HEAVENS TREASURY Opened In a Fruitful Exposition of the Lords Prayer. Together with The principal Grounds OF Christian Religion briefly unfolded.  
By THO. HOOKER.  
Great is the Mystery of godliness.  1 Tim. 3.6. 
LONDON. Printed for R. Dawlman. 1645.   

HEAVENS TREASURY OPENED, In a fruitful exposition of the Lords Prayer.  
IN the prayer are three things observable.  

1. The preface, Our Father.  
2. The prayer itself, divided into six petitions.  
3. The conclusion of Faith in the word Amen, the soul goes up to heaven and follows the petition, Hallowed be thy Name, let it be Lord as thou mayst have glory; look as a man that darts an arrow, he puts the utmost of his strength to it, so the word Amen speeds all the rest, and brings a good issue to the soul by all.   
First, For the preface, and there we must examine in general 2. things.  

1. The sense and meaning of the words.  
2. What ground of encouragement it affords us to seek God.   
1. And first observe the party sought to, he is our Father.  
2. The excellency of him, which art in Heaven.  
3. The interest we have in him: he is our Father.  
Q. Why, or in what sense, is God called a Father?  
A. 1. He is the Father of Christ by eternal generation.  
2. He is the father of men two ways. 

1. By creation. So the Scripture runs job. 1.6. the Angels are called the Sons of God, because they were created by God, he is a Father thus to the Just and the unjust, Psal. 139. 14. I am wonderfully made, saith the text.  
2. By adoption & grace, in that, he doth freely take us to be his sons in Christ, he puts us into the right of his children, as a man puts a stranger into the right of his son: and thus God is a Father to his chosen only that look what Christ hath, they have, Rom. 8.17. If Sons, than Heirs, and Gods chosen children: both these ways God is our Father.    
Q. Do we only pray to the Father in that we say our Father?  
A. No: we pray not to the Father only, but we pray to the whole Trinity, we make mention of the Father only: yet we must direct our prayers to one God in three Persons in that Godhead; however we mention not all, yet we direct to all, all our petitions; the reason is this.  
Rea. Because otherwise we should have made an Idol of God, I say conceiving but of one person we make an I doll of God, and call not on him as he is.  
Q. How may we apprehend of God aright in prayer?  
A. Thus: as God hath revealed himself in his word, so we apprehend him, not putting any Image at all upon him: as Instance thus two ways. 

1. He that creates all, governs all, knows all, sees all, by whom I live, move and have my being, to that God I pray. The Scripture hath revealed God thus, that he fills heaven and earth, etc. to that God than that is thus infinite, to him I call now, not to a blind Image, but to an allseeing God I come.  
2. Instance thus. Look abroad into the creatures, and in all you shall see a power and a goodness: now from whence came this power? The power of beasts, came not from the power of trees, and the like: but there was a first power, which gave all power to the creatures; the Creator is infinitely more powerful the the creatures. There is goodness also in the creatures: but all that came from the first goodness that let out itself. Now that which let forth itself to the creature is in the Creator infinitely above the creature, that is the Lord: thus you must quit yourselves of an Image; he that gives all is above all; God gives all, therefore is above all, and to that God I put up my petition.    
Q. Why do we not mention the Son and the holy Ghost, as well as the Father?  
A. Because the Father is the first person in the Trinity, and the fountain from whence all good flows; The Father works of himself, the Son of him, the Holy Ghost from them both; therefore we mention him only, though we may mention the other.  
Q. How doth this word Father help a man to call on God by prayer?  
A. When we conceive of God as a Father, it puts us in mind of his mercy, that he will pity us; as a Father will easily be reconciled to his son and will spare him, though he be a prodigal, yet his father will pass by all. So I pray to a father: did I pray to a judge, that would condemn me, or an enemy that would not be reconciled unto me, little hope had I to speed, because I wronged him, 
Luke 15.  yet I will arise and go to him, for, 
Psal. 103.  As a father pitieth his son, so God pitieth them that fear him. He is my child saith God, though stubborn, and I must look to him. When a man's rebellions witness against him, and Satan vexeth him, and saith, what? thou think to have mercy, and art so vild? True, saith the soul, I am naught, but I go to a Father: if a child do but aim at a thing, the father accepts; if he speak but half a sentence, the father interprets it: so this is the great encouragement of the faithful, to go to God, that notwithstanding so many failings, and though he be so dead and so barren, yet a father bears all; The Lord interprets all, though but broken speeches, yet God accepts and regards all, we have a father to go to, that is willing to pass by many failings.  
2. As we have a ground of pity; if it be but a sigh, he receives it, so this may persuade us of the willingness of God, to help us. If a man were to go to him that is hard hearted, little hope had he to speed: we say he is a cruel man, we had as good pull water out of a flint, etc. a child will not beg of a stranger, but go to his father. So we pray to our Father that is more willing to hear and grant than we are to ask. I will go to my Father, saith the prodigal, as who should say, I am unworthy, yet I go to a father; nay the Lord hears before we call, he prepares the heart to call, and answers what it craves when they ask. The father puts into the child's mouth what it shall say, and then he will give what it craves; so God would have us seek for abundance of mercy; open thy mouth: God would feign give, but none will crave; it is God that must give a heart to crave, and this is got by prayer. As water put into a pump will bring forth much water, so pray that you may pray, if your father know what to give you, how much more can your heavenly Father give you an heart? Nothing shall be wanting to them that go to God as a Father, God bows his ear to the prayer of his people, he condescends to our weakness.  
3. We are here to take notice of God's Fatherly providence, to provide what may be suitable to our occasions; God hath all in store; all the beasts of the field are mine, he is the God of all comfort; he provideth for the ravens, and causeth the Lilies of the field to grow: if God care for these, how much more for you? 
Matth. 6.  hath the Lord a care for oxen? he that feedeth ravens & clotheth lilies, will much more provide for his Saints. Who then would not have such a guardian? as the father provides for the son, so God lays up for all his: let us walk then in his ways, and commit ourselves to his care, for all things.  
4. This must teach us an awfulness to come before him, whatawe should be in our hearts, that come before an heavenly Father?  
Our Father.  
That is the term of relation, and consists in two things.  

