 18 15  before he be cast out as a Publican, shows, that if he perish, it is by his obstinacy in sin, rather than for his committing of it; for had he delighted to punish for that, he had long ago burned this present world, as he spared not, but drowned the old.  
We need not many Arguments to evince this, 
Ezek. 33 11  having his oath, for his being delighted in the conversion of the wicked; for miserable we are, 
Tett. de Penitent.  if we will not believe God when he swears the purposes of his heart unto us.  
But as gideon's one Bastard slew his seventy Sons, so one sin left alive, will destroy our stock of gifts and graces, which God knowing, he wills our sincerity, desiring us to be, not almost, but altogether Christians, in departing from every evil way, the end of his Commandment being charity, 
1 Tim. 1. 5  out of a pure heart, a good conscience, and love unfeigned.  
3. He wills humility in our carriage to himself: What shall, or what can besal thee, Reader, 
james 4 10  that can excuse any insolence thy audacious spirit dare show before him? Is it death of kindred? loss of goods? want of health? be persuaded, better want all these, than once to roave at him for the want of any one; for, hath he not showed thee, O man, what it good? 
Micah 6 8  and what doth the Lord require of thee, but to do justly, love mercy, and walk humbly with thy God?  
The ancient Gauls suffered not their children even to stand before them, 
Caes. Comment. lib. 6.  that in perfect age they might have them in greater veneration; and our Father in Heaven, though more condescending, will yet have of all his sons a religious reverence, sauciness becoming sacrilege, robbing him of his just devoir.  
To swell for the removing of thy Gourd, as jonah, 
jona. 4 ●  may have a sadder issue; imitat rather Adam, whom we read not once to have spoken, after banished Paradise, a silent sorrow for our delinquency, (for sin is sorrows Prodrome) being the best succour for our weatherbeaten souls, and is more advantageous, than any Fort we can erect by argument, or reason, to plead against, or surmise familiarity with God. That of Germanicus is Heathenish, giving this attestation of himself at death, sifato concederem, 
Tacit. Annal. lib. 2.  etc. though I should die the common death of men, I have just cause to be angry at the gods, that in manly age I am robbed from my Parents, Children and Country, by them, but when I die by the sorcery or poison of Piso, etc. but the Christian knows he stands at Caesar's judgement Seat, 
Acts 10  and that enjoins reverence, fear, humility, and love, which makes him behave himself, with David, like a weaned child, and washeth with Naaman (upon deliberation) in the commanded jordan, 
2 Kings 5. 12  though the waters to sense appear never so despicable.  
4. 
1 joh. 3 25  He wills compassion in behalf of our brethrem: This is his great and new Commandment, that men love one another, and that we put on bowels of mercy to all, 
Exod. 23 4. 5  yea, the Ox or Ass of our enemy, are within the verge of his authority and law: And we are not only to offer our hread, but draw out our very souls to the hungry, God insinuating thereby that fellow feeling which the fight of an hungry soul ought to stir up in us.  
Non curite quid agat humanum genus, 
Ennii Frag. satire. lib. 3  not to be solicitious how the world went, or careful about the concerns of mainkind, was held impious by a Heathen, but the religious contrary is diffusive in his charity, and his willigness to do good, is exemplified in the parable of the Samaritan, who secured the person, anointed the wounds, defrayed the charges, 
Luke 10 30  and contracted debt for the robbed Traauller.  
Three things evince true compassion, Concealed charity: 2. Known poverty: And 3. Unnatural death, being always ready to answer St. Paul's question in the negative, who is weak, 
Isa. 21. 3  and I am not weak, who? though they were Bibylonians, with the Prophet, that testifying goodwill; with a Father when a Brother's adversity causeth anguish, and his tranquillity exciteth thankfulness, 
Greg. Mag. in Eva●●. Hom. 5.  to account another's loss our own, and reckon his gain our profit, loving neither friend nor so, for the world, but both for God, is true charity.  
Love being a great God, of whose beginning we have no History, 
Plato de Amore in Ph●cdri Collandat.  and of its ending it were madness to suppose; therefore ought our life to be a life of love, or then it is not the life of God, nor agreeable to his will.  
5. He wills our folicity with himself. He He hath so strong and fatherly a love to his children, that he desires, yea, designs them heirs of his Kingdom; 
joh. ● 40  For this is the will (saith Christ) of him that sent me, that every one which seeth the Son (I might say the Sun) may have everlasting life; this is a faithful laying, and worthy of all acceptation: And the Psalm wherein the Psalmists confidence of future glory is attested, 
Psal. 16 11  is called Michtum, that is, a golden Psalm of David.  
Be not, Reader, abused by any natural vanity, so far, as in any thing to become competit or with God, and until thy will can give thee fields and vineyards, 
jor. 18. 12  nay, until it can make a feather to please thee, a s●raw to ease thee, make it not the staple of thy soul, but award its blows, and avert its plagues, for it shall to last be found the armed man to bin● thee, and a sword to kill thee, whereas Gods will hath nothing more ultimately its scope, than thy salvation.  
There are many other particulars, 
Cyprian. in Orat. Dom.  touching our converse, discovered to be the will of God, such as Modesty in our expressions, Righteousness in our actions, Discipline in our manners, 
Tit. 2. 1  enduring injuries, loving the brethren, delighting in God, loving him as a Father, fearing him as a Lord, to value none in comparison of Christ, and therefore inseparably to cleave to his love, 
1 Cor. 16. 22  courageously to bear his cross, constantly to confess his Name, which is to be heir with Christ, to do the command of God, to fulfil the will of the Father, but such and many others being reducible to those abovementioned, 
joh. 21. 25 Wan. Panarion. Pastoral. Ser. 16.  we surcease from more particular designation.  
Four brethren, visiting one Pambus, discoursed of some special duty, wherein they had exercised themselves; One had been much in fasting, another had so slighted the world, that he had nothing of it, nor in it; a third professed he had studied that eminent grace of charity; the fourth had lived two and twenty years in obeying the will of another; to whom Pambus gave the crown of superexcellent commendation, in regard he had quitted his own will, and served another's; whereas his companions had chosen what their own wills had beheld as delectable: 
1 Sam 15. 20  and though we sacrifice ourselves, by giving our bodies to be burned, 
Chrys. Ser. 20● in Epist. ●d Rom.  yet obedience is more acceptable with him with whem we have to do; and more performable shall his will be to us, if we reflect that he wills only what is profitable, and all his will is profitable for us, in that he wills them to us.  
It is to be adverted, that God wills only good, let none therefore be harsh; 
Isa. 28. 21  it is by accident if he wills ill, the means that leads to glory be more lucidly discovered, and most pathetically pressed, 
1 Sam. 16. 1  Samuel wept for Saul, and David harped for him, though both knew God had left him: It is a scandalous practice of some, to wish either the means, or tendencies towards hell, or to presume at first, God's final determination, and accordingly with delight, wisheth, not to say, prayeth ill for their brethren. 
Tit. 2. 〈◊〉  It is the will of God, that all Israel be saved, let it not be thy will to have any Edomite damned, left thou curse thyself.  
He wills moreover the doing of his will by thyself also; 
Luk. 11. 46  be not an hypocrite, exclude not thyself from this service, for it is not, let thy will be done, 
joh. 21▪ 22  by these, or these, or by him; but let thy will be done, that every where throughout the earth, Error may be eradicated, and Virtue planted, and in worshipping of his Name, Earth may not be different from Heaven, which cannot be, if thy own soul be not by thyself, weeded from vice, and his will performed to thy power.  
It is Storied of religious Borgia of Guant, 
Lycost. Apoph. de Obed.  that he said, the furious Dog, in hunting, would be commanded from the Hare, at the command, or hollow of the Huntman; yet man would not abandon his lusts, his sinful projects, his fleshly and hellish designs, at the voice, call, yea, thunder of God: But let it not be so with thee, 
Rom. 8. 14  beating up thy soul to that degree of conformity, that the very whisper of God's Spirit, may command practice, and be obeyed without recoiling, that God may, as it were, wonder at thy fervency, as Christ did once at a woman's humility, with an, O man, 
Mat. 15. 28  great is thy obedience.  
Yet in applying this Petition to ourselves, it is good to remember his advice, who propofeth this threefold rule, 
Binch. Mellif. Theol. joc. 19 Mat. 8. 2  in and about the will of God; that his will (if we be particular) be done; 1. With a si vis, as the leper, Lord, if thou wilt thou canst make me clean. Moses prayed for entrance into Candan, but finding it not to be the will of God, he desisted from that suit.  
2. There must be a sicut vis, a deliverance any way he will: 
2 Sam. 15. 25.  David desired to behold both the Ark, and its habitation, but if it were otherwise determined in the Council of God, he was content.  
3. There is a quando vis, when he will; he hath called upon thee and thy Father's house oft, but his offers, and his invitations, have been oft rejected, 
Gen. 42. 21  and Joseph's brethren, flighting the anguish of his soul, when they told him, made joseph unknown to them, until the second time, they went down to Egypt. Wait upon the good pleasure of God therefore.  
There were two ways, in the opinion of Poets and Philosophers, 
Lactant. de vero cultu. c. 3  in which all men walked, and was thus figured, ●, one leading to bliss, the other to sorrow; the one was called, the way of virtue, the other, of vice: Christianity in its Law, shows the disparity betwixt a licentious and a regular life; neither is there any other path for happiness and glory, than obedience, obedience, obedience: Wait then upon God, 
Heb. 13 20  and the God of peace, that brought again our Lord jesus from the dead, shall in his own good time make you perfect in every good work, to do his will.   

Thy will be done on Earth, etc.  
THE will is the souls hand, for applying to its self, such things as appear useful, helpful, and convenient, but heavenly things, as most necessary, must be reached unto, yea, 
Mat. 11. 12  violently attracted, left (as disobedient to Law) it be stigmatised, as rebellion, and restrained in its other attempts, all other designs (saving those of piety, 
1 Tim. 4 8  which have the promises of both Earth and Heaven) proving abortive in themselves, and destructive to the brain wherein they are bred; for prevention whereof, we must have the earth qualified with obedience, by good will, 
Psa. 1. 3, 4  and ourselves upon earth to have heavenly wills, that we may glorify God in the lowest earth, as he is in the highest Heavens, betwixt which that there be an holy conformity, pray, that his will be done on Earth, as it is in Heaven:  
On Earth, a real limitation, and properly a boundiary unto all supplications, for all Saints, yet of so large an extension, as includes all that are afar off upon the Sea, and signifies that of David, 
Psa. 67. 2  God be merciful unto us, and bless us, and cause his face to shine upon us. Selah. That thy way may be known upon earth, thy saving health among all Nations.  
On Earth as it is in Heaven, hath received different and various senses from the Ancients; by Heaven, 
Aug. de Serm. in Mon●e Dei, lib. 2  some understanding the Saints, and godly; by Earth, the sinner and unbeliever, making the Petition this, Let thy will be done by the wicked of the world, as truly, as sincerely, as it is by the righteous and religious.  
Again, by Heaven, is understood the Spirit, and by Earth, 
Cyp. in Orat. Dom.  the flesh, or body of man, which is a servant to the law of sin; and then the Petition signifieth this, Let all the members of my body, wherein sin dwells, be made by thy power, as easily induced to the obedience of thy will, as is my spirit, by which I serve the Law of God.  
Further, 
Aug. Hom: 42  by Heaven, may be understood the Church, and by Earth, the unbaptized multitude, and then the Petition speaks, Let all Atheists, jews, Turks, do thy will, as it is done in the Congregations of those professing thy Name.  
Two Fathers will have us, by Earth, to understand our enemies, 
August. ● Cyprian.  and that here we pray against their earthly-mindedness, which being removed, they and we, may live in heavenly concord, confirming this position, from the Apostles their not being called earth, but the salt of the earth; yea, Non abhorret, it is not absurd to understand (saith one) by Heaven, our Lord Jesus Christ, and by Earth, the Church, who as a wife, is desired to be like the Spouse, her Husband, in obedience.  
There are that think, 
Ambros▪ lib. 5. de Sacra c. ●  by will, peace is signied, and then the prayer may be thus understood, let the peace of God be on Earth, as it is in Heaven.  
Yet as correcting themselves, or at least not resting in those wide Expositions, 
Aug. Ser. 3. Dom. in Palm.  it is agreed that sicut in Coelo, as it is in Heaven, imports our zeal for having such insused gifts, that as none offends God in neglect of his will, above, so we, so strengthened, may be able, and so sanctified, may be qualified, as never to be guilty of the contrary vice, disobedience, never respecting our own, but always his will.  
It is also asserted, that this Petition includes our behaviour in word and deed, 
Chrys. Hom. 20 in Mat.  to be so modelled, as theirs are, whose habitations are in Heaven, adding, that because of earth, its being a mixed Kingdom, where his will is often neglected; it is the tenor of this request, 
Author imperf. in Mat. Hom. 1y Gloss. ord.  that never more Satan's, but his will be done only, as it is in Heaven; for this would be pondered and weighted, that we pray not for the knowing, but doing of his will.  
Moreover, the words are exponded to signify our desire of, and longing for, that blessed union and conjunction of those different Families in Heaven and Earth, 
Chry. Ser. 68  that they beacted by the command of one Lord, and guided with one will, which ought to be his, for it is THY will: 
lb. Ser. 70  And in regard that much is done in earth, through the wickedness of the times, the desire of the flesh, the pleasure, and terror of the Devil, we proportion our solicitations by applying ourselves to the Throne of God, that flesh may be subdued, the wickedness of the times reform, and Satan interrupted, and that one will be in earth and Heaven, viz. God's Angels and Men, the two last devoting themselves to the will of the first, that God may be King over all the Earth. And in this sense, and to this meaning, the generality of Interpreters, both ancient and modern doth agree and subscribe.  
It is noted, that these words, as it is in Heaven, aught to be understood, 
Chrys. ut supra.  in the Petitions preceding, though here only expressed, sensing the Prayer thus, Hallowed be thy Name, in Earth as it is in Heaven: Thy Kingdom come in Earth as it is in Heaven: and then, Thy will be done in Earth as it is in Heaven. That as there is no life but what is from God, 
Aug. de vera Relig. c. 11  so there may be no will, but what shall flow from him.  
The word Earth, may be corrupted Hebrew, that Language expressing it Eretz, and the old Germans, from which most of our Monosyllables come, expressed it Artham, from Em, a Mother, and Eretz, the Earth, that being like another Evah, the Mother of us all; and afterward they called it Ertham, then Erred, whence Earth, a derivation more probable, because more ancient; then from the Greek, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Era; the Roman word Terra, is deduced from Tero, the Earth being broken, and teared asunder for man's maintenance, and for man must it be here understood, the 
Josh. 23 14  Holy Ghost, by a holy Synecdoche, taking a part for the whole, 
Aug. ut supra. Gen. 6. 3.  man being born in it, nursed by it, and at last destined to return into it: To pass by his earthy and fleshly lusts, may, and often is called Earth, which is also called Arida, dry Land, and Humus, moist Earth, and Tellus the ground; the word here, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is from the fruitfulness and fertilty, though it be such a condition as we find the Earth had not, when we first heard of it, being then Tohu Vabohu, 
Gen. 1. 2.  that is, Informis & Inanis, without form, and void; but now being by sin corrupted in its holiness, and by transgression cursed with barrenness, we here request, that men, its inhabitants, be renewed, their wills sanctified, and their hearts like good ground, once again made fruitful, by yielding obedience unto God, that earth itself may be blessed with fertilty, and become well watered, like the Paradise of God. 
Landolfus Cartusiens. in Orat. Dom.   
By Earth then, understanding Men, who are of it, and in it; and by it again, understanding only living men, we proceed, applying this Petition to the rule, So pray ye.  
1. Looking to man, as earth in his formation, or creation, we are to pray for others. If the multitude of sinful men in the old world, 
Chrys. Hom. 23 in Genes.  merited, through their earthliness, wickedness and malice, to be termed Earth, what now doth in this last age, the multitude of the Nations deserve to be named by, more appositely than Earth, Earth, Earth? for whom our deution must have wings, being obliged to pray for them, whom Peter preached unto, viz. 
Acts 2. 9  the Parthians, Medes, Elamits, and the dwellers in Mesopotamia, etc. As also, we are to embrace both the Indies in the arms of our brotherly charity, that as the Inhabitants thereof, 
1 Cor. 15 49  bear the image of the earthly, by the disobedience of one, they may bear the image of the Heavenly Man, by the obedience of another.  
Earth of itself is naturally cold and dry, and will not easily be brought from its natural shape; Saul, until knocked down, and nature, until humbled, 
Acts 9 6  will not say, Lord, what wilt thou have me to do? It is the Lords voice in the Gospel must bring all into obedience, and therefore Religion, when we are on our knees, suggests us to what Paul dreamt, viz. that a poor Indian, 
Act. 16. 9  or a man of Macedonia, stands before us, saying, Come over and help us, that by your prayers we may be brought to the knowledge of the everlasting Covenant.  
2. Looking to man in his vocation, and because that is upon earth, he is to pray for himself. It is wide, yet pious note, observed from that of the Psalmist, 
Psa. 61. 2  from the end of the earth will I call unto thee, 
Hillar. in loc.  for a terrae finibus clamat, because living in the flesh, he was absent from Christ, and that being as earth, he cried and groaned with the Apostle for help, being willing to be freed from that necessity of abiding in the body.  
This is sure, in going about our employment, from our house to the street, from that as to an Exchange, 
1 Cor. 4. 2  to buy and sell, we are but as Servants to our Masters, and must account to him, how much of his will, and how little of our own we have performed, and professing ourselves with james, 
jam. 1. 1  servants of God, and of our Lord jesus Christ, entrusted with his Money in Purse, his Goods in Shop, his Commodities in the Warehouse, his Garments in the Wardrobe, we ought daily to look into our Accounts, and register our actings, that at reckoning it may be sound we have done his will.  
3. Looking upon the Christian in his profession, he lies if he be satisfied with earth; with the Bird we take our meat from it, making Heaven the Standart and measure of our doings, not so stupefied with earth's Diapery, or so much embased with the sensual pleasures thereof, as not to make so much as our talking be unburnished with Celestial purity, it being for this the Christian buys his Bible, respect his Preacher, and offers up his Prayer.  
Christianity hath its Armour, to fight against, and overcome the world, a true Microscope, discovering its blemishes and deformities, a Teliscop or prospect, approximating Heaven and its glory, so near to the eye, that the carrion carcase, of earth's circle, irritats the Spirit, to have it removed, augurating or foreseeing some pestiferous scent arising therefrom, may endanger its spiritual health, and dead, nay, damn the soul: That being a sure rule of one, 
Isidor. de sum. Bon. lib. 2. c. 41.  that never can the spiritual war be upheld, if the lusts of the world be not subdued, nor the mind contemplate God, which meditats on fleshly pleasures, the devil by them, as by Tubes of Pipes, conveying pride to the soul, as to Evah, envy, as to Cain, covetousness, as to Achab; all which is openly renounced and proclaimed against, in our receiving the press-money of sacred Baptism.  
It was asked, 
Zenoph. de dict. & fact. Socrat. lib. 4  what was piety, or who was the pious man? It was answered, he who worshipped the gods, not as a man would himself, but as the gods had appointed in their Laws: If this was the judgement of Heathens, how darest thou in hypocrisy take the words of his Covenant, 
Psal. 50. ●7  or this prayer in thy mouth, since, God will not only, never shake hands with him who hath a lie interwoven in his robes of praise, but revenge himself upon all who worship him not in spirit and truth? 
joh. 4. 23   
Pretenders to holiness, and simulated services, operat for nothing more, then enlarging the vails of reserved wrath, heating and thickening the same, whereby their evacuation must be more formidable, and the worshippers more inexcusable, that they are judged out of their own mouth, God only hearing doers of his will. 
joh. 9 31  Knowledge being only as light to direct practice, and a good disposition, salt to season it, 
Gouge. on the L. P. Sect. 59  and free profession is as wine to quicken it, yet all without practice are but instruments to destroy it; Let his will therefore be done,  
On earth, for it must be done there or no where, there being no work, or labour, 
joh. 9 4  in the grave whereunto we tend; work his will while it is day, for the night cometh wherein no man can.  
Reflect but upon nature's frailty, and how ruinous the edifice of the body is in the sudden dissolutions Fate hath made in others, 
Valer. Max. lib. 9  and we shall be enforced to regulate ourselves to that Law of working in this our day. Philemon died in a laugh; Anacreon with one grain of grape, 
Seneca de Brevit. vitae c. 7  therefore the Moralist adviseth, that our life be but a learning to live, and that spent in teaching to die; there being so many pricles about the Rose of our beloved life, that our hands bleed as soon as it is felt, making the hardiest to cry, tempting us to its embrace, as did the flowery Aspect of that delectable valley, the enchanted Ass in the Fable (miserable man in the Mythology) but no sooner in it, 
Apul. Metamorph. lib. 4.  but with furies, worse than dogs, is poor man set upon, and men acting as devils, causes the good man to sigh out, his day being crossed in his highest enterprise, principally from his own weakness and inadvertency every day; and next, from the asperity or wickedness of others, each day grinding him, as under the nether-milstone, through sorrow, enraging him again so high, that from the precipice of passionate resolves, he invokes disaster, more sad than did Aristarchus who yet starved himself to death, to ease the pain of the Dropsy, which yet might take more time, and procure better preparation, by filling the soul with more voluminous contemplation for exact removal, than had Baebeius Pamphilus, who died, even while ask a boy what it was of the Clock? Death in Capital Letters, being written in the front of each day and hour, which having not so much as one syllable to protract the pronouncing, more than day, ought every day to expunge the speculation of futurity, and conclude there is none to follow, yea, scarce that we behold, since as the abovementioned Ass, we are each day suffering the Strappado of cares and griefs, by which it becometh scarce a day, because uncomfortable and wearisome suggesting, as well as hastening thoughts of departure and dissolution.  
What one says of sins remission, may be said of times, course and motion; Now the wicked ceaseth from his vain conversation, 
Falgen. de Remis. peccat. lib. 2. c. 22.  beholding the path of piety, as more eligible, that he gain eternal life: Now he avoids the fault, that he may never feel the smart, nunc praeveniat he cometh before the face of God with confession, that he may never be separated from him by damnation: He doth it now, that is, while on earth, or never.  
On earth, 
jude 6.  it is to be done there, because it is only disputed there. Disobedience indeed begun in Heaven, but it found no entertainment, and will never be again admitted: Of hell it is said, he that is obstinate, filthy, or unjust, let him be unjust still, 
Rev. 22. 11  because they must still suffer the will of God, as in heaven, the pure, meek, and just Saints, are doing the will of God; 
1 Tim. 6. 5  but earth is, regnum mixtum, hath in it some that obey, many that deny, and numbers that boggle, 
1 King. 18. 21  demur upon, and dispute against, or by a carnal neutrality, stand in aequilibrio, ready to perform God's will, or any other that policy shall account most efficacious for their carnal purposes; like that profane Soldier somewhere, who had on one side of his Shield an Image for God, upon the other for the Devil, with this device, if the one will not take me, the other will.  
There are three things upon earth that dispute against God, 
Act. 17. 17  and defy his will; these are, nature's pravity, the Devil's tyranny, and the variety of men's affairs.  
1. Natural pravity, this will have us do our own will; It was born with us, bred with us, and went to school with us, which makes us lath to deny it any thing; 
Gen. 38. 17  If it say, as Tamar, what wilt thou give me? How loath are we to deny it a kid from the flock, though God discharge it, willing our Sanctification. A Child will do much to keep his Bird, though it pick him, and a man will do more to preserve his will, though it sting him.  
2. The Devil's tyranny; 
Rev. 12. 12  for he will have us to do his will: Heaven he is secluded from, and hell's inhabitants he is sure of, therefore his hopes, his feats, his threats, and arguments against the will of God, 
Ambros▪ de vocat. Gent, c. 3  are in, done, and urged, upon earth; And it is evident the will of God is not always done; hence therefore this illation is congruous enough, that the will of Satan is. How soon was Adam wooed to embrace hell's doctrine, dethrone God, 
1 Tim. 2. 14  and destroy himself, for he was not deceived: And if judas get content, he will deliver Jesus into his enemy's hands, as soon as Satan fills, 
Mat. 26. 15  or enters into his heart: Neither left he there, but is yet so busy, so cumbersome, so deluding, that we are in many places called upon to hear the word of the Lord.  
3. The variety of men's affairs; and they take up a great deal of time against our own wills, that this must be done against the spring, that this is fit for such a country, 
jam. 4. 13  and this is suitable for such a coast, gives us no time to study the will of God: As fishers have several baits for different fishes, 
Rev. 18. 17  so the world hath variety of snares for its multitude of traders.  
Demonaae, when questioned if the world had a soul? 
Lycost. de Curiositat.  then if it was round? With indignation answered, you are very careful about the world, yet about your filthiness contracted in the world, you are careless. Here this man is settling his heir, there that man bewailing his poor crop, he casting up his accounts, and a fourth is preparing for a foreign plantation; because of all which there is such a bumming in the ears of man, that with the maniest the sound of the words, carrying the sense of the will of God, hath not admittance into that gate of the soul, 
Aug. Epist. 65. ad Paul. 〈◊〉.  the ear, which if it had, we should not be so far embased about the drudgery of this pelf, but write with a holy man, for direction and instruction, about sub jugating our wills, to the will of God, and what we ought to do therefore.  
It is desired on earth, 
Brix. Com. Symb.  though to our sorrow, we know it will never be there exactly done; suppose our hearts, for once holy ground, yet the Rod of Moses, I mean the Law, when cast thereon, becomes a Serpent, and we are scarce able to endure the sight of the just, holy, and good commandment; sin by it, taking occasion to work in us, all manner of concupiscence, 
Rom. 7. 8  sed hic inter in ex parte oramus, we pray for some measure of obedience here, 
Glas. ord. in text.  that we may be perfected in all obedience hereafter; God crowning in heaven with perfection, our sincere service, performed on earth, 
Ber. Serm. 16. Qui habit.  though through weakness imperfect clamemus igitur in Coelum, we therefore list up our voices to Heaven, because under it there is nothing but labour, sorrow, vanity and vexation.  
The earth hath its heats and colds, according to the cloudiness of the air, or distance of the Sun; obedience likewise hath her colds and heats, 
2 Sam. 11. 27.  her workings and faintings, her runing and stumblings, and sometimes a great intermission of her spiritual pulse.  
On earth Faith hath her distrusts, 
Psal. 73. 2  Hope her doubts, Charity her damps; there this opinion raiseth Choler, that doctrine provoketh Rancour, he caufeth offence by an ill example; these are scandalled through supposed mistakes, whereby the Earth, 
jam. 3. 2  that is the best of its inhabitants, is but a bad copy, yea indeed no copy at all; hence our Lord teacheth, that not Earth, but Heaven, be the rule for doing our Fathers will.   

Thy will be done in Earth as it is in Heaven.  
THE rule of our obedience is now before us, and the mould in which all actions are to be cast for Heavens, that is, for God's plaudit; As it is in Heaven, is a Doctrine of comparing qualities, not substances; it respects neither Earth nor Heaven, Physically, but Morally pressing a conformity in the inhabitants of either, to the will of the Lord of both, and grand Master of each: It is also a doctrine of holiness among Spirits, that the souls of the righteous here Militant, may in virtue and well-doing, totally resign themselves in imitation of the Spirits Triumphant, for the will of God, 
Rev. 14. 5  that they may be found without fault before the Throne of God.  
That their conversation may be in Heaven, 
Phil. 3. 20  by contemplating the things which are not seen here, 
Aquin. Lect. 3. in loc.  and affecting the things that are only there, by working all things according to the Angel's Sampler: 
Sen. de Consol. ad Polyb. c. 36  Yea, even to follow God himself, it being not unlawful, per divina ire vestigia, to walk as Christ himself walked.  
The word is singular, Heaven, not Heavens, as in the Preface, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  excluding all but the very inside of Heaven, the interior parts of the Heaven of Heavens, there being there, exactness, in opposition to Earth's crookedness, and stateliness, against its baseness.  
1. Exactness. Examples are to be eminent, and as far as possible, 
1 Cor. 11. 1  contrived above the censure of ordinary operators, in things wherein honour is concerned; but in things divine, wherein are couched the most pressing interests of the souls eternity, patterns ought not to have so much as an umbrage or shadow of sensuality, which not being sound on earth, a David will trip, 
Gen. 9 21  a jacob will halt, and a Noah lie uncovered: we are to eye Heaven for acquiring of righteousness and true holiness.  
2. Stateliness. How slovenly (so to speak) do we handle the mysteries of God? Is not a trembling hand, 
Acts 20. 37  a glazy eye, a blubbered face, commended in the approaches of the devout, to the greatest pledges of their salvation, 
1 Cor. 11. 27  and yet in these addresses, not only faith, but their love to God is then more sublimely to be acted, that it may be felt, heard, and understood, so that the highest raptures, and most ravishing transportations, like high Steeples, are not without their Cobwebs; whereas in Heaven, the divine beams of glory shining upon the faces and hearts of the Elect, both heats their souls, and beautifies their exercise, to that degree, 
Rev. 5. 11  that with redoubled acclamations of ineffable joy, they stand before their Saviour's Throne, and go about their Master's errand, 
2 Sam. 24. 16  in a Royal, Majestic, and Authoritative deportment.  
These are so well known to be in Heaven, that good men do not only mistrust others, but fear themselves, pray against themselves, ask forgiveness, 
Isa. 64. 6  both in, and for, their most religious undertake, which must cede to the performance of those Sainted above, they being incapable of pollution, laxation, or hesitation, through the spiritualizing of all their faculties.  
In this Prayer there are two sicuts, two asses, one is, As we forgive our debtors forgive us; 
Hush. Lect. 9 on the L. P.  in which Earth draws a pattern from Heaven, to follow, sets it a copy to write a pardon by; the other is this Petition, As thy will is done in Heaven, let it be done in Earth; in which Heaven is recommended, as worthy for imitation of Earth, and sets before it a picture for Earth to draw the lively features of exact and acceptable duties: For, note, in Heaven there are three whom we must imitate and follow, viz. Christ, Angels, and the Saints glorified.  
Behold Christ as man, 
joh. 4. 34  and as when upon earth, it was meat to do his Father's will, for himself, giving us in that consideration, an example to prevent sin, and as God, a remedy against it, from which it is deducible, that our eyes, feet, hands, and tongue, are to be observant observers of the whole Law and will of God, as Christ was; we making his life our book, our glass, our rule, our way, his present residence in Heaven, and work there, is the Church's salvation in general, thy soul, Reader, and that other man's in particular, for it is the will of the Father that none of these little ones perish; hence Christ becomes their Advocate, 
1 joh. 2. 1  that they all may have everlasting life.  
For when the Name jesus sounds in thy ears, 
Bern. Ser. 15. super Cant.  understand a meek man, and a man humble in heart, courteous, sober, chaste, compassionate, conspicuous, and renowned, for honesty and sanctity, and the same person to be the Omnipotent God, qui suo me, & exemplo sanet, leading thee by his example, and confirming, strengthening thee by his power.  
It was a good advice, to imitat an honest man, was the way to become the best man: 
Stobae● de Prudent.  and when we know that even Christ ascended for the same cause he suffered, 
Serm. 3.  which was, that we should follow his steps; 
1 Pet. 2▪ 21  we ought to go up with him, and to him, by intercession for our Brethren, and by imitating of one so just, we may, and shall be crowned with those that are holy.  
Observe him where you please, in the Pulpit, in the Hill, in the Ship, in the Garden, exemplo suo, 
Chrys. Hom. 74. in Mat.  he is, by his example, teaching us the great Philosophic virtue of submission to the will of God, and doing of the same, which we must indispensibly conform unto, or be extruded the felicity his obedience purchased for him.  
The Scripture is not very clear, or distinct in showing how Gods will is observed by the Saints or Angels, 
Dan. 8. 16  yet it is so full, that we can collect their readiness about it, whereby we may not only learn to lament our own depravation, but beholding their activity, can remeed the distemper, and keeping in their path, though not in their strides; at length, by assenting to divine documents, we shall ararrive at the same beatific vision of God, they by their obedience do possess.  
Angels have Laws and Precepts concerning Devils, 
Rev. 20. 1  men, whether good, or bad, alive, or dead, touching governments, fouls, bodies, or goods of men, to afflict, or comfort, to fight, to kill, or destroy; I say, Angels have this, 
Dionis. de Coelest. Hier. c. 5.  whether Cherubims, or Seraphims, Powers, Thrones, or Archangels, all these being comprehended in this one word, Angel, there being in that holy Hierarchy this equality, that they are all Messengers of God, made to the likeness of God, and carried all to that one purpose which is in God, readily, throughly, zealously.  
1. Readily. They are spirits of life, and as for their life, they go about Gods will with so speedy pace, 
Isa. 6. 2  that they are said to have wings: And hath God said, 
Ezek. 1. 6  to day harden not your hearts? or, break off thy sins by repentance? Say not, to morrow, with Pharaoh, but in this thy day, 
Psa. 27. 8  say, thy face, O Lord, I seek.  
We read, that an Angel of God spoke to Hagar out of Heaven, in which History, we have what he was, 
Hillar. lib. 4. de Trinit.  an Angel: 2. Whose he was, of the Lord; and should we, from some men's pronity to wickedness and vice, conclude the certainty of their subjection to a higher power, we could not rationally give any other designation, than messengers of Satan; and if we should demand, whence comest thou? (a question never asked of the good Angels, 
Greg. Moral. lib. 2. c. ●  their ways are so well known) it might be replied, from compassing the earth, they are so ready to perform the Devil's pleasure, and the fulfilling of their own lusts, by which they are, 
Job 1. 7  as it were, always in the dark, the eye of God's approbation being never upon them, which the good Spirits, and good men having, they are said to be continually before him.  
2. Throughly. They are so serious in the doing and executing of the Lords purpose, 
Psal. 10● 22  that to half it, or quarter it, is none of their ease; whence they are said to do his pleasure, that is, in all their actions perfect; all his thought their complacency, being that wherein his soul delighteth, abhorring to behold men repudiat, and abandon one vice, to espouse themselves to another; it may be to them more beautiful, profitable or easy, for though an horse be restrained by the bridle, yet man is to be inwardly transformed by the word, to the will of God, and not to be like the gods in the Egyptian Temples, decked with Gold and Silver, or vailed with Purple-royal, that is, shadowed before men with gorgeous formality, which being once, like fair Hangings, 
Mell● Patr.  drawn aside, or pried into, filthy Apes of impure notions are visible; and the dustinesse, 
Clem. Alex.  nastiness, or lustfulness of their inward parts, recte scio, maketh them justly accounted the more abominable, 
Poedagog. lib 3.  that they only studied to seem good, it being an uniform devotion and conversation, that maketh men Angellike, adapting them for those eternal mansions these blessed Spirits abide in, for otherwise the Devil sometimes covering his cloven hoof, could not in equity but be reputed Saint, and accordingly associated withal.  
It hath been disputed what that particular sin was, 
Cosman de Angeliograph. lib. 2. c. 10  for which the Devils fell from Heaven, whether stubbornness against the foreknown Incarnation, envy or pride; some who are for the last, respect man, in envying Adam's dignity, and God, in affecting against him Domination and Authority? Admit this, How humble are the good Angels? 
Gen. 32. 1  let God command, they will stand in a Lane as a Guard, until a poor jacob pass through; they will enter into dark Prisons for a condemned Daniel, or liberat a captivat Peter: Let men learn of the Angels, 
Acts 12 7  and not put the Almighty to his wishes, as once to say, O that there were such a heart in them, 
Deut. 5 28  that they would fear me, and keep all my Commandments.  
The Lacedæmonians had good Laws touching education, 
Zenoph. de Cyr. Minoris Exped. lib. 4.  especially of Children, yet had orders again, encouraging them to steal, and an honour drium for a cleanly conveyance, provided they observed the Laws wherein there was something excepted: Such Mongrels are too many Christians, though not in the same Commandment, accounting it too base to steal, yet holding it a degree of honour to swear, and being afraid or ashamed to deliver up themselves to all kinds of ill, embrace what is more convenient for their place and station; but this Petition dischargeth such bartery, 
Theoph. in Text.  as sacrilegious, enjoining perfect, because conscionable obedience, and sueth for the gifts and graces required thereunto.  
3. Zealously. The heart giving life to every commanded duty, hath such impressions on the Angel's spirits, 
2 King. 6 17  in their missions, that they are said to be flaming fire, their strength to be Chariots of fire, and their swiftness horses of fire; 
Psal. 104 4  he maketh, (saith the Psalmist) his Angel's Spirits, his Ministers flaming fire, 
Damas. de Orth. Fid. lib. 2. c. 3  denoting Agility, Ardency, Penetrability, Dexterity, and the Fervency, with which they go about his will.  
They are called Angels, because they deliver his message; 
Dionysde Coelest. Hier. c. 7. etc.  Cherubims, because they know his purpose; and Seraphims, because they burn with a holy zeal to confess and glorify God; 
Isa. 6. 6  it was one of these that flew with a live coal, to purge away the pollution from the Prophet's lips and life.  
What hath been said of the Angels, might be truly said of the Saints departed, but they not being employed about earthly affairs, as Angels are, let us distinctly search into their doing of the will of God, and without much scrutiny, we shall see them do it conjunctly, continually, and sincerely.  
1. Conjunctly. 
Rev. 4. 10  All the glorified number unites in this one thing, of giving honour, power and glory to the Lord, because of all his wondrous works; and such who desire to be of that Choir, must to that Hymn in joint devotion give●n their Amen.  
Israel must join with Egypt and Assyria, avoiding neither, 
Is. 19 23  because he is a jew, but beholding the Spirit of God breathing upon them, must celebrate with them as Brethren, though formerly aliens, and with binding resolution, each precede another by affection, and in imitation of that glorified number (though probably before different in opinion) combine in this judgement, to practise and do the will of the Lord for ever, saying to dividing principles, Abide here with the Ass, 
Gen. 22. 5  and I will go yonder and worship, etc.  
2. Continually. Their eternal Sabbath is spent with unwearied ceasing in their serious attending his Throne; 
Psa. 119. Theod. in loc.  we ought to be earnest, and with David, keep the way of his statutes unto the end, (i. e.) sine impedimento incedam, giving defiance unto the keenest temptation, I shall gracefully persevere, and imitably walk in the road and path of thy Commandments, observing them in all my undertake; not putting on the royal apparel of Faith, Righteousness, and Obedience, for the Throne or Temple, but make them my daily garment, yea, my night-cloaths, for at midnight will I arise and give thanks unto thee. 
Psa. 119. 62   
3. Sincerely. There is in Heavenly Saints a concord betwixt heart and harp, 
Rev. 14 2▪  being like the Sun, transparent, every cavity within them exceeding the Crystal in purity, evidenceth no disingenuity, but perfect harmony in love, in voice, in desire, in moving, and in doing.  
Abfuit ergo, 
Lact. lib. de Justitia. c. 3.  as true disciples of Christ, let us hate dissimulation, or willing to feign, but let us do, as well as sing, I love the Lord, otherwise, 
Psa. 18. 1  as the devils, we may speak much truth, and with the reprobat, do much good, but neither being hearty, it is not our own, and the sooner shall we be accursed, if we call out, 
Aug. Confess. lib. 3. c. 6.  the Truth, the Truth, and not walk accordingly.  
Not to separat what God hath joined together, both Saints and Angels in Heaven do the will of our Father, joyfully, humbly.  
1. joyfully. Great content have they to be employed, and great satisfaction have they all, 
Luk. 1. 28, 38.  in doing the will and work of God. Hail, thou art highly favoured, said Gabriel; be it according to thy word, said Mary; to be sorrowing with the covetous young man for the sale of lust, and discharging of thy sin, or passionate or careless, 
john 18 38  as was Pharaoh, and Pontius Pilate, is to contradict the spirit of God, prompting thee to pray after this manner, Thy will be done.  
2. Humbly. Christ is represented to the Divine, 
Rev. 3 9  sitting at the right hand of the Father, but the Angels and Saints about the Throne, and sometimes falling down before it; and then are men obedient, when the precept not being delayed, is heard by the ear, saying, Now, the tongue saying, arise, the feet, 
Chrys. Hom. de Orat. Dom.  run, and the hands saying, all that thou commandest we will do. That his will be done, Reader, in thy soul, and in thy body, in the heaven of thy soul, and in the earth of thy flesh, that as the Angels, who are spirits, thou spiritualised, may live, and do on earth his will, as it is in Heaven.  
The Popish Franciscus, 
Tympii. Specul. Magnum sig. 149.  being demanded who was to be judged truly obedient? ordered the exhuming of a dead body, who would not be discontent, how ever placed; nor puffed up, though throned; nor clamorous, if despised; nor beautiful, though gorgeously arrayed. Such is the obedient doing, giving, suffering, where word or providence gives order, without wresting it, or strutting it before the Lord.  
This word As, either the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the german Als, importing similitude, here denots a likeness only, not an equality, we by it desiring amidst such encumbrances as the soul groans under, to live inculpat, as inoffensively as the Angels; 
Jerom. ● textu,  but to reach them in the large extent of perpetual conformity, is a task beyond mortality, for during our abode in houses of clay, Ignorance, malice, weakness, wantonness, and wickedness, will affect us, yet as children, we may regard our copy, 
jam. 1. 21  and scorn luxury, and all exorbitancy, and lay aside superfluity of naughtiness, being persuaded, that albeit the Character of our lives and actions be unproportioned, we shall at length write fair; and draw good Text Hand, 
Eph. 4. 13  when in heaven we come to be perfect men in Christ jesus.  
For, however obedience be here mixed with frailty and imperfection, yet as a tender son, endeavouring to execute his father's will, is approven, so is it with God, he requiring and blessing the will or desire for doing, when the work itself may be defective, so that though we arrive not at the perfection of the first or second Adam, in doing Gods will, which is to be found in the holy Angels, yet we may acquire in obedience, the perfection of Zacharias and Elizabeth, 
Luk. 1. 6.  which consists in the sincerity of our service.  
We cannot, 
Wischart. Lect. 9 on the L. P.  and do not the will of God with the Angels speedily; for, like Lot, we linger to go out of Sodom; nor cheerfully, for like Israel, we murmur in the way; nor fully, for the good we would do, we do not; nor sincerely, for our hearts are far from him; nor perfectly, for we know but in part, and see but in part; yet we are to strive after all this, there being a time to come wherein all shall be obtained; 
jos. 6. 15  though now with Israel, we compass jericho, and with Samson, groan under blindness, at length the siege shall be ended in conquest, and we revenged upon all Philistines that tormented us; and all that we do shall be very good.  
Therefore study for an enlarged soul, 
Caiet. in textu.  that largely the will of the Lord be done, for it is thy will, not our own; not every where, but on earth; not every way, but as it is in Heaven, that is, doing it out of love and affection: And so pray ye.  
From all this we infer these four particulars.  
1. A necessity of doing. Men came not into the world to stand idle, or gaze about, but to work; and though sin and Satan put many to miserable drudgery, it is still sloth, except the work of God be done: The heathen beheld and scorned the consumption of time in the inutile pursuits, 
Seneca. de brevie ●itae. c. 12  of the ordering, plaiting, and curling of hair of some phantastics in his time; and how with us such vanities are privileged to inhabit the souls of too many, is scandalously evident? the saying of the prophecy of this book, this prayer, being kept neither in memory, nor manners; neither in herd nor heart, etc.  
2. Timidity for failing. The viciousness of the age, in spending the greatest part, if not all time upon things ●innical, aught to create a fear both for ourselves and others, having for the doing of this will, 
Eccl. 3. 2.  a patent, not for one minute, yet filling two times so nearly placed, that there is scarce an Asper to lengthen the phrase, 
Rom. 13. 13  viz, a time to be born, and a time to die, with rioting and drunkenness, chambering and wantonness, strife and envy, and accounting it a magnificum, to reiterate such impieties, that becoming expert in sin, we gradually advance in the profane legion, and pointed at for eminent fighters against Heaven.  
How severe therefore must our punishment be, when untombed of our carnal security, we stand naked of all excuse, and accused as infringers of the Laws of the omnipotent God; this, if really reflected upon in the private sanctuary of our own breasts, would in tears make us cry, Thy will be done; the house of Nathan apart, 
Zach. 12. 12  and their wives apart, as did Monicha, for her son Augustin, because of his lewdness, and had this answer, a son of so many tears could not perish, 
Aug. lib. Con. 3. c. 12  as he did not: But what shall become of so sinful a world, of so few, yea, of no tears, but a fearful expectation? etc. For prevention whereof, implore mercy, 
Psa. 79. 6  deprecate wrath, in Thy will be done; for, a world, a kingdom, of so few prayers, so few tears, is not far from destruction.  
3. Ardency for perfecting. It is evident by this, that the bias of all our contrivements ought to be for a more closely, 
Col. 3. 17  full, and proximat conformity with the holy Angels; and if by heedlessness we rub, that is, mistake, or be impeded in this grand scope, we are to cast our eye upward, that by his Omnipotent arm, we may again be reduced to this ultimat of Angelical perfection, 
Psa. 30. 6  being afterward the more marry that formerly we were in Jeopardy.  
4. Fervency for knowing. 
1 Tim. 4 13  A holy hand can never be directed, but by a sanctified head and heart; and in order for the accomplishing the will of God, we are to improve our knowledge in, and of that will, a due management thereof depending upon the right apprehension of the same, otherwise a pursuit of such heavenly exactness is but vain, it making us but almost Christians, that is, altogether miserable, since eternal life consists in knowledge, 
joh. 17. 3  and in that we are commanded to increase; yea, in that the Angels desire more and more to have inspection, 
1 Pet. 1▪ 12  stooping down, as it were, to have a clearer, and more naked sight of the ground of that salvation shown to man.  
If it be here objected, that the will of God being powerful and irresistible, 
Rom. 9 19  cannot be frustrate, or obstructed by creatures, and therefore this Petition, as redundant, in regard of God's alsufficiency, to effectuate any undertake, might have been spared.  
Besides what hath already been said; 
Elton: Expos. 3. Petition of the L. P.  it is replied, that the will of God in the Scriptures revealed here, chiefly understood, hath ever for its end, obedience, trial, or conviction, and hath always, in all, a powerful effect, but not in all alike; in some it works obedience, as that of the circumsion, the Sabbath, etc. Others it puts to a search, whether the existence of that or this grace be with them, as that command to Abraham, about sacrificing his Son, 
Gen. 22. 12  the event whereof showed, that God's end was but to try Abraham, in others it mounts no higher, then merely to convince them, as was the commandments to Pharaoh.  
His secret purpose we are not therefore to pry into, 
Eph. 4. 25  but accept the duties of the Gospel, as precepts propounded unto us for obedience, that to our power they be performed, and where that fails, to our utmost they be bewailed, wishing or doing the fulfilling of his will, 
Exod. 12. 31  as it is in Heaven, that is, cheerfully, not by constraint, as did Pharaoh, that is, lovingly, not by haughtiness, 
Isa. 10. 7  as did Senacherib. For God expects to have, 
Ambros. in Psal. 119. 108.  and loves to see, voluntary service, and he hath it from the glorified Saints, and Angels, whose practice man assiduously must follow.  
Restat ergo, 
Greg. Moral. lib. 6. c. 14  it is necessary therefore diligently to regard this will, making it our guide, in all our actings and undertake, and the impossibility of obstructing it, ought somewhat to move us for coming under its protection, for bearing patiently its Laws, with a willing heart and mind.  
Let Jesuits follow Ignatius, 
Tit. 1. 10  and his way of living; the Franciscans, Francis, and his way of mortifying; the humorist his Patriarch, and his way of opinionating; Let us aspect Heaven, for a Peter upon earth, by dissimulation may ensnare us, 
Gal. 2. 13  that Elect vessel being but an earthen vessel, is not perfect enough for discovering the infallible rule we ought to walk by; and in this sense, call no man father upon earth.  
Let it not seem strange that our Father is not here our example, but our fellow-creatures, since other Scriptures press our holiness and perfection, 
1 Pet. 1▪ 16  from his perfection, and his holiness; for this Prayer eyes chiefly obedience, and God having no superior, 
S. Rich. Baker: Disquis. on the L. P.  is not within the verge of this request: In holiness God is above the Angels, and in that He, not They, is to be our pattern, but in service, the Angels are above us, and They, not Men, to be our pattern, 
Aquin. Ser. Dom. 23:  is here intended; for as in Heaven, is to be expounded as the Angels, that is, sine dolo & in charitate, without Hypocrisy, in servant charity, 
P. P. K. James medit. on the L. P.  and holy purity.  
Hitherto of the matter of this Petition, the order is most excellent. Obedience to his will in this Petition being the means of attaining his Kingdom, prayed for in the second, as if we should say, Thy Kingdom come, that is, to our comfort, for which effect, Thy will be done.  
In the first Petition, we aim at the hallowing of God's Name, 
Paget. expos. of the L. P.  which to accomplish, we pray in the second for the enlargement and establishment of his Kingdom, and in this we pray for our own subjection to it.  
Again, 
Baker. ut supra.  in the first Petition we are assured of Eternity; by the second, of a Kingdom; by the third, to be like the Angels: Or by the first, we are informed what we shall be, that is, as the Angels; by the second what we shall have, that is, a Kingdom; by this third what we shall do, that is, the will of God. And after this manner pray ye, 
2 Cor. 1. 12  that God may be glorified by us, as in the first; that Satan may not rule over us, as in the second; and that we rule not over ourselves, 
Act. 21 14  as in this Petition, but that by us, with us, about us, and in us, the will of the Lord be done, as it is in Heaven.    

CHAP. V.  

Give us this day our daily bread.  
THIS is a Petition offered by the soul, for sustenance for the belly, and that in the throng of those sublime supplications for propagation of the Gospel, and imitation of holy Angels, God's goodness, stooping to man's pinching necessity, knowing that the belly hath no ears to receive counsel, 
judg. 15. 18  when it is empty, to persuade it to patience; and that it hath a mouth, which will open and bawl, to the souls disturbance, until it be filled with bread, 
1 Cor. 6. 13  which indeed is its due, bread being made for the belly, and the belly for bread; yet it is considerable, that it is placed after all the Petitions that concern God, insinuating that his work and glory is first to be done, and then we may cause lay the cloth, and put on bread.  
We find that in times of Famine there have fallen showers of Wheat, 
Swans Specul. Mund. c. 5.  for the refreshing of the hungerbitten; and here we are directed without a prodigy, to respect Heaven, and not the Fields for Grain, or the Mill for Meal, but both sexes to imitate the virtuous woman, and bring their food from afar: 
Prov. 31. 14  For so pray ye, Our Father which art in Heaven, Give us this day our daily bread.  
From the naked face of which words, we discover a Law commanding care for, and abstinence while we are in the body.  
1. Our care for the body. For beauty, proportion, strength, the body is so stately and curious a structure, 
Exod. 2. 2  that it were impiety against nature to suffer or design delapidation, the least hair whereof being allowed a place in Gods Note Book, 
2 Sam. 17 28  we may conclude its bowels to be more intensely regarded.  
It is the souls Cabinet, therefore not to be broke; Christ died for it, and therefore it is not to be slighted; the earth is to conceal it, and therefore is not to be stripped; yea, Heaven is ordained for it, and therefore it is to be honoured.  
The soul indeed is to be the main, not our only care; but the body hath here God's Image, and shall, if we be wise, walk up and down in his inheritance above: 
Heb. 11 22  As joseph by faith, gave charge to bury his bones, we by the same grace, may give charge concerning our bodies, and order to set on bread.  
The charge against shedding the blood of man, 
Gen. 9 6  is from this Argument, For in the image of God made he man, that image being in the blood, tanquam in copula; in the body, tanquam in organo; 
Weems▪ Exercir. on the 6. Com.  in the soul, tanquam in proprio subjecto, in its proper place; the vital spirits are carried by the blood, and upon them also depend all the senses, and upon the senses depends the rational soul, in which the image of God principally resides; now, take away bread, the blood fails, and by that the spirits fail, and by them the senses fail, and by that the soubremoves, and by that the image of God.  
We offer this to the consideration of the malicious, who shedding the blood of man, desaceth that goodly workmanship, for whose preservation he is bound to pray, it not being preceptive, give me, but give us our daily bread: 
Lact. de vero cultu c. 11.  For quid est conservare humanitatem? what other is the preservation of humanity, than the loving of man, because he is a man, and the same that we ourselves are? and who doth it not, dispoyls himself of the appellation, man, as not worthy to be so termed.  
The superstitious also rivetting this request upon his own thoughts, 
1 King. 18 28  will be self-condemned, his cutting, tearing, whipping, and lashing himself, making him Felon de se, in a sort, a self-murtherer, 
Eph. 5. 2●  in renting the back, or torturing the skin of that belly he prays for, etc.  
The covetous also must not plead immunity from the mulct appended unto the breach of this Divine Law of cherishing the body, as the fruit of his prayer; for in his fordid baseness; withdrawing from the flesh what God hath sent it, 
Mat. 5. 7.  and keeping from the belly its just modicum which it craves, yet to his own annihilation, it remains empty, he in the mean time cramming, even to nauseating, the hollow bowels of a wooden box, makes him culpable of self-hostility, and impeding him in his spiritual traffic, his cash but serves him to buy damnation; 
Valerian. Homil. 8 de misericord.  For quid prodest? what is the profit of concealed hoards? and who knows not that by doing good, and showing mercy, men shall find mercy, and reap good? but what shall he gather, who is merciless to his own self?  
It is good and comely for one to eat and drink, 
Eccles. 5. 18  yea, deck his house, and to enjoy the good of all his labour, 
Jerom in Eph. c. 5.  which God hath given him, 
Leon. Mag.  in neglecting whereof, he becomes guilty of Idolatry in St. Paul's meaning, and of Adultery, 
Serm. 5. de Collect. & Elemos.  in the sense of an holy Interpreter; and abundantes temporalium, inopes aeternorum, being rich in this world, is yet poor, and yet more poor, when it is considered he hath no treasure in Heaven.  
If any object, that we are not to take thought what we shall eat, and the required zeal in the duty of prayer will certainly suffer intermission, 
Matth. 6. 31  in enlarging upon daily bread. It is to be adverted, 
Aug. de Ser. in Monte Dei lib. 2  that there is no repugnancy between give us bread, and take no thought what ye shall eat, etc. The latter condemning distrustsulnesse and sinful distraction, not a prudential foresight of competent provision, for Parents are to lay up for Children, 
1 Cor. 12. 14  and a Master must provide for his Family, and a man for himself.  
2. Our abstinence while in the body. Abstinence, in the judgement of the Orator, 
Cicer. de Offic. lib. 2.  did much conduce for conciliating People and Prince, but in our Saviour's Doctrine it is the sole medium for keeping Heaven and earth in concord, so clearly, that the great Amphiaraus, who in life was accounted a great Prophet, and after his death a reputed god among the Grecians, advised their Priests before their consulting at the Altar, to abstain one day from bread, and three from wine. Plato made his greatest seasts to consist in Salt, 
Theatr. vitae Human. lib. 5.  Olives, Chease, and Herbs, and he was called the Divine. The Egyptians tied their Kings by Law to a certain portion of wine and meat, and they were accounted Sacred. Yea, bread, water and salt, velut exquisitis obsoniis, as great delicates, did the Persians give to their Children. And we read, that Martha after our Saviour's Ascension, did neither eat flesh, nor drink wine, until she saw him whom her soul loved above; BREAD? the poorest boon that nature can ask, and the least a Father can deny, and yet the only great thing we are to entreat for. 
Hng. Card. in text. Auth. Imperss in Mat.  Our Lord restraining the Petitioners hungering for luxurious fare, and conjuring against riches, delicates, and gaudy Raiment, the Pedissequae or handmaids of which, are Wrath, Intemperance, Anger, Arrogancy, Injustice, Pride, and every evil work. Becoming (by joining dinner to supper, and drowning the body with drink, oppressing the belly with meat) a ludibrious spectacle to their own attendants, 
Chrys. in quod nemo laed. etc. Hom.  who must convey the vomited carcase to a dormitory, out of which its possible, the besotted cometh more surious than before, sleep procuring neither health, nor ease, to the ininflamed body.  
All which courses to prevent, or temptations to avoid, we are only directed to pray for our daily bread, as Agur prayed for his convenient food, unto which prayer, it is thought our Saviour hath reference, 
Mede. disc. 28,  in wording this Petition, and dissect food convenient, or open daily bread, in our practice, we shall find sobriety to be hominis prima medicina, 
Chry. Serm. 41. Chrys. de Penitent.  the chief Physician of man, 
Hom. 〈◊〉,  as one Father calls it, and the Mother of health, as another, and so good for soul and body.  
To these we might add a third, viz, God's goodness to the body. At the giving of the Law, he gave man six days to work, for its upholding, and at the ordering of prayer, you see he allows one Petition for the same end; the Ravens brought Elisha bread and flesh to eat, 
1 King. 17. 6  and the brook did afford him water in a drought; here lest natural strength should sail, and the body languish by immoderate fasting, we are advised to pray for all these in this one word, bread, notwithstanding our attendance about Heavenly doctrine. 
Mat. 15. 32   
To these three, might be added a fourth, that is, our charity to all in the body. We say not Me, but Us, and Our bread; which phrase is as wide as the sea, and as large as the earth, and commands us to pray for bread to all in the flesh, or in the Lord, our glory and honour not consisting in our wealth, 
Greg. Naz. Orat. 27.  strength, youth, beauty, nor in nothing of the world's product; but he that glorieth, let him glory in this, that he knoweth, and seeketh after God, and releaseth his poor servants, laying up in them a good foundation against the time to come: For charity is omnium Artium quaestuosissima, the most enriching trade, 
Chrys. Hom. 33. ad Popol.  delivering us from the power of death, providing us oil for our lamps, fitting us for the great wedding, and building for us everlasting habitations. And in this case, 
Tympii. Spec. Mag. fig. 23.  the words of Pius the second Pope, may be applied to an officious Chambersain, hindering true information of affairs, Knowest thou not I have the Papacy for others, rather then for myself? Let the Reader put in Wealth, Riches, Power, Honour, in place of Papacy, and he may learn his duty.  
Prepare your appetites for receiving, as God shall direct us to distribute this bread in our old method, by showing first the matter and next the order of this Petition; the former we lay before you in four pieces, 1. The thing asked, that is, bread: 2. The manner it is askad by, and that is imperative, give us: 3. What kind of bread we ask, and that is, our own, our bread? 4. The time wherein we ask this our own bread, which is, this day. If there remain any fragments, we shall gather them together, putting them in the basket of the word, daily; which shows the extension how long we would have this bread given us, which is daily, or day by day.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bread, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  so called from its fitness for us, it being fit as a staff for an old man; or from its perfectness, as having all other things under the crust thereof, so eminently, that it is conceived the Roman word Panis, is from the Greek word Pan, as if it had every thing in it, or all things understood by it, it may be deduced from the word Pascendo, as if it alone said men, or were his proper, because chief food. Our Saxon Ancestors called it Brood, the Germans now Brot whence probably comes now the word Bread, and all from the Greek Brotus, that is, Meat, in a most emphatic sense, all meats, yea the least of meats, being generally unwholesome, if not loathsome, without bread: so that bread, by interpretation, 
Aug. ad Prob. c. 11  is all things necessary for the being, or well-being of man, and a sufficiency of them in that, which is most necessary and most excellent, 
Theophil. in text.  which is, BREAD, and here daily to be demanded, and having it, to conclude we have sufficiency of food.  
Ordo petitionum cogit me, 
Cajet. in Text.  saith a great Cardinal, the method of the Prayer enforceth me, by bread, to understand, not that of the body, but of the soul, as the Gospel, and the Sacraments, etc. to which sense many of the Ancients do adhere, 
Beda in Evang. Lucae c. 11 Barrad. Concord  and many Romish Interpreters, but he erred not that understood it, de utroque, of them both. But to the Cardinals ordo, I oppose a Jesuits existimatio, existimamus nihilominus, for all that, saith he, we conclude that here we are to understand corporal or bodily bread.  
It is observed, that where bread hath a mystical signification, 
Gouge on the L. P. Joh. 6. 35  there is added some word to discover its mytaphysick sense, as the bread of God, bread from Heaven, bread of life, etc. which insorceth a spiritual sense; but as it stands here, there is no circumstance insringing its literal interpretation, all things divine or spiritual being couched in the other Petitions, thy Kingdom come, and thy will be done; and yet in a remote sense, soul-bread may be an orthodox glass, 
Lyra in Text.  relating to Christ, and the blessed Sacrament of the Eucharist, but in its proximat signification, we shall understand it vulgarly, for the ordinary staff of life, with the consent of reformed Interpreters.  
Take then, Reader, thy bill, and for bread, and in bread, and with bread, write down meat, drink, raiment, strong house, wholesome air, upright friends, good neighbours, honest servants, dutiful children, and a virtuous wife; understand also, 
Gen. 28 20  prudent Magistrates, wise Counselors, a fruitful Soil, and a peaceable Country, 
Prov. 19 14  for all these are good and profitable to men; 
Exod. 23 25  for these the best of men have prayed, 
Prov. 27 10  and these also hath God promised to his people.  
The Pilgrim may have bread in his Budget, yet perish on the top of Snowy Mountains: the Mariner his Biscuit and his Bottle, yet be swallowed up by insulting waves: the diseased may have the learned'st Medicinal receipts, 
Mark 5 26  yet be Bedrid: None of which things being congruously reducible to the other Petitions, they relating immediately to God, aught in equity, if not in necessity, to be brought to this Petition, 
2 Kings 2. 19  as their proper continent: All of them being necessary for life, comfortable for life, helpers to a godly life, and enjoyed and prayed for by the godly in this life.  
1. Necessary for life. This is so natural a truth, that though the Scripture showed not famine to be a Judgement, we were able by the light of Nature to read punishment in the looks of the very bruit: 
Ezek 5 16  Bread is called the staff of life, and that is sometimes broke, implying by its breaking, 
Hug. Card. in loc.  either the want of all corn provision, or withdrawing from the grain its natural strength and vigour, whereby it having nourishment, 
Psa. 104 5  men ●aint; for it is bread that strengthens man's heart.  
Consult man in his highest attainments, and the miseries in which he is envalped, maketh his condition deplorable, 
2 Sam. 7 20  and to individuat the same in prayer, would make devotion, and his other affairs incompatible: wherefore by an holy Synecdoche we here have part for the whole, God our Father knowing how to apply our sense of desiring bread, to the present or soreseen exigence we are, or shall be under. The Seaman senseth it calm winds, the eye of providence discerns a necessity of baiting a leak. The Traveller means it good accommodation, the Father graciously adds liberation from Robbers; one may want sleep in a soft, and another cannot get it in a hard bed, thus man's calamities cumulat themselves; and multiplied against him, he is taught to encounter all, prevent all, to pray against all, in this unite, bread.  
Zenodochus was seen to weep frequently at Table, and gave this reason, that being a reasonable creature, he should feed upon unreasonable bruits, was shameful, (and was it not more dashing to gnaw insensible Being's) being designed for the delights of Paradise; what a pinch was here? 
2 King. 6. 26  He cried, because he eat, and eat in his crying; and had he not eat, he could not have cried, and the want of these things would have forced him to cry, each misery becoming a doleful Nurse to subside another, yet all showing meats, that is, breads necessity.  
2. They are comfortable during life. 
● King. 8. 37  Pestilence, Blasting, Mildew, Locusts, Caterpillars, are prayed against by Solomon; 
Neh. 1. 11  Nehemiah prayed for savour of the King; 
Ezra. 8. 21  Ezra for direction in the way; Abraham's servant for a wi●e to his Master's Son, and Isaac prayed for children; all these suggaring the tart potions wherewith this life treateth her enjoyers, the affections of the holy are more inflamed with an exhilerating zeal in their addresses unto God their Father.  
3. These are helps to a godly life. 
Mat. 24 19  Wars, crosses, vexations, tumults, are Remora's to devotion, whereas peace, tranquillity, plenty, sufficiency, cause it make way; they like the purest Oil, making the Lamps both of Soul and Sanctuary to give the brighter shine, and make the heart for God's service many pounds lighter. 
judg. 15 18  Sampson's thirst, and Abraham's being childless, 
Gen. 15. 2  made some, heaving in their otherwise becalmed souls.  
4. These are craved and enjoyed by godly men, 
Isai. 38 21  even in this life. Hezekiah prayed, and health was restored, and a son given him, the sick is to call the Elder, and he is to pray, and health and salvation is the return: 
james 5 14  the Disciples prayed against shipwreck, and were safely landed. Our life is the only season we have to manure our hearts, to do good to others, 
Psal. 6. 5  and what may conduce to that great end in a natural way, may be reduced to this head, BREAD; whether in prosperity or adversity.  
Once more slice this bread, and in its perceptible, we are to pray against poverty, idleness, apostasy and verbosity.  
1. Against poverty. Let the belly want its due supply, the ears will hear from all quarters ill tidings of certain dissolution, and when the shadow of death is drawn upon the eyelids, the nose will soon scent the turf, 
job 38 41  the Raven hath an inauspicat voice, and though by no Law, save that of Nature, it calls for food, yet when it cries, it gets meat out of the earth. Give us bread, is, give us not poverty, lest we sin, or be ensnared, but a sufficiency for encouragement, O Lord, in thy service.  
Were every man righteous, wealth would be profitable, 
Plato Dial. 1. de Repub.  and riches were truly goods, conciliating to ourselves friends by that mammon, to receive us to everlasting habitations; they would ballast the soul, which otherwise like a light Ship, is in danger of over-setting; they would be Bladders, facilitating our swimming through the Sea of this wearisome world; 
2 King. 6 5  yea, they would make that Sea pacific, our pillows would be so●ter to sleep upon, our cares would be less, and our other enjoyments more comfortable.  
It is not easy to find out that competency at which we might lay down our staff, travelling no further, ask no accrument to our Fortune, 
Stobaei Serm. 92  but only a peaceable possession and continuation thereof, yet Plato came near it, who being asked, what wealth was sufficient? answered, so much as did not ensnare a soul by abundance, nor angust or straiten it in the want of necessaries. But let God carve or cut out thy quantum, let convenient food terminat thy desires, and thy prayer is sinless.  
2. Against idleness. 
Author. Impers. in text.  This Prayer supposeth work, and work done, it not teaching us to call for bread simply, but for OUR BREAD, that which we have already by us, in our Cupboards, in our furrows, give it us, that is, sanctify it unto us.  
Our Saviour dischargeth taking thought for to morrow what ye shall eat, but forbids us not, yea rather commands us to work (but not to take thought) against to morrow, that we may eat, 
Author. Impers. ut sup. Hom. 16  for from labour, Adam in inocency was not exempted. Hence Gamesters, Dicers, Lotterers, etc. dare not behold their gains, and beg Sanctification in a give us our daily bread, there being nothing in a holy sense, to justify any possession, but prayer and labour, labour and prayer.  
Love not sleep, 
Prov. 20 13  Reader, lest thou come to poverty, open thy eyes, and thou shalt be satisfied with bread: 
Cajet. in loc.  What! Love not sleep? is it not a necessary act of Nature, and an humane passion? Yes, Sleep is, but the love of it is a vice, 
Ephes. 4. 28  and cometh of evil, Nurse of idlness, and that the mother of theft, 
Amos 6 1  drunkenness, tale-bearing and uncleanness, and the predominancy of these sins in our days, 
1 Tim. 513  as they are palpably known to be the cursed daughters of sinful idlness; 
Ezek. 16 49  it is as evident they issue from the matrix of our shameful beloved, Sloth, etc.  
To exclaim against the perpetual poverty sworn at Rome, or against the boasted-of oscitancy of many in the monastic life, 
Byrel. prom. Mor. in Fest. B. Mar. Text. 2  is not my purpose; but to either of the Persuasions, let me offer what I find recorded was from heaven charged upon an Hermit, when in perplexity about many thoughts, he saw one in the habit of a Monk, sometimes working, and sometime praying, at last heard a voice, saying; & tu fac similiter, do thou the like. The application whereof to persons of both, or of any Religion, is so easy, that there needs no descant upon the Story, 
2 Thes. 3. 12  save this, O man, pray and work, that with quietness thou may eat thy own bread.  
3. Against apostasy; This is cast in out of respect to the ancient Fathers of the Church, Christ being named the bread of life, and in a Scripture trope, 
Cyp. in Orat. Dom. Ambros. lib. 5. de Sacra. c. 4. Chrys. Jerom. Bern. August.  he being our necessary food, our damnation being a consequence of receding from him, they make the daily bread in the Text, to signify not that which enters into the body, but that which nutriats the substance of the soul, as Christ in the Gospel, by saith in the Sacraments, which daily profiting, aught to be daily received, whereas we only annually communicate.  
It is the Gospel of God, by which men lives, 
Aug. de Serm. in 〈◊〉 Dei, lib. 2  and aught to be received by continual meditation, growing sat by the good things of the world to come, which becometh ours by acceptation, applying Christ himself to us, being that seed that was grinded in, and under the Law, 
Chry. Serm. 71  knead in his Cross and Passion, leavened in the great mystery of godliness, viz. the flesh, baked in the oven of his sepulchre, made ready, and drawn forth in his resurrection, set on upon the Table of the Church, and daily broken in the remission of sins, 
Tert. in ●rat.  nourishing the eaters to eternal life: For, by a daily ask, we demonstrate our willingness to be always in Christ, and united to him.  
And indeed both Christ, 
Barrad ut supra.  and bread, may be truly called bread, and our bread. Not that it is not God's; for, even when he hath given both soul-bread and corporal bread unto us, it is still his; but ours, that is, which is designed for us, So is Christ; ours, that is, necessary for us, So is Christ; ours, that is, that which is fitted for us, and suitable to our condition, So is Christ; lastly, ours, that is, such as thou useth to give us, that is Christ, daily offered in the Gospel.  
Give us our daily bread, 
Chrys. Hom. in Orat. Dom?  is, Feed us Lord continually with that bread came down from Heaven, that Word that was made flesh, the food both of Angels and Men, that was made known in breaking of bread, that is, in revealing the great mystery of thy two Natures, and give it us day by day, that our faith languish not, our souls weary not, and that we faint not before we reach our home; Yea, give it us daily: for, thy day, O Lord, hath no night, nor shadow of darkness.  
4. Against verbosity. To stretch out a prayer, by enumerating particulars, possibly ridiculous, is against this form, the word being so narrow and short, that it passeth in the twinkling of an eye, 
2 Kings 25. 29  yet so immensly broad, that only our lives shall measure it: for, though day, or daily be in it, yet this day hath no night, and if it have, it is by interpretation, rest in sleep, 
Pro. 3. 24  security of goods, freedom from sinful dreams, visions, terrors, or what ever can interrupt our sweet and natural repose.  
It considers the man, and allows him bread, raiment, and rest; the Soldier, and allocats to him fair and good quarter, 
Neh. 4. 17  provides approved Armour, competent Ammunition, with a strong line of Circumvallation; It beholds the Prince, and gives him Majesty and Honour, with competency of wisdom, to his Officers and Counselors, Prudence and Faithfulness, and to his Throne Honourable succession from his own loins, 
Athaenoga. Apolog.  the express prayer of the primitive Church: and in a word, like a well drawn Picture, it takes inspection upon all that enter the chamber of this world, giving milk to babes, meat to the strong, a book to the Scholar, a goad to the driver, skill to the Pilot, and all to each of those in all things wherein their earthly felicity doth competently subsist, or which it any way respects.  
Absit ergo, 
Aug: ad Prob. c. 10  Avoid therefore in prayer much talking, or wording, contrary to this manner, for long speaking, and true praying, are different; have thou, Reader, fervency and love, and thy prayer (if not so designed or wished for, as we have said before) cannot be short, groans and tears, sincerity and repentance being infinitely more efficacious than breathing and bawling.  
I say, bawling, for because of that and some other vices which we have heard to fall from the mouths of many in prayer, if demanded what we liked best, we might reply with Theocritus, when interrogat by an inept Poet, which of his works most pleased him; smartly answered, the works thou hast omitted: And the truth is, 
Dan. 9 3.  some delighted to be in public so particular, that the service was tedious (which yet was the least fault) and the expression base, their language scurril, smelling of Kitchenstuff, or fat of the Pot, to the reproach of the blessed Ordinances of Prayer and Fasting, 
Mat. 1● 21  and causing them to beget Devils in many, to my own knowledge, but casting out very few, etc.  
What a Father said of Constantius, may be said of such, 
Hilary Cont. Constan. August.  and therefore let not their sin be imitated; that under pretence of honouring the Gospel, they disgraced it, and slew Religion, under the notion of healing it, Leaving themselves without all excuse, and became the most guilty amongst sinners, in resusing this prayer, both as to its words, and meaning, the brevity thirof being one of three things, 
Tert. de Orat.  wherein our Saviour showed his wisdom in its composing, unto which, with the other two, viz, of adoring only God, secretly expressed in Father; of Modesty in our ask, throughout the whole prayer he hath asfixed this command, Pray after this manner.  
Which precept, brought to daily bread, orders that in prayer, we learn duties of openness, submissiveness, diligence and contentedness.  
1. Oppennesse. It was, and is, strange to hear how some will torture their invention, 
1 Cor. 1● 19  for abstruse words to express themselves in prayer, beyond the rule of all ordinary Grammar, whereas in prayer every word ought to be as plain as bread; give me, said one, to a Garagantum-talker, 
2 Pet. 2 18  the lives of the Ancients, but our own countrymen's words, God says the same to thee in all prayer, and commands the rejectment of words obsolete, that men may speak to be understood, not gazed at, and pray to edify, not stupefy their hearers, in these words, Pray after this manner.  
2. submissiveness. Bread we ask, but how much, 
Landul. Cartus. de Orat. Dom.  or of what kind, we determine not? Non carnes, non pisces, we ask no flesh, no fish, nor any superfluous thing, but food convenient; if we have therefore bread, though course; clothing, though plain, convenient for our station, apposite for our degree, we ought to acquiesce in the providence, having no warrant to ask more; neither is it fit for all to wear silk, nor for every Israelite to wear a crown with David, 
2 Sam. 12 30  or guide an army with joab, but every one to move within his own sphere, keeping his calling, for purchasing daily bread.  
3. Diligence. Give us our bread, shows there is a store within doors, procured by prayer and work, 
Author Impers. in Text.  from the hand of God, which we are not sloathfully to lavish, but prudently to manage, for his honour, whose it is, even while it is between our teeth: Yea, is it not one character of a good man, to watch the house, lest the thief break in? and not to be a prey to the heathen, 
Mat. 24 43  but to dwell safely, is a blessing from the Lord; yet, hark, keep it not too closely from the poor and indigent, remembering that the Manna● did stink, when too greedily gathered, though it fell from Heaven.  
Expel therefore avarice, 
Chrys. Hom. 20 in 2 Ep. ad Cor.  as an enemy to thy family, and be not diligent over much, lest thou come to rags, avoid covetousness, love righteousness, be beneficent, the consequences whereof, is here liberty, and hereafter glory.  
4. Contendednesse. Bread we ask, and pass forward to other necessaries, as pardon of sin, freedom from temptation, 
Lact. de Divin. Institut.  etc. Being in all affairs, to study the retention of these two eminent virtues, innocency and patience, with which we shall never want. The crumbs refused to Lazarus, was bread, and the rich man's sumptuous fare, 
Wishart on the L. P. Lect. 10▪  was but bread, daniel's pulse and water, was bread, and the King's royal fare, was but bread, the husks of the swine, was bread to the Prodigal, and his Father's feast and satted calf, was but bread, so that contendednesse is in all conditions to be exercised, 
Psal. 106 15  lest in the multitude of temptations leanness befall our souls.  
Certainly, the skilful gluttony of our times, our great and daily sacrifices to the belly, offered up with as much alienation of mind, 
Natal. Comit. Mythol. lib. 5. c. 13  from the decency that our natures, professions, and Religion ought to be adorned with, as were the profligat and heathenish bachanalia, this making the balance of our iniquity more ponderous, that we celebrat our Victimes daily against the express Law of that God whom we pretend to worship; 
Luk. 21 34  I say, pretend: for, really he hath little service, our hands being defiled with blood, our eyes full of adultery; 
Petronius.  and as it is in the Satire, we delight so much about the dressing-board, and like the nourishment upon it so well, that God's Altar is not minded; and when approached unto, it is to be feared our breath favours of the Kitchen, and our clothes of the Cellar, and our heart panting after a strange woman.  
All which, I say, will certainly have direful effects, and cast our body politic into some formidable, and dreadful distemper, for: search the Scriptures, 
Micah 6 13  we shall find desolation and sickness coupled together in a threat, sent to chastise a stuborn and perverse generation; and for crying in a sensual sense, Our bowels, our bowels, 
jer. 4. 19  it may be suggested, that for punishment hereof, we shall be made in a despairing temptation, 
2 King. 4 19  to roar, Our head, our head, when Christ our head shall depart from us, 
Ezek. 16 49  because of pride, uncleanness, uncharitableness, idleness, and fullness of bread.   