1. The sense of the words.  
2. The motives.   
For the sense of the words, three things are implied.  

1. A propriety and interest we have in special, not as one friend to another, or one neighbour to another, or the like, but he is our Father, as we say, it our land, etc. So when we say our Father, we imply aspeciall claim to God; all that compassion and mercy in God is mine, as Nabal said, it is my meat, the word my, implies a possession, like the gods of the heathens; and as job saith: My Redeemer liveth. Deut. 32.31. their rock, is not as our rock.  
2. This laying claim to God implies a Community to all the household of God; as the Sun is every man's, so God is every man's that is faithful.  
3. It notes a bond of society between the faithful children of the same father: this is the meaning of the word, our, as the members agree with the head, so they are helpful; so is God helpful to all his faithful ones. 
Motives 3.    
Now the motives whereby the soul may be furnished to call on God, are three.  
1. A cheerful readiness to repair, unto the Lord, and why? we have an interest in him, he is our father; the interest a child hath in his father stirs him to come readily to his father, he craves not of a stranger as 2. Kings 4.19. When the child cried, they bade carry him to his mother; if any thing befalls the child, he saith, I will tell my father, and complain to my father; and the like. So ask the child, who will provide for him? he saith, my father, so it is here with our God. There is a fresh & living way that is marvellous easy and open, Whosoever seeks shall find, whosoever knocks it shall be opened unto him: therefore what ever our injury be, we should not complain to the world, but pour forth your prayers to our Father, who will be sure to hear us.  
2. As there should be a cheery readiness, to come to the Lord, so there should be a spiritual boldness, to challenge what may be needful at his hands. Among strangers we are strange, but among friends we are bold, we have a right and title to these things, and we may be bold with our own. Thus David challengeth God, as thou art faithful, deliver me, I am thy servant. If a servant want food or raiment, he goes to his master, so saith David, I am thy servant, therefore give me understanding that I may live: when they bragged of Paul and Apollo's, saith he, all is yours. This should comfort our hearts; let us claim our portion, he is our father, and will give it us.  
Therefore be humbled in regard of your weakness and unworthiness, but confident in regard of his mercy, walk cheerfully in regard of the Lord, in every condition. If I should see the child doubt of my readiness, I should much wonder. Care not, saith Christ. 
Matth. 6.  It is your own; he is our Father, and all that is in him is ours.  
3. This stirs up our hearts to have a fellow-feeling of our brethren's misery, in our prayers: therefore God cuts off all encroaching of ourselves, Our: as if he should say. Is there never a joseph in prison? Never a Daniel in the Lion's den? remember & pray for them: if one suffer, all suffers: we are real members of one body: we should mourn with them that mourn, and weep with them that weep: it is said Isay 58. Put up a prayer for the remnant. Oh that we had a fellowfeeling of others troubles! Paul begs the Ephesians to pray for me also, and he entreats the Romans to wrestle for him by prayer to God. 
Rom. 15.30.   
Which art in heaven, etc.  
Here 1. We are to open the sense of the word heaven.  
2. The motives to move the heart thereto.  
Q. Whether is God more in heaven then in any other place?  
A. No: God in regard of his essence is in all places alike, he is wholly every where. The Godhead is altogether indivisible, Things of quantity fill a room, but God is every way indivisible; as he is unchangeable, so is he a simple being. 
Psal. 139.8.  If I go to hell, thou art there: saith David. God is in the same manner every where. If God be immensible, than all of him is every where; but it is so, therefore he is altogether in every place: all creatures have their being from God, he is in them and beyond them, he is excluded out of no place, included in no place.  
Q If all of God be in every place, why then is he said to be in heaven only?  
A. 1. Because God would manifest the glory of his power more in heaven then in earth, not because we see him not here. Acts 17. We grope after him indeed: but you know the royalty of a King appears most in Parliament; so the excellency of God appears most in heaven.  
2. There are three heavens; The heavens where the birds are, the heaven where the stars are, and the highest heaven.  