Give us this day our daily bread.  
THe mood in which this prayer is offered in order, offers itself for contemplation, which, (for the avoiding of presumption) we shall examine in common, with the property the bread hath we ask for, and that is, our bread, which properly presseth humility, and dependence.  
We say, Give us, so that here is no bartering, no selling, nor indeed no returning, save that of praise and glory in the conclusion. It is, give us our bread, 
Gen. 30 1  unto which we may add that of Rachel in her suit for children, give it us, or else we die.  
The Church once complained, that she got her bread with the peril of her life; 
Lam. 5. ●  yet here she gets it for ask: for ask? nay, for commanding, give us our bread. But remembering a Father may condescend to, but children ought not to be irreverent to a father, especially knowing he is such an one, that if we ask for bread, 
Mat. 7. ●  will not give us a stone, nor a serpent, when we demand a fish.  
Give us. If this eye God, we see his readiness to hear our complaint at first, needing neither preface, nor argument, if pinched with necessity, to adorn our request; 
Mar. ●. ●  Christ in earth had compassion on an hungry multitude, so he hath in Heaven, and such as complain, shall have.  
Give us; if it eye man, shows our confidence in coming with so humble boldness to the Throne of his Grace, 
Heb. 〈◊〉 16  wanting hesitation and doubts, which to be intimated in this plain request, is as conspicuous as the bread we desire; and he that runs to God when hungry, shall have a spiritual demonstration of the truth of this observe.  
But to be more particular, and reach the ground upon which this Petition is framed, that is, the proper arguments of our ask from God our daily bread, which are such as these;  
1. Because be bequeathes the means by which we purchase bread. 
job 38. 28  He is the Father of rain, and of the dew, by wh●● the earth is virtuated for production of necessary fruit; we living, moving, and having our being from him, as the efficient cause of our animal life, 
Acts 17. 28  of our rational life, by which he is nearer to us than we are unto ourselves, uniting the very brainsick principles of our essence, 
Lyra. & Glos. Interl.  and by them ●●using us to move our joints, and change our places, for convenient subsistence.  
Yet this must not cause sloth, but he that would have bread, must manure his ground, 
Prov●●. 11  observe the season, applying himself diligently and skilfully, to the several parts thereof, all which are gifts of God, and being apt mediums, for obtaining of food, the most laborious may be said to have not from himself, but of God, his daily bread.  
2. Because he gives the blessing, even nourishment with bread. The co●● may be good, the meal ●●ne, the loaf great, yet may not be bread to the eater; 
Mic. 6. 14  Thou shalt eat, saith the Prophet, but not be satisfied; which, though applied to leanness, not withstanding of knowledge in the Scripture, 
Jerom● in loc. Trap. in loc.  yet it is better to understand, that Caninus appetitus, greedy appetite, when either the digestive faculty is destroyed in us, or the nutritive power taken from the grain, which may be that, which is called the staff of bread, and is ordinarily ●elt in wet years, or days of famine.  
As David was covered with clothes, 
1 Kings 1. 1  yet could get no beat; so we may have bread, yet want food; a medicinal potion, yet no ease, unless he give a blessing: wherefore his goodness, and co-operating, 
joh. 2●. 6  being that right side of the ship, out of which we must cast our prayers, as nets; let us do as he commands, otherwise we may toil all day, and catch nothing; yea, not only so, but for bread we shall find a stone, 
Mat. 7. 9●  and swallow a serpent in stead of a fish.  
3. Because undeservedly he presents us with bread. The very style of this Petition debars our thoughts of buying, or meriting, accounted extravagant by this word Give. 
Neh. 8. 10  A father will both lodge and sup his son, though both wantonly and truantly he consume the day; and God even our Father presents us with comfortable morsels, notwithstanding of our lusciousnesse in, and lasciviousness since, excluded Paradise, until our readmitting into the heavenly Garden of God, 
Rev. 228● 2  and to the impaled Tree of Life.  
He gave Adam and Evah coats, and to both their sons, and daughters, hath he given change of raiment, and many loaves of bread, when nothing but stripes might have been dispensed; 
jer. 14. 22  and as he proves himself to be God, by giving rain, so we may infer him a good God, by our breaking of his bread, his bounty in which, 
Greg. Moral. lib. 10. c. 9  being one of those footsteps wherein we ought to trace him, love him, and follow him.  
Though our comment and text only mention bread, yet our sense, and gratitude ought to know that this bread is multiplicated, God's liberality with it giving us a large portion of other good things, yea Patrimonies of ample possessions, not like that Roman, who would not give (or endeavoured to hinder the giving) wine to the Citizens, 
Hist. Aug. Tom. 2. in D. Aurel.  because with that they would expect more delicate sare, as Fowls, Geese, etc. Whereas we from the inexhaustible treasure of his overflowing goodness, are invited, commanded, yea, encouraged to go to the Winepress, for our stomach's sake, 
1 Tim. 5. 23 Chrys. Hom. 1. ad Pop. Ant.  and many infirmities: the sweetness of which care, and condescendence of such a God, from the mouth of such an Apostle as Paul, from the cheeks of such a trumpeter as the Apostle of the Gentiles, a song set by the hands of such a heavenly Musician, as heard the music of the third heaven, aught to cause reflection upon that, 
Psal. 84. 11  No good thing will be withhold.  
4. Because of that necessity we stand in to have bread. Buy it, we cannot; steal it, we dare not, 
Tig●r. Vers. Vulg. Lar. C●stalio. T●●m.  and yet it must be had; I say, must, for that which by some Interpreters, is called panem quotidianum, daily bread, super-substantialem, or heavenly bread, or victum alimentarium, our nourishing bread, is translated by some, panem necessitatis, the bread of our necessity; there being such inseparable connexion betwixt bread and life, (especially in wholesome constitutions) that without the first, the latter should expire; and David's let my soul live, 
Psa. 119. 175  and it shall praise thee, when reduced to this prayer, may be expounded, give me bread, and I will bless thee.  
Trees, plants, rooted in the earth, must have nourishment from the same, for their upholding, their enlarging, so our bodies being earthy, must have from thence competency of nourishment, or they perish, were it but bread and water; 
Psa. 104. 14  hence God is said to water the hills from his chambers, that he may bring forth food out of the earth.  
Cyrus' that great King, when demanded what he would have dressed for dinner, replied, Bread: for, I hope, (said he) to sup at a River, deferring the deliciousness of water, in quenching his thirst, by the hopes of future tasting. Great temperance in a heathen, yet heightened, when we consider his custom was never to dine or sup, until by some exercise he was brought to a gentle sweat. 
Stobae. Ser. 29.  And that Father's advice was also sound, who advising a fitness for continual fasting for God, recommends the accustoming of a man's self, 
Tart. Adver. Marc. lib. ●.  paucis non gloriosis, i. e. neither unto many, nor luscious dishes. And indeed it is noted as a crime in the rich glutton, that he fared deliciously every day, which is discharged in this phrase, daily bread; things necessary, God accounting only profitable, superfluities not relieving, but destroying nature and reason also, in so gross a way, 
Orig. in Epist. ad Rom. lib. 9 c. 13.  that rioting and drunkenness, the usher of chambering and wantonness, makes them not to appear so much men, quam feras & belluas, as Boars and Bulls.  
5. Because, 
Eccl. 6. 2  but by him we have no heart to eat our own bread. The earth by its primeve, and first blessing, of sertility, bringeth forth fruits, and by a natural appetite in man, some of these fruits must be received; yet there are Misers, whose hearts grudge their own craving stomach, to that degree, that their tongue is disposed to curse their hand, for conveying a morsel to their own mouth, which is not only vanity, but an evil disease.  
There is a man (saith Solomon) to whom God hath given riches, 
Eccl. 6. 2  that is artificial, as store of Coin and Wealth, 
Lyra.  that is, natural riches, as abundance of Wine, etc. and Honour, that is, put him in an honourable estate, so that he wanteth nothing that is pertaining to a pleasant life, 
Gloss. Interly  yet God giveth him not power to eat thereof, because the churl himself will not, suffering his belly, his body, the fruit of his body, his children, the walls of the house that containeth his body, and the companion of his body, his wife, to want that which God sent to them; but diverted to a by end, I mean, to fill his eye, or ear, thereby giving all occasion to curse, 
Psa. 10. 3  and cursed he is, for God abhorreth him.  
This is magna miseria, 
Vulg. Latin.  an inexpressible misery, the Nabal cruciating and vexing himself, nimia parcitate, by his sordid detaining from his own soul, in selfishness what he ought to give it; to be mute of the Laws of Justice, Prudence, and Religion, which commands sustentation of himself, to himself, having this always like the sting of the Scorpion, biting him to death, that he painfully gathers up wealth, 
Eccl. 6. 2  by ways none knoweth how, that they may be spent by, he knoweth not whom.  
Was it not base in the Cardinal Angeloctus, 
Textor. O●●cin. lib. 5. c. 43.  by secret ways to enter his Stable, and from the Manger to steal the allowed Provender from his own Horses, until the Groom after watching, gave him Stock-fish-oyl, anointing his shoulders with the Strappado, apprehending him at first to have been a foreign thief. What heaps of Authors can show the Readers, that the sordid covetousness of the Emperor Mauricius, cast himself, his children and his wife, into the barbarous hands of the Usurper Phocas, their murderer? and Phocas again upon the same selfish account, to be parted limb from limb by Heraclius? Though I dare not say the last was undeserved, yet I close, that these, and all such as these, were poorer than the poor, and they being poor in the judgement of one, 
Leo. M●g▪ Set. 5. de Collect. & Elem.  rich both in grace and honour, who being rich, are not bountiful to the indigent, nor helpful to the maimed, nor pitiful to the oppressed: How superlatively miserable is that Dives, who withholds not only from these, but from his own loins, their proper aliment?  
Diogenes ask something from such a wretch, 
Laer●. lib. 6  and perceiving him to Fall into a brown study, and suggesting denial, he called, O homo, O man, I am ask thee for some bread, not commanding thee ad sepulchrum, to a sepulchre: To this man may all such men be compared; the sight of their own food, or their children's coats, frighting them like Executioners.  
●ll which to prevent in ourselves, we say, Give us bread, give us our bread, that is, our own bread, that is, in this sense, a heart, a hand, 
Eccl. 8 15  a power, a will, to eat, enjoy a sufficiency of those good things, thy bounty, in our labours, hath bequeathed, for thy glory, our own comfort, credit, and content, that we ourselves, 
Eccl. 3● 22  not strangers, may possess our wealth.  
It was sordid in Lewis the eleventh French King, 
Full. Holy State, lib. 4. c. 16  to employ his Barbour Oliver in Embassy, through covetousness, and was like to prove satal to that Stateless State-officer, (notwithstanding of National agreements for immunity) he having been like to be washed, I cannot say trimmed (but for his heels) in the River Guant. And the rich City Florence, for sending Merchants Ambassadors to Rome, 
Thyns Hist. of Ambassad. c. 3.  (when besieged by Charles the fifth) who being found to have Gold Thread for sale, to save charge, was put to greater charge, when their Ambassador's were-rejected with scorn, and sent home with shame; this is registrated to be as a monitor to all, 
Eccls 3. 14  that high and low be excited in their several ranks, to understand this Petition, as desiring an enlarged soul, for the splendid, honourable, as well as gracious and proportionable elargition of their goods, otherwise another shall be their Almoner, 
Eccl. 2. 21  and because their Cash wants a Master, it shall elect one to itself, who of thy money, and by thy wealth, shall eat his own bread, 
1 Sam. 25  and be thankful to God, be blessed by the poor; in the interim, thou have neither praise nor comfort, but shame and grief with men, and in thyself, and a vomiting up before God, through remorse, or sting of Conscience, what ever thou hast greedily devoured.  
It would be discovered, when our bread is our own, since it is that we here call for, and may be so called, 1. 
Author Impers. Op. in Matth. Hom. 1●  When by our industry and labour we procure it, having it by us, prepared by, and in, the exercise of our Calling. 2. When by piety and devotion we are thankful: It is ours when sanctified unto us, by the Word of God and Prayer, and not only our bread, but our board, our bed, are not ours until they be blessed in the Name of the Lord, 
Ruth 1. 6  as Boaz did his Reapers in the Harvest Field.  
Hence may be defended that pious practice of blessing the table before and after meat, a duty among many others thrust from the houses of some impiously, a practice put to attend too base services in the Chambers, and Halls of others ridiculously, yet used Apostolically, is a sovereign sauce to help concoction, and prevent crudities in the Conscience, and belchings arising from an oppressed soul.  
To leave such whose hateful acts in this kind, denominant them either Swine, arising from sleep, and eats, and from eating, goes to sleep again; or which is more troublesome, Rats, their whole time being consumed in running up and down the world, making a hideous noise, tearing clothes, and eating victuals: I say, to leave them condemned by the old Jews, our blessed Saviour, our Religious primitive Predecessors, 
Tert. Apolog. ad Gentes, c. 39 job. 11. 31  let others do it with the sign of the Cross, let us bless our meat as did our Saviour, with lifted up eyes, and a Father, we thank thee, remembering that it is his bread by gift, and ours only by acceptance, and only then received, when we are blessed.  
1. By owning him the giver of all our bread. 2. In receiving it soberly, not as wanton children, crumbling it down, for it is bread. 3. In dividing it charitably, for there are at thy door who want bread. 4. In admiring his wisdom, in fitting thee with bread. As meat, it is nomen officii,▪ and imports similitude to the eater, otherwise it is not meat; hence it is said, 
Cajet. in joan. Evangel. c. 6. vers. 55  that man's bread, is a Hawks poison. 5. In not binding our affections to earthly bread. Of all Petitions relating unto man, this is first and immediately before that, for remitting sin, showing, saith one, it is the first sinners care f●●, yet following all those which relates to Heaven, it being the least that Saints regard.  
It is said of a holy man, that he saw four sorts of men glorified in Heaven, one was the obedient man; 
Wan. Paarion, Tom. 1. Serm. 16  another was the self-denied man; and the fourth was the thankful: whether this sight was seen or not, I dispute not, but this from the Scriptures may be seen, that the thankful man shall be glorified.  
An Hosaunah in the Hall, 
Psal. 50 ●23  or Temple, for the bread sent us, a moderate use and eating of the bread before us, it being just to say of it, 
Ambros. Epist. lib. 10 Epist. 8●  as the Apostle orders of wine, a little, for we are to eat for our infirmity, and not for our lust, and walking to the glory of God, in and by the strength of our bread, and sending a portion to the hungry, of the bread left us, in regard our Lord jesus Christ must not be put away without a quantum, 
Valerian. Hom. 8. de Misericord.  for if we be not nigards, our Lord will not be far from us, yea, so near us, that we shall know him in the naked, in the blind, in the hungry, or in the crying man; and of their sadness thou art bound to say, as did Socrates of Aristarchus melancholy, 
Zenoph. de dict. & fact. Socrat. lib. 2.  What aileth thee, make this trouble known to us thy friends, it may be we can relieve thee? All this being thus done, maketh all thy other enjoyments, as well as thy bread, thy OWN.  
Yet further, and for caution, Our bread it must be, not another's; our Prayer being limited to our own portion, as well in our affection, as in the Petition: 
Luk. 12 15  Take heed and beware of covetousness, by expounding our bread to be that upon our Table, when by oppression, stealth or plunder, it hath been taken by force, or fraud, from another. Knowing that good men, with Socrates, hold him the richest, who is most contented with his own just gotten goods, and purchased bread, though sruall, which is implied in the word bread; in which he is rich in the judgement of the same Philosopher, 
Zenoph● ut supra, lib. 4. Greg. Naz.  who hath a competency for himself, and a modicum left for others, implied in the word, our bread; another man's bread being one of those many things, whereby this world, this life, is accounted miserable, comfortless, despicable, and angust.  
Liberius being banished under Constantius, 
Theod. Hist. Eccl lib. 2. c. 16  from his Episcopal Chair of Rome, when offered money for supplying his necessaries, by Eusebius the Eunuch, Tu Ecclesias orbis terrae expilasti, etc. thou lives by robbing of the Churches of Christ, and dost thou think, I, though condemned, shall prove thy Beadsman? Say the like to thine own soul, when rape becometh thy husbandry, and work to eat thy own bread.   

Give us this day our daily bread.  
THis day, denoting the time wherein this Petition is offered, and the term unto which it is limited, is this hour, cum Deo, to be opened; and for our entry, know, that though day and night be set opposite in Genesis, yet not in Matthew, 
Daag. Daah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  day in the Hebrew hath its name from stir and business, or motion and flying, in the Greek, from its light and shining, and in it we must labour for our bread, that we may have food for our bellies: the English Saxon expressing it Dag, as is thought from Diego, to live, as if in night's darkness, our spirits being locked, vitality may be questioned: this is clear, that meat for our bellies, clothes for our backs, bed for our bodies, drink for our throats, whether day or night, are even pleasant to think upon, and in the light, 
Eccl. 11. 7  as the light, delectable to behold.  
Let us see the import of the word day, and its influence on Prayer, as it respects the rule, so pray ye.  
In the light of DAY, we by this Sun of Righteousness can clearly read these four following particulars.  
1. Contentedness with our enjoyments, 
2 Kings 4. 13  though little; we ask not store for years, months or weeks, neither are our bellies as insatiable as the grave, but satisfied if we have for it, this day, that is, in the Proverbs Language, from hand to mouth, so that at first dash, that improbitatis metropolin, 
Aug. Ser. 126● de Tem.  that elementa malorum, that fountain of wickedness, that groundstone of all evil, covetousness, either in desiring more then enough, or retaining what is left of enough, is here damned up and removed.  
We may be cold, 
Heb. 10. 36  hungry, and sick, yet we are still to be content with the clothes, meat, or portion God gives, he best knowing what, when, or how much is best for us, and most for our good. Here are, saith one, six words (eyeing the Roman tongue) all speaking (in gross) content: 
Hush Lect. 12. on the Lords Prayer.  Let us be more particular than he, and show how in the English, here are seven words including that virtue particularly.  
GIVE, by this we show our content to be begging: US, by this we show our content to be sharing: THIS DAY, by this we show content with our living, and if he please, with our removing: OUR, by this we show content to be working: DAILY, by this we show content upon his providence to be depending; 
Luke. 11. 3  Lake calls it, Day by day, which is the same: BREAD, this shows us to be content though he be sparing. Content, indeed content, is that great rock that strengthens the house of the soul of man, 
Phil. 4. 〈◊〉  securing it from tottering, against outward storms, from 〈◊〉, by desponding suggestions.  
2. A necessity if we enjoy ourselves to have that little. It is clear, that in this request we pray as for our lives, if we want it (here we may understand air) but for a day, we are bod●●y ●ndone, and flieth away as fast as day.  
Forget not what here hath been said touching necessity, for bread here imports the supplying of the feebleness of some, and supporting the honour of another, 
1 Kings 17. 5  Elisha must have bread and water, which serves him; Abraham must have bread in the head of his Army, and a great deal will but serve him, yet both must have sufficiency; and here stands their necessity, the poorest Israelite must have bread, or die; but Solomon must keep a royal Table, 
1 King. 4, 20  or be desamed, and in that must not be thought pêccant, because it is necessary for his honour.  
3. The excellency that is in that, (when enjoyed) little bread being precious, 
Mark. 7. 27  our f●ther will not have it mould, or turn into a stone, by us, but will have us accounted by ourselves, rich enough, if stored for a day, or in a day. Thus in a holy sense it is not unwholesome to eat new bread each morning, by the heat of piety to have it sanctified for thy use all day, which will operate upon all thy enjoyments, 
Scholar Saler. de Pane.  giving occasion to say, non talis fit tibi vanus, that Prayer shall be profitable for all things, yea, for bread, which must have some intrinsic value, no larger commission being sealed for its acquisition, by our great Master, then for a day.  
4. Dependency on him, to enjoy that little. 
Matth. 6, 34  It is but bread, and yet we must not eat it, until we go to his cupboard each day for it, 
Isa. 8. 17  as for our set allowance, and ordinary rate, trusting upon his care and power for to morrow, providing ourselves by labour and prayer, but for this day, and having that with life and health, say, when thou beholds another feasting his heart, and eye, with variety, as that Philosopher, beholding the various curiosities in a Mercat, 
Laert. in Socrat.  quam multis ego non egen, how many dishes can I live without? with this thought superadded, 
Psa. 104. 27  he can never be poor who is in friendship with God, possessing all things. By this Day, our saith is tried, whether we will trust him for our bodies, as well as we do for our souls, and make our lives like that of venerable Beda, 
Vita. B●dae; Presb. ante opera.  norma Religionis, & honesti, both Religious and honest, confiding not for security upon personal abilities, but providence, being intelligent in this, that by grace God taketh care for all, but chiefly of them, who are united to him by saith, and therefore hush temptations, 
Chrys. de provide. lib. 1.  of subtle dealing, cirecumventing, or cheating stratagems, for thy maintenance, but clear up the preface, that God is thy Father, and fear not want of the substance of this Petition, thy daily bread.  
Yet reflect that this being but a temporal request, and for a small pittance, there must be submission to providence, though bread be wanting, and his will must be done, in submitting to yield up the ghost for hunger; 
jam. 5 10  man living not only by bread, but upon some other food, which an Expositor hath presented before us in five slices, and when we wants let us be eager for another cut.  
The first is, bread requisite for this present life: 
H●g. Card. in Evang. Luc. c. 11  The next is, the understanding of the holy Scriptures: The third is, the blessed Saarament of the Lords Supper: and the fifth is the firmness of our obedience; and all these in their courses and turns are to be prayed for; and if the first be wanting, pray for the last, and the fourth shall not be wanting, which is the refresh of grace, 
1 Pet. 1. 7  which as daily bread shall strengthen thee in thy journey to the Mount of God.  
This day may occasion this question, whether a Christian may lawfully beg to be rich, and for store for time to come, since he is only here directed to call for bread, 
Mat. 6. 3.  and that day by day? It is denied, and that he ought not so to pray, is evident▪  
For, 1. There is no example for it in holy Scripture. The whole Book of God is a general rule for direction in the affairs relating to Prayer, 
Prov. 30. 8  and in all that, there is not one instance of the thing questioned, but contrary Laws and Prayers against it, and this Prayer an exact pattern in special and particular, doth apparently exclude such a request from its studious imitator.  
2. We are commanded not to be careful about the end of riches. 
Mat. ●. 25  Wealth but seems to answer these questions in a gaudy manner, what shall we eat? What shall we drink? What shall we put on? Problems about which we are not so much as anxiously to dream, being bound in carefulness to nothing, but obliged in every thing to make request unto God: 
Chrys. Hom. 20. in Mat.  for, by This day, we are discharged to ask riches, and in our bread, not to think upon delicates.  
This day being God's day, 
Ambros. de Nabal. c. ●.  must be known to have no night, and yet consider, Quis tibi pauper videtur, whom thinkest thou to be poor, he that is content with his own, or he that coveteth another's? O dives! nescis quam pauper sis, know, he who is so rich is miserably impoverished, 
Lact. de Falsa Sapient c. 11.  this being fatal to riches, that they set him upon desiring of them, who most plentifully possesseth them, contrary to the by God decreed desires, or ends of man, which was sedulity in acquiring holiness and wisdom.  
3. It holds forth a distrust of the providence of God: To wish and call for store of provision for many years, is to suggest that either God cannot keep thee long at a set rate, or that he will put thee off in a distressed time; 
Gen. 21● 19  whereas the birds sow not, yet are continually provided for; 
Exod. 24. 30  to pass by Hagar who got water, Moses wanted food forty days, yet was not pale.  
Tell me, carping Fool, Art thou not always in God's hand? Hast thou not forgotten thyself, but he provided for thee in the womb, I say, he whom thou now distrusts; shake off such sinful surmising, 
job 31. 24  and say not to gold thou art my confidence, for to doubt of thy Father, 
Greg. Moral. lib. 22. c. 2.  is to confide in a creature.  
4. It suits not with that humility we ought to have before God. To stand before his Throne ask for Riches, 
Eccl. 2. 8  many Houses, large Barns, much Gold, fine Hangings, curious Carpets, gilded Cabinets, delicious Scents, change of Garments, store of Plate, and variety of Purslain, to pass the sweet meats, fruits, and gustful drink therein; were improper for us, and hateful for him to hear, thy breath being in his hand, 
Dan. 5. 23  and thy years passing as a tale that is told.  
He said much, 
Hist. Augustae in vita Gord.  who affirmed of Gordianus Emperor, Moribus ita moderatus, he was so moderate, that none could say he did any thing excessively, covetously, immodestly, or unbeseemingly. But that was true of Peter, Lord we have left all and followed thee, 
Bernardi declamat.  lest all in possession, left all in affection; and it is conjectured, that the loving of the things of this world is more hurtful than enjoying of them; all which speaks against earnestness for superfluities, since covetousness is not so much as to be named among Saints. 
Eph. 5. 3   
5. From the inconveniency, or no good they bring to man. The abundance of earthly things, evidenceth no more a good man, 
Ambros● de Precatio ad● Prepar. ad Mis.  than a silk Stocking argues a sound leg, yea, it were well it they did not harm him more, leading, tempting, causing and multiplying in the soul, treasons, deceits, falsehood, perjury, restlessness, and hardheartedness.  
It is observed, that most ordinarily Spectrums, Devils, 
Lav●te● of spirits lib. 1. c. 16  or Ghosts, are seen it Pits, or Mines of Metal, and there to work, as other labourers, after the Vein, to carry O●r, winde the Wheel, etc. and see we not in the hearts of avaricious Pioners, hellish haunters, working in them all manner of ungodliness; for what will they not do, and whither will they not go for gain. 
Valer● Max. lib. 9 c. ●  gain, gain? Septimulius took the head from his friend, confident, and acquaintance Graccus, and carried it through Rome fixed upon a Pole, because Opimius' Consul promised him Gold; It was therefore said of him, Ante omnes, etc. he was the most covetous of men, yet had he been in our Christian world, this attrocious crime had but numbered him among offenders.  
Riches pierce the soul through with many sorrows, 
1 Tim. 6. 9  saith St. Paul; Care in getting, fear in possessing, 
Aq●in. in loc. Lect. ada.  grief in departing, saith an Expositor. Videamus, Mark it, saith one, if men as they grow wealthy, grow not hasty, saucy, haughty, angry, iniquity wrapping them about as fat; 
Chrys. Hom. 54 ad Pop. Antioch.  which fat, when melting from them by the heat of some sad disaster, must needs overwhelm them in despair.  
As appeared in a French Boor, who hoarding corn for a dearth, entering his Garner, was so enchanted with the Devil, or blinded with vengeance, that he could perceive no grain, though heaps of it before him, for the supposed stealth of which, he incontinently hanged himself. But what thought that other Hound, 
Histori. Terribilum, l. 1.  who in dearth refusing to sell his Victual, when ordered by Authority, denying he had any to spare, and what he had was scarce fit for Hogs; when his wife was brought to bed of seven young Pigs, which were seen, saith my Author, á multis fide dignis viris, by many honest men?  
Yet this argueth not so much against the having, 
Psal. 22. 29  as the abusing of riches, for the rich in their abundance, 
Tarnovius in loc.  and the poor in their scarcity, possunt salvari, may both be happy, since they that be sat upon earth shall worship and eat, and such as go down to the dust shall bow unto him: Neither read we of rich Abraham's being excluded Heaven, or of poor Lazarus his being depressed to Hell.  
Neither is this against an holy prudence, 
Gen. 41 48  a foreseeing evil to come, for joseph laid up Corn, and our Saviour had a treasure for ordinary expense: In short, as Harvesters make provision for the Winter, 
Scoder on the L. P.  and do store up grain, yet causing their care to extend only to the time present, so our doctrine opposeth only a care of distrust, about what shall be had hereafter, not a wise providing, or competent provision, 
Greg. Moral. lib 14. c. 8.  for a man's self, family, or relations; it being often seen, that riches and glory, are possessed sine culpa, without hurt, because used in humility. The influence this hath upon Prayer, is evident.  
1. Perseverance in Prayer. Bread here, is health, life, safety, security, and the daily bread insinuats a daily attending before the Throne. David's soul had ordinary (as may be supposed) three meals a day, 
Ps. 55 17  but in extrordinary days, 
Psa. 119 164  as Sabbaths, New Moons, it had seven; teaching us not to permit our souls to languish, for want of its due support, but as we call daily for bread, for bodily strength, so for grace, for spiritual vigour.  
2. Reverence in thy getting. Be humble, not arrogant in thy deportment, by eating not wasting thy bread, 
joh. 6 12  being it is the fruit of thy prayers, use it for thyself, for it is thine own, and what is left is another's; for charity here is reciprocal, we call upon God for our bread, 
Mat. 25 37  and he calls again in his poor for his bread; so that on all hands we are not to be prodigal, or abusers of it.  
Hath not? doth not? this impious age, in its stupendious prodigality, consume wastefully what it is indebted to wife, family, and children, exceeding the Israelites, 
joel. 3 3  who gave but a boy for an harlot, and sold a girl that they might drink; for they give their Honour, their Wife, their Children, for Wine, Wantoness, Silk and Ale. Dorotheus abhorring idleness and intemperance, 
Niceph. Hist. Eccl. l. 11. c. 35  did yearly gather stones from the Sea, and build a little house for the distressed; did eat by weight every day, and subdued his body so by labouring and watching, that he was demanded why he killed it? but he replying said, otherwise it will kill me: And, believe it, Reader, the pampering the belly in this generation will be the death of many, and may in time get empty entrails for a due reward of too gorgeous feeding.  
Anacharsis the Scythian was wont to write about the Pictures of Princes, this little, yet worthy lesson, Rule Lust, temper the Tongue, bridle the Belly: if this be not authority sufficient, sure, be not filled with wine, wherein is excess, 
Eph. 5 18  might be nervously pungent to command sobriety in all ranks.  
And if adultery, 
Binchii Mellificium Theol. loc. 15.  prodigality, stoathfulnesse, talk ativenesse, inhumanity, gluttony, unchastity, stubornnesse, looseness, covetousness, lasciviousness, and seekers after vain and unprofitable things, be the sins for which in Scripture poverty is threatened, as they are, this age hath reason to expect a famine.  
3. preparedness for our removing: This day is all we are to care for, and how soon our Sun will set, 
jer. 6. 4  is unknown, yet its setting aught to create an earnestness in us, to have our sins forgiven, for it is This day, and This day hath mortality, frailty, and death contained in it. Therefore are our lives and all things inconstant here, 
Greg. Naz. de Virae itineribus.  that we should be inflamed with a holy fervour to love and desire the fixed and immovable things above, in which sense our daily bread, that is, strength and life by the blood of Jesus, is industriously to be pursued after.  
4. Respect for all the 〈◊〉. In prayer remember thy five, thy seven brethren: Give us our bread, 
Psa. 144. 14  includes all men, especially our friends and neighbours, yea, our oxen that they may be strong to labour. Pray good, and do good therefore unto all, it being our good, that is, our charitable works, which keeps our faith, 
Leonis Mag. Ser. 3. de Collect.  that is, our hopes of salvation alive. Yea, as the Devil is delighted with the errors, and superstitions of some, he is afflicted with the bounty and liberality of others, were it but for which, we ought to sow more bountifully, yet God promising mercy to the mercisul, excites eminently enlarged devotion for our brethren.  
5. Piety in all our acting. To pursue our own lusts, 
Psa. 106. 39  and go a whoring after our own inventions all day, is to do the Devil's work; and to call, give us our bread, is to crave our supper and lodging from God at night, which argueth impudent presumption: Are we children, servants, or heirs of God, expecting to eat at his table? 
Isa. 1. 19  we are to execute his will, attend upon his work, serve in his house, then verily we shall be fed, and dwell in the land, feeding upon the finest of the wheat, the hidden Manna, 
Rev. 2 17  the bread that came down from heaven.   
Matth. 6. 11. Give us this day our daily bread. Luke 11. 3. Give us day by day our daily bread. 
WE are now arrived at the utmost border, viz. the extension of this petition, intended in our design to be viewed, as it relates to bread, yet before we launch forth towards the other shore of the succeeding words, we shall look about the country, or at least the ground we eat our bread upon, and gathering up the fragments, cast them into the basket of this word, daily, before which its necessary to speak of that diversity, these two Evangelists relate this prayer in.  
Originally the word translated, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  bread, is alike in both, yet the vulgar Interpreter translates it in Matth. supersubstantial bread, which occasioned the ancients, and causeth many of the romish Writers generally to understand it by Christ. 
King on the L. P. ex Alex. Hales Part. 4. Quest. 10  But in St Luke he expounds it, Quotidian, or daily bread, though originally the word be the same in both, and for the difference of the translation, we have this reason given: That the Translater spoke in Matth. to the capacity of the learned, 
Barrad. in Concord. Evang. de Orat. Dom.  and in Luke to the understanding of the unlettered, daily, being a word more familiar to the vulgar; or saith another, Matthew eyeing only the bread of the soul, it is called supper substantial, but in Luke, eyeing both soul and body, it is rendered daily, both being daily, (i. e.) necessary to be had.  
This ariseth from the ambiguity of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  as it may be derived, either substance, as being fit for our substance, or acceding, as if bread must continually be coming to us: and in this sense, jerom shows, he found in a certain edition, 
Jerom. 10 textu.  the word Machar, signifying to morrow, or the time to come; but it is best to understand it in the former sense, bread that must come to us; which sufficeth not, having once received it, but in the intercourse of changing times, 
Chem. 〈◊〉 Orat. Dom.  must come unto us ever, and anon, daily, or day by day, continually.  
The reason given for its spiritual sense, being nimis profana, too gross, as if Christ in prayer, 
jostir. l●b. 3. c. 20.  (saith Calvin) would not have us mind bodily things, whereas his goodness is conspicuous in giving us, and allowing us the things of this life, 
1 Tim. 4. 8  as a reward of godliness: Unto which sense agreeth, and to which verdict, assents the whole Jury of reformed Interpreters.  
For the other difference in our Translation, 
Medes works lib. 1.  conform to the Original, 
Disquisitions. 1.  we must note, that in the judgement of a learned person, this prayer in St. Matthew was a part of our Saviour's first and famous Sermon the second year after this Baptism; but as Luke records it, our Lord did repeat it in a private place, 
Luke 11. ●  upon another occasion, in the third year, and tied not himself to the reiteration of the same words, but gave it to his Disciples more compendiously as to the number of the words, omitting the Doxology, For thine is the Kingdom, and more elucidly, as to the sense of the words, as in this Petition, day by day, that is, sufficient for each day.  
So that this day, 
Down. hame on the L. P.  in Matthew, or day by day, in Luke, reacheth the present condition we shall at any time be in, we not needing the same kind of bread at all times; the times of adversity, travel, sickness, requiring other mercies, than those of prosperity, rest, or health do, which Luke, in his day by day, may have a holy regard unto, enlarging only, not contradicting Matthew in his, this day, they being both (as all the sayings of the Holy Ghost) at peace between themselves, 
2 Pet. 1. 20  yet Matthew, as more large, is generally used in our Churches, in the word daily, avoiding such thundering words in prayer, as supersubstantial. But to leave this, we may gather from the whole Petition,  
1. That possessions ought not to restrain prayer. Though we have a portion, 
job 15. 4  a Barn-full, a Shop-full, a House-full, a Buttry-full, yet day by day, and every day, is the Throne, the face of our Father importunately to be inquired ●●●er for a blessing; 
job 1. 5.  and in this sense it is the rich man's prayer.  
Bread may be had, and the stomach be away; 
Gen. 13▪ 2 and vers. ●  Beds may be had, yet sleep may be away; clothes may be had, yet heat may be away; much may be had, and but little used; This day, or day by day, as trouble ariseth, still implores ● prosperous usage of good things, I say, implores, for he who confides in his prosperity, 
Greg. Moral. lib. 〈◊〉 c. 1. 〈◊〉  and fixes himself in his abundance, or in the transient comforts he here apprehends, justus non est, cannot be holy. Yea, conceit o● ourselves, as we please, pauperes tamen omnes in universum sumus, 
Greg. Naz. Orat. 27. de pauperum amore.  we are all poor, and stand in need of the mercy of God; and therefore ought continually to crave it.  
It is recorded to the honour of Pacilla, wise to Theodosius Emperor, that she would visit the sick, and with her own hands, secure the maimed, and give bread to the famished, and would say often to her Husband, 
Hist. Tripart. lib. 9 c. 31.  oportet te semper, always remember what formerly thou was, and what futurly thou shalt be; discovering the truth now under search, that no greatness should obstruct piety. 
Stella in Evang. Luc: c. 1●  He as Father, or tender Mother, having bread always by him, (of which thou hast need) that in all emergency thou mayest as a son be supplied. For prayer preserveth, increaseth, the treasure of man, upon a threefold account.  
It blesseth all for us. It enters the very pith of any undertaking, and so virtuats it, that our very eating and drinking, 
Epist. lib. 8. Ammo● Eras.  talking, yea, our sleeping, is acceptable to God; whereby what was said of Erasmus, may be of the Christian, he purchasing a good report, and wheresoever he turneth, finding friends.  
It preserveth all to us. 
Ezek. 4. 16.  Sin transports both our bread and water to another country; Moab had bread, when Canaan that fruitful soil had none; yea, not bread only, but birds also it forceth from us, 
jer. 4. 25  robbing us at once both of profit and pleasure; of a tune for the ear, and a dish for the mouth.  
It keepeth both God and them with us. 
Prov. 10. 22  When our care hath done its utmost, we must own this, That the blessing of the Lord maketh rich, and he addeth no sorrow with it. Worldly goods may be east, as a Master doth a sat bone to his Dog, or as a Physician beholding faciem Hypocraticam, on his patient, a deadly countenance, order him to be pleased in all things, there being no hopes of recovery; so riches may be given even to fatness, until the man have collops of fat upon his flanks, 
job. 15. 27  yet wanting God's presence, they have no blessing, which prayer procureth, yea, importuneth.  
Behold David's Throne, Endors Air, Nabals' Mutton, ehud's Parlour, Araunahs' Barn, and Tires Ships, 
Psa. 14. 5  if they want God, are unhappy; where contrarily, Jacob's stone, jobs Dung hill, jeremiahs' Pit, daniel's Den, Paul's Prison, Silas Stocks, having God, are comfortable retirements.  
It is a good observe of our Royal Interpreter, 
King James Medit. on the L● P.  that though we abound in all kinds of flesh or soul, yet cheap or dear years are so accounted from the abundance or scarcety of Corn, that being called victual, à victu, because we feed upon it, as if all other dishes were but as sauce to this, and yet even that, without our Father's favour and good liking, is but a kill portion.  
Holy Augustin, 
Matth. 14▪ 17  opening the miracle of the Loaves, calleth the five loaves the old Law, or the five Books of Moses, 
Aug. S●r. 109. de Temp.  and the two fishes, either the Doctrine of the Prophets, and the Baptist, or both the Old and New Testaments; the grass upon which the multitude sat, signifies the slighting of all things earthly: It is to be wondered, that our Saviour's giving of thanks was not heeded, yet that may be included in the two Testaments, for without an allegory, it is a character of the blessed man, 
Psal. 1. 2  that be meditates in the Law of God, the blessed consequence whereof is, that what soever he doth shall prosper.  
2. That poverty ought to provoke prayer. The young Ravens, 
Pined● in job c. 38. v. 41.  when forsaken, either through the negligence, sorgetfulnesse, or foolishness of the old, because of their whiteness, cry unto God for food, and hath it, whether by creating vermin for them out of their own dung, I know not; but it is sure they receive meat, and shall man despond, the needy man conceit himself forsaken? For in this sense this is the poor man's prayer.  
The Monkish vow of poverty is against the Law of Nature (though they should keep it) and also of Religion, 
1 Sam. 14 27  both allowing us, with jonathan, to taste honey, lest we faint, and with Isaac, to dig wells, to procure water; and seeing to eat grass like the Ox, 
Psal. 104 14  is not our bread, but our curse, we may, and aught with Abel, to plow against hunger, and here to pray for a day's sufficiency of bread.  
Besides Oeconomick, 
Acts 3. 2  there is a Politic or natural poverty, as blindness, lameness, sickness, madness, against all which, intenseness in Prayer is necessary; But particularly (to keep more closely to our Text) against poverty and want, or scarcety of bread. For,  
1. It is to the best of men a great temptation to evil. 
Medes works ut supra Disquis. 28.  Agur praying against it, urgeth two arguments, 1. Lest he should steal, an ordinary effect of want. 2. Lest he should take the Name of God in vain, an effect of theft in the Jewish Law; for, in want of clear probation, the suspected, purged himself by oath, and was acquitted from restitution. Therefore, as in want of bread our Saviour was tempted to distrust, 
judg. 17. 19  so in Agur it might occasion perjury and theft, as in the Levit it did arrogancy and idolatry, so every way is it to be prayed against.  
2. It is oft trod upon by men, and this breeds ill blood. The former note produced ill thoughts against God's Law, this eyes ungodly speeches against man.  
When David is become like an Owl, it may cause much mischief to hoot at him, 
Ps. 102. 6  as is evident in his design against Nabal; and when Daniel the Prince is called Daniel of the captivity (upbraiding him with his thraldom) he is a Daniel who can sustain the affront, 
Dan. 5. 13  and bridle his tongue, not answering the taunt.  
Quid enim paupertas? for what is poverty, but a certain deformed leanness? or plenty, 
Greg. Mor. lib. 12. c. 22.  but a certain f●●nesse? and how hard is it for the fat, not to point at, and shame the poor? and the lean again (since a worm will wriggle when trod upon) to envy, malign, and to his power bite the very nose from the face of him whom Parasites or Smell-feasts call beautiful?  
Yet, 
Pro. 30. 8  noli flere, weep not, poor man, if God hath given thee this gift, (for poverty is his donation) he will, if it be embraced, give many blessings: A father, a mother, will dandle most their blind, their lame, their diseased child. The three Children fed on Pulse, and drank Water, yet were not singed in the fiery furnace, when those, who it may be, did eat of the King's meat, were immediately consumed: Grata paupertas, 
Fulgent. de joan. Bap:  patient poverty is so acceptable to God, that chooseth rather to be at course fare, then to countenance Herod's (i. e.) the oppressors bloody banquet: And his company shall make thy quarter-loaf of the nature of the Tarentines feast, Quod jejunium appellabant, for they, when besieged, were by the Rhegians supported, and supplied by food, which by public Edict was spared in fasting each tenth day; and this succour was so happy, as to cause the Romans raise their siege; 
Aelian. Hist. Var. 1. 5. ●. 20.  in grateful memory whereof, the Tarentines kept a feast, which they called a Fast; and such a feast doth the holy poor continually celebrat, having fellowship with the Father and the Son; which Son, our jesus, undertaking to deliver man, abhorred not a poor Virgin's womb, choosing not the belly of a rich, great, or full said Queen; and when born, 
Granat. Ducis peccat. 1. 2. c. 5.  slighted the Pallice, the Downy Bed, the fine Linen of Egypt, and embraced the Manger; yea, in life, had poor Fishermen his attendants, and after his ascension appointed them, not grandees, to be his Ambassadors to reconcile the greatest to their God, who are commanded to be poor in spirit, so highly doth the contempt of this world please him? True riches being neither Gold, Silver, nor precious Jewels, but Virtue, and the peace of a good Conscience, which rich men often wanting, occasioned this Provech, viz The rich is either a wicked man, or a wicked man's heir.  
Thou art not yet so poor as thou was born, 
Sen. Cur. Bon. Vir. etc. c. 6.  being then in greater indigency than ever poveity itself can redact thee unto, yet than God supplied thee with food convenient, which did make firm thy flesh, though slubbry, and consolidat thy bones, though brittle; and see we not the poor to have generally sounder bodies comelier faces, fairer children than the rich? accommodat thyself therefore to thy necessity (as the Philosopher advised) and be wise, 
Enchir. Epicteti. c. 78.  knowing there is a providence in all things, and a blessing for the true observer.  
Heliogabulus caused men's flesh to be sacrificed upon his altars, 
Hist. A●g●stae in vita.  to his heathen gods, and the beholding of the treats of some, might make the poor man conjecture his own samished table, to be a curse unto his house, but if he reflect upon the lives of them, who by oppression, gripping, and crushing is put out, to make up these culinary offerings, with the blood, tears and sighs of the widows, orphan's wherewith the other delicates receive a hough-gough, he shall rejoice in his penury, and say of their plenty, 
Ps. 141. 4  let me not eat of their dainties.  
The Lacedæmonians regarded not wealth, pleasure, 
Zenoph● de Repub. liced.  delicates nor abundance, but made it their care to have strong sound bodies, which Portion is evidently seen to be entailed to that Family where scantness is at board, and the reason is known to the Scripturist, 
Ps. 146. ●  the Lord preserving the stranger, he relieving the father less and widow, though not so well to the heathen, 
Petronious  who yet knew (but I know not what way) that goodness and poverty were sisters.  
I have seen the Scelet of a famous Queen, 
Q. Katherine (called Mortality) at Westmi●ister●  and really it appeared not so lovely as the bones and sculls in ordinary Charnel-houses, on such as adorn the Frontispiece of common Graves; so that even of bones, we might answer with him, who being asked why the poor had generally more thriving children then the rich? answered, 
Bucan. Instit. Theol. loc. 35.  The rich was at their own keeping, the poor at Gods, that is, trusts more to it, riches oft causing forgetfulness of God: Hence one speaking of them whose prayers God principally heareth, mentioneth the Penitent, the faithful, the afflicted, but maketh the prayer of the poor to begin his roll. 
Textor officin. l. 2. c. 22.  Demonax the Philosopher, never traveled with Coin, but when hungry, stepped in at the first open door, and got supply, yet dying in his hundred year, was honourably buried upon the public charge. And if this be thought stale or antic, let the Water Poet be reflected upon, who traveled from London to Edinburgh, and from that to many places, and from that to London again, entertained with the best, 
Tailor's penniless pilgrimage, Anno, Dom. 1618.  drank of the best, and eat most times of the best, yet never spent penny, borrowed never penny, and begged never a penny, and cheerfully wrote his travels, for his own mirth, the Readers wonder, and this Kingdom's fame, and particularly, this City's honour, neither dare I exclude God's glory, the Poet having religious a●imad versions.  
We never read that either Christ of his Apostles begged, yet they had no lands; our Saviour made no Testament, 
Luk. 23 53  yet got both a Tomb and a Winding-sheet. Remember, poor man, that seven loaves did seed many thousands, 
Hill● i● Mat Ca● non 14  bread multiplying bread, either upon the table, the Apostles hands, or in the eaters mouth. Pray for a blessing, thy piece of b●ead, thy quarter loaf, may be commanded to 〈◊〉, in thy mouth, thy stomach, and in thy bowels, for strengthening of thy body a higher degree than they who have their co●●●y viands, their flatly chines; yea, if thou want it, 
Gen. 22 8  say; My ●on▪ God will provide us one, and depend.  
It was a strange, yet true prodigy and wonder of love, 
Speeds maps of Soffolk.  that in a great death in England, Anno Dom: 1555. there grew about Orford in Suffolk, upon hard and solid Rocks, where grass or earth was never seen to grow without tillage or sowing, a rich crop of Pease, and there was in August gathered above one hundred quarters, saith my Author (that is, two hundred bolls) and in blossoming remained as many more growing immediately still from the hard Rock. Meditate upon this in the night season, and consider, the widows oly enlarged until her debt was paid, 
2 Kings 44 Gen. 21 19  and Hagars empty bottle was at last filled, for the keeping alive her Son.  
Once more observe,  
Conveniency of food ought to be all our prayer; 
Aug. ad Prob. c. 6  our daily bread, nec amplius vult, he will have us to ask that, but no more, such as follow us, to abate the edge of hunger in our travelling through this vale of Bacha, and the sufficiency not to be required for itself, but propter salutem corporis, for the health of the body, which possessing, in praying for daily bread, the continuance of it is desired, but if it be wanting, the obtaining of it is sued for, in Give us this day our daily bread.  
It is well said of an holy man, 
Leon. Mag. Ser. 4. 〈◊〉 Quadrag.  that semper Dives est Christiana paupert as, the poor Christian hath greater and larger possessions than the rich, having more good things about him, having God, and in him a sufficiency, yea, an overflowing of all delectable things, for if a Cup of cold water be rewarded, 
Luk. 21 4.  and the widow's mite be praised, there shall be always some to show mercy to such who have been merciful to others.  
From all which we infer this threesold duty:  
1. Look backward upon your life, and praise him, Noah builded an Altar after his deliverance from the stood; 
Gen. 8. 20 Psal. 18. 1  and David composed a Psalm alter victory: we have outlived the sword, the pestilence, and famine, and shall there be no song of triumph? have we purchased our daily bread, by a da nobis, our prayers, and shall there be no tuum est Regnum? no Hosannah to our Father which art in Heaven, 
Psa. 144 9  for praise?  
2. Look forward, supposing life, and depend upon him. Should the poorest of us all cast up our yearly expenses, they would amount to a pretty sum. 
Psa. 71. 9  He is hearty at fourscore years, and it may be never had so many farthings free together; if his bounty hath flowed until now, trust his beneficence, and distrust not though thy strength fail.  
Let the worst be suggested, and blessed are the religious poor, 
Tert. de 〈◊〉 persecur:  for they only possess their souls under arrest or confiscation, in the keeping of which, they cannot want their bread, an omnipotent and invisible arm affording out of an immense Treasury sufficient to keep his servants soul alive.  
Young Cyrus at a richly furnished Table, begged liberty to do what he pleased, 
Zenoph de poe. dia Cyri.  gave one to this, and another dish to that man, and to a third another, for teaching him to ride, etc. as thinking it against health to seed upon variety: if God, a greater King than Cyrus, 
Eccles. 2 24  give this rich qu●ntum to one, and that to another, and give the strength, health, sound sleep, and a cheery heart with thy pittance, thou hast enough, yea, abundance.  
3. Look present on passing life, and be content The richest of us all can have but a bellyful, and what they have more is not theirs; if the poors bowels be not empty, they may be said to be both rich alike. The multitude had their fare, 
Mark 6 35  but we read not that they got the fragments; and without them, having sufficient for the day, we ought to be grateful.  
Bread being a help to life, not the end of life, pleads at our hands industry, for its acquisition. It was poverty after high prodigality, 
Aelian Var. Hist. 1. 5. c. 9  that made Aristotle both wise and famous; and pinches aught to make us importunately press God for bread, for food and raiment, as the very words of this Prayer imports, curbing our mouths, girthing our bellies, 
Eccl. 11 10  composing all disputes about what shall we eat? in commanding us to call, and allowing us but to call, for our daily bread this day.  
The matter of this Petition being discussed, the order is to be next viewed, and it is easy to behold, that the Petitions relating to the Kingdom or glory of God, are three; such as relate to man's salvation are also three: 
Luk 12 23  this respecting the body, being but one, demonstrats upon what the vehemency of our affections should be fixed. And if any contrary to this rule, hath minded their body with a threefold more zeal than their souls, let them know, that God, and not bread, is to be the Alpha and Omega of all their duties; but more especially at this duty to Prayer, and say with Isaeus, whose palate had been a touchstone for tastes, when demanded what fish or soul was sweetest, 
Eras. Apoph. 1. 8.  replied, de hisee cur are desii, it is long since I left off such foolish doings, because unprofitable and sinful.  
As the Sun shineth, and enlighteneth the Orbs above, as well as those under, so it is thought this Petition hath an aspect upon these precedent and subsequent requests, in the whole body of this Prayer, sensing the Prayer thus,  
Hallowed be thy Name this day: Thy Kingdom come this day, etc. Forgive us our debts this day, etc. which is the Petition in our Saviour's holy method we are next indebted unto for explication, and shall, cum Deo, endeavour to discharge the same.    

CHAP. VI  
Matth. 6. 12. And forgive us our debts, as we forgive our debtors. Luke 11. 4. And forgive us our sins, for we also forgive every one that is indebted to us. 
HItherto we have been begging from our Father, and in that hath attained to such degrees of familiarity, that in an humble confidence, we sinlesly prescribe directions for him to walk and act by; for what other is this Petition, forgive us as we forgive; or, Forgive us, for we forgive? This Petition making a Jubilee in the soul, and inviting every one that is in debt to run to God, as they did to David, 
1 Sam. 22 2  for security, pardon, and a discharge; we offer ourselves to open it, for purchasing a release, in your application of the same unto your lives, of all former delinquencies, transgressions, and enormities.  
In this form of Prayer we shall keep our old set form of method, and see the matter, and next the order of this Petition.  
The first relating to debt, a word borrowed from the French debt, and that from the Roman debitum, to owe or be engaged to any thing, or person; being varied by two Evangelists, showeth how to expound the phrase; the one calling debts what the other calleth sins; discovering, that our sins being debts, we pray, that what we owe may not be exacted, (i. e.) for forgiveness, as we forgive, or for we forgive; 
Ambros. lib. 5. de. Sacra, c. 4.  both concurring to this Interpretation, that sin is debt, yet not properly, but by similitude; and by similitude, nos sumus debitores, we, because sinners, are debtors, 
Luk. 7▪ 41  and owned such in the parables of the Gospel, yea, and condemned to pay the utmost farthing, 
Mat 5. 26  if we stand to a reckoning.  
For clearing of which, the word debt is first to be explained; next, the extent of this term forgive. After that the necessity and equity of the condition, as we forgive. And lastly resolve some questions about forgiveness.  
Forgive us. 
Cypr. in Orat. Dom.  ne quis sibi quasi innocensf let no man conceit himself free, or exalt himself in that fancy, lest by contracting more, in denying just debt, he perish more severely, and be surprised more suddenly. 
Gaspar in Comment. in Mat. c. 6.  Solida vitae puritas, it being madness, to fancy a Church pure from ●in, since this Law is given to the Church, pray after this manner, forgive us our sins, which are as debts, being contracted, booked, and must be cleared.  
1. They are contracted. 
Psa. 136. 25  Our meat, lodging, washing, dwelling, clothing, we receive from the Lord Paramount, the great Landlord of Heaven and earth, and all is noted down with the returns we make unto him; 
Psa. 50. 10  the highest of us all being but Tenant Parravail, Sub-sub-tenants. What we owe may be guessed at, 
Prov. 24. 16  by the jousts man's falling seven times a day, by which we may understand sin, which is as debt, and riseth again, which we may interpret mercy, and that also expects a discharge, and must by us be accounted for.  
Two ways men contract debt, by poverty, by prodigality; the poor must live, and therefore must borrow, and our wantonness compelleth us to take up more than we need. Adam was not hunger-starved, 
Gen. ●. 2  but had great store, yet that morsel of the forbidden fruit must go down. David had many Lambs yet that one in the house of Vriah, 
2 Sam: 12. 3  as fairer, fatter, goodlier, than any in the royal flocks, must be dressed for that stranger of carnal lust, which visited his Palace.  
How unnecessary eating, abundant drinking, rash swearing, intemperate living, enlargeth the scores of many, is matter of no great difficulty, seeing men hourly swallowing by handfuls, mouthfuls, cup-fulls, what without calling for forgiveness, shall take eternity to de●ray.  
To pass the curtains of the womb, where our poverty was excessively great, were we not met in this world with clouts, and milk, in our infancy, which our being men will make us to repay? And though we came naked into this world, yet in ordinary gracious providence, we go not out so naked, as to want a burial-place, and winding-sheet; which exected kindness, is good debt, and with thankfulness remembered, if we know it was given to our relations. But wastefully, and in prodigious debauchery, to borrow from our creditor, for entertainment of insatiable lusts, or unbridled vanity, may justly cause him, immediately to demand, discharging of the Bill, without giving us a day (not to pay, but) to pray for a remittment.  
2. They are booked. My transgressions, sayeth job thou-hast sealed up in a bag. 
job 14. 17  For, nisi Poenitentia interveniente, without a hearty Forgive us, 
Greg. Moral. lib. 12● c. 11.  and sorrow for the debt, the sins publicly committed, are concealed in the secret judgement of God, until (as Clarks do Charges or Processes) they be brought forth into open Court. 
Deut. 32. 34  And hence that of Moses, Is not this laid up in store with me, and sealed up among my Treasures? 
Trap. in loc.  to wit, for a just punishment. That though as a thief may gallop away with a stolen horse, the wicked may conceit himself secure, and gallantly mounted, yet he shall be found, and a Court fenced, and his charge before him, unto him, and against him, read, for his thieving, vapouring, and sinful revelling.  
To pass also the Book of life, 
Rev. 20. 12  there shall be two Books used in the sinner's condemnation, that of the Law, which shows the duties to be done upon the receiving of the mercy; and that of the Conscience, which discovers vices done under that mercy: and as Peter's Cock, it will make the most secure to think upon all that ever he did, and cause the driest eye weep. 
Chrys. Hom. in Mat. 77.  All Raps, Fornications, Oppressions, Adulteries, being therein written, and not vanished as the profligat may suppose.  
A Phythagorean taking shoes upon his credit, came to make payment some few days after, but understanding of his creditor's death, 
Seneca de Benof. lib. 7. c. 21.  concluded a discharge within himself, yet his conscience gave him such a summons, that he went to the dead man's house, and, threw in the price, saying, Ille tibi vivit, tu redde quod debes, though he be dead to the world, yet being alive to me, I am bound to pay what I owe. In the greatest there is something of an accusing conscience, 
Rom. 2. 15  when doing evil, and except the hand of the Gospel offer the mercy of the book, and nail sin to the Cross of Christ, it shall be in his breast as a hand-writing to condemn him that goes not to discharge his Bill, by repentance.  
3. They must be cleared. Poor honesty will, as it can, be crossing scores, more or less at times, sooner, or later, so must our sins.  
But it must be with good and upright money, not washed, 
August. Enchir. c. 71  nor counterfeit coin. This prayer daily and heartily said, viz, Forgive, etc. Will wash away our daily sins, and we shall know them no more. Achab indeed gave light gold, and God took it, 
1 Kings 11. 29.  for so much as it was worth (as he will do copper) and for his temporary, or day repentance, God gave him a temporary deliverance, and lengthened his tranquillity a few days.  
It must be also our own money; to pay one debt with what we borrow from another, is no release from the burden, and here is a pinch, 
1. Cor. 4. 7  that we can give God nothing but what we have from himself, for ourselves being not our own, how shall we pay our debts: Observe, we say Forgive us our trespasses, for except these, nothing is our own, and our own indeed, none but ourselves being concerned in them. Yet here is liberty, that this Forgive us, is accounted so full a discharge, that we are assoiled for ever from future pleas.  
It must be also proportionable to our debts; two pence pays not six penny worth of ware. 
Isa. 1. 6.  Is sin a wound? the plaster must be as broad as the sore; is it a debt? It must be balanced, and the sum deposited, equivalent thereunto; we have sinned from the heart, and our grief for so doing must have the same rise, and yet herein we fail, the infinity as it were of sin, being beyond the reach of our finite, and interrupted sorrow, which still heightens the debt, causing an impossibility in its defraying, and in us an ardency for its utter discharging. Yea, freeing us from that guilt, which even in ask we sadly contract.  
To give the particulars of the debts, is a task impossible, yet a few particulars may put us in mind of many. All owes him,  
1. Obedience to his Law; 
Rev. 22. 14  but this we pay not, because we do not. Adam transgressed, and fell, we in that also being his unhappy posterity, falls and sins shamefully, for all that commanding and exacting obedience from beasts, 
Tert. de Patient.  as our due, yet not only doubting, but resolving against obsequiousness unto that Lord, whose are all things we possess.  
We owe unto God, the keeping of his image in ourselves, 
Chrys. Hom. de Orat. Dom.  undefaced. The honouring of one another before him; but sunt alia debita, there are other debts, for we have sinned grievously, lived unjustly, and loved iniquity, all which will be accounted for.  
The Persians hated, and of sins accounted, a loving to lie, and contracting of debt, the most filthy; And if we say we have no sin, we lie. And if we say we have sin, we shall certainly die, except we say with grief, forgive us our sin.  
2. Exactness in his presence, but this we pay not, because of our imperfect doing. The way of the Law being una, 
Lact. de vero Cult. c. 7  simplex, angusta & ardua, one, pure, straight, and hard, we often leave it, and lean to our own understanding, that leading us to a path, open, wide, and easy; so that God, if he have any, hath but his bodily service. 
Rom. 7. 25  Saint Paul gave him true service with the mind, but answer thy soul truly when it asks, whom serves thou in thy inward man? and there shall be reason to cry out, who shall deliver me? O forgive me.  
3. Of thankfulness for his favours, but this we pay not by our abusing the creature. Hath not store been lent us, much been given us, 
Psa. 107. 8  and where is that peace offering of praise and gratulation, for all his benefits to us, and his wonderful works to the children of men?  
As babes, let us be but touched in our toy, house, kindred, or goods, how soon shall we put finger in eye, 
Fulgent. ad Prob. c. 7.  and cry, but where is he who not to be accounted ingrate, doth pulsare continuis precibus, continually, let God hear him, rejoicing in, and under his love?  
To omit education, 
Prov. 4. 4  instruction, opportunities of doing good, what is his name? who sits down with the relenting Pilgrim, and weeps at the sight of a poisonous Toad, when reflecting upon his long negligence, in not blessing God for making him a man, the not doing of which hath wonderfully, I should say miserably, increased our debt?  
4. Of sufferAnce because of our failings, 
Phil. 1. 29  in these and all other particulars of his will; but this we can never satisfy, because of our distance. Except each man (pardon the expression) were indeed God, no man, all men, could not satisfy God, there being an inexpressible distance between the infinite justice, and the finite limited suffering to be undergone.  
Yet when providence calls for justification of the truths of God, 
Acts 21 13  no precious thing ought to deter from a masculine defending and sealing of the same, under the greatest torture tyranny can invent in externals.  
In internals, our right eye, or right hand is not to be valued, 
S. Valeriani Hom. 17  hoc est, vice, though beloved, is to be chastised, the heat of lust to be extinguished, lasciviousness, though sweet, is to be suppressed, and at all hazards, chastity to be preserved; by which, in safety we shall be Martyrs, Confessors, for the truth, as it is in jesus.  
Our debts; and the thoughts thereof, will stick the closer, if we think upon Moses, who craves them, and the prison prepared for us, because of them.  
They are craved by Moses: His sword is over our head, 
joh. 5 45  his rod is over our backs, he saith, Thou shalt not covet, not steal, not murder, not have other gods; but we making every lust a god, must forecast an arrest and imprisonment, he having no power to release, nor authority to accept Cautionry, or Surety for us.  
A greatly indebted Roman dying, Augustus the Emperor gave order for buying his bed, his goods being put to Auction, or Ropeing, saying, when others wondered, I must have it, that upon it I may sleep quietly, since he that was so much in debt could quietly rest. Let us mind our own security, notwithstanding our debt to Almighty God, we shall condemn ourselves as more senseless than that admired Knight; 
Greg. Hom. in Evangel.  and stand in awe of sin, for in this, Dormire mori est, to slumber is to die.  
There is a prison with Devils. The Parthians gave a piece of the debtors flesh to each Creditor, but the whole man falls under the censure of this terrible Judge. 
Ib. Dial. l. 4. c. 38.  Rich, vicious, proud, covetous, and dying Crisorius, conceited Devils attending his departure, called, as the foolish Virgins to the wise, upon his religious son, which being ineffectual, roared out to the spirits themselves, Inducias, Inducias, O let me alone until the morning; this as a Beacon is set up by an holy man, that our lives being more virtuous, our death may be more consolatory.  
The death of the profane is the saddest, being ill first in leaving the world which they love, 
Bern. Serm. Var. & Par. 41  worse in their souls removing from the body, but worst of all, in their being both soul and body adjudged to eternal condemnation.  
It is observed of Egypt, that after the flourishing of many famous Churches, 
Charian. Chronic. lib. 4.  the Gospel being planted by the Apostles, Alexandria itself having the Evangelist Mark, Nephew to St. Peter for its Pastor or Bishop; yet justo Dei Judici●, by reason of their sin, the inhabitants being exemplarly wicked, full of blasphemy and rape, is now without God, and generally hath a greater hatred to Christianity then the ordinary Saracens, for which they are destined to eternal plagues. Let this age know, and every man in it fear and stand in awe, for what is it Egypt had of ungodliness, whereof we have not plentiful examples, with this aggravation, that we have had of old Christianity, and of late great judgements?  
Yet there is a Cautioner, a Surety, even Jesus, 
Isa. 53. 5  who will pay the Creditor, (unto whom it is alike who pay him,) for by Christ's stripes we are healed; he entered into bond, yea, into prison for us, and by rising from the dead, the third day, he both declared himself to be the Son of God, and of his giving satisfaction to the utmost of all that was owing unto him, 
Rom. 8. 2  making us thereby free from the Law of sin and death.  
Yet so miserably are we deluded with self, and self-conceit, that debt is daily contracted, by taking up more mercy, abusing more time, neglecting much grace, thwarting many invitations, quenching many good motions, and by inadvertency falling into numerous temptations, which continually call for fresh suits, for forgiveness; and considered, might cause expostulation with sin, 
Aug. de Contritione Cord. c. 4  O peccata; O wickedness, how easily dost persuade us to commit thee? but with what difficulty do we procure riddance from thee? While thou smiles, we embrace thee, but while embracing, thou art killing us to death, and in death.  
Eye the debtor, and he is so unable, that his very soul cannot be full restitution; 
Mat. 16 26  eye the Creditor, and he is so inexorable, that he will be paid the utmost farthing by ourselves, or by our Cautioner; 
josh. 24 19  and his suretyship is to be humbly entreated for, for they are our debts, and no secret conveyance, no private contract, can turn them over to another hand; Eye the debt it is deplorable: there are original debts, our parents debts, our own debts, of childhood, ignorance, knowledge, debts of presumption, infirmity, against counsel, against conscience, and against threats, debts of the Sabbath, of the Week, of our Family, and of our Neighbourhood, etc. debts of our waking, of our sleeping, of our talking, and of our thinking, etc. offences of the Chamber, sins of the Shop, and iniquities of the Street; so that all of ourselves, and each man for his brother, 
Psal. 4● 12  may cry, Innumerable evils have compassed us about, and no way for deliverace but by acquittance, and no way for that but forgiveness.  
Over and above, 
Aug. de Ovibus, Hom. c. 4  reflect upon that magna lenitas, great goodness, infinite patience, ineffable mercy, and long-suffering God hath shown unto us, that we might call for this forgiveness, having this comfortable Scripture, 
Isa. 43. 25  I will not remember thy sins.   

Forgive us our debts, etc.  
FORGIVE: A short word, but of large and extended sense, much used in God's promises, and oft pressed in the Saints petitions; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  and the word properly signifies a sending back something to the place whence they came: Sin came from hell, and here the soul would have it remanded to the same land of darkness.  
As it stands in this Prayer, it denotes somewhat which relates to God, and somewhat relating to ourselves, As it respects God, it weighs.  
1. His commiseration of us, because of our debts. Goodness is an ordinary plea with all the holy, 
Psal. 103 13  and they sound that the Lord, as a Father, pitieth them that fear, them that pray: 
Cyp. in Orat. Dom. ●●●●ar. in Psal. 119  And the liere who taught us to pray this Prayer▪ hath promised his Father's mercy; saith a Father, mercy cometh▪ ex bonitate Dei, purely from goddess, yet must be drawn from him by innocence, virtue, and obedience, as did Abraham, Isaac, and jacob, joseph, job, and Moses, saith another.  
He discovers love in desiring our salvation, 
Isa. 1. 11.  in euring our wounds, in teaching us prayers, in pardoning our sins, and upbraiding us with our unbelief 〈…〉 there not mercy in the word Father, and goodness and hope in the word Forgive, Manasseh his Prayer, and judas his Confession, 
Micah. 7 18  were alike: but he pardoneth iniquity, because he delighteth in mercy.  
In a dearth at Corinth, 
Aelian Hist. var. l. 14 c. 25  Theocles and others advised Creditors to remit their debts, for easing of the poor, but being refused, he acquitted his own, and those who contemned the motion, were in invincible rage slain by their debtors, 
Aug. de Vera. Innocent. 195  excited to extremity by poverty and necessity: we have fair offers, and better conditions, both a remission offered, and a reward for acceptance of that tender, that as the earth expects showers and light from Heaven, so man is to expect, yea, he is called to look up for truth and mercy.  
2. His aversion detected not to exact those debts. 
Ezek. 33 11  What is man, but dust? what is his birth, but loathsome and shameful to himself, and at best so contemptible? that God might say to Justice, Let him alone, non dignus est ira Caesaris, he is not worthy of my wrath.  
job thought of this when he uttered, 
job 14. 3  And dost thou open thine eyes upon such an one? and bringest me into judgement?  
3. His indiminishable possession, though he should remit the debt. Admit our skin could ransom our life, 
Psa. 30. 9  what would he gain? or if he freely absolve it, what would be his loss? Knowing this, he puts us neither to call for ease nor time, but for a forgiving.  
Accept of the precept, by begging a free acquittance, and so much the rather that bounty and liberality is to be showed, 
Lact. de vero cultu, c. 11.  quantum potest non idoneis, where there is the least hopes of advantage in requital, which in our arguing for Heaven, is an excellent rule.  
The Roman and famous Alexander, would exclaim against his shy, yet deserving Courtiers, why do you not ask something from me? do it, 
Hist. Aug. it vita Severi.  that I neither be your debtor, nor complained of, as a slighter of your merit. Yet what he gave, was neither silver nor gold, nor out of his own treasure, but bona punitorum, the goods or wealth of forfeited malefactors, etc. not diminishing thereby his Revenue. Here is a greater Emperor without merit, giving of his own, requesting of his foes to plead remission of injuries done to himself, 
Isa. 50. 1  for their good who have done the injury.  
4. His dominion or just power to forgive the debt. This Petition hath a peculiar respect to the Preface, 
Mark. 2 7  Our Father, because none can forgive but God, it being his Law, his Grace, his Son, his Gospel we sin against.  
Hence the Indulgences to be bought at Rome, and the Pardons even for sin, not yet but to be committed, (a greater grace than ever God promised, 
K. James Medition the L. P.  two whereof King james of blessed memory, upon this Petition, doth protest he saw) are to be detested; this being a more sure word of Prophecy, I, even I am be that blotteth out thy transgressions, for mine own sake; 
Isai. 43 25  mark, for mine own sake, neither for Peter's, nor the Virgins, etc.  
5. His justification, though he should make us stand to those debts: They are our debts, and though he delay to acquit us, 
Psa 80. 4  his Throne is to be frequented, Petitions to be iterated, and forgive us our debts, importunately to be demanded, until the vigorous exaction of the Law be repelled, by the mellifluous sentence of the Gospel, Be of good cheer, thy sins are forgiven.  
Not intending to pose any with that question, whether they could be content of damnation, if God so pleased, God putting no such question to us, 
Psa. 44. 9  but joining his will and our salvation together, we affirm that in Gods demurring to answer, or delaying the assurance of remission, notwithstanding of our prayer, he is not to be deemed severe, nor imputed unjust, but in his seeming greatest rejectment of thy petitions, 
Psa. 143 2.  let Enter not into judgement with thy servant, O Lord, be the burden of thy devotion.  
Forgive: As it eyes ourselves, in this Prayer is not limited to the strict sense of the word forgive, but hath a greater latitude, evincing sorrow, confession, inability.  
1. Sorrow for our wantonness. 
Luk. 15 21  The debts our fathers left us, are great and many, but how prodigiously prodigal have we been in spending that little, nature by them gave us; defacing God's Image so much the more earnestly, 
Amos 7. 2  by how much we have acted against the principles and light of a natural conscience?  
This Petition saith, 
jer. 15 10  Woe is me my mother, thou hast born me a man of strife, of a hard heart, yet harder by custom; of loose principles, yet more loose by obstinance; distant from God, yet further off by rebellion; deformed by sin, but more monstruous by delighting in ungodliness. Woe is me, calls the Prophet; Be merciful to me, calls the Psalmist; O Lord hear, O Lord forgive, 
Dan. 9 19  calls the relenting penitent.  
They say a man is once miserable, if twice rich, and all of us had once enough, and most of us had more than we have; Adam and we also by receiving from the devil that which was not necessary, 
Ambros. lib. 5. de Sacra. c. 4  became a debtor, but Christ hath made us free, Abstulit debitum, reddidit libertatem, bertatem, by paying the debt, restored our privileges, with the price of his own blood, for which expense, the soul in a holy ingenuity is angry at sin, and sorrowful for its own miscarriage.  
2. Confession of our own looseness. By this, Forgive us our debts, we acknowledge our delinquency; for, 
Tert. de Orat.  qui petit veniam, delictum confitetur, Petition for, implies confession, and that includes action of sin: and mark this, it is not debt, but debts, insinuating long Bills of Account, for which the word Pardon is used, as if we should say, do it, or fogive them throughly, sensed by per and dona; the Germans say, Ver●geven, the word Ver incomposition, very much heightening the sense, and the word Forgive, flowing thence, shows how far, that is, how infinitely we desire the remission to be extended.  
Man hath a fivefold act about sin, I mean the impenitent man, 
Binch. Melli. Theolog. loc. 12 c. 5.  comprehended in this verse, Laetatur, silet, extenuat, tremitatque laborat.  
For doth he not delight in it, or boast of it, as did Doeg; or hides and conceals it, as Cain; or lessens and extenuats it, as Saul; or st●rtles and despairs because of it, 
Gal. 2. 16  as did judas; or (though in vain) labours in some unprofitable work, to be rid of it, as did the jews? but the Saint takes a far better course, which is this of confession, complicated with that other superadded grace of forsaking sin, as did the Prodigal; 
●er. Ser. p●r. 60. 〈◊〉  true confession in prayer, being ever accompanied with mortification of heart.  
In relation to the progress or ingress of sin, it is observed that it entered man pep saggestionem Diaboli, 
Damasc. Ortho. Fid. lib. 4. c. 2●  & nostram liber am admissionem, by the Devil's sugestion, and our own consent; so for sins egress or removing, there must be the spirits compunction, with our own assent, that the guilt of it be not imputed by a cordial rejectment, which cannot be without an open acknowledgement of its iniquity, and our folly; not only when called upon by Authority, 
Iosh 7 9  as was Achan, but when goaded unto it by Conscience, 
Acts 2. 37  meditation, Scripture, or the Spirit, as Peter.  
In this word Forgive, there is a general implicit confession of all our sins, and so pray ye, preventing Satan, who will with a hellish noise, bawl them out before God, except we ourselves say, 
Chrys. Hom. 3. in Mat.  thus and thus have I done, which will remove a thousand sins, yea, millions, God never refusing the humble soul, how criminous soever; confessing of sin being an exalting of his Name.  
3. Inability for our own release. If a man have Cash, it were both sin and shame to beg either for composition, or remission; but poor Adam having nothing, involved in desperate difficulties by ommitting good, committing evil, is introduced by Jesus, and by him so placed before the Father, that forgiveness is promised, yea, sworn.  
The great Lucifer fell from Heaven, 
Isa. 14. 12  but could not for all his Angelic nature, recover himself again; he is very subtle, yet never could invent a proper mean to discharge that debt his sin contracted. Arrest the dead man, yet cannot he redeem himself; we as dead in sin, yet alive to suffer, are taught to plead in forma pauperis, 
Eph. 2. 1  or sue out a billa bonorum, being poor, blind, and naked.  
What can we do? 
1 joh. 5● 18  can we either obtain the Spirit of God, to sin no more? can we believe in his Son, and fear no more? can we keep ourselves from God's hand, and procure some time more, 
Psal. 49. 7  to shelter us from his wrath? or can we say unto death, we will not be arrested, to the grave, we will not be imprisoned? For know that death is in this Petition, and where is there a Penthouse or Tofall until he pass by?  
Verily, verily, it is as if a man should flee from a Lion, 
Amos 5. 19  and a Bear met him; or went into the house, and leaned on the wall, and a serpent bit him, being one degree beyond the misery of that monster Nero, 
Sueton. in vita Nero.  who in desperate rage cried out at his death, nec amicum nec inimicum habes, have I no friend to help me, nor enemy to kill me, for of ●oes we shall have legions; 
Aug. Ser. 126. de Tem. lb. Enchirid. ad Laur. c. 30  and though we struggle from one or two, solvi in Gaehenna necesse est, we must begin payment of our debts in hell. And quid boni operari potest perditus, what can the damned wretch do?  
All which should make us eye Heaven, there being an Advocate and a Cautioner, that cares for us both, for debts contracted, and sin we shall be tempted unto, or may fall in, represented in the parable of the good Samaritan, 
Luk. 10. 35  who promised to repay what was to be disbursed for the cure of the wounded Traveller, the very inclinations and tendencies toward sin, being by his mediation oft impeded; and to the penitent by the same forgiven.  
Forgive us our debts, 
Acts 3. 19  that is above in Court, or then there is no faith; remission of sin is one Article of our Creed, and we believe it to be done above in the Signet-office of the great King first, and then passing the Seals, 
Mat. 26. 28  of the Sacraments in the Church, we lock it up in the Charter-chest, 
1 Pet. 3. 21  or Archives of our own conscience, or then there is no joy, 
1 joh. 5. 20  by applying the fiducial certainty of our sealed pardon, through the Spirits testimony within us, giving so clear light, that the soul sayeth, 
Isa. 38. 16  O Lord, by these things men live, and in all these things, is the life of my spirit, thou hast in love to my soul, delivered it from the pit of corruption, for thou hast cast all my sins behind thy back.  
Yet because of those gloomy fogs, 
1 joh. 3. 14  which may arise from the lower ground, or doubting part of the soul, dimming our sight of such a delectable prospect, as serene and heavenly love; so bountiful is God, that in legible Characters of our own writing, he leading our hand, we may have the certainty of his pardon, and his seal affixed unto it in our own bosom, 
Act. 7. 60  and by the prospect or spectacle of our sincerity in pardoning the petty debts or trespasses against us, we do clearly observe they are blotted out which we have done against him; for thus it is written, Forgive us, as we forgive, or for we forgive others, giving us thereby Potestas veniae, a power to pardon, 
Chry. Ser. 71.  and clothing us with authority, as it were to absolve ourselves.   