Now the third heaven is meant here, for God hath reserved this place as the chair of state for himself: the heavens saith David, are the Lords: no unclean thing can come there. The Angels sinned upon the earth, and all the visible heavens are defiled: by man, the Sun is abused, the air polluted; all these creatures that serve man, are by man defiled, but the highest heaven was never defiled, because it is the chamber of God, who leaseth out these to man. This is the special reason why God is said to be in heaven.  
Q. What motives have we to prepare our hearts to prayer, which is the scope of the preface?  
A. They are specially three.  
It teacheth us to take notice of the purity of God, 
Motives. 1. to prepare the heart to prayer.  what ought to be the frame of our spirits, when we appear before him; he cannot abide sluggish prayers from an impure heart; heavenly dispositions best suit with God's holiness, the sanctity of our affections ought to answer God's purity, Kings (we know) as they will be entertained, so their entertainment must be that which suits to their greatness: God is in heaven beyond all corruption, therefore if we approach near God, we should answer to his purity with hearts purged; that our spirits may be in heaven, because he is there, to whom we pray. Mal. 1.14. Cursed be the deceiver that hath a male in his flock, and offers a corrupt thing. Our sacrifice is our service, and prayer is one of the chief. The God of heaven is a pure God, then cursed be the man that hath a strange love and the like, and serveth God with rubbish. Cursed be that man: the pure God of heaven will not look on such impure performances: God is holy, therefore the service ought to be so. When men are to sit before Princes, they are to fit themselves accordingly, so it is here.  
Let us then think it an indignity to God to appear with a slovenly disposition before him: he that is to perform a solemn duty to a Prince, will lay aside all other occasions, so as he said in an other case well, lie by all, lie by world, let me now have heavenly joy, for I am come before an heavenly father.  
2. It is a ground of comfort that our spirits may be cheered: since God is in heaven, he is able to effect what ever our hearts desire; To be in heaven argueth Majesty; now we do not pray to an earthly parent who is liable to corruption, but to an heavenly Father, who can do what he will; he that is in an high place hath the vantage, so our heavenly Father hath the vantage of all other creatures, therefore what we crave is done already, our God is in heaven, and can do what he will.  
Vileness ever accompanieth earthly things, but our Father is in heaven; Therefore Nehemiah made his prayer to the God of heaven. The King could not help the woman, but our father is not as an earthly father, we have but earthly opposition here; but our father is in heaven, who can over power all wrongs done to his children and turn them to their good.  
3. This shows we should with trembling approach to his presence: the God of heaven is powerful, we are creeping worms; & dare we come carelessly to such a Father? our Father implies a readiness; in heaven implies an awfulness; the mountains move, and the devils shake at the presence of God. Yea the blessed Angels quake before him: how dare we then approach his presence unseemly, lest we have no answer? to turn the eye one way and the head another, we dislike it in a child: suffer not then your minds to wander: how dare you press headily into the presence of God, whereas the Angels cover their faces before him? Let the fear of the Almighty fall upon us, God is in heaven, let our hearts be reverently affected in all our approaches near him.  
Thus much for the preface; now we come to the petitions which are six, the Lord condescends to our weakness and feebleness, & therefore contrives them into a narrow scantling: three petitions there are concerning God's Name, Kingdom and Will, and three concerning ourselves, things of this life, and things of grace, which are justification, and Sanctification. In all observe, 

1. The meaning of the petition.  
2. The carriage of the heart in the pressing of it.    
Hallowed be thy name, in this observe 2. things.  

1. What is here meant by Name?  
2. What it is to hollow this name.   
Q. What is here meant by Name, or what is the Name of God?  
I answer by Name is meant, what ever God is made known to us by; this is his Name: as a man is known by his name, so the Lord reveals himself by his Name, to his children: now this consists in two things.  

1. All the glorious attributes of God, as Powerful, Pure, Wise, Infinite, these are the Names of God.  
2. All the ordinances of God, the graces of his Saints, and the providence of God, in the creature, (are not the thing itself, but) there is a declaration of God in these, the creature is not the name of God, but God working by the creature; grace is not so much, as the appearance of God in that grace.   
Q. What do you mean by hallowed? can you make God holier than he is, or add any thing to God?  
A. No: we cannot add anything to him that gave us all things.  
Q. How then do we hollow God's name?  
A. When we make Gods Name to be discovered as a holy thing, the expressing of this is that we would.  
Q. How shall we do that?  
A. There was a consultation in heaven, how that the Godhead might be manifest, might be observed, else were there none to apprehend it: I will saith God, have my attributes expressed, Therefore God would have a world wherein his goodness should be discovered. Exod. 33. Thou shalt not see my face, but my back parts shalt thou see; as it is with a torch, carry it from one place to another, and it will leave a glimpse behind, so it is in the surpassing beauty of God, he leaves some beams behind him, that we may say, justice and mercy and holiness itself have been here; we are said then to hollow his name when as we make this appear, when we deal with God's name as with a holy thing, and that appears in three particulars.  
1. When we acknowledge the excellency of him, we ought daily to take notice of the beauty and glory of God: men of place think themselves abused if we pass by, and do not reverence them: so when we come to deal with God's ordinances, do you know what you do? God's Name is there, therefore ponder your paths.  
3. As we should acknowledge the worth of it, so we should labour to preserve it: upon things of great weight and worth what a price do we set, and how tenderly do we look to them, that there be no blemish cast upon them? So should we do with the name of God, jer. 2.10. Go to the Isles of Chittim, etc. they cast the commandments of God behind their backs, the heathen saith God, would not do so, They kissed the threshold where Dagon was; so let us deal with God's Name, let no blemish betid it, but deal with it, as with a holy thing: the least stain of sinful distemper, doth not become the name of God: you respect holy things, so do this.  
3. As we should acknowledge its worth, so labour to set it out that others may see it as occasion shall be offered. When any honour may come to him thereby, express the beauty of the virtues of God that they may be observed; holy things are not to be kept secret when opportunity serves; Let your light shine saith the text, that men may see the good in you. What ever we see in the name of God, as we should keep it from blemish, so we should set it out in the glory of it; A man must hold out the light of the gospel, not hid it under a bushel. The coin that is current men show openly: do not show yourselves (for that is not herein intended) but as much of God as we can demonstrate, that men may say, the Lord hath been here indeed.  
Q. How doth the heart behave itself in the putting up of this petition?  
A. This behaviour of the soul doth mainly appear in two things.  
1. It hearty desires in all things it shall do, that it may lift up the glory of God; now this we do when in all actions there is a disposition for the furtherance of God's praise; All our life should be like a lantern to convey light to others; the heart should desire that in all things God's glory may be furthered, that we may do nothing but we may advance God's glory by it: silver & gold is fit to stamp the King's Image upon, so a man's practice should be good metal to imprint God's glory upon, not as painted windows to hinder, 
Acts.  but to rebound the light, Herod did not give God glory, he took it to himself, and we see what ensued.  
There be some kind of glasses will reflect a man's Image: So there should be a conveying of glory from ourselves to God; look as it is with a ball, the falling of it makes it rebound, so it should be with our hearts, they should rebound God's glory where it falls upon us: This is a great skill; the soul should have nothing but whereby God might be honoured; any sinful course blemisheth God's glory, any priding of a man's self no whit furthers God's glory; a good soul desires God might be acknowledged & glorified in all it hath or doth.  
Q. When doth the soul do this?  
A. When it labours that in all things something more than humane excellency may appear; for if any thing of a man's own be discerned, we fall short of God's Name. In every action such should be our disposition, that somewhat more may be seen, than a base mean shadow: there is a skill in preaching and praying, which should be more valued than all parts, and gifts whatsoever. If nothing appear but self, the Name of God is deprived of what it should have; as S. Paul said, Do I speak like a man? he demonstrated the spirit in him, so should we discover what we do, that God works it in us, that he might have all the honour. God who is the Author of all, should have the glory of all our actions. We talk of this & that, and say, let God be glorified, but we do it not in our life and conversation.  
Q. What be the several works of the heart in doing this, that it may appear that God is the Author of all, & we give him the honour is due unto his Name?  
A. The acts of the heart are two, whereby it sets forth the glory of God. 1. In all services: a man should not be quiet in his affections & endeavours till he come to the highest pitch, that is God's glory: All Actions are in the way one towards another, as a pair of stairs, one goes from another and above the other, a man should go higher and higher till God his glory mounts and surmounts them all: as a Minister first studies to teach the people that they may be informed, but why informed? that they may appear to be Christ's, that God's grace may appear in their conversation, the soul never rests till it be here. This should be our desire, that in all our actions God may be discovered to be the Author and to have the honour of all.  
2. The soul must be sure not to go beyond God's glory, as thus; a Minister preacheth, that the people may be converted and be honoured as well as God: this is to be above God; a man prays to honour God, and that it may be known he is a glorious professor, thus a man is above God, as a bird steps from one bough to another, till it comes to the highest, and then it flies away, so we step to God's glory and oft times go beyond it.  
We would have God glorified to glorify us it may be; but this is hypocrisy, to have God honoured that we may be secretly base; this is the deepest dishonour to God, and he will be revenged of them one day, & pluck his praise out of their bowels: the three Wisemen would not stay till the star stood, and then they went no further; so where the star of God's glory goes let us go, and not stay till we come thither, and when we are there go no further; this is the carriage of the heart, that in life and death God may be honoured and exalted: look as it is with a workman that makes a piece of curious work, we do not give the honour to the tool but to the workman, so God should receive the honour of all and from all.  
2. As a good soul makes God discovered in himself, so he desires that God might be acknowledged by others: and that appears in two things.  