Forgive us our debts as we forgive our debtors.  
THE necessity of the condition of pardoning offences done against Us, if we would have such forgiven done by us against God, is next to be considered; for we doing the one, God assureth us he shall do the other, 
Mat. 18. 35  making our measure of charity, the Standart of his bounty; and the power of limiting or enlarging it, is in our own hands, as we forgive; so that si duri, if we be hardhearted, harsh, 
Caiet in textu  or but halfway charitable, or through paced charitable, God is still stinted by our prayer, to our tallies, to our cross:  
As we forgive our debtors, 
Ep●. 4. 32  is not added here as a reason, forgiveness in him being an act of mercy, and his forgiveness in Scripture is proposed as a rule to us. 
Cal. 3. 13  It is here only certa conditione contingens, a certain condition on our part, without which God will not seal the counterpart: And though the particle be illative in Luke, 
Cyp. in Orat. Dom.  for we forgive, yet it amounts not to a formal reason, but begs the happy conclusion of forgiveness from one, 
Luk. 11. 4  that is naturally good, because, man genuinely morose, can yet forgive his brother.  
Neither is it added as a measure, our forgiveness being finite, whereas his must be in●nit; neither is it to be understood properly, 
Aug. lib. 2. de Serm▪ in Monte Dei.  as if we were to forgive pecuniary, or money-matters, for then the shortest cut to Christianity were to contract debt, and infallible assurance a concomitant to not craving, which were a whip of knotted cords, once more to drive buyers and sellers from the Temple.  
It is added as an auxiliary band, to help our weakness, being one of the clearest promises, a writing in Text-hand of holy writ, 
Mat. 6. 14  the easiest to be read in all Scripture, nothing being clearer than Forgive, and you shall be forgiven, which in the darkest night of grossest ignorance is fairly legible.  
It points also at the verity and quality of our forgiveness, and intimats our desire to be, that God would as heartily and speedily forgive us, as we do others, a duty necessary to be done upon many accounts: meditat upon these ●ew,  
1. From the iteration of it, 
Mat. 6. 14  for it is pressed and doubled. This relating to forgiveness, is the only Petition our Saviour takes a review of, after he hath closed this prayer, enforcing afresh the duties of amity and concord, under the penalty of divine displeasure; therefore as Pharaohs dream, 
Gen. 41. 32  this is doubled, showing the necessity of our forgiving, or the certainty that he will not.  
As at the creation, there was a survey of all works, 
Gen. 1. 31  and in that were found to be good, so here there is a reflection upon all the parts of prayer, and this petition urged, and repeated chiefly, because of wickedness and surliness; it is said by such as are conversant about children, that they are longest in learning and pronouncing this part of prayer; and is it not evident that morally men can hardly, yea, not without great difficulty learn it, and therefore here pressed again and again? And sure, where God sets up candles, it is for some work, & when he calls us to double our guards, it is to prevent some dangerous surprise.  
This pray●● knocking down the surious bulls of enruged lust, thirsting after revenge in brawny, yea, horny madness, commands us in slanders, 
Luke 32. 34  in injuries, to remember Stephen's charity, David's sasting, and our Lords (to his Father) call for mercy, and fight against evil suggestions, oppose sinful desires, and crucify the lusts of the flesh, that the soul of man may live quietly at home. 
Chrys. Hom. in Ps. 142   
Teleclus a King in Laconia, being complained unto by his Brother, concerning the people's disrespect of him, though a Prince, causa est inquit Rex, it is because (said the King) thou canst not put up an injury; 
Plutarch Apotheg  and if stinging men complain to God or man, for neglect, intending revenge, wise men, as God, will advise to forgiveness, upon which honour shall attend him at the long run.  
2. From the opposite vice which is condemned and judged; morosity, doggedness, snarling and scowling, is already condemned, in the rever●ing of that Decreet given by the Lord in the Parable of the Talents, 
Mat. 18. 23  where the cruel Creditor that had no mercy on his debtor, ●ound no compassion, but more severe condemnation from his justly incensed Master.  
Should God challenge to a duel or combat, all who give him the lie, there should be no man to tell truth? Should he in thunderbolts smite him upon the cheekbone, who flouts and jeers at his preceptive will, 
Psal. 3. 7  the fairest face would be bruised? Should he kick the ranting Belshazzers ou● of the world, or spurn a churlish Nabal, when calumniat for his laws of temperance, and bounty, where would there be men? etc. But since the Cow of the wicked calveth, 
job 21. 10  and casteth not her Calf, and the Sun shines, and the rain falls upon their houses and fields, he is more than blind, who perceiveth not God's abhorrency of rendering evil for evil, yea, of not for evil good.  
Christianity is so denominat from Christ, 
Acts. 10. 38  and the Christian being obliged to walk as he walked, he is to go about doing good, healing the very ear of a Malchus, 
Boskier. Terror. Orb. in Contion. 27  and though reviled, answered not again; as he is called a Ciceronian, who imitats a Cicero in his style, not otherwise, so he is not to be termed Christian, who giveth his tongue to evil speaking, his heart or hand to revengeful re-acting, that being contrary both to the practice and command of Jesus. 
Mat. 27. 14   
Behold nature herself, and this harebrained f●llow is condemned; should the pile of grass wither when trod upon, or every excessive heat create a fever in the body? or should the heaven's thunder at every overclouding, what ●●ights would be in the world? As Surgeons have unguentum Basilicon to cause matter, 
Edward's Analys. of Chirurg:  so they have Apostolicum to cleanse the wound, Album to expel the heat, and Desi●●●tiu●m rubrum to dry and skin it: As there are provocations to choler, so there are Gospel documents, which as spiritual Artists we must have ever in readiness, to apply to the place affected for curing, as proper medicaments, for the souls ease.  
That advice of one Philosopher is good, that when 
Epict. E●eh. c. 48  any reports thee to have been slandered, say thy adversary knew not all th●y vices, or then he had not spoke ●o little; and though the world talk of honour and courage, magni animi est injurius despicere. It is the symptom of a large and noble soul, to despise contempt, 
Senec. de Ira. lib. 2. ●. 32●  or disdain revenge, said another Philosopher, albeit he knew not, (at least processed not) the Gospel, nor perchance ever saw that of the wise King, he that is slow to anger, 
Prov. 16. 32  is better than the mighty, and he that ruleth his spirit, than he that taketh a city▪ for he sub dueth himself, and possesseth himself, the greatest virtue among morals. 
Ca●et. in loc.   
It was among the Scythians a mark of insamy, 
Floyds Mar●. of Hist. c. 19  and dishonesty, if any man had not killed some man, where this b●dge was put upon innocency among Barbarians; how mutually would they go about, and prey upon one another, to purchase reputation; but good men, detesting the procurements of such honour, entails same upon themselves and their successors, by their warrinesse of goring their conscience, imputing it grandour, to be afraid of sin, and reputation, to walk without offending God.  
In that Dialogue betwixt Philosophy and her Beloved, 
Boe●lus de Consol. lib. 1▪ Pros. 4  it was held as a sound advice in point of calmness of spirit, of one Canius, who being informed of a conspiracy against himself, answered, if I had known it, I had not told it you: Not to press this on all four, or every way, Christianity dischargeth credulity to slanderous reports, orders a check and no more to be owing the relater.  
Moses the meekest man of the earth, could bear personal calumny, and before him Isaac only pleaded, but scolded not for his wells; and after them Paul wished no more hurt to his ●oes, 
Act. 26. 29.  but that they were as himself in every thing, his bonds excepted.  
It is true these Diamonds had their flaws, these Pomgranats their rotten kernels; David curses, 
judg. 16 30  and Samson prays for the ruin of the Philistines, yet these Prophetic impulses are not to be the ordinary Standart of our converse with men; for Paul, though sharp to Elymas, prayed over the Jailor, as though he had never scourged him; he gave place to wrath, and adviseth like a good Preacher, a good practitioner, to be followers of him, as he follows Christ, 
Boskier ut s●pra:  who is maximè imitabilis, most to be followed, 1. For piety: 2. For zeal: 3. For humility: 4. For patient suffering.  
3. From the obstruction the contrary vice bears to goodness, that being by it hindered. Sullenness and rancour impeding prayer from having entrance into the ear● of Heaven, the Laws whereof requiring prayer to be ma●e every where without wrath, 
〈…〉 Tim. 2. 8  implying frequency in that duty, and composedness of mind at it, evidenceth this conclusion, bottomed upon infallible verity; for if Family-contentions prove obstacles to Family-duty, sh●ll not that particular Petition be doomed by men, to be condemned by God, whose flames are excited by the billows of fury, 
1 Pet. 3. 7  envy, hatred and passion, and not by those of the Sanctuary charity, love and concord?  
The same is to be said of Sacraments, spleen hindering thereby spiritual influx, 〈◊〉 how can they be beneficial to him, 
Mat 5. 25  who not only is not injured, but himself by ill-wishing is injurious to his brother? Not to reflect, it is to be feared many of our supplications, 
Author Imperf. oper. in Matth. Hom. 14  because of this vanisheth into air, and Sermons become unprofitable because of this unfruitful work of darkness: malice, for 〈◊〉 home, 
Chry. Ser. 67  understand Reader, the Basis, or Groundstone of God's forgiveness is fixed only on the ground of thy brotherly forgiving.  
And in spiritural conflicts allow hatred to plead its old supposed plea, 
Aug. de Conflict, Virtu●m & vitior. c. 7  viz, Love not him who walks contrary to thee, who derogats fr●m thee, who complains of thee, and insults over thee? Let love reply, That the love of Christ constrains me, 
Greg. Pastor. lib. Cur. 3●. par● c. 23 Landuls● Cart.  and that quam diu, so long as I keep at distance from man, in point of charity, so long detain I from myself the good of all my sacrifices, and make my prayers, yea, the praying of this Prayer do me more hurt then good, so much the more as this command is easy. 
Meditat. vitae Christi.   
I am prone to conjecture, should Christ have said, Fast, pray, read, fight, kill, burn, and lie, and be forgiven, there are in this age had embraced the doctrine; but to forgive, is durus sermo, an hard saying, and cannot be digested.  
It were some excuse if any lived and transgressed not, 
jam. 3. 2  for in many things we offend all; and as a stone cast into the water creates a circle, and that another, and a broader; so anger, if tolerat, will naturally kindle a fire in one man's breast, which shall blow up another's into a flame, which may endanger an house, and that a street, and that a town, and therefore happy is he first stifles it in the hearth of his own bosom, 
Prov. 17 14  lest by its heating, the flesh of another be scorched, in his re-offending, or tart replying.  
There was a breach made of the King's peace in the Kings own house, after the cruel servant had imprisoned his fellow for an hundred pence, that is, in our coin, three pound two shillings sterling, 
Bunt. I●●●nerar. Scripturae.  when his Lord had forgiven him ten thousand talents, which in our vulgar account is eighteen thousand seven hundred and fifty pounds sterling, six thousand times more than was owing him; yet charged upon him afresh, though poor, for not having mercy upon his debtor, when humble.  
The stormiest man in his age it seems was Celius, who was so testy, though an Orator, that at his own Table he avoided peace, and there meeting one for patience, was offended, checking his guest, 
Senec. de Ira, lib. 3. c. 8.  with an aliquid contradict, oppose me in something, that we may discourse, as if quietness and calmness in conferring, had made his Table solitary; yet there are who give better rules about converse, recommending, if our company be better than ourselves, to learn; if inferior, to be modest and learn them; if our equals, to assent to all proposals that relate to good, which eminently will keep alive charity in Families and Corporations, without which virtue, neither of them can even in the brain of a learned Statesman, 
Moor's Utopia, lib. 2. c. 7  be fancied to subsist, so great is the power even of a fancied Amnestia, or brotherly forgiveness.  
It was the wonder of a Father, writing to an holy man from Mount Sinai, 
Greg. Epist. lib. 8. Epist. 45  that he was not moved, irritated, perplexed, or any way afflicted with the reproaches of men; and forgive Us, is not meant Us here, but Us all, wheresoever we be, whatsoever we are; Us predicats of all people, kinds, nations, sexes, languages, and proclaiming every soul to be a sinner, all should be tender, and make, as God, the scarlet- offences of their brother, 
Chrys. Hom. 25 ad Pop. Antioch.  to become by their forgiveness white as wool, that God by his, may make their crimson-sins become as snow.  
Revenge flows from a conceit of some abused excellency which we conjecture to be in ourselves, and though it were, yet know that self, and self-opinion is to be mortified: In order to which, let me impress a story printed by a Modern, expounding this Petition, wherein he shows, he was once demanded by one who was troubled in his mind for this, 
Page on the L. P.  viz. he suspected himself guilty of not forgiving injuries and affronts, and was desirous to know of this clause, as we forgive our debtors, might be ommitted in daily prayer, for he trembled to think of it. I answered him, saith that reverend and learned Doctor, with St. Chrysostoms' answer: (The work was of old thought his, but now generally known by the name of Author Imperfect. 
Hom. 14  in Matth. he not ending his Comments upon Matthew, as chrysostom doth.) 1. Qui non sic orat ut Christus docuit, non est Christi Discipulus, he who prayeth not after Christ's manner, is none of Christ's Disciples. 2. Non exaudit Pater orationem nisi quam Filius dictaverit, the Father heareth not that Prayer which the Son hath not commanded: Which answer was somewhat more refined than that supposed Father his Author gave it; for it is prefaced with this word stulti, O fools, accounting them such who will not say, as I forgive; yea, such do say in their heart either that there is no God, or that they have no sin, which if they thought they had, 
Stella in Luc. c. 6. 37.  Nullam rationem habes, there is no reason to complain of man's rising up against thee, when thou hast exalted thy horn against God.  
It is not with the soul of man as it is with the setting of the Sun, that prognosticating a fair morning if there be a red cloud; for he that would arise and wake in mercy, (and who knows how soon he may fall asleep) must not lie down with execration, for so did not Christ, whose doctrine, as well as profession or name, thou must take upon thee, or then in vain are all thy pretences to Religion, and thy usurping the empty title, without the substance of it, 
Aug. de vita Christia. c. 1.  Love, evidenceth that not the being, but being thought a Christian, is all thy care.  
Death and sickness humble us, and at that time chiefly we are to ask, 
Glos. Ord. in Text.  what an Expositor says we here beg, that is, Spiritum scientiae, wisdom to know our offences against God, which when acquired, the offences against ourselves shall never be weighed in the balance. 
Lemn de oc●ultis nat. l. 2. c. 3.  It is said the scobs or powder of a man's scull, is sovereign for curing the Epilepsy, a disease strongly vitiating, and impeding the sense and understanding; sure it is, as when Bees fight, the throwing dust among them, causeth a truce, so the thoughts of death is a season for the absolute crossing the day-book of our remembrance, and quitting to our brother, whatever upon the account of injury he is indebted to us, suddenly, heartily, freely, which shall so clear the soul, in beholding his own remission therein, that without tergiversation or lingering, he may confidently say, Lord, forgive me my debts, as, or, for I forgive my debtors.  
As the tree falls so it lies, whether to the south, the warm gates of mercy, or to the north, the freezing blasts of provoked indignation; to lie down in wrath, anger, spite, is to begin a fire, yea, wild fire, that shall never consume, yet burn, and make thee feel what Guntherus Chancellor to Henry the third Emperor saw and heard, 
Mag●iburg. Hist. Cent. 11. c. 13  when beholding miraculously the Heavens opened, and God in his Majesty extending his Arm, wherein was brandished a sword, and saying, I will render vengeance to my enemies, and will reward them that hate me; after which many Princes of the Empire dying, he saw God again, the sword sheathed, and heard a fire is kindled in mine anger, and shall burn unto the lowest hell; hereby we know we love God, if we keep this command of forgiveness, but if we as enemies kindle a fire in our wrath, there is a sad conclusion to be deduced, which is, that God shall kindle another in his.   

And forgive us our debts, as we forgive our debtors.  
MAny are the inferences might be drawn from this Doctrine and Text of forgiveness, so principal a point, and so material, that it is the only Petition in this Prayer observed by St. Mark in his Gospel, he, suo more comprehendit, abridging, after his usual way of writing, 
Jerom in Mar. c. 11 25  the whole Prayer into this one, in regard whoso hath it granted, hath not much more to demand, save grace for perseverance in the consolations which by that he hath attained: 
Eras. Adag. Chil. 5. Cent. 1. 46  so that this may be reckoned inter preces armatas, among commanding prayers, by it ask forgiveness, but with this burden, that we forgive first: The advice being Kinglike, enforcing the thing advised.  
Our meditations shall eye such as go to Law; towards Magistrates that put malefactors to death; towards Creditors that do trust and lend; and touching dying Malefactors, who do ordinarily forgive.  
Concerning the first, it may be questioned whether such as pursue by legal decreets or executions, 
1 Cor. 6. 1  the reparation of damnages, losses, hurt they have received from the frowardness or untowardness of their neighbours, can say in such pursuits and claims, Forgive us as we forgive, or, for we forgive; the whole process bearing a contradiction to this Petition; hence it is, that Anabaptists and other Heretics, revived this old condemned Doctrine in our days, that no Christian ought to go to Law, and that none ought to be a Magistrate.  
To which it may both truly and briefly be replied, 
Ezra 7 25  that it is not only lawful, but absolutely necessary (since the fall) for the preserving of mankind in orderly society, for to have Laws and Government, whereunto the oppressed may run for shelter and protection.  
As for those abused Texts, judge not that you be not judged: Resist not evil: My Kingdom is not of this world, etc. They strike not in the least against Magistracy, 
Featleys' Dippers dipped, pag. 142.  but private revenge, malice, ambition, which were sins also under the Law, under which they approve of Magistracy, and now under the Gospel there is a necessity of Officers and Judges, the old abominations, enormities, disorders through natural corruption, being even under the Gospel daily breaking forth.  
Christ himself paid tribute to Cesar, and Paul appealed to him, and complained to Lysias of a conspiracy against him, 
Act. 23. 17  yea, pleaded his cause and innocency without reflecting or exclaiming against Courts of Judicature. Good Kings in the Old Testament are famed for their Judgement, and our Saviour in the New, mentioneth of Judges, Officers, and of Prisons, 
Mat. 5. 25  even while he is establishing the Doctrine of the Gospel, and gives no hint to their abolishing under it.  
In short, the Magistrate being appointed to punish evil doers, 
Rom. 13 4  prevent consusion, and maintain good works, we may complain to him of theft, murder, etc. and yet say this prayer. Always distinguishing betwixt the Offence and the Damage, the offence we are called to pardon, 
Pro. 6. 30  but not the loss, which may be a man's whole substance; again differencing the public from my private capacity, a personal contumely I am to answer with silence, or a soft reply; but if my friend be murdered, 
Num. 35. 19  or maimed, the malefactor is to be accused, that wickedness be restrained, that if possible all the world may see that calm, 
Simler. de Repub. Helvet. lib. 2  which Helvetia, both really and proverbially heard of, and had in it, viz, that if any man had wedges of gold hanging at his staffs end over his shoulder, huic licere tuto per Helvetiam iter facere, he might travel in security throughout the country. This being the end of the Law, it may be repaired unto, observing these few rules,  
1. If it be the last refuge, this checks the Baratour. 
Mat. 18. 16  It is here as in Church-discipline, tell it not the judge at first: a plaster of Cantarides is not to be applied for every small it ch of the blood, 
Mat. 5. 40  nor the Bar to be run unto for every trifle, lest the remedy be worse than the disease.  
From the clamours of others, of this lawing it may be attested, what Solomon says of the strange woman, go not first to it, least strangers be filled with thy wealth. 
Prov. 5. 10  Which Ghilon the wise reflected upon, in his precepts written afterward in letters of gold, at Delphos Oracle; they being. 1. Know thyself. 2. Covet not much: The 3. was Aeris alieni; eat debt and the law.  
All which, how applicable to this Text, is easy to apprehend, and profitable to observe; adding to it that of Artimidorus, 
Of Dreams lib. 2  that the very dreaming of Judges, of Attorneys, signifies trouble and anger.  
2. If it be done in all simplicity, this reproves the cheater, plain-dealing becomes a court of judgement, 
Psa. 93. 5  as holiness doth God's house, to enter thy process with false evidences, fly conveyances, whereby an unjust suit is bombasted (as Tailors do the garments of crooked Customers,) and made to appear strait and good, may cause the pursuer to seed with Pharaohs fat Kine in a meadow; 
Gen. 41. 30  but God the avenger of all defrauded, shall have them so consumed, that their riches shall not be seen or known, and illegitimat in his own way such tricks, such forged evidences, 
job 20. 15  such extorted and cunning interpretations of the Law.  
3. If it be done in all charity; this blameth the hater. To stand at the bar without bowels of mercy, and with teeth and nails to destroy and tear, is toto Coelo different from that paciflck disposition, required in this prayer, 
1 Cor. 16. 14  and that little is done among us in charity, is evident from our numerous suits; Joseph's brethren hated him without a cause, so we ours, and power failing us, to parallel the Patriarches, we sell our brother to a pettey-fogger.  
4. If it be done out of necessity, 
1 Kings 3. 23  this is to shame the trifler. Some are like the bees, bumming at the first approach of the term or Session, and thrusting out their stings if men but overshadow them. 
Fuller's Holy war lib. 3. c. 13.  Henry the sixth Emperor, for his tawing nature, was surnamed Asper, and wanted but one degree of a tyrant; these men are so nettly, that a sew grains more of perverseness would rob them of the name man, having already laid aside so much humanity, as makes them to act, merely to please themselves, without pity or compassion towards others; 
Gen. 16. 12  and like Ishmael, becoming wild men, irritats themselves by themselves (as the Lion is said to anger himself before fight, by beating his sides with his tail,) are brought unto that unhappiness, as to be incapacitate to inquire any thing touching the for givenesse of their sins, being convinced in themselves, that they remit not the enormities, or supposed transgressions of others.  
5. If it be done in all humility, 
2 Sam. 19 30  this discovers the murmurer. The Law is a Lottery, and he who hath the sentence of it against him, is to acquiesce in the judgement, even though oppressed, committing his cause to him who judgeth rightously; and who will sometimes blind the eyes of a judge, to punish by an unjust sentence, him, who hath formerly been consenting to an unjust act, etc.  
Socrates being kicked and spurned at by a profligat and impure youth, 
Plut. de lib. Edu. cand. lib.  was in indignation by the beholders desired to accuse him publicly, but what, said he? should I, if an Ass strick me, fling at the Ass again? No: yet this was not all the ranter had, for being houted at by the people for such an unworthy deed, and nick-namaed Calcitronem, the kicker, for grief he hanged himself.  
Let it be below thy spirit, to accost a judge, or salute the bar for every disingenuous act, and remembering (as one said of Philosophy) in all things that thou art a Christian, 
Epictet. Enchir. c. 30  and then shall Christ the Judge reward thee, by rectifying the abuse, when thou art patient, but if with Patation thou make a gain of quarrels of thy own raising, or with Eurymnus thou strive to separate even Castor and Pollux (i. e.) 
Textor. Officin. lib. 5. c. 29.  dear Brethren, or with Euristenes and Procles two Brothers, thou only fight and law it thyself contentiously, but at death recommend the contest to thy heirs, thou shalt have a reward, but not of glory, that being the Bravium of the patient sufferer, the very hopes of which shall do thy Honour and thy Estate good; but however, thy conscience shall be benefited thereby: for as that King was no fool, who highly applauded that answer of the Augur, 
Lycost. Apoph. de lite.  when demanded what was best for the eyesight? which was, seldom to see a Lawyer; so to thy experience, shalt thou perceive good to attend thy not attending at the Courts, but if compulsion give thee a call, observing the forementioned rules, thou mayest enter thy suit, and say, forgive us, as we forgive, etc.  
In the next place, if it be demanded whether Magistrates, 
Ezra. 7. 25  in punishing delinquents by death, Confiscation, Mulct, or Mutilation, can with a safe conscience offer up this Petition; it is answered in the affirmative, they can.  
The word shows his duty, being compounded of magis & ter, having a threefold duty over and among the people, he being to govern them, to pray for them, and to correct them when offending; for which end God appointed swords, burning, scourging, according to the merit of the cause: 
God win. Moses and Aaron lib. 5. c. 7.  and the Jews have a rule, when the Scripture saith of an offender, morte plectitur, he shall die, or be put to death, without mentioning the particular kind, strangling is to be understood, judging that to be the easiest, so that a Magistrate being tender in executing the sinner, he doth but his duty, and transgresseth not this rule of prayer.  
Were authority of this nature revoked, 
Heb. 13. 4  why▪ soothe the Gospel mention of bearing a sword, without reproos, for having that, he would be no more feared by evil doers, if he durst not strike, then is a George on horseback upon a half-crown; the sword, the Magistrates bearing, is no Romantic, 
Gen. 9 6.  or Pageantry, but really to shed blood, which is according to Divine Law in the Old Testament in infinite places, according to the New; yea, from the very Law of nature, (which appointed death for criminals, and particularly death was by heathens thought deserved for adultery) might be made application to Magistracy. 
Charion. Chronic. lib. 2   
And though there be many instances, of Worthies, who have declined authority and power, from its difficulty, molestation, yet it cannot be found of any, who threw it off as sinful; and though ease plead for exemption, 
Pars. 1. Janii policar. Quest. 7.  yet God hath appointed ut sit vindex, Magistracy to be a terror against, and a punisher of evil works, and the want of it is a plague and judgement to a Nation: Imo sine imperio, and without government, nec domus, nec gens, neither house nor kingdom could subfist.  
But it would be ruminated, lthat he punishing by virtue of authority and place, ought not to expectorat, rancour, choler, or upbraid his prisoner with any misdemeanour personally committed against himself, for that would bear the impress of revenge, not justice, and create contest in the sentenced, being doubtfully carried, whether to defend his sin, or patiently submit; 
Lips. Civil. Doct. lib. 2. c. 12.  since not the Law, but splean becometh his accuser: and parcere afflictis, to pity the miserable, is required in a judge. Hence the last clause of the condemning speech of the British judges is, and the Lord have mercy upon your souls.  
Justice, according to the Herald's Art, beareth in a Field jupiter a pair of balances, Luna intimating vigilancy in service, 
Leigh. Acc●d.  and courtesy with discretion, but the religious practice of Nicias the Heathen, would also be reflected upon, and prayer daily made to God for the good of the Commonwealth, 
Plut. in vita,  and that his prayers may prosper who punisheth the wicked, discreet, courteous and religious, must his behaviour be, there being three things in the opinion of a Statist, 
Pascal. Aulic. Politic. Reg. 135  deterring from vice, viz. Religio, Pudor, & Paena, Religion, Shame, and Smart; this last, as more felt, is caetoris duabus firmius, more binding then the other tow, and therefore to be applied; but where Religion and modesty attends the Judge, it will certainly be more pungent, and the offender the more ashamed of his misdeeds, and the Magistrate better qualified to say, Forgive us, for we forgive; and though he be rewarded with calumny and hatred (as who can be high but he shall be blown upon) yet this being the general reward of unstained integrity, land hardly possible to be avoided, 
Guicciard. Hypom. Politic. Hypo. 57  since Subditi sine severitate malitia eorum ita exigente, it is severity, best rules, land keeps most in order in the judgement of another skilled in politics. As God, whose place he beareth, let him be fixed in his own virtuous intentions, persevering in ruling though wickedness show its teeth, considering that as it is written, (not to say dreamed) that to dream of being Provost or Bailiff, Mayor or Alderman, betokeneth suture Anger and trouble: so to be either of them may make this a Prophetic Revelation; yet since God himself pleaseth not all, nor Solomon escaped not the censure of oppression, nor jesus the name of a Devil: 
1 Kings 12. 4.  be patient under the greatest obloquy, and faithful in dispensing the authority entrusted; for care, the conscientious shall habe a Crown; and for trouble, 
josh. 24 29  rest in glory. Yet with Venerius a Duke of Venice, 
Histor. Marcel. de Venetor ducib.  to study by goodness to conciliat love, may create even honour and respect on earth with all ingenuous.  
How Creditors should behave towards their debtors, is next to be considered, and without much scrutiny, it may be declared that they may pray this Petition, yet crave their debts: The good Samaritan in the Parable, paid the Reckoning for his Guef●●nd the Prophet in the Story, 
2 kings 4. 2  gave no order to the Widow to pray, but showed her the means how to pay her Creditor.  
A● there are diversity of debts, so there are great difference in and among Creditors, one may be able and unwilling, the Law may be pressed upon him; another is willing, but unable, he hath oft promised upon hopes, but cannot pay it through want; the breach of that pronise, 
Aug. lib. 2. de Ser in Monte Dei  in the judgement of a Father must be forgiven, for Peccat namque in te, he wrongs thee in promising; forgive him that wrong, or then this prayer cannot be offered.  
A poor and honest Debtor, who hath it not to pay, though he should be sold lto satisfy thy lent favour, puzleth and perplexeth the merciful and humane; for what shall be done? he cannot give it, nor get it for thee; it is at this point, because thou hast lost thy money, he a servant of the great God, and of our Lord Jesus Christ, must die, or as the phrase is, rot in prison, which is but poor payment, beggarly satisfaction, and nothing increasing thy substance.  
But what shall be soon? I do not say his debts are to be forgiven, but this from Scripture may be said, that he is not to be thus straitened, but the other ot wait the bettering of his fortune, and turn his, He will never be able to pay me, 
Deut. 1. 2  unto a May be he will, or to a May be God shall, who showeth mercy to the merciful, who hath in relation to the 〈◊〉 made but two exceptions, 
Huish on the L. P. Lect. 15  either when he was a forraingner, or able to pay; for if he were poor, and of Israel, he was to be supplied; and doubtless the bond of Christianity is as near a tye to us, las kindred was unto the jew. To close this, it may be added, we are to do good, and lend, hoping for nothing again, that is, saith one, forgive our debtors; 
Luk 6 35  that is, say I, when they have nothing to pay.  
But since no man can forgive sins but God, how is it that this Petiton insinuats man to have the authority so to do, 
Mark 2 7  in so high a measure, that he makes it his argument, for God to forgive him his sins, because he hath forgiven those against himself? It is evident to give a short reply, that this duty of forgiveness, as relating to man, 
Rom. 12 19  is frequently pressed in holy Scripture, and commanded, and therefore he hath both power to do it, and it is just so to do.  
In every trespass there are two offences, and consequently two offended, 
Alsted Theol. Carech. Sect. 3. c. 20  God and Man: As it eyes God, it is called a sin, which he can only forgive; as it eyes Man, it is called an injury; and in that sense men may, must, and aught to forgive it. Ita si spolietur homo, a man is robbed, here is theft, a sin against God; a loss sustained, here is a trespass against man; the first, God only can pardon; man the other. Trespass is thought to come from Trans & passus, as if to offend were to go over the hedge of the Law, which when done, Ergo pro me, & proximus pro se, I for myself, and my neighobour for his self, lcan forgive, and Preachers of the Gospel can forgive that is, Ministerially, but to do it Authoritatively, is proper only to God, and to do it charitably, common to all, and required of all.  
Photion that famous Greek, 
Plut. Apopl● in Pho.  being unjustly, and by execrable ingratitude, condemned to die by poison, was demanded if he had any fatherly advice to leave his son, gave this, that his death should never be revenged by him upon the Athenians: here is a Heathen, showing us how to pardon, and how to distinguish God's act and man's, in this virtue of remitting. Yet have a care that they be they own debts which thou remittest, not acting the part of a busybody in other men's matters, whereunto thou art not called, 
Phil. 10.  or related: Paul (who had much charity) yet did not give, but beg forgiveness of Philemon for his run-away-servant.  
The last reflection is touching Malefactors, of whom it may be enquired, whether when at the place of Execution, we hear them forgive their Judges, Accusers, Apprehenders, we may conclude Gods remitting unto them the sin for which they die?  
Most certain it is, that these words are added as a rule, and afterwards added as a precept, and here urged as a reason why God should forgive us; 
Mat. 6. 12.  implying in all, 
Mark 6. 4  that forgiveness is blessed with forgiveness, and God will never be wanting to the execution, impoletion, or fulfilling of his own promise. It is true, forgiving in a perfunctory, heedless, or heartless way, or for some friend whom we love or respect, or for hope of some advantage, or fear of greater mischief, or out of a lumpish, dedolent, and stupid way, it cannot have much weight.  
But contrary, if it flow from a fruit of that Spirit which worketh repentance for his sin against God, and dewed with the tears of contrition for the same, and pardoning man thereupon, for his concurrence in apprehending for condign punishment. 
Harwood on the L. P.  Let me see such a thief, and to die to day, saith one, and I dare say, that this night he shall be with Christ in Paradise.  
Reader, 
1 Sam. 15. 15.  suffer a word of exhortation: And, 1. Smooth not thy debts. It were a foolish thing to extenuat and conceal them, when forgiving will pay them all: Hell cannot be washed with Spanish white, 
Psal. 25. 11  neither will God suffer sin to go apparelled in Silver Cloth; say with David, pardon mine iniquity for it is great.  
Praying here for the imputation of Christ's righteousness, and against the imputation of our own offences, 
Alsted. O● supra.  both quoad culpam & paoenam, as to their guilt and punishment, it were an improsperous course, to sue a pardon from their paucity, or smallness, from him especially who accepts us most heartily, when we conclude our condition most desperate.  
2. Clear not thy debts. Notwithstanding of ask, cross not presently thy conscience, as if thy business were immediately done; 
joh. 16 27  who hath a suit at Court, must wait until his Petition be signed, and by the Master of Requests returned.  
3. Curse not thyself. There is in this Prayer a mercy said to be given to thy brother, if there be a lie, here is a fearful execration against thyself, saith thou not, Forgive as I forgive? Now beware and take heed, 
Chry. Ser. 68  for etiam per quod orat accusat, thou art accusing thyself, saying, Lord, as I purpose never to forget this injury, to revenge this loss, so revenge thyself upon me for ever, and forgive me as I forgive others: 
●b. Ser. 7●  therefore quantum velis, or quaris, as much mercy as thou wishes or desires to thyself, show to thy brother: For, mark, here is one word copulative, not in the Prayer before; and after which followeth, 
Chemn, in Orat, Dom.  Forgive us as we forgive, showing that with the same earnestness wherewith we are carried to seek after the things of this life as daily bread, or that other, as remission of sin, we have already pardoned our brother; 
Authon Impers. in text▪  I say, already, for God will trust neither our promises, nor our charity, but will have us be reconciled to our Brother before we come to him for reconciliation, otherwise our supplications are so much the more damnable, as the condition upon which they stand is the more feasable; 
Valerian Hom. 9  for, scio sane & sine difficultate, said a Father, pressing charity, that command may without difficulty be obeyed, where nothing is commanded but what is within the possibility of the party enjoined.  
The reciprocal offices of Husband and Wife, 
job 2. 9 and job 4●. 13  Parents and Children, Master and Servant, Neighbour and Kinsman, can hardly be performed without flaws and ruptures, quarrels, debates and breaches, which by amity must be filled, and ended again by a proceeding in the duties, and making progress in the offices answering those relations, where the trespass at least destroys not the relation, as that of Adultery in the case of Marriage. In all which si dimiseris, 
Ambros. lib. 5. de Sacra, c. 4  if thou forgive the injuries committed against thee, it is comely, and it doth become thy Father in Heaven; to forgive thee thy sins committed against him.  
Thy sins, though as was david's, they be great, 
Psa. 139 19  that is, in number more than the sand, in weight as a heavy burden, 
Psal. 38 4  great in cry, reaching up to Heaven in continuance, for they have endured since thy mother conceived thee in her womb; 
Psal. 51 5  yet he can scatter them as a cloud, 
B●ker Disquis. on L P.  and cause them to flee away.  
To flee away, but in his own due time, he may be angry at the prayers of his people, yea, at our prayers, and may order this dropping Summer to lay our Feathers, wash our Paint, and make our strength to fail, yet continue saying, Forgive us our debts, and be assured to hear, Thine inlquity is done away, etc.  
Let this suffice for the matter of this Petition, the method and order thereof followeth, which is this,  
We have this, and another next, that for our daily bread, indicating that bread ought not to be so delicious, or any natural delicate to be so zealously sought for, as those Celestial refresh, assurance of pardon, and guidance from, and in, temptation. Moreover, 'tis apparent that all worldly wealth contained in the word bread, are frustraneous, & ineffectual for procuring, or interpreting us to have blessings from God, if unto these remission of our sin be not annexed, here pleaded for by arguments from the less to the greater, that our bread, may indeed be bread, and give us strength in our bodies, and marrow in our bones.  
And to close, the sinner is called upon to be humble, he is commanded to forgive, that he may cleanse his conscience, and promised forgiveness, that he may live in hope, 
Hug. Card. in Text.  and with reverence be it said, made, as it were, a god unto himself, his own conditions being left unto the penitent, to discern what he pleaseth, God purposing to do the same, and decree to him, what he appointed to be done to others. 
Col. 3. 12  Put on therefore as the elect of God, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering, forbearing one another, even as Christ forgave you, etc.    

CHAP. VII.  