1. That they might embrace the excellency of God, Let your light shine before men, why so? that they may see your good works that is God in your good works. Do not think that I would have men see their own good parts, gifts and the like, but only that they may see God in them; the fisher desires that the fish may see the bait, not him; so he that angel's for the souls of others, doth not desire that others might see him, but the grace of God: An apprentice doth not stand in the shop to call men to look on his properness and the like, but to sell his master's wares. If we desire that God may be exalted, labour not that men may see your good works so much, as God in them; we should all so walk, that others may admire God's grace in us, we are GOD'S workmanship.  
2. And therefore should have hearts enlarged to bless God that he hath been pleased to reveal himself so sweetly to us: thus much for the first petition.   
Thy Kingdom come. 
2. Petition.   
Q. Why is this added immediately to the former?  
A. Because it is a special means whereby the glory of God is advanced. The first was to hollow God's Name, and to that end the Kingdom of Christ must be set up: no natural man can glorify God, for so long as sin and corruption prevails, we can never yield to him: therefore the rule of Christ's Spirit must effect it, and by this we must be swayed to the same.  
Q. What is the scope of this petition?  
A. The main scope of it, is thus much, that the government of God by Christ, might be set up, and prevail every where: as before God's Name was highest, so here the power and government of Christ, is to be universal; that is in general. Now we come to the particulars, and here 

1. Consider the sense of the words.  
2. The carriage of the heart, in putting up this petition.    

1. What is meant by Kingdom.  
2. What is the coming of this Kingdom.   
Q. What is meant by Kingdom?  
A. By Kingdom is meant, that rule that Christ hath set up in the hearts of his (for the providence of God, I take it, is not so much aimed at, in this place, or that ordinary providence of God over the creatures: this is set forth in the fourth petition, give us, etc.) but it is the rule of Christ that is set up in his Church.  
Q. How manifold is it?  
A. It is that whereby Christ by his Spirit and grace in the ministry of the word takes place in the hearts of his, and this he doth two ways.  

1. By overpowering and casting down all other things, which are opposite thereunto: whatsoever power of sin and Satan are opposite unto him.  
2. He sets up that frame of spirit whereby it is subject to grace, and this takes place two ways. 

1. By cutting down & killing of every sin.  
2. The soul takes the stamp of every command of God, and is ruled thereby.     
Q. What is the Kingdom of glory.  
A. Gods immediate ruling in the hearts of glorified Saints.  
Q. How doth the Kingdom of grace and glory differ?  
A. Here in the Kingdom of grace, God rules, 

1. By his spirit,  
2. By the ministry of his word and ordinances, but in heaven he rules immediately, than no more word & means, but Christ fills the soul fully, and then he rules gloriously when the understanding will and affections are full of Christ and are fully and wholly subject to him, Here in the valley of tears, we meet with many rubs and oppositions, but then Christ shall shine immediately forth, in all his ordinances: we seek a Christ now, but then we shall fully possess him: so that we that have the spirit have a glimpse of heaven, already, therefore ashamed should we be to be weary of God: let us be weary of sinfulness & of this wretched world.   It is a heaven to live here with God upon earth, and if it be so glorious a thing, to have but a glimpse of God here, how much more to be filled with God hereafter in his kingdom?  
Q. How is this Kingdom said to come?  
A. The coming of these two Kingdoms implies three things.  

1. That the word may be revealed in those places where it hath not been. That the day spring from on high, may visit them, that sit in darkness; That the Sun of righteousness, might visit them that want it; That the banquet of the Gospel may be set up. Matth. 24. If any man say, he is in the wilderness, go not out, for where the Carcase is, thither will the eagle's resort. This is the first thing, a Kingdom is said to-come when a King rules in a place where he did not before, so it is here, Let all the people praise thee saith David, he desires not, that some tongues only, but that all tongues and languages should do this.  
2. Where ever the Gospel doth shine, we desire that it should discover itself more fully, and spread itself where ever it comes; we desire the King's governmet should enlarge the Territories more and more. So we desire that not only Christ should be revealed, but that more and more may be gathered, that God may take in every where, and that every knee may bow to Christ, and lick the dust, that so there may be an addition made to the Church, that every man in every kind, God would cast his skirt over him, that more may be caught in his net, that the Jew and Gentile may be gathered into one sheep-fold and have one shepherd.  
3. That the power of it may be more settled: as the house of David grew stronger & stronger, but the house of Saul grew weaker and weaker; so when Christ sets up his candlestick that the seed that is sown there may take deep root. When a King hath erected Castles than he hath his Kingdom. So we desire God may entrench himself and rear castles of defence against his enemies which would remove him in us; that he would set up himself strongly, that every traitor might be crushed and every base lust subdued, that God would slay them, and none but his laws might take place in our soul. In a word the issue returns to thus much; we beseech Christ, that his Gospel may spread and be strong, and these days of sin may be wasted, and that he may come in the clouds. Rev. 22. and then come Lord Jesus, come quickly, that he would accomplish the number of his Elect, and gather those that belong to his glory, that they may be everlastingly with him.   
Q. What is the carriage of the soul in putting up this petition?  
A. It appears in three things.  
1. The soul desires and labours to be subject to the good pleasure of the Lord. The heart faith, oh that I might once be so disposed that I might submit to the pleasure of the Almighty. We desire that all those things that are set up in our hearts, which are contrary to the good will of the Lord might be subdued, Psal. 119.4. Thou hast commanded us to keep thy Precepts: o Lord, that my soul were so affected! thou hast enjoined me to keep thy Law: oh, that I could do so. The spirit should be as wax to the seal, and ink to the paper, that the soul might take the impression of every rule that God would set up in our hearts: thus the soul should be disposed, and wish that the Lord would put this frame into us: thou hast said, seek my face: oh, saith the soul, that I could seek thy face, and echo to it, behold Lord, thy face do I seek: to submit wholly without any contending: not that the Lord should force us, but take up your yoke, put our neck to the yoke: let the word of the Lord bear the sway: when Mary wanted wine and our Saviour checked her, she submitted presently, not a word more; so what the Lord commands us, let us do without any quarrelling, let the least inkling of the word bear the sway. When our Saviour sent his disciples for the Ass' colt, they said, but happily, the men will not let him go, how then? Tell them saith our Saviour, the Master hath need of him, and then they will not deny him: It is enough, let the Lord but speak and it is done, this the soul should labour to attain unto.  
2. The soul carries itself with an inward opposition to what ever is opposite to the government of the Lord Jesus Christ to the uttermost of our power. It is in vain to say, it were well if it were so; and I would it were so, and yet stand still and not to set to our hand; but we must join with the Lord, and as he spoke of Merosh, Cursed be thou, because thou goest not out to help the Lord, so truly the Lord Jesus is coming to our towns, to our families, therefore we should step out and help the Lord against those high mountains of pride and stubbornness of heart; when a proud heart stirs, would we but cry out, good Lord help down with that stubborn spirit of mine, how soon would it yield! but if you say, come pride, and you and I will join together, is this calling for the Kingdom of Christ to come? no, no, you are traitors and conspirators, and no subjects; therefore stop your mouths; this is no submitting, but conspiring.  
When jesabel looked out of the window with her painted face, saith jehu, who is on my side? fling her out: so saith the Lord, will you have pride or me? If you be on my side, fling down that proud, untoward heart, which hinders the Lord Jesus, for taking place in your souls: you paint yourselves in a proud humour; but if you be on God's side, down with those painted strumpets. We must not only oppose great sins, but every sin, we must not solder with any secret corruption although it be but the appearance of evil, it we must abstain from: Mases said leave not a hoof, neither would he start an hair's breadth from God's commandment, in any particular, but subdue all.  
3. Though the soul cannot be as it should, yet it doth desire the Lord (whether sin will or no) to rule us, and lay all flat down under the goveremnt of Christ: when the heart finds a great deal of untowardness & power of sin, than it saith, Lord thy Kingdom should prevail, but the sons of Zerviah are too strong for me; therefore take power to thyself and pluck away what ever doth oppose thee. It was a good speech of a good Christian, that he desired the Lord to rule whether he would or no. Thus the soul should be disposed to entreat the Lord that he would break open the door: when the Lord comes, and we will not open, we desire the Lord would come in by a kind of violence, the soul entreats the Lord to conquer, to break in, and make way into the heart, and to take possession wholly in the soul. Now when the soul is loath this should be, it is a wretched spirit; when the Lord will subdue sin, and we are loathe it should be so, do we then pray Christ's Kingdom should come? When we are not able to bear a command of his? no, no, the soul will then labour to oppress sin, and pray to the Lord for power against it.  
Thy will be done in earth as it is in heaven.  
This is the third Petition, 
3. Petition.  and in it are three things observable.  

1. The order of the same.  
2. The sense and meaning of the words.  
3. The frame of the heart in the putting up of this petition.   
1. For the order, the reason is, because the two former petitions, make way for this third, he that glorifies God by all and hath his power set up in his soul, he only doth God's commands; for naturally there is no ability in man to do the will of God, but when the spirit works within, than we are able to frame our hearts to Gods will. David being a man after Gods own heart, was always ready to do his will: this is the reason of the order, of the petition: from the ground thereof observe two instructions.  