And lead us not into temptation.  
THE Doctrine taught in this Chapter, and in this part of this exact platform of pertinent Prayer, is with pathetic reasons urged by our Saviour upon his Triumvirate, the chief three Disciples, Peter, james, and john, beholders (as of his Transfiguration) of his Passion, while in the Garden, where they are roused in the sense of this Petition, Watch and pray, that ye enter not into temptation: 
Mark 14 38  what was there disallowed, viz. slumbering and sleeping, is here provided against, viz. not being led into temptation. For the attempting the discovery of the equity of the counsel, and necessity of the duty, we shall speak of the Matter, then of the Order of this Petition.  
In the Matter, these things are manifestly necessary to be discussed, 1. The nature, kinds, and degrees of temptation. 2. What it is to be led into temptation. 3. The great evils of being so led. 4. Resolve some questions, concerning Gods leading men into temptation.  
Temptations are either inward, as natural lusts within us, 
Rom. 7. ●8  or outward, as trials brought upon us; and these are either, of probation, for to prove us, as God is said to tempt Abraham, that is, to try him; or of Seduction, 
Gen. 22. 1 〈…〉  to deceive us, as the Serpent tempted Evah; and are either from the Devil, as in the same case, or from the Flesh, as was the adultery of David, or from the world, as was the covetousness of Achab, 
1 Kings 21. 16  in the case of Naboths vineyard.  
They are said again, to be either on the right hand, when in a ●awning way we are flattered our of obedience, in hopes of some comfortable reward, 
Mat. 4 9  as our Saviour was offered the world; and in story, Moses the crown of Egypt: or on the left, when like the northwind in the Fable, there is hard blowing, and danger presented in case of refusal, as was the temptation of job, 
2 Cor. 12. 2  and of Paul, who by buffet of Satan, was frighted (had it been possible, for it may be literaly understood) from being zealous in the Gospel.  
Now we praying in the third Petition, that the will of our Father be done in earth, as it is in Heaven, temptations from him are not absolutely here prayed against, but with submission to his will, 
Mat. 26. 39  as our Saviour pleads, the removal of the bitterness of his passion; but such as lead to deceive, seduce, cheat, or destroys us, are here deprecated against, as leading to evil, as David did against covetousness.  
It would be remembered, 
Deut. 8. 2.  that properly God tempts no man, but he is said in Scripture to tempt, 
Cajen. in loc.  as he is said to be angry, quia operatur instar irati, when he appears unto man as if he were angry, thus he led Israel forty years in the wilderness to prove him, and know what was in his heart; an expression after the manner of man, putting men to trial, to the touchstone, to know their friendship or their kindness: But of this afterward.  
Led us not into temptation, 
Landuls. Cart. Medit. in vir. Christi.  that is, of the flesh, lest we be swallowed up by pleasure; of the world, lest we be burned by lust; of the Devil, lest with him we be damned for our iniquity; and this prayed for after, the great concernments of Heaven, in which our confidence is enwrapped; but in this, our natural infirmity and weakness is acknowledged; our inability to support ourselves being involved, in lead us not in temptation, 
Greg. Moral. ●ib. 18. c. 1  Satan not daring to assault us, though he unjustly desire it, but when God for just causes doth allow him; I say, Satan, quia proprium est ejus officium tentare, 
Cajet. in Epist. 1 Thess. c. 3  it being his property, nature, and practice to tempt, and seduce to evil, wicked men but as the serpent, being his instruments.  
The word is Peirasmon, whence, it is thought, cometh the word Pirate, in regard tempters do try, whether by force or fraud, by guns or false colours, to search and betray the party designed into their own power and management, which is so eminent in Satan, that he is called the Tempter, by all ways and subtlety, as a pirate searching for man's destruction.  
So that temptation in its just latitude, 
Aret. loc. Comm. loc. 115.  is a searching, or trying after something yet to us unknown, for the commendation or destruction of the party tempted. Here it is to be understood ad aliquid illicitum, to some unlawful act, 
Chry. Ser. 72.  that we may be freed therefrom, or from any snare laid by the Devil, world, or lust, against us: Temptation being that handmaid, in all our habitations appointed and hired by the Devil, for to open the door of our hearts, when he knocks, to give us a visit in our quarters.  
To detect particularly how each of our enemies, 
1 Cor. 2. 11  hath his own Art, and peculiar Stratagems adapted for his sly purpose in courting us to affect unlawful pleasure, or the contrived methods, or each Anvil he hath to compel us into, yea frame us for debauched, and illegal actings, were too intricat for the quickest apprehension: The world hath gold for an Achan, 
Josh 7. 21  a Sacrifice for Cain, the Flesh can give an argument for the Stoic, and both Flesh and the World hath a Damsel for Peter, and a Bathsheba for David, 
2 Sam. 14. 19  and for Evah a goodly apple, in all which the hand of the Devil (as of a joab) is evidently seen.  
Temptation hath generally in it Vision, Attraction, Inescation, the first stirs up to watchsulnesse, the other discovers weakness, the last excites to repentance.  
1. Vision stirring us up to watchfulness. It presents usually man with something that is pleasant, 
Gen. 3. 6  like Rachel, fair to look upon; Evah saw that the tree was good for food, judah saw her, and thought she had been an Harlot, Samson went to Gaza and saw there an Harlot, 
Gen. 34. 2  and Schechem saw her, and he took her, and lay with her. Let experience be interrogat, and there is scarce any imaginable distance between looking upon, 
job. 3●. 1  and liking of sin. Hence job made a covenant with his eyes, sin being as fatal as the serpent Aspedigargon, causing the immediate death of him who turneth unto it, which to prevent, in lead us not into temptation, we pray with David, 
Psa. 139. 37  turn away our eyes from beholding vanity.  
We are commanded to flee fornication. Let it be affixed to each sin, 
1 Cor. 6. 18  or trespass of this age, and let us say, flee wantonness, flee drunkenness, flee swearing, flee cursing, flee back-bitting, 
1 Tim. 6. 11  flee heartburning, flee oppressing; for by the eye as by a window, temptation suffers Satan to enter, and then he finds no difficult task to pick the lock of the most secret Cabinet, I mean the remotest faculty of the soul, which was known to that (as to a sword) undaunted, 
Eras. Apoph. lib. 4.  (though young) Alexander, he refusing to give frequent visits to Darius' daughters, than his Prisoners, alleading that Persice Puellae, the Persian Ladies made his eyes sore.  
2. Attraction, this discovers weakness. A fish smoothly gliding down the River, is in safety, but beholding the bait, and turning aside after it, is ensnared by the hook: Let the Painter Paint as he pleaseth, I am prone to suppose, that Evah both went unto the tree, and plucked the fruit herself: The foolish youth having seen, 
Jerom. in Eccl. 10. v. 4.  followed after the strange woman, whereas if that evil one wound us, by a sinsul thought, we are not to yield, but to fight against that little, to keep ourselves from danger by a greater, which shall besal us, when sinful thinking grows to sinful doing; which we have not force sufficient to evite, except we bruise its head as soon as it is conceived.  
As children, 
Eras. Adag. Chil. 1. Cent. 10  having no strength to oppose, runs from what may endanger them, so let us flee at first sight; yea, the sweeter its voice be, let us make the greater speed, and it shall be spiritually and morally found, what proverbially is received, 
Cyp. in Orat. Dom.  a fleeing man valueth not the Lute: and this Petition beareth witness of our inability for self-defence; yea, experience proveth very few (jesus Christ excepted) to have entered into the field of temptation, but came off with loss: Abraham held out in Mount Moriah, 
Chrys. Hom. 24. in 1 Cor.  yet could lie in Egypt: hence a Father affirmeth, there are temptations which we cannot bear; and what are they? Omnes, all: and in truth, without God we can bear none.  
3. Inescation; 
2 Kings 4. 40  this aught to stir us to repentance, We will eat of the fruit, and swallow the broth, though poison be in the one, and death in the other; and sell our birthright for a dish of either. 
Theoph. Cont. Calumniat. Christ. Relig. lib. 1. Glos. Ord. in text.  The soul ought, as a mirror or glass, to be kept clean, that in it might perfectly be viewed the Image of God; but alas! sin hath dusted and darkened the same, and yet we are not sorry, and yet we are not marry, though we say, lead us not into temptation, that is, given us wisdom to know those evils we are encompassed with, and not be so sordid as to prefer our lusts to God, a Concubine to our Saviour, or our Catamite to our Heavenly Paradise.  
King Lysimachus, besieged in Thracia, quitted his Army, 
Plutarch. Apoph. in Lysin.  his Honour, his Liberty and Kingdom to Dromichata, for a draught of puddle-water, to quench his thirst, whereof when he tasted, his sad Fate he thus sadly lamented, O how for how small a pleasure, have I a King, made myself a servant! The voice of Hell may be imagined to have something in it like this O for how small a pleasure, having to aggrege their hellish despair, this, that their was no such necessity for their drinking stolen waters. 
Prov. 9 17   
To these three, you may add Occasion, awaking us to prayer; neither Devil, world, nor flesh, 
Rom. 7. 8  dare assault the most Abject among men, if occasion do not fairly invite. The works of the flesh, though manifest, as Adultery, Murder, Witchcraft, are more or less brought to the birth, as occasion, the Midwife, is sooner or later in coming: 
Orig. de Princip. lib. 3. c. 4  that incitamentum ad malum, in us, corruption, being fearful even to peep where opportunity is wanting, which that wanton knew, who to assure the simple youth of all security, told him that the Goodman was not at home, 
Prov. 7. 10  but was gone a long journey.  
An ancient writing to Secundine, whose life was private and solitary, among other Items of Satan's subtlety, 
Greg. Epist. lib. 7. Epist. 53  is warned of this, that in the souls private retirements, there shall be, as it were, visits made by the tempter, and things brought to his mind, and laid before his eyes, and all to seduce him, in his thinking of, he cannot get him to perpetrat, ungodliness.  
It is written that joseph was held by the Garment by his Mistress, 
Gen. 39 11  when none of the men were within, it is said, they were all abroad at a feast, she having counterfeited sickness, to procure an occasion to satishe her intemperance; 
Joseph.  hence one calls temptation an instruction how, and when to sin, we say, Occasio facit furem, Occasion maketh the Thief; it maketh also the Murderer, the Wencher, and the Tipler. Simulque animadvertendum, let it be remembered, 
Beda in Lucae 4 Evangel. lib. 1. c. 4.  that until our Saviour was hungry, Satan had no occasion to assault him, or at least most strongly then did attempt him.  
I have, said David, remembered they Name, 
Psal. 119 55  O Lord, in the night: Tempus tentationum, I think (saith a Father) he means in the time of temptation, 
Theod. in loc.  when he is encompassed with darkness; take it either way, it intimats in solitude, God is to be remembered, and contrary thoughts to be expelled from the soul, imitating Pyrrhus, who being alone, was asked what he was about? I am, said he, studying to be good.  
There is Fabled of a suit commenced betwixt the heart and eye, which were the causers of sin; and thus it was decided, Cordi causam imputans, occasionem oculi, the heart was the cause, 
Weems Vol. 1. of ma●, c. 3.  but the eye gave the occasion of sin: In short, occasion hath so great a hand in evil, that it is a temptation to evil.  
Saint james giving us the degrees of temptation, gives them thus, 
james 1. 14  Every man is tempted when he is drawn aside of his own lust, and enticed; then when lust bathe conceived, it bringeth forth sin, which when finished, it bringeth forth death. Concupiscence then being the Mother, Sin the Daughter, and Death the Granddaughter, all issuing from the strength of temptation, set on by Satan, as he finds our complexions, inclinations pliable to receive the impression, aught to excite us, and in an holy fervour, to draw from us, Led us not into temptation.  
It is observed, 
Bed●loe. 〈◊〉.  that our Saviour had three strong temptations in the Wilderness; that there were three which refused to come to the Supper of the King's Son; and that there are three which in the world bear up enmity against God, 
Luk. 14. 18  and in them all, the sight of the eye bears a great stroke, 
1 joh. 2 16  therefore to be looked after in resisting temptations, against which, to heighten your zeal, consider their unweariedness, nearness, imperiousness, appositnesse, and their closnesse.  
1. Their unweariedness. The Devil is still going about, 
Aug. So. lilo, c. 16  and temptation is never quiet, Et ideo Deus meus, therefore, O God, we cry for security, (cried one) because whether we sleep or wake, eat or drink, by force or fraud, secretly or openly, is our watchful enemy directing his poisoned darts for our destruction; 
Chry. 77 Serm. Bern. de diversis Serm.  which made another cry, that our life was but one temptation; and another adds, that it is not so one way, but multipliciter illudat, many; here it affirms, there denies, there it changeth its voice, and is ashamed of neither.  
2. Their nearness. The greatest engine wherewith Satan endeavours man's ruin, is man's own heart. It is thought jobs wife gave him the sharpest and sorest temptation to despair, 
Lavater Hom. 11 in Job.  because of her proximity, being indeed (as wives are said to be) his second self: But what pangs of horror shall he feel? and to what strange extravagancy may he be tempted unto, whose inbred corruption allures to sinful exploits, and then to despairing attempts, because of which there is still temptation, or fear of temptation (which yet must not be differenced from a temptation) in the soul?  
Apollodorus dreaming of captivity among the Scythians, fancied, that they flayed off his skin, and chopped him in pieccs, and then boiling him in a Cauldron, imagined his heart, ex ipso lebete, out of the furnace cried unto him, O Apollodours, I am the cause of all this pain and misery thou endureth; A judas, a Cain may be conjectured to say the like words in torment. 
Hill. in Psal. 119  There is within us, putrid matter, apt tinder, which the Devil is still striving to fire, and carrying it about us in our very bodies, we have no reason to confide in ourselves, but pray, Led us not into temptation.  
3. Their imperiousness. Annanias sacrilegious thoughts, and judas covetous desires, with the Jew's malicious contrivings, say unto them, 
Joh. 13 27  what thou dost do quickly; and than it may be, to do good is present with thee, but such an usurped dominion hath lust got, that the good we would do, 
Ber. Med. c. 14.  cannot be done, being besooled, besotted, and enraged, by the flesh's soft things, the world's vain things, and Beelzebubs bitter things; our own hearts joining withal forcing upon us the acceptance of things corrupt, from each, as occasion shall prompt us with convenient opportunity, to that degree, that we might observe and write of all the world, and of ourselves in particular, what one did of Cyprus, for there the Turks despise their Alcharon, the jews smileth at their Religion, and the Christian derideth the Scripture, and all men and people make a mock of purity and sanctifying graces, 
Secretary's study. pag. 278  or the true way to salvation, so that I am weary of this profane Country, and desire nothing more than the blessedness of our own, etc. yours in the midst of temptation.  
4. Their appositnesse. Temptations, like David, 
1 Sam. 17 51  take our own sword, and cut off our head, our own dagger, and wound us; the Melancholian shall have horror, trouble, and vexations, yea, the pleasantest song in providence shall be represented in the tune of the Lamentations, making even mercy and long-suffering an argument of God's stupendious wrath, that being but delayed until meeting in the other world. Contrary to a ranting Belshazzer, 
Dan. 5. 2  it will renew the thoughts of (it may be) forgotten victories, and hold no Goblet fit to drink his Concubine's health in, but the Lord's Chalice, no ground proper for his dance than that which is holy, nor no sporting-jest so frisking, as that which moves by the wire of sacred Scripture. 
Mat. 14 8  When Herod swears out of Madness, Drunkenness, or Vanity, to grant the request of that galloping Wench Herodias, it answers, and is set to the Tune of her Malice, and off the head of the Baptist goeth.  
They will give the furious man occasion of broils, 
2 Sam. ●. 8.  the phlegmatic both wine and wantoness, and the proud shall be presented with a Boorish Clown, 
2 Kings 18. 27 and 36 2 Sam. 16. 19  an inadvertent Swain, on purpose to make him swear and roar: or with some Colloguing Gnatho, to cause him huff, swell, and vapour; all which keeps the soul like the sea, in so restless a motion, that except we anchor within the vail, how easily shall all make shipwreck of faith and a good conscience? 
1 Tim. 1 19   
5. Their closnesse. Did temptation speak out its mind, there would be no great danger to debate the cause with it? judas did look for something beside a Halter; and who can persuade that Dapper Youth in the Proverbs, 
Pro. 7. 27  that he is going to the house where a dart is prepared for his liver (the very seat of love,) which if temptation told, he would avoid it as death and hell?  
The malicious jews aver that their bloodthirstiness comes from a zeal to God, 
joh. 16 2  and their spleen against the Apostles to be a voice from Heaven: and Saul before he was called Paul, 
Act. 26 9  thought (in his conscience, no doubt) that he ought to do many things contrary to the Name of jesus Christ.  
Neither doth temptation come all at once, but by degrees, 
2 Sam. 11 8  as we listen and attend unto it, and indeed as we are able to bear it: It told not David at first of Vriahs' murder, for than it is possible he had started from adultery; 
joh. 12. 6  so it told not judas at first, he should hang himself, but set him on coveting, then to stealing, then to murmuring, so luring him, and trolling him to her hand, until she slew him.  
There is one who wittily shows how temptation passeth through, 
Hatwood on the L. P.  and advanceth forward in the dominion of the soul, make the heart a Country, and then temptation hath six Posts, six days march, and thus her Gests lye●l●; the first day, she provoketh lust to the first motions of sin; then the second day, or the second Stage, she turneth the heart toward it; the third Stage is, when the heart in a high trot (that is, earnestly) cometh up to it; 
2 Sam. 11 11  in the fourth Stage, she hovers, is circumspect; and dwells upon the way and manner of doing that evil; in the fifth, she begins to assent and to dally, embrace and do the projected sin; in the sixth, the evil is done, finished and accomplished: Temptation is then entered the head City, the Fort-royal is taken, and the soul says unto it, Take thy ease, and indeed it may, for its work is done, and the errand it came for is already finished: It can do no more, and leaves it unto sin to bring forth death, 
Jam. 1. 15  the proper work thereof.  
Temptations then having no other end then to cast us under the wrath of God, 
Binch. Mel. Theol. loc. 28.  to bring and draw innumerable evils from him, and atlast to have us hear the sentence of final extirpation to be pronounced by him: Let us mind our deliverance, and study its avoidance; and if thou, Reader, hath yielded formerly unto its flatter, to prevent killing by its hellish blandishments, imitat that Sophist Isaeus, once wild, but at last sober, who when questioned if he knew that beauty, or if that woman were fair, modestly replied, desii laborare ab oculis, I have given over gazing. 
Sphinx Theo. c. 18.  It being a sure rule that sin is best overcome by flying, that is, by flying from it.   

Led us not into temptation.  
THE wonders which God performed, and the difficulties wherein he led his people of old, 
Deu. 7. 19  are called great temptations, and in that same wilderness wherein Israel saw the works of God, 
Mat. 4. 1  did our Saviour hear the tempt of the Devil, but having strength within him, he held out, and was not tempted, (i. e.) did not yield, we wanting ability to oppose when he embatles, against us, pray here, for security against those formidable forces we apprehend shall attaque us in the hour of trial, in the day of temptation.  
Let us inquire what it is to be led into temptation, and why God will lead any.  
In general, we are led into temptation, when we are suffered to commit the sin we are tempted unto, 
Pela in Evang. Mat. c. 3.  as David was, when he did not design, but actually did adulterate Vriah's wife; his leading being a not liberating from the evil thereof, 
Glos. Interl.  but a suffering us to fall, and to be hurt in the falling.  
The house builded on the sand, 
Chrys. Hom. 2. in Gen.  was overthrown by the reins and floods, which are no other than temptations, and ordinarily they are expressed by waters, and the metaphor serveth to explain the sense of this Petition, he that is led into temptation, is upon the brink of some jeopardy, he who is led in temptation, 
Hush. 21 Lect. on the L. P.  is in the water, but in no danger of drowning; he that is led into temptation, is the deep; but he who is led out of temptation, was in, but yet drawn out of the water.  
He who saith, 
Greg. Naz. Orat. 16  Led us not into temptation, saith, quod amissum est exquire, Lord, seek what is lost, and strengthen what is weak; but the Energy of the words are, and they reach unto, Led us from temptation; Keep us far off from the waters, 
Ambros. lib. 5. de Sacra, c. 4.  quam ferre non possumus, for we are not able to resist their violence. But to be more particular, then are men led,  
1. When God relinquisheth them, and leaveth them to themselves, suffering them to combat with Satan, as Saul did David and Goliath, he being only a beholder; joab drew back from Vriah, and he died; God left Hezekiah to himself, 
2 Chron. 32. 31  and he was wounded; exposing, that is, suffering the tinder of man's corrupted, rotten, and black heart, to be open for, and under the flint and steel of Satan, and Temptation, without interposing of his power to allay, 
Tert. de Orat.  or command to cause Satan avoid; for no otherwise doth he lead, then to leave men in it, by withdrawing the assistance of his grace, suffering them to be led, or fall, for causes best known unto himself.  
When he stands beholding man's natural inclination inducing to sin, is in Scripture a giving men up to their own lusts, a hardening of their heart, 
Rom. 1. 26  the wind of temptation, blowing away the very leaves of formality, or withering them by the heat and strength thereof, thus he gave up judas to his covetous mind, 
Gen, 4 6.  Cain to his envious heart, which had been so long beaten upon by temptation, that like an Anvil, it made wholesome admonitions for amendment to recoil.  
He brought Auxiliary grace to Paul under Satan's buffet; 
2 Cor. 12 9  and though he was tempted, yet was he not led into temptation; joseph was brought in mind of God's severity against sin, 
Gen 39 9  and preserved his chastity: so was not David, and sell with the Wise of Vriah, God suffering him to be led into, yet suffered him not to perish, but drew him, by his love, through the waters of temptation, God suffering sometimes the best of his Saints to be tempted, hurt and wounded. And the Prophet secing joshua, 
Zech. 3 1  and Satan standing at his right hand to accuse him, palpably discovers (from the circumstance of place) that the accusation was both true in itself, and vehemently urged, joshua having at that time filthy thy garments, all having sinned; God takes glory to bring his own to himself, in suffering that Accuser to be accusing, 
Psal. 51 14  that they by conviction may see mercy; that Lion to be scratching, that they dreading, may cry for help; that Serpent to be stinging, that they smarting, may learn to avoid sin, for that wicked one toucheth them not, that is, tactu qualitativo, 
C●jet. in ● Johan. 5. 18  non corrumpit eum, the poison doth notso invenome the heart, as to kill it, nor diffuse itself so far into the soul, as to destroy, God applying proper antidotes against the malignity thereof in them, leaving others to their own skill, so that Led us not into temptation, 
Jerom. in Mat. 26  is, Let not temptation overcome us, neither Lord suffer us to be taken in its snares.  
2. When he delivers them up to the enemy, or commissionats their adversary with power against them. As a Judge delivers his obstinate Malefactor to the hands of the Jailor, or Executioner, so will God commissionat his Hellish Officers to dispose of refractory delinquents in such or such a way; thus he authorised a lying spirit to seduce an Ahab, 
1 Kings 22. 22  that he might fall, and by him was led in, and into, temptation, perishing in the floods (as did Saul;) of sin and ungodliness, as did they who receiving not the truth, were delivered up to strong delusions, 
2 The●. 2 12  to believe lies, that they might be damned, being overwhelmed in temptation.  
All which causeth application to God, it being only his property and prerogative to deliver, 
Aug Ser. de Temp. 126  quid potest educere de tentatione, not only because he can, but because others cannot deliver me; nay, not the Saints, but the Father only, he being in all places, filling all places, knowing all straits, which without the defending of ubiquity to every glorified Saint, is argument sufficiently valid to convince any infected with Rome's Doctrine, touching prayer to Saints: for when I am tempted, and prays for my deliverance, both the Virgin, and Peter, and Paul, and Gabriel, may be out of my hearing, but God never.  
If it be demanded why our Father will suffer the workmanship of his own hands, to be led into temptation, that is, to fall, or be hurt, in it, or by it. It is, I trust, no paradox to affirm that strictly we are not to search into the nature, that is, causes of his doings; of which, 
Aug. de T●ini●a●. lib. 5. c. 1  as one said of his nature, we are not worthy so much as to think: yet to satisfy the truly doubtful, we offer these considerations. It is done,  
1. For the discovery of God's power. He led a job in, and into, and through a temptation, that by inextricable providences, the procedure of sad, and issue of hard, harsh, and almost despairing difficulties, might cause Satan, being baffled, to be ashamed, and the believer, being upheld (as by the chin) to glorify God so much the more ardently, 
Psal. 124 1.  as he was delivered the more miraculously. What a beautiful exit, had Joseph's selling? yea, David's Adultery, how, did it occasion his Harp the more melodiously to twang, and gave life to seven, that is to many holy songs.  
2. For honouring of God's servants. No General but will try a stout Officer, and will give, 
job 2. 13  or occasion to produce something worthy of that valour he knows to be in him. The Lord boasted of a job, and because Satan would not credit the report, all that job had was put into his hand; and though for a while he was in the dust, and under contempt, yet what would his friends, his mockers, his wife, yea, his enemy the Devil say? and how would he be looked upon by all, for holding fast his integrity, at the time of his restauration, whereby job was not only more confirmed in the confidence and power of God, 
Greg. Mo●al. l. 1. c. 32  but as Abraham had his faith, so job hath his fortitude, courage, and patience spoke of, and known to all the world: 
Gloss. Ord. in Text.  and for this cause temptations are, because without them there is no Crown.  
Caesar's Soldiers fought (as became them) best in Cidaris conspectu, 
Caesar. Com. de Bell. Gal. l. 3.  while Cesar was beholding, ●hat something might be done by each, worthy of his praise and commendation. An Abraham in the Mount, a Paul in the Sea, a Stephen at the Bar, God beholding, will do great matters to be accounted faithful, which will make them to be esteemed honourable.  
Temptation affords to the godly a twofold good; 
Stella. in Luc. c. 11  in purging, as by fire, the heart from its rust; in cleansing, as by Betony, the wounds of the soul, and curing the bones broken by fleshly pleasure, or worldly pomp; for sine tentationum experimentis, without the thorn of temptation, 
Leo. Ser. 1. de Quad.  there were no excitement to virtue; and without perturbing cares, no faith; and without an enemy, no contest; nor without fight, would there be a victory. When he hath tried me, saith job, I shall come forth as gold, and tried he was, being made, neither father, nor master, nor healthful, nor honourable, and yet made all repent, 
Jerom. in Psal. 66  on a sudden, yea, nothing was left him but the tongue, that by that he might blaspheme God, but he was still like gold, shining in the fire, and spreading in the water of affliction.  
3. For the humbling of conceited persons, where the flesh is proud, corrhoding Medicines, by the Judicious Chirurgeon are applied as proper for a cure; when Peter is lofty, and David is haughty, a wench, a Doeg, a Saul shall be employed as instruments, to bring them to acknowledge they are no better than their fathers, 
Greg. Moral. lib. 23. c. 27.  and after the sacrifice of humility, by reminding of their infirmity, thereby to increase in the exercise, and habit of all virtue, by seeking God in their affliction early, that making him to be the more regarded.  
This doctrine giving ground to the proudest to confess his baseness, 
Cyp. in Orat. Dom.  that he may be exalted, and by his not being puffed up with a conceited glory, either of suffering for, or confessing of God, may escape these bruises, wounds, griefs, which the most upright hath to their sorrow felt, in imagined security: And mark, 
Beda. in Luc. lib. 6. c. 22.  that temptations in themselves are here not so much prayed against, as strength to resist them, expressed in the word into: for when a Martyr is to die for bearing witness to the truth of jesus, he is thereby tempted, but unless he deny the Lord that bought him, he is not led into the temptation.  
Eleutherius, Bishop of Illyricum, was under, and by, Adrian the heathen Emperor, first laid upon an Iron-grate, having fire under it, 
Niceph. Hist. Eccl. lib. 3. c. 29.  then put into a Fat, or Cauldron of boiling Oil, and after placed in a fiery furnace; but God strengthening even his body to endure all, and confirming his ●aith, that he denied nothing; he was tied to wild horses, but vi divina, though they pulled thither and thither, God was yet supporting his servant, and he escaped that, after was cast unto wild beasts, but they not offering to tear, he was slain by two soldiers, where the temptation ended, 
Gallon. de Mart. Cruciat. c. 7.  he never being led into it. It is also recorded (for no Historian hath all circumstances in every thing) that after he had lain an hour upon the grate, being thought dead, he was untied, and afterward lifting up his arm, he cried, Magnus est Christianorum Deus, etc. Great is the God of the Christians, whom Peter and Paul preached in this city, and by whom was done many miracles and wonders in this city; for it was at Rome; none can can say but the snare was broken, and this holy Saint and Martyr, was (though tempted) delivered from temptation.  
4. For discovery of men both in, and unto, themselves. In the temptations laid before the reprobate, it is made manifest to themselves, that they are unworthy of the Kingdom of God, in their so easy parting from the promises thereof, for the enjoyment of a ticklish, transitory, and galling lust, rejecting the honourable, permanent, and comfortable offers of immortality and life, as touching the Elect; as the Israelites were led through the wilderness, for discovering to themselves the soundness of their metal, so he led Hezekiah, Peter, and David, that they might know what was in themselves; I will, said David, keep thy Testimonies: but, meminisse debemus, it is to be remembered, that by temptation, we may be induced to a despising, 
Psa. 119. 8  neglecting, and denying of them; therefore there follows, O forsake me not utterly.  
Temptation is an Alarm seldom false; and it is a fann, to separat the chaff from the wheat; it is a cloud predicting a storm, and causeth the conscionable observer, to hasten to an harbour; it is an assault, showing the disparity betwixt true and counterfeit armour; it is a shower, detecting the soundness of our roofe; it is a sea, and shows if the ship be sound; it is a rod, to know if we be patient under severest dispensations; by it Paul discovers his love to Christ, and Demas his love unto the world. It being a blast blowing upon the heap of professors, 
Origen. Hom. 26. in Luc.  separating the chaff from the wheat, for the endure temptation, makes not a man patient, or steadfast, but only discovers them so to be; God's end in tempting job, or David, or Abraham, not being ut perimatur, 
Aug. Ser. 26. de Temp  that he should be destroyed, but tried.  
5. For punishing of men, for their own presumptuous sins done against the light within themselves. 
Rom. 1. 28  The Gentiles knowing God, but not glorifying him according to that knowledge, were given over to a reprobat mind, Saul to an evil, and Achab to a lying spirit; vides igitur, by this it is easy to perceive, that God alloweth temptations, 
Chrys. Hom. 42. in Act. Apost.  to awaken his Disciples, rouse his followers, and make them watchful to resist temptations, when they come, that they be proportionat to our strength, and also we liberat from their fraud, or force; both which are hinted at, in lead us not into temptation.  
Led us not. The old rule of charity is here again to be reflected upon, and presseth brotherly-love upon all undertaking to pray; we are all subject to temptation, and all is to be prayed for, 
1 Thess. 3. 5  that we all may be strong in the Lord, and in the power of his might. The Mahumitans, will stand together, the Indians pray for one another, yet it is with Christians, as it was in the Orator's complaint, with the Romans, 
Cicer. Tus. Quaest▪ lib. 5.  (a small allowance being given me to alter,) for with shadows, idleness, pleasure, opinions, and wicked works, are we destroyed, destroying each other, in our cursings, heart-burnings, rail, and sinful reproachings of our neighbours, in stead of earnest, servant, and religious solicitations for them.  
To inveigh against such in this age, who, it may be feared, put themselves into temptation, and when their ways are by themselves Barricadoed, demands strength from Christ to support them, 
Chrys. Hom. 20. in Mat. 6  is not my design, yet it is a duty to show such, that to run into temptation, ought not to be our practice, but quietly to rest in our calling, and patiently endure the time of trial, not opening a door of temptation to ourselves; 
Tert. de Cultu Foem.  the presumptuous being fearless, heedless, are evermore in hazard, whereas the intelligent, in the perfection of Christian stayedness, say in a sound sense with Ahaz, 
Isa. 7. 12  I will not sin, nor tempt the Lord. And he gave one golden sentence among hundreds, to the Church, 
Sentent. Tropol. B. Nili.  who uttered, tentationes declina, flee from temptations like a child, but if they come, show manhood, and endure them patiently.   

Led us not into temptation.  
THe danger or great evil of being led into temptation, couched in this Petition, offers itself, Reader, unto consideration; the jews tempted Christ, 
1 Cor. 10. 9  and were destroyed of serpents, tu igitur cave, believe and tremble.  
Naturalists speak of a little, 
Franz. Hist. Animal lib. 2. c. 24.  but bold Bird, that will fall upon the biggest Goat, and suck her, leaving as a reward, dryness, and blindness to her feeder for ever; to this (Caprimulgus or Pfassus, that being the Birds vulgar name) may temptation be compared, which falls upon us in our wand'ring, tickling our breasts with complacency and sinful delight, yet we are made empty of the sincere milk of the Word of God in one sense; 
Mat. 13. 19  and by it is picked up the good seed of the Word in another; and being blinded in our understandings, we become as hooded Hawks, and carried whither temptation pleaseth.  
This Petition hath fear for its rise, as all the rest hath necessity and love. A wise man will decline the food, that disposes the humours for that disease unto which he naturally inclineth, and avoids the house, infected with that malady of which he is apprehensive; and all being subject, 
Chry: Ser. 68  mille modis more than ten thousand ways unto it, w●shall, to create warrinesse, 1. Discover the danger which is here feared: 2. How we shall be delivered from it, the thing here desired.  
The first shall appear from the Coherence, from the Exigesis, it follows immediately after the Petition, for pardon of sin, forgive us our trespasses, because relapses are dangerous, sin is compared to broken bones, sores, diseases, wounds; the relapsing into which is a prognostic of direful sufferings: David sell by a woman, Lot by wine, Peter by a wench, but we do not read they turned back into those sins after the washing, not loving these iniquities in their practice again, 
2 Pet. 2. 22  which once by repentance they had vomited up, or re-acting that folly, 
Prov. 26 14  for which lately before God they pretended to be sorry.  
Let one example of a relapsed sinner throughout the whole Bible be sound, that after conviction, supplication, pardon and absolution went back to his former irregularity, and redintegrated for all that into favour with God again; and something may be said, but since it cannot be had, 
joh. 5. 14  let the pardoned sinner fear the snare, and pray against temptation.  
The Exigesis (as it is called) clears this, for after, Led us not into temptation, followeth, Deliver us from evil; as if temptation and the Devil, temptation and ill, temptation and evil, were so joined, as hardly to admit a separation. And in earnest, we read of sew assaulted, but were either killed, wounded, or skarred: job, it is true, cursed not God, yet he cursed the day of his birth, 
job 38. 2  which God made, and uttered some words which God did not relish. It is an excellent observe, that the fall of the two wisest, Adam and Solomon, 
Page on the L. P.  was so great, that (though upon little ground) their salvation is questioned, which is a punishment their fall deserved.  
The strongest Peter, that is, the most rocky Christian, 
2 Cor. 4. 7  being but an earthen vessel, may get a crack by temptation, which in our circuit through the world, should obsequiously make us listen to our Saviour's direction, and pray after this manner, 
jer. 10 23  for the way of man is not in himself, neither is it in man that walketh to direct his steps.  
A poor man in Leipzick, having murdered and robbed the Master, Mistress, and Children of a Family, 
Histor. Terribil. lib. 2.  declared, when attaqued and apprehended, that he had lain hungry three days under a stair, studying how, yet abhoring to do the deed; and in deliberating whether to do it, it was whispered by an unknown voice, Fac fac, do it, do it; upon which being encouraged, he attempted and executed that bloody crime. 
2 Cor. 2 11  Tempting to sin is usually attended with sin, if not with the sin designed, yet a sinful way may be forged to elude the design, which maketh temptations to be dangerous, and so much the more are they portentous, as there is used a fivefold policy to ensnare the most Cautelous.  
1. Temptation beautifieth the sin. The wine is sweet and pleasant to the gust of Noah; 
1 Kings 21. 2  Ahab rejoiced no doubt in the conceited pleasure of the not yet possessed Garden of herbs; and how did judas hug his thirty pieces of silver, when represented unto him, in the fairest colours that the Devil or the World could possibly draw, to overbalance the bloodiness of that crime nature itself detests, and without the fascination of money would not commit? Hence one calleth temptation a deceitful gloss set upon vice, 
King on the L. P.  to make it look amiable.  
Pirates at Sea will put out the King's Colours, 
Stella l. 3. de Contem-mond. c. 34  promising peace, and assuring friendship; so temptation will put forth the vexillum of Profit, Security, Quiet, Rest, Satisfaction, and Content, and thus Wolf-like (clothed with the Sheep's Coat) prey upon the credulous, inadvertent, and the careless soul. Avoid therefore, Reader, first the pleasure of sin, 
B●rn. de passio. Dom. c. 22.  and next the sorrow of sin, in a withdrawing from temptation; yea, when omnia prospera sunt, time, all things thrives, live thou in fear.  
2. It maketh them frequently to commit the sin. 
Luke 22. 61  Peter's love made him follow his master, but fear of himself made him do it afar off, and at last overcame his love, and made him be plunged in the gulf of temptation: And as the Fishes in jordan, glides smoothly down the River, and sports in the Sea of Tiberias, and then hopefully advancing, as they think, 
Mat. 2●. 41  they suddenly fall into the dead and stinking Sea of Sodom: So had Peter been by the stream carried to perdition, if our Saviour had not turned, which made Peter be (though wet) safely landed upon the shore.  
God stood by, 
Gen. 9 22  and suffered Noah to drink, but sent Noah's own son to mock him for his intemperance, which occasioned the Father to curse his Son, which for his insobriety was a punishment to himself: Samson saw an Harlot and went in unto her; 
judg. 16. 1  and Delilah at last made that Nazarite be shaved, and the Judge of Israel to be derided of the Philistines justly; he had put out the eyes of his soul by gazing upon the face of a daughter of the uncircumcised, and they uncircumcised, put out the eyes of his body, that he circumcised, should gaze upon no other.  
3. It may benumb the conscience under sin. How soon did David's heart smite him for cutting the lap of Saul's garment? 
1 Sam. 24. 4  but until the Child was born by Bathsheba, he never reflected upon his adultery, and cutting off a Worthy from Israel's Camp. A hand by long working, contracts hardness, to that degree, that a Thorn will not penetrate, nor a Nettle raise a blister. What more? by frequent assaults of evil thoughts, 
2 Sam. 12. 14  crowds and throngs of unclean desires, the soul becometh stupid (as men are said to do by touching, though with a pole, the Torpedo) and its hoo● being hardened by trotting in the way of the wicked, it is not disturbed, but eased in the seat of the scornful, 
1 Tim. 4. 2  the Conscience being seared as with an hot iron.  
4. It may cause black suppositions because of sin: 
job 7. 15  What sad and dark expressions flowed from the mouth of patient job? choosed he not strangling and death rather than life? etc. What man can reveal the inward actings of Asaph's soul, 
Psa. 77. 9  when he roared under the rod, Hath God forgotten to be gracious?  
Such a cloud of witnesses affrighting from temptation, aught to inspire us to pray against it, in the words of a holy man, Rector meus, 
Anselm. Meditat. lib. 2. c. 2.  O my God, remove from me vanity of soul, unconstancy of mind, wand'ring of affection, impurity of speech, loftiness of eyes, gluttonny of the belly, backbiting of my neighbour, the desire of riches, hunting for worldly glory, the evil of hypocrisy, the poison of flattery, the contempt of poverty, for these are temptations, and if they overcome, our reckoning will not be so insignificant as our licentiousness makes them now to be accounted.  
5. It may end in desperation. 
Greg. lib. Moral. 10. c. 20.  A Father speaking of the temptations of the righteous, asserts, that pene ad lapsum, it almost creates utter despair, as it did of late to that Yorkshire Minister, 
Robert● Key Introduct. c. 2. Mat. 〈◊〉 28  who going down to the Waterside to drown himself, opened the New Testament, and in a glorious providence first fell upon that of St. Matthew, Come unto me all ye that are weary and heavy laden, and I will give you rest. Doth Christ say so, said the good man? then I will not drown myself. The soul here was buoyed up by a miraculous and invisible hand, or then he had sunk in the mighty waters: 
Psa. 124▪ 3  the man might have sung, If it had not been the Lord who was on my side, when temptation rose up against me, than the waters had overwhelmed me, the stream had gone over my soul, than the proud waters had gone over my soul; blessed be the Lord who hath not given me as a prey to their teeth.  
But what a doleful ditty would the soul of a judas, 
Horrib. Hist. u● sup. 656  a Saul make, when dislodged the body, by the force of temptation? O I am eternally doomed to be the Devil's slave, cried a convicted soul, and in so saying, impetuously threw himself out of a window and broke his bowels. Alas, alas, cried another somewhere to one, in a vision, woe is me, woe be to me: all which to prevent, keep from the brink of the Well, 
Prov. 5. 8  the edge of the Hill, the mouth of the Pit, the way to the Den, and avoid the path of death, by declining the very occasion of temptation. And pray, 1. That they come not. 2. That they conquer not.  
That our eyes may behold no Delilah, 
2 Sam. 13 3  nor ears hear the voice of jonadab, nor our hands handle judas silver, nor our backs that it wear nothing of Achans garment, our tasting none of the rich gluttons sare, our noses smell-nothing of the blood with Nimrods' hounds. 
Gen 10. 9  I knew and heard a Malefactor affirm she smelled the blood of the murdered then in his clothes, and at a great distance, certain days after the fact.  
Pray, Reader, against such devices, I say, pray, 
Mat 8. 25  for it was not rowing, but Lord save us, or we perish, brought the Disciples safe to land.  
Palladius consulting with Macarius about his temptations, was advised to tell them, that he kept the walls of his Cell for God. And indeed we ought to keep both the walls and furniture of the house for God, temptation being so daring, that if the door be not open, it will creep in at the windows, 
Greg. Moral. l. 8. c. 4.  yea, uncover the roof, and take possession. It is pugna contra malignos spiritus, a fight against evil spirits, and they will not be said nay, having a threefold stratagem to conquer and overcome: 
Ib Hom. 16. in Evangel.  1. Suggestione. 2. Delectatione & Consensu, suggesting or prompting the mind to ill, than alluring the affections to betrothe it, then commanding the will to consent to it.  
Or first, 
Wishart 19 Lect. on the L. P.  bewitching the sense, then inflaming the appetite, and lastly, causeth the action, & ut hoc non hoc fiat, that it be not done, that God suffer us not to answer the desire of temptation, nihil enim fit, nothing being done, but when he either doth it, 
Ang. de bon. persever. l. 2. c. 6  or permits it; this Petition is offered up, the Saints thereby begging perseverence in sanctity and holiness in the whole man, which as it is God's Temple, aught to be kept clean for him.  
I can find no convincing argument persuading, 
T●stam. Pa●riarch. pag. 144  that Manuel under the title of the Testament of the twelve Patriarches, to be a real History, yet it seems the Treatise is ancient, and touching the case in hand, Benjamin is personated, to speak pertinently, thus, My children, eat the naughtiness of Belial, for at the first he delighteth those that obey him, but in the end he is a sword, and father of many mischiefs, for the mind having once conceived by him, it bringeth forth envy, than despair, than sorrow, than bondage, than neediness, than troublesomeness, and then desolation: for which cause Cain was tormented with these seven punishments by God, and in seven years had still a new plague, etc.  
Led us not into temptation, shows, we regard and notice their force, and would have it dissipated and overcome, 
Eph. 6. ●7  which shall be, we using against it the Word of God, and faith in God, and prayer to God.  
It was by Scripture that Christ the Second Adam overcame the tempter, 
Mat. 4. 4  not that he had no other weapon, but he would use no other, to teach us to depend and trust to its edge, when tempted to gluttony, as he was in the first temptation; to vainglory, as he was in the second; or covetousness, as he was in the third; all which he Overcame by the Psalms, and Moses, when the first Adam tempted to the same sins, 
Jerom. in Mat. 4.  was foiled in the first assault: In both which it is observed, that Adam yielded to be as God, when Christ left it doubtful, whether he was the Son of God; by humility destroying the first Adam's loftiness.  
Therefore omnes Scripturas, let thy mind and heart be upon the Law, and believing that word, Resist the Devil, and he will flee from you; 
Plut. Apoph. in Agesil.  answer all temptations, as Agesilaus answered that question, What benefit the Spartans' reaped by his Laws? answered, The contempt of pleasure; or if you will take a more understanding Teacher, Are you tempted to Covetousness? think of Paul's bonds: To Concupiscence? ruminat upon Paul's prison: To Distrustfulness? remember of Paul's chain: 
Chrys. Hom. 12. in Epist. ad Colos.  To Gaudiness? meditate upon Paul's paleness: To Delicacy? reflect upon Paul's tears, his hungering, his fasting, etc. do this, and praesentia ridebimus omnia, 
Author. Imper●. Oper. Hom. 3.  we shall overcome all trials. Or if you will yet go higher, Art thou tempted by diseases, by death, by losses, in thoughts, of distrust, etc. or persecutions? remember Christ his scriptum est: It is written, eye the Law and Scriptures, observe the Saints, 
Jerom: Epist 13. a● Rusty.  remember Jesus, and that the Word of the Lord endureth for ever: Imitate what is good, consider what is holy, build a Solomon's Temple in thyself, let light be in the holy of holies of thy soul, set an watch at the door of thy mouth, give not thyself over to temptation, and he who keepeth thee shall not sleep.  
Yet our life being so full of temptations, that non immerito, 
Ser. 5. in Psa● Qui habitat.  it might be called a temptation itself; we are both to be watchful of them, and pray against them, that we may be protected by the shield of God, unto which, prayer must either be effectual, or we are in vain taught to pray in this Scripture after this manner, Led us not into temptation; and that we be fitted to pray, we are exhorted to watch, that temptations may be taken at first, while young. In that just now cited suspicious Manuel, 
Pag. 137  joseph is represented advising his sons to chastity, giving them an account of the slienesse of Memphitica his Mistress, who came to him, sometimes to learn the Word of God, sometimes to pray, that he would pray God might give her a son, which he did, not knowing her meaning, etc. Temptations are generally wary, which should make us chary, 
2 Pet. 2. 9  and when intricat, to call for deliverance.  
Moreover, in dealing with temptations, the King of Syria his policy will be useful to fight against the King of Israel himself, 
1 Kings 32. 31  thy master-sin; David declareth he was upright, and kept himself from his own iniquity, that which is nearest, inmost: And it is happy, as one saith, 
Act. 12 13  and well, when the soul is acquainted with temptation, as Rhoda was with Peter; 
Page on the L. P.  It is Peter's voice, said she: It is Satan's voice, it is the flesh's voice, say thou, and flee from it, not for joy, but abhorrency. When David was tempted to number the people, 
2 Sam. 24. 3.  he saw not the drift of the temptation, but joab did; yet all his rhetoric could not persuade that King to desist from following the temptation, until he smarted for his folly.  
It is a difficult task to distinguish the voice of Satan from that of the flesh; yet touching the first, I have read a twofold rule, assuring they are immediately from Hell, and from the Devil: 1. When they are sudden, unexpected, drawn from no premises, but like a flash of lightning (not for its going) but for its coming. 2. When they are out of the road of natural corruption, when horrible, destructive, and contrary to the very principles of carnal self, like that story of a certain Widow, who being delivered of a child, could not get it baptised until she discovered the father, which she resolving to conceal, first killed her child, and then hanged herself, and this coming to the ears of a Scholar who was the father, he stobed himself to death; which related to the ears of him who refused baptism, made him hang himself also. Now (saith my most worthy Author) who can doubt but all this was done by the instigation of the Devil, 
Trap. in Johan. 13  lying so far from the highway of Humane frailty, that they are not to be seen in it, say I? to which may be added, drenches for destroying births, murdering of infants, committing incest, bestiality, Sodomitical embracements, or the like.  
Satan, 
Luk. 4. 13  after a foil, may depart for a season, watching a fitter opportunity to tempt; he is called Beelzebub, that is, a Prince of flies; either as the learned think, his image was in that likeness, 
2 Kings 1. 2.  or worshipped among the Ekronites, when molested by that creature; this is sure, that like a fly, if he be beat off, he will come on again, and by some enticing way, may be not yet urged, fetch the soul from its former steadfastness, to follow him; which he can do with more skill than Calisto the Courtesan did, 
Aelian, Hist. Var. lib. 13. c. 32.  who told Socrates the Philosopher, he could draw none of her followers away, but when she pleased she could draw away all his: No wonder, said he, for I draw them to virtue, and that is up hill, a difficult ascent, but thou draws them down a Precipice, thrusts them down a hill, which is easy. We are by natural corruption still travelling upon the edge, and Satan hath, and will, try many ways to give a thrust; and we accounting our passage easy, are delighted with the change, and love not to return back again.  
Temptations may be compared to that raging sea, conceited to flow upon a poor Traveller, who saw moreover a raging Lion coming towards him; and at the same instant, an ugly serpent creeping into his breast; all which made him cry, miserere, for a remission of sin, and delivery from death, for which, by a voice, he was advised, saying, fuge, sperne, contere, corono, flee from the Sea, defend thy self from the Lion, bruise the Serpent's head, and I shall crown thee with glory and victory; the issue of every religious resister, and wrestler against temptation, there being a Crown for the victorious.   