1. That he that thinks out of his own power to do God's will, it is impossible he should do it: no, he shall never do it.  
2. We must first submit to the Kingdom of Christ before we can do his will; Be under the government of grace, and then thou mayest go on cheerfully, we fail, if before we have submitted we would be doing; first, Christ must do terrible things to the heart before it will yield to obedience; now for the meaning of the words.   
Q. What is the will of God?  
A. It is the purpose of the Almighty, touching the accomplishment of any thing; there is nothing done but the Lord doth it: whatsoever is brought to pass, that is God's will in general. Ephes. 1.  
Q. How many kinds of wills is there, or how manifold is the will of God?  
A. It is twofold, not in regard of itself, but in regard of us.  

1. The revealed will of God.  
2. The secret will of God.   
2. What is the secret will of God?  
A. It is that secret purpose he hath in himself, before all worlds, and hath not discovered it to the creature. Ephes. 1.9. having made known unto us the mystery of his will according to his good pleasure, which he hath purposed in himself: the Gospel was hid in the bosom of the Almighty, not observable by man or any creature under heaven, but now it is revealed. 1. Cor. 2. Who knows the mind of God? the deep things of God? none knows but the Spirit of God; and as it is not made known, so we have nothing to do with it in this place.  
Q. What is the revealed will of God?  
A. It is the purpose of God, which he hath made known to us by his word, and revealed to us in his works.  
Q. What is this doing of the will of God?  
A. It consists in, and implies two things.  
1. That what ever God makes known to be his will to lay upon us we should willingly submit & yield unto: if God would have me poor, when it is done we should approve of the accomplishment of Gods will. It is the breach of many commands, that when God thwarts our desire, we are unwilling it should be done. The wife is discontent that the husband should die, & the husband that the wife should die: never lost man such a wife as I, this is profestly against this petition.  
I held my tongue and said nothing, said the Prophet, will the Lord have it? then not a word more, his spirit yields presently, takes the stroke, doth not thwart the good will of God; which likewise was the practice of David, Ely, Hezechia: It is the Lord, let him do what he will. Nay, our blessed Saviour himself saith, not my will, but thy will be done. This is the folly of our hearts, we take arms against God's will, God would have us to be poor and we will be rich. This is not to do the will of God; though God force us to it, yet that is no thanks to us, we sinne desperately in our averseness.  
2. The heart is not only content with what God doth, whether loss of life, friends, liberty and the like, but there is another will must be done besides: what God reveals to be a duty must be discharged by us. If there be a truth to be made known unto us, we must acquaint ourselves with the will of the Lord, and with all diligence practise it. Make my heart one with thine, that I may ever fear thy Name, let thy will be mine; oh, saith the soul, that I might ever fear thy name! this is to do the will of God.  
We do not say, let it be spoken of, and conferred of by me, but let it be done, let it be accomplished fully in me; we must not lift at it, and give GOD good words and talk and leave it undone, but labour to do it throughly; It is not enough for the child to say, I know what my Father commands me, but I will do what I list: such hearts cannot pray to expect any thing at the hands of God, now and then to look at a duty saying, I would it were so; away with that sluggishness, to wish the will of God were done, and yet you will have your own wills, and run according to your own fancies.  
To this precept it belongs, that we should set on others to do God's pleasure. In vain do we wish it to be done, and do not provoke others to do it; when Agrippa and Paul were grappling together, saith Agrippa, thou hast almost persuaded me to be a Christian, not almost, saith Paul, but I would have thee altogether as I am, except these bonds; I would not have thee fettered as I am, but enlarlarged in heart to do Gods will.  
Therefore saith joshua, I and my house will serve the Lord; he that not only neglects Gods will himself, but hinders others, that man doth not pray this petition aright, he that saith, thy will be done, and in the mean time withdraws others by his secret allurements & saith, what, should I be such a fool? to be at other men's bow and beck, to sit howling in a corner as thou dost? no, no; well, be it known unto thee, thou that wilt not do Gods will here, the Lord will have his will done on thee one day to thy cost; he that will not do Gods will here, God will send him packing to hell hereafter, and there he will execute his will upon him whether he will or no.  
Q. How must we do the will of God? we do now and then stumble on a duty; and now and then take up a service, but yet we are now & then peevish and wayward, Is not this enough?  
A. No, no, you must do it in earth, as it is done in heaven, not now to be some thing, and then to be nothing, now a Saint and then a Devil, but you must constantly obey God.  
Q Can a man do the will of God on earth as the blessed Angels do it in heaven?  
A. A man cannot do it in that measure the Angels do it, but we may do it as they do, and perform the same obedience with them, though not in quantity, yet in quality; a child follows the father though it cannot run so fast as the father; a scholar may imitate the copy and write after it, though not write so fast and well. So the servants of the LORD cannot do the will of God here in that quantity that the Angels do it in heaven, but in quality like them: let their obedience be our pattern, not in the measure, but in the manner of it.  