Led us not into temptation.  
THe danger of temptation being so great, it is time to appear for caveating against harsh conceits of God, and touching that, it is fit to inquire whether he be the Author, or cause of the sin committed, since he is the leader to temptation; the ground of which surmise is founded upon those Scriptures expressing his hardening of Pharaohs heart, 
Rom. 1. 28.  giving up the Gentiles to a reprobat mind: For answer to which, we shall clear, 1. That God is not the Author of sin. 2. What may be the true cause of it.  
As introductory to which, we distinguish betwixt God's willing, nilling, and permitting sin; It is unquestionable that he wills not sin, that is, 
Deut. 25. 16  commands it not to be, it being neither among his works, nor in his Law: It is as evident, that if he willed not the same, it should not be, he being able to reduce both Devils and men to order, that he permitts sin, 
job 1. 10  is by few denied; and its permission is consistent with his Law, he beholding it, as a Prince might do a thief. In short, to say he commanded sin, were to deny his holiness, to affirm he could not stop it, were to infringe his omnipotence; 
Gen. 50. 20  and to attest he permitted it not, were to deny his providence, and somewhat to exist that gives Checkmate unto his power, with which also he hath nothing to do: for if we err not, 
Chrys. Hom. 64▪ in Genes.  Joseph's selling, as well as Joseph's dreaming, is to be referred to providence overruling.  
He saw cain's envy, 
Gen. 4. 6  which cannot properly be said his willing, or nilling, having a productive will which worketh on things, as the cause on the effect, but by a permissive will he is a spectator and beholder, as in that case of the Babylonish Ambassadors, 
2 Chron▪ 32. 31.  and Hezekiah, whereas he withheld Abraham from sacrificing Isaac, by a contrary precept, leaving the other to himself for discovery of himself.  
This is excellently figured under that parable of King james, 
King. James Meditat. on the L. P.  of a Nurse having a child, but beginning to go, who may be said justly to make the child fall, if she leave it alone knowing it hath no strength without help for self-supportance, so God Almightly, as before is said, is said to lead us into, when he leaves us in temptation; and though he can say little or nothing that cometh after that King, yet for the case in hand it may be said, though the Nurse may be shent, yet God is not to be blamed for his relinquishing: For, 1. He is not obliged to hold us up. 2. We oft conceit ourselves to be strong. 3. We had once strength, and he is not bound to repair broken sinews. 4. He can cure us, and make us better. And, 5. Such as falls, blame themselves, never God. judas, an Achab, go not without their own heart charging themselves with the production of sin.  
And it may be attested also from reason, 
Aug. de Civit. lib. 14. ●. 13  that God is not the Author of sin, there being no evil work, without the precedency of an evil will, which floweth not from him, as is apparent from the nature of God, the Law of God, 
jam. 1. 13  the nature of sin, and the bitterness of the death of Christ.  
The nature of God, being once known, darkness may be thought to flow from the Sun, as soon, as clearly, as sin can be suggested to originat from him, when the root of all sweetness shall be embittered, and the Sun's darkness in his Eclipse be defended, as proceeding from its self; then, and not before, can sin in reason be thought to proceed from God, he tempting no man, that is, to evil.  
The Sunbeams light on a Carrion, and also on a flower, that the one is sweet, the other not, proceeds not from the Planets influence, but from the delicacy or rottenness of the thing scented. The Musician stricketh on an ill-tuned instrument; that it soundeth, indeed he is cause, but that it soundeth ill, emergeth from the vitiosity of the instrument: yea, what though our shallow judgements sathom not the Abyss of God's innocency, rather let us charge ourselves of ignorance, then him of injustice, for to use the words of our Royal Expositor, 
King James ut supra.  and a Father, in so high a point, it is fit for every man, sapere ad sobrietatem, to be wise unto sobriety.  
Respect the express will of God, or his Scriptures, and their aim, scope, design, energy, and end is, to bind, kerb, and destroy sin: It was in man's redemption said to mankind, 
joh. 5 14  sin no more, and the Apostles praying, preaching, amounted to this, 
1 Pet. 2. 11  dearly beloved, abstain from fleshly lusts. Behold also the nature of sin, and it is a departing from God, it is called a work of darkness, 
Eph. 5. 11  and by it the flesh striveth against the Spirit, evidencing, that the wise God gave no consent to its being; for, who would appoint a power to check and restrict himself? and though none of these might, yet the bloodiness of the death of jesus, the strong cries he put up, the bloody sweat he suffered, 
1 joh. 3. 8  the shameful and painful death he underwent for the expiating its guilt, the destroying of its work, cleareth his detestation thereof; to all which add, that in the highest accusations of an awakened conscience, 
Mat. 27. 4  the sinner roareth against himself for yielding, not God for leading him into temptation.  
Once more consider, 
Aquin. 2. 2daes.  there is in sin two things, First, the Act, and next, the Deformity or obliquity in that Act. 
Quaest 79 Art. 2.  The strength by which the Murderer puts forth his hand, is from God: but that he doth it to kill, is from another efficient. The rider causeth his horse to go, but if he halt, it proceds from some debility in the beasts nerves. judas eyes saw the money which was from God, his fingers told the money from him also, but the sin for which he had it, he chargeth solely and wholly upon himself.  
God's giving up the Gentiles to vile affections, 
Rom. 1. 29  to a reprobat mind, implieth not his Agency therein, but the Retaining of his grace, and leaving them to themselves, being otherwise not bound to do, as was the Nurse in the abovementioned similitude.  
And the same serves to answer, 
1 Kings 12. 15  if the Lord be said to be the cause of the defection of the ten Tribes from the house of David, with this addition, that when it is said to be of him, it is understood of the disposing the proper causes thereof, for the punishment of Rehoboam, and fulfilling the Prophecy made against Solomon, 
Aug. de Civit. Dei. lib. 14. c. 27  quoniam qui providenter atque omnipotenter, he in his wisdom being able to rule all things, whether good or evil, for his own purpose. The cause of judas selling Christ, was Covetousness; Pilat's crucifying him, was for Fear; 
Acts 4. 28  all was of God, that is, the ordering of these things, for production of the great end of man's redemption.  
Fore note, his permitting sin is not otiosa, a bare looking on, to behold it, and no more; neither is it Tyrannica, 
Biuch. Mellis. Theol. loc. 12.  as to command its actions, or approve its workings; neither is it libera, as if sin were not under his providence, and had liberty to run and come where and how far it pleased his permission, being determinativa, determinative, he appointing how far it shall go; and further than his Law, neithe jews, nor Pilate, nor judas, nor sin, nor the Devil can go: jesus may be put to death, but who can hinder his assuming life again, it being so determined by God?  
A Hermit oft deluded by the Devil, 
Hondo●f. Theat. in Exem. Tertii. Precept.  being taught, and having heard many things from him, supposing he had been an Angel of light, was at last advised by his Familiar, to slay his son, who abode in the Cell with him, for procuring to himself equality of glory and dignity with Abraham, for which glory, delirus iste senex dementatus, the deluded old man attempted the act of murder; but the boy by flight and nimbleness escaped for, and with, his life. Here was temptation yielded unto, 
Gen. 20. 6  but the sin of the temptation, as to its term, viz. as it ended or designed the boy's life, God frustrated and bound it up, that sin could not do it.  
It was for this, viz. lest God should be concluded the Author of sin, that some of late read or said these words, Suffer us not to be led into temptation, in stead of lead us not: To detect which folly at large, were to be like them who said it: But this may be said, that these indeed were wise and holy in their own conceit, that thought the Gospel wanted their pertinency, or the Lord's Prayer their correction; as if Jesus did not know how to teach apposite devotion, without their directory; why was not Moses refined? and that ordinary expression expunged, 
Exod. ●. 3  God hardened the heart of Pharaoh? but where was the benefit of the change? For if God suffer a David to be led into temptation, having more power, wisdom, and strength, than David had, he is by that known rule, qui non prohibet peccatum, he who can hinder sin, and doth it not, commits the sin, equally as guilty of the sin, as he should appear to be, had it been said, Led us not into temptation; which yet is a more Scripture-like expression than the other: For who in Scripture is said to harden Pharaohs heart? It is answered, God. Who stirred up David to number the people? It is replied, God, he permitting Satan. Who mingled among the Princes of Zoan the spirit of error? 
Isa. 9 14 Rom. 1. 16  It is said, the Lord. Who gave up the Gentiles to vile affections? it is attested, God. In these and suchlike expressions he is not said to suffer it to be done, but to do it; and if it be demanded, who leads men into temptation? I answer truly, because Evangelically, Our Father which is in Heaven, etc.  
It is true indeed, Cyprian reads the words, Et ne nos patiaris, suffer us not to be led, being constrained, as some others also, so to speak, because of the Manichean Doctrine, of two supreme beings, one of God, whence all good: 
Cyp. in Texts.  and another of the Devil, whence all ill; but, who knows not that the Fathers must in many places, as light Gold, have their allowance, and in feeding upon them, they must have salt? and enquiring only of such, whether their changing lead us not, 
1 Cor. 11 1.  to suffer us not, was to confute heresy, or to broach novelty, I go forward, knowing it may be a good Commentary, as with Augustine.  
In Led us not, there is no harm; for besides our Saviour's authority, there is this in reason may be said for its innocency, that Gods leading is not a dragging; 
jam. 1. 14  man is not forced, though led into the field: for being led into, imports, consenting to; hence that Precept, Resist the Devil: 
Aug. lib. 2 de Ser. in Mont. Dei.  neither is it determining, Fiunt tentationes enim per Satanam, temptations not flowing from Satan's power, but God's sufferance, and Led us not, imports a confinement of Satan, a binding of him up, that though he desire to, yet he never may devour us. Our fear not being primarly of the Devil, 
Cyp. in Orat. Dom.  but in God, his forsaking us, nothing being able to hurt without his permission.  
He led Cain into the field, and he died, but succoured Peter, and though wounded, yet he was not killed by his foe; 
Gen. 4. 14  he so ordered cain's sin, that he became a terror to himself; he so disposed of Peter's fall, that he is a notable example, of man's frailty, and God's compassion; he order the fair, and so he doth the foul weather; and for the one, or removal of the other, he is still to be addressed unto.  
If we search into the true cause of sin, and speak properly, we shall perceive it hath no cause, yet since it is, it must have a principle, an Author, 
Joh. 8. 44  an Origin, and fountain; and to lay the saddle on the right horse, the cause of sin, is either without us, which is the Devil, or within us, which is our own corruption.  
Against the first in this Petition, we pray, and for his chaining, he oft holding up the wrong end of the Perspective, 
Gen. 〈◊〉 21  making sin either not visible, or so little, that it may be attempted, saith corruption, without danger, or contrary by a magnifying mirror, he makes sin to appear of a despairing bigness, that it cannot, that there is no hope of pardon (saith both he and corruption) he is that spiritual murderer that wounded our first parents, that contrived the death of the Son of God, 
joh. 13 27  judas covetousness, and the jews malice concurring. He is still tempting us, in visions, dreams, by ill example, alluring the old to covet, the young to lust, the rich to pride, the poor to despair; and in short, had it not been for this tempter, 
Gen. 3. 6  it is probable sin had never been in man: by the inordinate desire of knowledge, he cha●●'d the Virgin Wax of Adam's innocency, with such Art, that it received his own image of insanctity, who transmitted the same, as well as his nature, to his unhappy posterity; but since God had mercy, and saved Adam, we here recur to the same compassion for deliverance from the old tempter.  
At Friburg he appeared in Ministerial habits, 
Hist. de Spect. l. 1 Spect. 117  to a good old man dying, with Paper, Pen and Ink, to write down all the sins committed in his life; and after much importunity, he was ordered to write down, first, The seed of the woman shall bruise the head of the Serpent; at which words, throwing paper and all on the ground, the spirit disappeared, and the old man died comfortably, God not leaving corruption to itself, though Satan attempted excitation.  
To scan the length, or discover the various ways by which the Devil suggests or tempts to evil, 
Eph. 6. 11  is a darker mystery of iniquity than man can clear; and the darkness that is in our nature (where he usually keeps) is so gross, that we cannot trace him: Yet as the Country of Hamsem, 
Purchas Pilgrimage, lib. 4. c. 1  though covered with so obscure a darkness, that no neighbouring Province dare either enter in, or can see any thing in it, and yet by the voice of Men, crowing of Cocks, neighing of Horses, which is heard, it is concluded inhabited: so by the noise, 
Act. 13 10  roaring, fightings Satan makes in the heart, it is evident he is there; and being it is not in our power, we have recourse to our Father, to be delivered from him, yea, secured from our hearts, a Province in the Kingdom of Man (as the other in Armenia) so dark, that it exceeds Cimmerian darkness (a proverb thought to rise from the abovementioned Country) that ourselves cannot see into it, until the glorious face of God, as the Sun, shine in upon us; 
jer. 17 9  and when that is done, its intricacies and slienesse, still enforceth this to be said, Led us not into temptation.  
As the case is now, natural pravity, hardness of heart, infidelity, 
Act. 7. 51  and all other vices arising from the soul, as sparks from the fire, tempteth Satan himself to tempt us, and gives occasion by supine sloth, for him to work us easily to his mould: 
Psal. 9 ●7  God is generally so forgotten, his Son is ordinarily so slighted, and the Spirit so oft despited, that we expose our naked breasts to the tempters shafts, as if their poison and heat should be cooled, and deadened, before they reach our hearts. It is said of one, reading those words of St. john, The Word was made flesh, and not reverend enough in his behaviour, a Spirit gave him a blow on the face, saying, If the Word had been made a Devil, the Devils never forgetting that mercy, had eternally been reverently thankful: But since this was not, how respectful and mindful should man be? yea, how vigilant against himself? and how watchful against temptation? that by them God be not provoked, 
Niceph. Eccles. Hist. lib. 11. c. 43  imitating him who was so marry, that he knew not if ever the Devil had beguiled him twice in any one thing. Temptation not being the cause of our falling, but our inadvertence, 
Chrys. Hom. Quod ●emo, etc.  dulness, and instability, whereby we shall even without outward violence, (as that house builded on the sand, which) will sink, though neither winds nor floods should rise.  
Satan that old Serpent being the father of sin, and our own lust its mother, adultery, fornication, uncleanness, etc. its progeny; Moses rod and an evil conscience, its attendants; diseases of the body, consumptions of estate, and destruction of the soul being consequences thereof, we are to pray against it, and temptations to it, which shall suffice for the matter, and follows now the order of this Petition.  
It followeth, Forgive us our debts, that relating to sin past, whereas, Led us not, insinuats our desire to be redeemed from sin to come, and in both imports the sad and perplexed estate of poor mortals, who can no sooner have sin remitted, but must expect from hell to be freshly assaulted, and led into temptation, which generally is an Usher to signal, great, and sad evils prayed against in the next Petition.    

CHAP. VIII.  

But deliver us from evil.  
THis is a Petition calling for the effectual accomplishment of that promise made by the Holy Ghost to the fearer of the Lord, 
Prov. 19 23  viz. that he should not be visited with evil: And with an Ancient is oft reckoned a distinct Petition, 
Aug. de Ser. in Monte Dei.  being septima & ultima, the seventh and the last. Yet again the same Author hath a modest videtur, a probability only that it may be so. 
●b. Enchirid. ad La●rent. c. 115  Many of the modern Authors beholding this but as an explication of Lead us not into temptation, will have this not to be differenced, so much as to sense one Petition. We are clear for his judgement who asserts parum refert, 
B●rrad. in Orat. Dom.  it is no great matter whether we hold this to be so, or no; and he is pertinent among reformed Writers, who concludes they may be reduced into one, 
Huish 23 Lect. on the L. P.  yet are not so one, but they may be divided into two Petitions, that is, in the general and implicitly, they are one, in particular, expressly and actually they are two.  
And considering that every evil is not temptation, 
Page Expos. of the L. P.  and that in Led us not, etc. we pray that no evil may be done, whereas here we pray that no evil may be suffered; 
Chem. de Orat. Dom.  we shall handle them as a distinct Petition, which is approved not only as most ancient, but as most rational, 
King James Medit. on L. P.  clear and edifying: and as nature's motion is more swift the nearer it approach to the Centre, so shall we make the more speed to arrive at our place of rest, this Prayers signaculum, Amen.  
It is to be adverted, the Vulgar Translation hath in Luke curtailed this Prayer, by ommission of these words, holding it contained in Led us not into temptation; but being originally in both the Evangelists, man is not to be wise above what is written, especially when the matter written, 
Glos. Ord. in text.  continet tantum, hath as much in it as the retained part, which here it doth, for pray we not, for the doing of Gods will, for the coming of his Kingdom, only that we may be delivered from evil, whether visible or invisible.  
In this last as in all the other Petitions, we shall make enquiry into the matter, and next the order of this, the first hath deliverance in its mouth, and evil in its eye, à malo, so sin may be called from its blackness, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malum.  and therefore as evil it defileth, or from its cause (say others) for it came by an apple, and therefore it is evil, it causeth deadness? This is certain there is both natural and moral evil.  
There is natural evil in, but least in this Petition, 
Io●. 9 1  blindness, deafness, bruises, deformity, or any casualty marring the beauty of man, is herein deprecated in this, the child prays against cuts, hurts, before he play, that Mephibosheths' misfortune happen not unto him in his sports. 
2 Sam. 4. 4   
There is moral evil in, and most in this Petition, against sin, our prayers here ascend, our heart continually as the sea, 
Isa. 57 20  casting forth the dirt and mire of adulteries, and all lascivousnesse in their acts, or fumes, 
Mat. 15. 19  and falling down by either in shours of vengeance, except scattered by the beams and rays of mercy, we say with the Psalmist, 
Psal. 14●. 4  Incline not our hearts to any evil thing, to practise wicked works. Really performing what was thought Hypopocritically written, by a vainglorious Braggadochi, over the door of his house, the Friend or Son of God liveth here, 
Laert. lib. 6.  let no evil enter: when as Diogenes questioned how the Inhabitant himself should enter! he being excessively vicious, of which extreme, there are so many imitators, that were Timon the Man-hater alive, he would encounter with multitudes, naturally so torrid, so rough, so scorching, contentious, that his once admired dandling, young Alcibiades, for nothing, but because he saw in him fair symptoms, or rather shrewd signs of much future mischief to be done by him, towards his Country; I say, this act of his should be razed from Authentic record, 
Theat. Vitae. Human lib. 1.  as wonderful, his confederates should be so numerous, evil having so universally infected nature, mankind, and man.  
There is also political evil in, but last in this Petition. Sin and punishment, drunkenness and poverty, are not many leagues distant; not many, 
Deut. 28. 15  say I; yea, not one, each sinner, as a Muscovia servant, carrying a Curbatch at his girdle, wherewith he is to be beaten when found offending; the Delinquents breast, not to say his belt, having Scorpions tied unto it, wherewith he is to be scourged, 
Mark 9 44  and shall be tortured when doing a miss.  
But generals not being pungent, the evils we pray against are more particularly these, from evil, that is, from an evil conscience, which followeth evil doing. 
Rom. 2. 15  When Adam sinned, he was first ashamed, then afraid, conscience under guilt, may, as a dog in the warm Sun of worldly affluence, 
Gen. 4. 7  sleep in, or at the door of the benumbed, but in the gloomy weather of ●ading pleasure, will in defiance of all resistance, fright and tear the sinner, either out of his rest, or out of his sin.  
Pestilence and Famine attending evil actions, 
Ezek. 5. 16  with evil beasts; the sword, with terrifying diseases, are with evil interwoven, and lest our cities be depopulat, 
Psa. 31. 9  our families scattered, our beauty blasted, we beg deliverance from evil.  
From evil, that is, from Satan, the tempter to all evil; 
Mat. 4. 1  he is here so understood, that some will have no other evil thought upon: that he is understood, is certain, but that other evils are not likewise included, seems gross; there being no circumstance of restraint, we are bound to take the word in its largest extension, though he, 
Chrys. Hom. 20. in Mat.  as more eminent than others, propter excessum malitiae, for his abounding wickedness may be principally eyed, who having nothing to say against us, yet irreconciliably pursueth us for hurt. Against which wickedness of his, 
Tert. de Fug. in Pers.  even of his, we are here commanded to pray, the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in the Masculine, signifying properly Satan, 
Chem. Orat. Dom.  and in the Neuter, hurts and dangers, it may be sensed: the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, being sometime demonstrative, pointing at a special one, and other times indefinite for any one, 
Gouge. on the L. P.  and in such a summary, as our Lord here intended, we may comprehend its meaning, to be deliverance from all evil in the bulk, and Satan as the chief.  
A Spanish Gentleman, and noctivagant, or a nightwalker, 
Goularts Hist. Pag. 204  rising in his sleep through excessive heat, intending to wash in the River, was met by one pretending the same business, but tempted him to cast himself from a high bridge into a very deep place, into which the tempter was already vapouring, the Dons feet no sooner touched the water; then he awoke, and calling upon the other for help, was frustrate; perceiving it an evil spirit, after prayer to God shifted as he could, avoided the danger, and guarded for the future against such extravagancies; 
1 Pet. 5. 8  and the Devils going about to devour, hath made the Religious of old, urgent and vigilant to escape captivity, and we in this age have no reason to be too secure, though upon beds of Down.  
From evil, that is hell, the place of evil. in Heaven all is good, on earth there is some good, 
Act. ●. 25  but in hell no good. judas is said to go to his own place, that ●is, to which he was adjudged, his merits worthily casting him from the Apostolat, of which, in, and by, his hypocrisy, he only keeped possession; from which place, 
Pelarg. in Act. Apost. c. 1.  worse than that wherein he died (which yet (as is said) was so stinking, that men were forced to stop their noses, through unwholesome scents,) we beg here freedom from our Father, setting him, viz. Our Father, in the preface, in opposition to that evil one here, 
Gaspar. in text.  begging his good, against the others evil, opposing person to person, things to things, a Father to a Foe.  
Behold this evil, through the prospect of Scriptural threats and exhortation, and an evil example, and an evil death, is easily perceptible; all the Law and Prophets, by a Father, is summed up in this, 
Bern. in Vigil. Natal. Dom. Ser. 5.  viz to eschew evil, and do good, but Drunkards, Blasphemers, Idolaters, jews, Turks, seeking still to debauch, there is strength to resist their solicitations, violence, their frauds, and their enticements, here prayed for, that though men accept favour from such, (which yet ought not to be done, 
Greg. Naz. in Sent. 48.  saith some) yet certainly no kindness ought to lure us unto, encouraging them in unholy performances.  
There is a people near unto Armenia, called the Curdi, whose Barbarous cruelty, especially to Christians, 
P●rchas. Pilgrimage ut supra  hath circumcised their country, and made it be called terra Diaboli Devils land, and it is to be lamented that so much of the European continent, or indeed so many of its Islands, 
Host 4. 2  may be thought to be governed by the same Sovereign; yet how prevalent soever that Fiend be, to prevent the spreading of his dominion, as well as restricting the exorbitancies thereof, 
2 Cor. 4. 4  yea, for repelling its force, and nullifying its being, we pray, in deliverance from evil.  
Not only this, but a peaceable departure and removal is here beseeched; the death of the uncircumcised, or to die by the hands of a stranger, 
Ezek. 28. 10  being a curse; yea, not to die the common death of all men, or a man's own death, being both sad and dangerous, is by all men (except inconsiderate) deprecated under the notion of evil, 
Stella in Evang. Luc. c. 11  fire, water, and sudden death being comprehended therein, in the judgement of a learned Interpreter.  
A Scholar quarrelling with one of his companions over night, in the night in his sleep, entered the others Chamber and slew him, returning still asleep into his own bed, 
Gowlarts Hist. ut supra.  declaring next day he dreamt he had slain his Comrade: Here was temptation and evil both done, and suffered; yet such, Reader, as may befall both me and thee, which should make us pray against evil, whether in its causes, or in its occasions, whether for our selves, or others.  
It not being deliver me, 
Aug. cont. Donatist de Baptist. l. 1. c. 9  but Us, from evil, without which charity, neque multa, neque magna, the doing many things, the doing great things, being not good things, availeth nothing; but let it be still remembered, that the greatest Evil, viz. the evil of sin, is to be guarded against, sickness, poverty, death, having no such bitter influences on the Conscience, or on the Soul, as transgression hath: for how pleasant soever it seem to flesh, it shall be toilsome, 
P●rchas. Theatre of Bees, c. 32  burdensome, and tormenting: we read even of sour honey, such is sin, of heavy sand, but evil is heavier, for that will rest at Earth's Centre, but the other press to Hell's bottomless bottom, 
Deut. 32 22  therefore most to be prayed against and feared upon our Earth, that from it by the power of our Father in Heaven we may be delivered and made watchful against it; I say watchful, for to pray against evil, 
Prov. 28 14  yet study to do evil, is bold impiety, and shall end in mischief.  
It is 〈◊〉 ●he jesuits have a Law secluding women from their Colleges, and if any, through the Porter's inadvertence enter, the dust upon which she trod is to be gathered, 
Hasenmuler Histo. Jesuit. c. 6. Sect. 2.  and extruded the gates, lest they be defiled; to preserve chastity is good, and to fear evil is happy; but to avoid sin, the Heart more than the Earth is to be heeded, and the soul of man rather than the sole of the shoe, is to be respected, and praying, rather than such fooling, 
Psal. 119 25.  is to be used as a proper antidote and remedy against sin, or evil.   

But deliver us from evil.  
THE pernicious consequences of sin and evil, are so numerous, that nature itself prompts natural men to endeavour an escape; 
Acts 28 4.  but freedom from the tincture and stain of vice, is more earnestly pressed by the spiritually intelligent; 
Mark 13 37  yea, in fear, or in case of sloth, the Doctrine is feelingly urged upon all Saints, by the Lord of glory, in many Scriptures, particularly in this Petition, deliver us from evil, 
Chry. Serm. 70  that is, from the Devil, the Author and prompter to evil, being old in wickedness, so skilful in allurements, 
Ib. Serm. 71  that man with his carnal weapons, cannot defeat him in his invisible assaults, and therefore cry for deliverance: which Petition that we may learn, let us examine into the extent of the word deliver, and next the use thereof.  
It is as broad as evil, as long as the day; it is not à tali vel tali, 
Matth. 6 34  deliverance from this or that evil, 
Cajet. in textu.  as Peter from drowning, Samson from thirsting, but absolutely from all, from any evil, whether of temporal, spiritual, or of eternal concernment. The word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, signifying two things, 
Downham Expos. on the L. P.  1. That we be preserved from falling into evil; next, that we be liberat out of the evil wherein we have fallen, he trusted in God, said the Jews, let him deliver him; 
Mat. 27 43  and this deliverance our Father doth command four ways,  
1. By renewing our natures through grace, 
Col. 3. 10  he washeth us by the blood of his Son, which purgeth us from our innate pollution, delivers us from the evil of a defiled soul, hard heart, dead conscience, darkened understanding, and from the guilt of impure thoughts, by sending in the nick of temptation fresh supplies of reserved grace, 
2 Cor. 1● 9  as a General will do to a stout and overpowered Officer.  
Divines mention often of Restraining grace, by which the sinner meets with obstructions in his clossest-contrived projects, 
Gen. 20 6  as Laban did in the ease of jacob, which, though a singular mercy, yet superlatively amounted by this renewing grace, 
Rom. 12 2  it consisting in a transmenting of the soul, and drawing out from its remotest ventricle, the very wishes of doing evil, destroying enmity to the Law, and seminating the love of God, 
Leigh. Crit. Sacra.  whereby it is more desirable, and is indeed a delivering from, or drawing out of that dark hole, which a Gentile Learned Critic thinks is employed in these words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deliver us.  
2. By securing our persons from evil in his providence. 
Psal. 127 7  In falls, slips, Sea-voyages, Land-journeys, if his holy Angels had not supported, we had been like them that go down into the pit? Hath not some in their readings, dream, had warnings to prepare for the Cross? 
Fish. Book Epist.  And that Book found in the belly of a Fish in the Mercat of the famous University of Cambridge, a little before these late troubles, which being in writ, and teaching preparation for the Cross, at a public Commencement or Laureation, was certainly a providential, if not a miraculous warning-piece of future disasters, hardly to be believed in future ages. And that was strange in that old History, of a lascivious Soldier, who attempting the chastity of a Virgin, 
Theod. Hist.  was wonderfully struck blind, whereby with her honour the Maid escaped intact, 
Sanctor. Patrum, Hist. 9 Rom. 16 20  and untouched.  
3. By restraining our adversaries through his power. Satan's wisdom God hath made, and will still make foolishness, and his power weakness, and the poisoned Arrows, which contrary to the Law of Arms, 
Eph. 6. 16  he shoots (called in Scripture fiery darts) become ineffectual, as touching the execution of his designed end, for delivering of his adopted from their apprehended evil: Saying to them as to the Sea, Hitherto have you gone, but you shall go no further. 
Chrys. Hom. 20 in Mat.  Hence it is, Deliver us from evil, not evil; that we should not be revenged at one another, but united against Satan, he being the head in which evil is most desperately plotted.  
4. By detecting the world, in showing it in its native dress. That often by the golden Apple of some gaudy and finical pleasure, interrupts us in our course to the New jerusalem; in going aside with judah; 
Gen. 38 16  in falling back with the Galatians; 
Gal. 5. 7  in embracing this present world with Demas; with those hypocritical painted countenance, strong men have perished; but the deformity thereof in the withdrawing its mask, being viewed, creates in place of love, a detestation of its blandishments, and a derision of her wheynings.  
To conceit a purgatory in this prayer, 
Hug. Card. in text.  is to bring strange fire into the Sanctuary; for unless it can be proved, that Christ hath not completely suffered for our sins, or that his blood cleanseth us not from all sin, 
1 joh. 1. 7  we cannot fancy any suffering of our own, to be either just, or profitable: And when the Apostle teacheth that righteous men, 
2 Cor. 5. 8  naming himself, is present with the Lord, when absent from the body; 
2 Cor. 5. 1  and that when this earthly Tabernacle is dissolved, they have one eternal in the Heavens. It is wondered how Rome entertains the Doctrine of purging souls, in a distinct locality from either; 
Rev. 14. 13  and where is that blessed rest they possess that die in the Lord, if there be a burning Purgatory?  
Deliver us from evil, 
Psal. 91. 15  that is, from the Devil, World, and sin, and in all spiritual conflicts, God having a City of resuge from the enticer to evil, and in case of seduction, hath the kindness to bind up their wounds by the death of the High Priest, 
Num. 35. 28  antidoting the souls of the deluded against the poisoned Arrows, which either by force or stratagem, Satan, or any of his complices can throw against them: David and Peter fell, and yet were delivered after they had finned; joseph was delivered and he had not sinned, and many of the righteous are delivered by death, 
Isa. 57 1  lest they should sin; which last, though it be not the lot of every Saint, (for Daniel saw the captivity) yet it hath been the prayer of the Elect, 
Phil. 1. 22  as Paul of old desired, to be with Christ, and long after him, it was said of Satyrus, non nobis ereptus es, 
Ambros. Funeb: Orat. de Obitu. satire.  sed periculis, thou art not removed from us but from evils, and in the last age, an holy german desired removal, for three causes, to behold Christ, enjoy the company of the Saints, and be free ab implacabilibus odiis Theologorum, 
Mel. Adam. in vit Strigelii.  from the furious disputes of contentious scholars and Divines.  
Deliverance is that copiosa redemptio, a full redemption from evil, 1. By prevention, that it come not, 
Pag. Ex. of the L. P.  2. By subvention that it conquer not, 3. By plenary liberation that it never come. And it our hovies be naunted, by evil spirits, (to pass the proving that we are not obliged to dwell where Satan is an inmate; or to speak to him without special revelation) besides that courage, 
Lava●er. of sp●r is lib. 3. c. 6  and faith which is to be exercised, and a goodly life, fasting, prayer, and this prayer, are proper means to be delivered from that annoyance.  
In bodily distempers, worldly crosses, not charms, but prayer is to be made use of, for our deliverance, as did the Christian Army under Bren King of jerusalem, 
Full. holy war lib 3. c. 25.  besiedging Damiata in Egypt, when provision was brought into their tents by the overflowing of Nilus, bold fishes swimming throughout the Leaguer, to their great terror and amazement, in that manner, that Soldiers took them up in their hands, but the sauce being more than the meat, by prayer and fasting the river was diverted, yea ditched, that it returned no more; by prayer and thanksgiving throughout the army, by open Proclamation. Afterwards the city being taken, great spoil was found, and by applying the same medicament, great cures have been wrought, and great evils sensed against: 
Theod. in vita Maron.  for as it is said of Maro in the history, it will cure fevers, remove devils, discharge avarice, heal wrath, cool lust, cure sloth, and command intemperance to be gone; the prayers of the penitent be a Catholicon, proper against all diseases.  
It is a question well ftarted, and wisely answered, 
S. R. B●ker. Dis. on the L. P.  by a person of learning and honour, why in this prayer we have no Petition for a joyful resurrection, or for eternal life, for to let pass what is contained in Thy Kingdom come, it is sued for also in deliverance from evil, it being the highest step we can attain unto in this life, and by it Christ's says, Friend, sit up higher; and therefore are we delivered from evil, that we may be delivered unto Heaven: I say, we, for again it is, deliver Us, not Me; neither ought we to envy or hate our Brethren, how different soever from us, all have not one speech, one accent, nor one opinion, 
Tatian. Orat. ad Graecos.  yet non decet, we are not to quarrel with them, nor oppose their good therefore; but what can be said, propter peccatum venditi sumus, we are by our sins separated from God, and by judgement he hath divorced us from one another, and not praying against evil, with and for our Brethren, all of us suffer evil from our God, 
Matth. 5. 25  as from our adversary, because we will not agree with our brother in the way; from which evil, with all other, good Lord deliver us.  
And so much for the Matter of this Petition, the Order hath respect unto the whole prayer; and is briefly this, viz. there is no freedom from evil to be expected, without calling upon the Father, hallowing of his Name, advancing of his Kingdom, doing of his Will, acknowledging of his Providence, craving pardon for our offences, watching against temptation; all which do so secure us, that evil shall not come nigh our dwelling.    

CHAP. IX.  

For thine is the Kingdom, Power, and Glory, for ever.  
IN our entry, this Prayer was compared to jerusalem's Temple, it had an outward Court; 
Lights. on the Temple, c. 13  here is a Preface, a goodly Porch like it, having no doors, because representing Heaven, the words Our Father, being open to all Believers. There was the holy place, here are seven Petitions; there was the most holy place, here is the conclusion, (the comparison running not upon all four) for thine is the Kingdom, Power, and the Glory, etc. Words significant, yet ommitted in the Vulgar Latin, and generally neglected by the Latin Fathers, because, as it is thought, not recorded by St. Luke, from which argument how much of the Gospel must be snatched from, and scratched out of St. john, 
joh. 17. 1  because not recorded by St. Matthew? yet retained in the writings of the Greek Fathers, Chrysostom, Theophylact, and the Author of Opus imperfectum, which passed for the work of the first named Author, generally until the last age, and is yet ordinarily bound up with his works.  
The Romish Interpreters put a reproach generally upon this clause, 
Ca●et. Barrad. etc.  thinking it hath stole into the Gospel from a custom of the Greek Church, whose Clergy said this, when the people uttered, deliver us from evil. But the dangerous consequence of such conclusions explods the very imagination of such base and blasphemous interpretations, and much of the Gospel by it may be adjudged men's conceits, not to rake into Montanus his animadverte; Erasmus his nugae; Barradius his irrepsit; and having spoken of that difference betwixt the two Evangelists, and the reasons thereof.  
Either this must be a part of the Prayer, or most Greek copies must be suspected, or which is more, this prayer is not perfect, as wanting a form of Praise, and Thanksgiving, which makes it so opposite in St. Matthew (who registrats the prayer fully) that it ought not to be extruded, 
Calvin. Instit. lib. 3. c. 20.  though not found in some copies, through prejudice or misunderstanding, many having it, and learned Interpreters paraphrasing upon it; 
Catena. Aur.  yea, Aquinas gives it his interpretation, without any reflection upon its being a fondling, but as holy Writ, though in his text, following the Vulgar, it be not inserted, though yet it be retained in more Authentic, and more correct copies, the Syriack, and the hebrew, which were the Originals.  
Being not bound to err with any, 
King Ex. of the L. P.  holding this conclusion as part of the holy Canon, and holy Writ; we shall of it, as of the prayer, consider the matter, and next its influence on prayer. In the first it may be explained, 1. As a reason of our praying: 2. As a reason of our praying to the Father: 3. As a reason of our so praying.  
In the first of these, as they are illative, and ●ollowing the particle FOR, they weigh,  
1. The Kingdom to ●e his, and therefore as subjects, 
Psa 97. 1  the supplicants are to be preserved. It is a King's duty to guard his coasts, secure his subjects, and protect their goods, they having no power of themselves, except to say, 
Psa. 57 1  Deliver us from evil, For thine is the Kingdom.  
2. The Power to be his, and therefore the supplicants as unable, aught to be upheld. It is power which makes a King, and the higher power, being God; yea, as in our Creed, being God Almighty, the inhabitants of Earth have recourse to him for bread, for forgiveness, for thine is the Power.  
3. The Glory to be his, and therefore the supplicants as thankful, aught to be answered. The beggar receiving a morsel, renounceth merit, and blesseth his benefactor, the Christian knowing whose bread he eats, ought not to forget, 
Ambros. Ser. 42.  but being religiously thankful, bless God for food natural, as bread, or Physic; or spiritual, for mercy and forgiveness, or political, 
Psa. 145. 2  as freedom of body, credit in report, or conveniency in house, and is retributio divinorum, but all the reward expected for bountiful liberality. For, for hastening of his Kingdom, teaching of his will, and deliverance from evil, his shall be, that is, thine is the Glory.  
It was said of Gordian the third Emperor, 
Hist. August. in vita Gord.  that he wanted nothing to complete a Prince, but Age; and it was said by him, miserable is that King from whom truth is concealed; but in the King of this Kingdom, there is no apprehension of de●ect, he clearly knowing all distresses the meanest subject can fall under, which is his Glory, and can by omnipotence deliver him out of all, for his is the Power, there being no possibility of avoiding his search and censure, for his is the Kingdom.  
Again we pray to him, 
Psal 73. 25  not to Saints or Angels, the Sovereignty not being theirs; give us deliverance, assistance, say we to the Father, For thine is the Kingdom, Peter, Mary, Gabriel, Anna, or St. Barbara, being but Subjects, our Sisters, and our Brethren, neither is the Power theirs; by grace they are what they are, but he by nature, that is, by himself can discharge all debts, quench the horest fire, restore the dead, stop the mouths of Lions, framed us in the womb, maketh the Heavens as a Canopy above us, and hangeth the earth upon nothing under us. 
job 26. 7  For which power let him have all the Glory, and make our access by faith unto him.  
It is said, that young Titus (the delight of mankind, as he is called) after worthy warlike exploits, was so courted, so beloved, that it was rumoured he intended to rebel against his father, but he hasted to confute the calumny, 
Sueton. in vita.  and after a great expedition, unexpectedly accosted Vespasian the Emperor with a veni Pater veni, Father, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  here am I, Father, here am I, as if thereby he had showed him filial faithfulness, and bear testimony there was no project of disloyalty against his Sire, the Kingdom being his; and certainly, in the worshipping of Saints, there is treachery against the King of Saints, he having no Master of requests in Heaven but jesus, 
Acts 4. 12  nor no name there whereby we can be saved, but Christ's of Nazareth.  
There may be a King without a Kingdom, without Power and Glory, in his Kingdom. The King of Spain, 
Fuller's holy war lib. 5. c. ●9  when all Christian Princes have quit it, styles himself still King of jerusalem, but his authority and royalty in it, is not so great as it is when he enters Biscay, 
Heylyn. Cosmograph.  where yet he must not by Law enter, without a bare leg. But this King having a Kingdom, and in that, Glory and Power, and these in a King who is thy Father, 
1 Kings 17. 14  O thou of little faith, wherefore dost thou doubt? he will by Power, bless thy small store, command thy handful of meal, by authority, not to decrease, and make thy fleshless broth, giving him the Glory, 
Dan. 1. 12  nourish thee and thy son, more than the dainties of a King do himself or his royal issue.  
Yet rembember there are degrees of glory even upon earth, and though St. Paul can glorify God in his life, yet if his death can produce more glory, the will of God is, that the less cede to the greater; so that indeed thine is the glory, is a boundiary and limitation for submitting to his will, in his Kingdom, and giving him the glory in the utmost extremity, since his power can extricate us out of the deepest contrivances of men or Devils.  
Once more this clause is to be reflected upon, 
Hirwood Expos. of the L. P.  in each Petition of the Prayer, as Hallowed be thy Name, thy Kingdom come, etc. For thine is the Kingdom, the power, etc.  
One will have In Earth as it is in Heaven, joined to the three first Petitions, as Hallowed be thy Name, etc. In Earth as it is in Heaven: and this last Doxology, For thine is the Kingdom, to have reference to the four last, as Give us our daily bread, forgive us our debts, etc. 
Author Imper●. in text.  For thine is the power, and to do this is for thy glory, in regard he is glorified when the fearers of his Name are aided, defended, honoured, as he was when the house of Obed-Edom prospered.  
There is visibly in it, God's sovereignty to make us low: it is not thine are the Kingdoms, but the Kingdom, his being but one, and all others but his Vassals, which even beastly Heathenish, 
Tacit. Annal. Lib. 15.  brutish, and destroying Nero knew so well, that at the re-building of Rome (which was suspected to be burnt at his own order) Sacrifices were offered to Vulcan, and other gods and goddesses, Sybillarumque Libri, the Books of Heathenish Prophetesses were perused also to have all things more prosperous for the future; 
King James Medit. on the L. P.  this God, this Father, this King, being a King in solidum, (as our learned King doth Kinglike interpret the words) commanding all and in all, over all, as himself will, and all for himself.  
In it there is also God's eternity to make us fear. A Kingdom which we know is to perish, a Power that will in time fade and grow feeble, would not cause everlasting terror, were it not to be heterodox in history, it might be affirmed the Greek Monarchy to be madness rather than a reign; and though its first Parent Alexander was dreaded, 
AElian. Hist. Var. lib. 13. c. 30  and by some adored, yet, was he not at last contemned, scorned, and that by his own Mother, when for want of hands, for want of respect, he lay thirty days unburied, and got earth, but by a stratagem of a friend? sic transit gloria mundi, so shall the fashion of this world perish, and the glory of it become as dung, when this everlasting King shall come in power, with excellent glory, to take an account of the subjects of his Kingdom, in order to reward them for ever.   

For thine is the Kingdom, the Power, and the Glory, for ever.  
BEholding these words as a portion of the Canon, the testimony against them being negative and humane, and the Latin Fathers rather blame-worthy for ommitting them, because not in Luke, than the Greek Fathers for preserving of them, being found in St. Matthew, and if ommitted in some Greek Copies, or in the Vulgar Latin, the Monkish Amanuensis, to magnify and uphold the honour of the same, might cover it, as the second Commandment is from the Law, because of its boldness to discharge Idolatry, so religiously observed in the Cloister, 
Eras:  though he who speaks most basely, if not blasphemously, of this Doxology, acknowledgeth he found it in all Greek Copies; and therefore from its adversary we press its reverence: yea, 
2 Tim. 4 18  St. Paul in mentioning the deliverance from evil, 
Arnold. Lux. in Tenebris  fine intervallo, with the same breath, mentions of a Heavenly Kingdom, and of glory for ever and ever. Amen.  
But controversies being out of our Province, we advance, to behold the influence this Coronida hath upon prayer, and how easy is it to understand its commands for praying, Argumentatively, Confidently, Thankfully, yea, Practically also?  
Great things are asked in this Prayer, things not to be scanned by the measures, words, or conceptious of creatures; yet it is evident we are not unreasonable in our demands, 
Psal. 86 12  Bow down thine ear and hear, O Lord, said the Psalmist, for I am poor and needy: And Christ the Saviour of the world, prays, Father, 
joh. 17 24  I will that they whom thou hast given me be with me where I am: FOR thou lovest me, and will have us still to pray, Thy Kingdom come: 
Psa. 12. 1  FOR thine is the Kingdom, Power, and the Glory, for ever; Arguments drawn from his Dominion, Authority, Excellency, and Eternity, etc.  
But note, the reasons are all brought from himself, we declining any boon from our own eminency, equality, or merit: and if a Saint plead for mercy, 
Psal. 6. 2  because of poverty, or holiness, it is not to be dreamt he understands self-worth, 
Psal. 50 15  but his pressure under that exigence, unto which God by grace ha●h made promise of support. And moreover it is to be remembered, that the mercy is still suited in our prayers, conform to the condition we stand under, as we are weak, ignorant, or indebted, so still we desire proportionable succour, 
Psal. 17. 8  Keep me as the apple of the eye, saith David, and that hath first the brow, the prominency of the brow, 
Theod. & Caiet. in loc.  hair-brow, the lids, the hair or latches to those lids, than the muscles and membranes of the eye, signifying that divine and secret protection, he then wanted, under his manifold extremities, from which consideration, a judicious Author will have this clause to be esteemed honest, and not as a thief to enter into this Prayer from any custom of men (a dangerous conceit, 
Calvin. Harm.  and may curtail the Bible) but in an holy and devout way, for a seemly close approved by God, and recommended by Christ unto his Church.  
By the way, the pertinency of Prayer lieth in these two,  
1. By ask relief from our present necessities by ordinary means. 
Jonah 1. 5  If a weary Traveller should ask for wind to blow him forward, or an hungry Petitioner for food from Heaven; or a timorous Pilot for the creating of an Harbour, the prayer were impiously, ridiculous: Our Saviour would not pray for twelve legions of Angels; 
Mat. 26 ●3  yet with great fervour he urged the removing of the cup. Yea, not in these things only, but against Alexander's Fate we may call for a decent gathering into our Fathers.  
2. By craving mercy agreeable to our duration, having everlasting principles. A good man being told that his father was dead, was sharp, 
Niceph. Eccl. Hist l. 12. c. 64  and replied, define blasphemare, blaspheme not my father, he is immortal; and indeed die absolutely we shall not, the soul but removes for a while, and until it return, the body sleeps; our eviternity causeth us to eye eternity, and because we are for ever, to be, its pertinent to deprecat evil for ever.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, throughout ages, for ever; some render it in English, for ever and ever: the first ever expressing Gods ever-being, or that part of eternity which is past, (pardon the impropriety of the phrase) and the last ever, that which is to come.  
Touching the confidence this Conclusion creates in the Temple, 
Psa. 65. 2  or in the Closet, in the breast and soul of the heavenly Orator, it is pregnantly seen, by applying the several parts thereof unto the several Petitions of the Prayer, thus, viz. Thine is the Kingdom, and therefore God aught, and it is for his honour to regard his good Name, 
2 Sam. 12 29  and therefore let it be hallowed; and as a King, he ought to look to the observation of his Laws, therefore let his will be done; and he must, being a King, look to the wealth of his Subjects, 
Gen. 41 55  and therefore let them have bread. It is also the glory of a King, to pass by a transgression, let him therefore pardon our trespasses; he ought moreover to ●ecure his Subjects, by delivering them from temptation, and ease his Subjects, 
1 Sam. 11. 6  by delivering them from evil; the doing whereof can be nothing to him, for his is the power; nay, it shall procure something to him, for he shall have all the glory for ever.  
For ever. 
2 Sam. 12 30  The King of the Ammonites had once a Kingdom and a Crown, but could keep neither: Darius in his first message unto Alexander the great, 
Quint. Curt. l. 2  styled himself Rex Regum, & Consanguineum Deorum, King of Kings, and Cousin to the Gods, with other expressions thought by the Historian flaunting, but the event showed his folly, fear, flight, poverty, and thirst made him know, he was but (when highest) as the grass, 
Psal. 103 15  the glory of all Kings but being emanations from the glory of this King of whom we treat, and like summer brooks shall be dried up, as the story of Darius was, his glory alone remaining for ever, 
Psal. 115 1.  and praise belonging to him, not power to them.  
To Kingdom, Power, and Glory here, St. Peter adds Dominion, 
1 Pet. 5. 11  and jude Majesty, words without multiplication, not being able to express jehovah his greatness; yet these two, how eminent soever, are comprised in this breviary, Dominion being to be found in the word Kingdom, 
jude 25  and Majesty, in that of Glory; from which as a fountain, all the rivulets of splendour, refreshing men or Angels, have their first rise, as is cleared in the Pronoun THINE, 
Chrys. Hom. 20 in Mat.  Thine is the Glory▪ not only of delivering us from evil, but of bequeathing unto us good; yea, because of his goodness, 
Theoph. in Text.  being confident of glorious good things for ever: his Name God, being originally from that act called Good, in our Ancestors Dialect.  
Thankfulness and Gratitude, a constituent of true Prayer, and without which it cannot, nor ought not to be, is so shining in this Epilogue of Thine is the Kingdom, etc. that a learned Author concludes it to be added purely ut Dei laus finiret preces nostras, to evince our Prayers, are to end in Praise; and generally it is so in these or the like words now, as of old in refutation of the Arrian Here●ie; the latin Fathers ended their supplications, Through our Lord jesus Christ, cui cum Patre, to whom with the Father and the Holy Spirit, be honour and glory for ever: 
Alsted. Theol. Catech. de Orat. Dom.  and this not only to their own conceptions, but to this Prayer, taking all means to hammer that heretical doctrine of Arrius, which by the Learned is given as a reason for their ommitting of this, per oration, in their Commentaries and Homilies upon the Gospel. However it may be questioned, 
1 Tim. 2. 1  what kind of Prayers these be, which want both Praise in their body, and in their close? but leaving them to the censure of the Scriptures, 
Psa. 85. 2  I must declare it provokes a smile, to hear how impertinently, to say no worse, some even in public, end their addresses unto God, where after begging plurality, or multitude of mercies, they end with, In hope whereof we give thee praise, and remain as mute as Fishes, appending neither Glory, nor Amen, according to this manner.  
The smell of thy Ointments (saith the Spouse to his Church) is better than all Spices; 
Cant. 4 10  there is ointment of Contrition, a falling down before the Throne, in grief for sin committed, the soul thereby anointing the feet o● Christ. 
Bern. Set. 10. in Cant. Canti●  Of Devotion, in doing good to all the Saints, whereby the body of Christ is anointed. And there is also the ointment of Gratulation, acknowledging the receipt of invaluable favours, wherewith the soul unguents the head of Christ, Crowning him Kinglike, by giving to him Praise, Honour, and Glory, for all possessions. And in this form of Praise, we render ●●anks, 1. For our Denization, being Naturalised, and made Subjects of his Kingdom. 2. For our Information, and knowledge of the blessed Trinity, and that in Unity, 
Isa. 42, 8  included in the expression, Father in Heaven, that his glory be not given to another. 3. For our Expectation, or hopes of the world to come, for ever being added, ut firmius stet, 
Bucan. in Orat. Dom.  that we mig●● be strengthened in the perpetuity and immutability and eternity of God's glory and dominion. 4. For our Preservation, or deliverance from evil, and all evils in which, both in, and from the womb we might have fallen, without his inspection, as was that Country Boy, who being ordered to drive home some Oxen from the Field, 
Gowlarts Hist. 241  was benighted, and storm-stead by a sudden shower of snow, which covering the ways, and stopping passages, the Child was enclosed in the Mountains, his parents' seeking him in vain, but after two days, designing to find only his body for burial, they found him on a Bank, neither covered nor touched with snow, and told them, he tarried there intending to return home in the evening; 
Psal. 84 11  (certainly God was both a Sun and a Shield unto him, nay, a Purveyour for) being asked if he had eaten any thing, told them, A man whom I knew not came and gave me Bread and Cheese: 
Host 11. 3  Though all meet not with such portions of wonderful kindness, yet generally we have such Guardian Providences, that if God had not held us by the coat, we had perished in our folly, in our impiety, which ought to be recorded by us both in thankful remembering of it before the Altar, 
Gen. 35. 1, 2  and in walking suitably thereunto before men.  
For Prayer must be practised, 
Isa. 1. 15, 16  and in an holy life only can we pray daily, he having the Kingdom, and the Power, we as Subjects ought to be faithful, and loyal, and as Servants, diligent and peaceable, and that always, since he is for ever, a word that man cannot fathom, a note beyond all ordinary rules, a lesson more than our Masters can pierce or construe. I say, since he for ever lives to punish us for ever, 
Isa. 2. 17  in case of disloyalty, let us for ever be obedient.  
Some learned men, during the Council of Basil (a time wherein the world was turned a School, and every soul a learned Disputant) walking in and about a Wood, debating about the questions of that age, 
Hondors in Exem. secund. Precept.  heard and saw an unusual, if not prodigious bird, its sweetness was so enchanting, that it was suspected and conjured, and then it declared itself to be a soul condemned in unto that Wood, until the great day, after which it was to suffer eternal plagues; then taking wing, cried, saying, O quam diuturna est aeternitas! O how long is eternity! O how immense is eternity! all suddenly sickened, and in few days after died, who beheld it. Melanchton judged it to be a Devil inhabiting the place. But whatever it were, the relation may admonish us, in this litigious age (wherein q●estions are started of no weight, yet pursued with scorching ●eat) to retire from the throng of disputes, 
Greg. Hom. 11. In Evan.  into ourselves, and mind eternity; for by well-doing, and upright living, shall we only live happily with our Father which is in Heaven, (an ●pellation in the Preface) settling us in love, 
King James Medit. on L. P.  as thine is the Kingdom, Power, and Glory, fixeth us in confidence, in the Conclusion, For ever.    

CHAP. X.  

Amen.  
IF the structure of this Prayer be like to Solomon's Temple, 
Tolbooth Church, Nou. 15. 1668.  the Preface as the Porch, the Prayer like the holy place, the Conclusion like the most holy, we shall in it assimulat Amen to the glory of the Lord in a cloud, which being the last breath of this first and perfect Prayer, cometh last to be considered, 1. In its original and nature. 2. In its place and order.  
It is signaculum orationis Dominicae, 
S. Jerom. in Text.  the seal of this, and of all other prayers; yet forsooth hath the misfortune with its companions to be thrust from the Codex of the Gospel, as being inserted into the Evangelist, not from our Saviour's lips, but from the custom of the Church, as if every thing which is not in Luke, or Mark, must be ejected john and Matthew, where Amen is to be sound; this Prayer being sent as an Epistle to our Father, closed by Amen, and given to be presented by the graces of Faith and Charity upon command.  
It is sometime put before a sentence, and so is a note of confirmation, ordinarily translated verily; 
Chrys. Hom. 1● in Mar●.  and in the New Testament imports that expression; As I live, in the Old; but here it is in the close, as in the execrations of the Law, and is doubled by the Psalmist, in blessing the Lord, from everlasting to everlasting, Amen, and Amen, 
Psal. 4▪ 13  that is, Amen in the heart, Amen, in the mouth, 
Caje●. in loc.  demonstrating the union of these two, in this one duty of blessing God.  
It is a jew by birth, and speaketh Hebrew in the Laconic style, yet its ingenuity and noble converse, its candour and comprehensiveness, hath procured for itself that freedom to be denized, in all Nations, and all in each Nation, speaking the same Language, saith Amen, and is either imperantis, 
Ambros. in Psa. 40  of command, or confirmantis, of assuring, or precantis, of desiring, and is generally, and was of old annexed to Prayer and Praise, except that it was impiously, because out of scorn, laid aside by Humorists, as though the saying of Amen had not been a Gospel-precept.  
It groweth upon the Hebrew root Aman, which by interpretation signifieth to nourish, and by degrees, as by bearers, blooms on a branch, signifying truth and fixedness; and the truth is, Amen hath nothing of flatulency or windiness▪ but nourisheth every soul that by holy discretion▪ prepares a Conscience for its receiving.  
It is not interpreted by Expositors here, Nec Grae●us Interpres ausus est, 
Aug 41 Tract. in joan.  neither dare they, yea, the verity is, they cannot, there being no Language to express its full sense, and in Scripture having different significations; being taken, 1. Substantively. 2. Assertively. 3. Optatively.  
1. Substantively, and then it signifieth Christ himself: 
Rev▪ 3▪ 14 Parae●● in loc. Wishart 22 Lect. on the L. P.  These things saith the Amen, that is the Truth, he being prima veritas, the first and the last; and by Amen he gives a reality to what he hath spoken, because in him all the promises are yea, and Amen. In the word Father, the Trinity is employed, the first Person only expressed in Amen, the second is contained, and these are one with the Spirit. Hence one promiseth, I resolve never to leave Amen out of my Prayer, 
Harwood  since it is as much as Christ, which one sound from the heart, is able to procure Gods●blessing on all our askings, importing, For Christ's sake have mercy and hear, O Heavenly Father.  
2. Assertively, and then it is a note of Attention, 
M●t 16. 28  translated often Verily; for what is in one Text Amen, 
Luke 9 27  or Verily, is in the parallel Text Amen, or of a truth, as if Christ should have said, 
Aug. ut s●pra.  I speak it not rashly, but certe, profecto, si fas est dicere, juratio ejus est, it is indeed his Oath, so to speak, As I live, Amen; Verily there be some standing here, which shall not taste of death till they see the Kingdom of God: 
Isa. 65. 16  And in the Prophet it is said, he who blesseth or sweareth in the earth, shall bless or swear by the God, Amen, or of truth.  
3. Optatively, 
Rev. 7▪ 12  and then it is a note of wishing; Blessing; and thanksgiving, and honour, said the Angels, be to our God, for ever and ever, Amen, and may in this sense be expounded, fiat, or So-be-it, a word short of Amen's extent, and is but a corner of it, yet used by many of late with us, as thought more perfect and significant, though Amen is reverend and gray-headed, and venerable through all ages, under the Law by Moses used in point of jealousy, 
Num. 15. 22  and in point of exaction by Nehemiah, 
Neh. 5. 13  that it like the last stroke of an heavy Bell, might bum in their ears who had offended. It ends all the Epistles, the third of john, and that of St. james excepted; and is the last word of the Bible, and one way or other Fifty times used in the New Testament.  
It is acutely observed, that the mystery of the jews conversion is herein touched, 
Harwood on the ●. P.  the whole Prayer being Greek, this Amen only Hebrew, hinting, though obscurely, that the Greeks, that is, the Gentiles, shall speak the language of Canaan, and that the jews shall be conducted unto Christ the Amen; these two by our Father being united in him, who is the truth, the way, the life, 
joh. 14. 6  and the AMEN.  
Let Amen respect Christ, it is nota fiduciae, of affiance, regarding all his offices, expecting with confidence deliverance by him as our King, Instruction, as our Prophet, and remission of sin as our Priest; yea, indubitanter, it is unquestionable he would not have us scruple the obtaining any thing we demand, 
Cate●. A●rea.  because next Amen, he saith, if ye forgive men their trespasses, your heavenly Father will also forgive you.  
Let it respect the soul, and its nota desiderii, and checks our dulness, rousing up our lethargic spirits, and like the last stroke of a shrill Clock, shows what time we have spent in Prayer, and what heart we have towards God, for the advancement of his honour, or for the remission of sin, 
Cant. 8. 14 〈◊〉 Rev. 22. 〈◊〉 ●0  Make haste, my beloved, said the Church of old, Even so, come Lord jesus, saith the Church now. Amen. The jews make four kinds of Amen, 1. Pupillum, when the thing to which i● is said, is not understood. The 2. is surreptum, when it is not heard throughout. The 3. is o●●osum, when it is not thought upon. The last is, when it is pronounced from the heart, and desired, and that is, Amen justorum which they account their own, 
Alsted. lo. 〈◊〉.  ending still their devotion with it: this showeth quam difficile, how hard a thing it is to say Amen, saith one; yet Cyprian being sentenced, ut gladio feriatur, to be beheaded with the sword, for being Christian, said, Amen, is somewhere recorded by another.  
Let it respect the Preface, and it containeth the mystery of the Trinity, unto which we only ought to pray, all others being only our fellow-creatures, and hath not begotten us, or our sisters or brethren, and so not our fathers, which speaketh two things, 1. The fullness of the Scriptures, not only Amen, but each jota in the institutions of God is mysterious, and of immensi●rable sense. 
Rome 7. 21  2. Comforts in our failings, for if in Prayer infirmity divert us from a zealous pursuit of heavenly objects, we recover our feet, and unites in one Amen. 
Bern. Ep●st. 201  Now there remains three, said a Father, the Word, Example, and Prayer: yet all the three is here for Prayer, and Amen, and example even in History is not wanting: For,  
Basil the Great, 
Tymp●u Sp●c●l. Mag. Sig. 200  being sick, was attended by one joseph a jew, and his Physician, who had from natural signs showed him that he should die about the evening. What, said Basilius, if I live another day? then said joseph, I shall become Christian. The holy man for saving a soul, plies the Throne of God, and about three of the Clock riseth next morning in health, which so astonished the Doctor, that he was the same day baptised in the public Congregation, by Basil, who returning to his bed, died. Likewise So●inus dying, 
Melch. ad●●●● vita.  called upon his Redeemer, attesting dependence upon providence and mercy, hearing Scriptural exhortations for his souls strengthening, to every Text sobjoyned his zealous Amen, Amen. 
Heb. 11. 33  And what hath not Prayer done throughought the world? why then should this threefold cord be broken, having the word Prayer and example for Amen in all our supplications.  
Let it respect the Petitions, it is worthily compared to a bound or stitched up Book, more portable and less bulksome, then when scattered in single sheets; the Law was abreviated in the ten Commandments; the Gospel is abridged in the Creed, and the Lords Prayer; yea, all Prayer in Amen, which speaketh three things;  
1. Ordering the studying of Amen. Let the mad world say its list. 
1 Cor. 14. 16▪  it is Divine, and of heavenly sanction, and as jesus, though Hebrew, is over all the world understood, 
Mat. 1. 21  and if more closely studied, would prove consolatory and more revered, even so Amen, if searched into, should prove significantly helpful for all addresses: It was of old uttered to each curse, and here annexed to each Petition, and once for all uttered, discovering its secret Energy, 
Ambros. in 1 Cor. 14▪  but impenitus enim audience, if he that understands not the prayer cannot say Amen, how shall he say it, who understandeth not Amen itself.  
2. Ordering the saying of Amen. As it is an old, so it is an holy, seemly, and necessary duty in the Church, or at Church-service, for all to say Amen; 
Rev. 19 4▪  by it the Church Militant being mostly Uniform, to that of the Triumphant, the noise of Dogs is harsh, of crying children troublesome, 
Mell●. patrum▪ he flourished, A. D. 〈◊〉  of opening locks unholy, etc. But the noise of Amen is heavenly, we are baptised, said justine in his Apology for Christianity, to Antonius the heathen Emperor, we communicate, we gather offerings, we pour forth prayers, we celebrat praise, and the people say, Amen. And if the word lingua, the tongue in its initiatory letters, direct to a six-●old duty, at all times the tongue must express Amen, for it doth as, L. directs, for then, loquitur bene, it speaks good. 
Binch. Mellif. loc. 12.  I. then jesus is acknowledged. N. and then the Name of God is invocate. G. then the Grace of God is proclaimed. V. then the Will of God is obeyed. A. and all others about us are edified, instructed, and holily excited.  
3. Ordering the affecting of Amen, we have not ended our prayers, if according to this pattern, until this be Echoed from the heart, Christ having said it before us. It is said that the natural heat, 
Mexi●● Treasury lib. 1. c. 13  being more and greater in man then in any other creature, doth in a second sense, or as a secondary cause, make his body strait, and his soul when heated by holy zeal, shall more and more being fledged or ●eathered, by the practice of prayer, spiritually go aloft, entering by devotion the Choir of Angels, bearing share in their Antiphonies, 
Rev. 1●. 16  as in the vision, Amen, Allelujd, where obiter, by Amen we learn that God is to be praised, and by Allelujah, that he is to be feared, it is the fi●tieth Greek word in this prayer, 
●rix. Com. Symb.  and fifty was the Jubilee, and that was the year of rest, and after much plodding, and praying, we rest in Amen, that is in Christ jesus.  
Let it respect the Conclusion, and it showeth when in prayer the Christian cometh to his conclama●um est, a closely laying his petitions, and his case before the Throne of God, leaving them to the Power, Glory, and Authority of God▪ which speaketh two things,  
1. Perseverance in all prayer. 
1 Thes. 5. 17  Mind but that precept, Pray without ceasing, and this command, Pray after this manner, that is, as, and from Our Father, to Amen, and from Amen, to Our Father, in circulo; and it is easy to infer that there is a religious unweariedness (at least in habit) wrapped up in this word and work.  
2. Confirmation of all good. We here beg, and continue begging, for good and comfortable things, until we say, Amen; there sisting, steadfastly persuaded, that in the Kingdom of our Father, 
Aug. Hom. 42  by his Power, for his Glory, we shall want no portion of the matter craved, heeding this form, as most perfect, which was daily by the Ancients in God's House, observed as such, in order for their prosperous and more successful issue in their practical devotion, its vastness and perfection, mediating from Heaven, Antidotes against the narrowness, and many failings wherewith their performances, in point of justice were beheld, and because of which, they might have been excluded the ears of God, who certainly is most delighted with the penitents lips and heart, when both are acting in the words his blessed Son and our Saviour hath indicted to them.  
Not that we are to use no other prayer, for that is contrary to our Lords own practice, in his deprecating the Cup, 
Mat. 24▪ ●0  and his precept in his enjoining prayer, that our flight might not be in the winter, nor on the Sabbath day: yet both these, and all other Scriptural prayers are ac●●●ding to this prayer, as it is in Matthew, pray after this m●nner; and since the command in 〈◊〉, it is to be made a prayer, as it is required in that Evangelist, 
〈◊〉 11. ●  When ye pray, say, Our Father, which we are no more to doubt of its being done by the Apostles, then to doubt of their baptising in the Name of Father, Son, and Holy Ghost, 
Mat. 28. 19  though we read of neither; the Law for both being evident, and the Law of Amen, is equally Scriptural, as Led us not into temptation, though some boldly expunge it the Text, and exclude it their mo●ths, 
Critic. Londoners. 〈…〉  because it's not to be found in St. Luke, though in our Saviour's first and famous Sermon in St. Matthew it is clear, and in other Scriptures evident, each Evangelist and Apostle having his own peculiar excellency, and giveth by brevity in some places, and by prolixity in others, light, glory, and beauty to each other.  
Before we close, let us give thanks to the memory of that learned Divine, and (in this whereof we are to speak) Anagramatist, 
Harwood on the L. P.  who by a more than ordinary, because religious fancy and judgement, finds in the word, Amen, this word Mane, and cleareth hi● Mane thus: Thereis Mane, the Verb, signifying to tarry, pressing constancy in prayer, and importuning of God as the importunate Widow did the unjust Judge: 
Luke 〈◊〉 3  There is Mane, the Adverb, by interpretation, the morning; urging earliness at the duty, that at the rising Sun, if not before, we are to be at this exercise of prayer and praise: to clear which, Reader, accept of a good note, though at a great distance, of ● famous English jew, 
Gen. 32. 26  let me go, said the man to jacob, for the day breaketh, that is, tempus est ut ●antem Dei laudes cum aliis Angelis, 
Lyra. in loc.  let me go, for it is time I were among my fellow-Angels, glorifying God, as if even to those bles●ed Spirits, a new morning, a fresh Sun, a daystar, were arguments exciting them to magnify God for his Providence unto us poor and dark mortals.  
All this considered, how wise are they, who in the shutting up of their prayers, neglected Amen? or abused it, in a curtailed So-be-it, or, this we desire, or, so let it be, or said Mumm? whereas Amen had even sounded better, and really was better, 
L●●dulf. Cart. in Orat. Dom.  and aught to have been used, propter reverentiam salvatoris, out of reverence to our Lord, who in this Greek and Syriack prayer, retained the Hebrew word, Amen, that Amen might not be slighted or mocked, 
Aug. Tract. 41. in Joa●.  for its poorness, nakedness, or emptiness, for which reason the Ancients translated it not, there being in no Language able to discover in many words, its ample meaning, in its own one, for which cause the Churches of old, in what language soever they prayed, concluded with it, though Hebrew, & decet sane, verily in supplications it it most seemly for all, Amen, Afferre, to utter Amen, the custom of the Churches, (which if harmless, is good to observe) craving that from us, 
Theodor in Psal. 105.  who confirmed all that was asked, communi consensu, with one consent, by harkening, I might say, by tarrying, until the Preacher in his blessing, said, Amen.  
O magnificum & e●●●acissimum verbum, 
Landulf. ut supra.  AMEN, O powerful and wonderful Amen, God is Amen, Christ is Amen, O good, O blessed Saviour the Word, and Amen, cried one, perfect my prayers in Amen; Amen, let it be done, Amen, let it be done, and in my mouth let thy words be fulfilled, thy prayer completed, and say, Amen, to which I add, the Rabbins proverb, he who saith Amen in this life, is worthy to say it in the life to come: understand the Christian expression worthily.  
It is written in the life of that great light of the reformed Church of France, Beza, that his last Sermon was upon the third Petition of this prayer, 
Melchi. adam in vita.  Thy will be done, ceasing here to preach it, that he might go to Heaven for to do it. But God our Father, and our Lord jesus Christ, hath conducted us through the land, from the Dan, to the Beersheba of this prayer, and hath let us see both the rising and setting of the Sun, of this most perfect platform, and two Novembers, betwixt which there were seen many and unusual Funerals, Trains, and Mourners going about the streets, we still surviving: for which and all other his mercies, blessed be his glorious Name, for ever, and let the whole earth be filled with his glory; Amen, and,  
AMEN.       

Errata sic Corrige.  
IT is a certain truth laid down amongst disputable things, That it is a good Book, and well Printed, 
Sober Answer, etc. p. 266.  that hath but one, or two, or but ten Erratas, from first to last; And Printers in their common talk (I might say in judgement) not only condemns a faultless Book, but summarily adjudgeth it to the flames immediately, as monstruous. In this there are Literal, Marginal, and Textual escapes; among others, let these few be thus corrected.  
Page 18. line 11. for pound, read pound. p. 77. l. 33. for us, r. O. p. 100 l. 18. for possibility, r. possibly. p. 207. l. 10. for sin is, r. finis. p. 301. l. 9 for tasting. r. fasting. p. 379. l. 7. for thou only, r. not only. p. 442. l. 1. for that this, r. that is. p. 452. l. 19 for opposite, r. apposite. Marg. p. 2. for 2. 11. r. 2. 2. for 24. r. 34.  
& sic de ceteris.