Q. In what things must it be done? how can we express any action like theirs?  
A. This resemblance is in four particulars.  
1 They do it readily, they are ready pressed at hand to do the good will of the Lord, upon all occasions. They are not withdrawing themselves, but ready upon every occasion to do what the Lord requires job. 
Job. 1.  It is said, that The Sons of God appeared before him; they are ever in his sight to give attendance to him, as a handmaid is at the hand of her mistress. So that of Isaiah, They cover their faces before the mercy seat, they cover their faces, in token of awfulness and reverence, and cry holy, holy, holy. They are ever before him as a dutiful servant at his master's beck and call.  
The Angels ever behold the face of God, he cannot because but they are at hand: In this readiness of theirs to do the will of the Lord, we should imitate them, to be ever prepared to serve him, not to have our affections straggling, but with Abraham, behold thy servant is at hand: thus it should be with the soul: The Lord saith, you must not have this sin and that corruption; we must reply, Thy will be done Lord, not as Moses when the Lord commanded him to go to Pharaoh, saith he, who am I Lord, send another? no, it should not be thus with us, we should be ready at hand: here Lord, speak, for thy servant heareth.  
Go to Paul, 
Act. 9  saith the Lord to Ananias, and he went, for all he had been a persecutor. jonah will go to Tarshish rather than to Niniveh. We should not do thus, but as Cornelius, when he sent for Peter saith, we are all here before God, 
Act. 10.  to take notice of whatsoever it shall please him to reveal to us. Let your lamps be light and prepared, that whether the bridegroom come at midnight, or at any other time, all may be in a readiness at a push, when he calls: when the Lord saith, here is a sin to be sorrowed for, I submit Lord, saith the soul.  
We must not let God stay for us to be haled to any duty, no, but we must attend his will, neither must we stand it out, I will be wicked, and I will walk in mine own way still, so you may perish, and for ever be damned and go to hell when you have done: this is not to do the will of God as it is done in heaven.  
The Angels came before God, and the text saith the Devil came also by force, full ill against his will; so wicked men dare not, but they must leave some sins, but that is perforce: they are either constrained to it by the Laws of men or by the horror of conscience and the like, not with ready and cheerful spirits.  
2. The Angels do the will of God speedily, they delay not, but are willing and press in the performance of God's will, if the Lord do but beck they are gone. Isay 6. The Angels are said to have divers wings, some to cover their faces, in token of humiliation, some to cover their feet, to show their speed and haste to perform what God at any time shall enjoin and command.  
This we should as they do, shake off all linger of spirit, when we see a thing should be done, and God requires it: naturally we are marvellous lazy in our Christian course, and come like a Bear to the stake, is this to do the will of our heavenly Father as the Angels do? No certainly: David praised the Lord with his best ability, and ran the ways of God's commandements, so should we make haste and delay not.  
When the Prophet Elisha sent his servant to the woman's son, he bade him salute no man, make no stay by the way: this marvellous care should be in us: Pray for our lives, and run on in a Christian course for our lives, not to trifle, but to go with all speed till we come to our journeys end, not sluggishly as if a man cared not, whether he did it or no, If profit or pleasure would be tampering with us, salute them not, we should take up our resolutions; if honour and profit would be hanging about us, fling them off, let us not regard them, but ride post haste.  
When our Saviour sent his disciples out to preach, he bade them carry neither scrip nor staff to hinder them in their course; when Paul was converted, the text saith, he never consulted with flesh and blood, he adviseth not with carnal reasonings, but what God commands he did; so when God calls for duty, we should not reason with profit, pleasure and honours, ask them leave, to take up this duty and that performance, If the holy Apostle had done this, it would have hindered him, but he consulted not with flesh and blood: so we should do ever what God commands: it matters not what men would have of us, but let us have an eye to God's command.  
3. The Angels in heaven do the will of God faithfully; that is, they perform the whole will of God, they fail not to do it to an hair's breadth: he is a faithful servant that doth his masters command fully, so should a Saint do: now faithfulness appears in 2. things.  

1. We must do it all as they do.  
2. We must do it in the right manner, which God requires.   
This is faithfulness; the Angels do not accomplish what message they will, but God sets it down, and his good pleasure takes place. Psal. 103.21. They fulfil the good pleasure of the Lord, they start not at any service, no cross: they stand not at duty, they do it, because he commands, so it ought to be with the hearts of the people of the Lord, we must not pick and choose, do it in an aguish fit when we list; It is said of David, he did all the will of God.  
It is sufficient God commands, though it be tedious: the Angels care not though all the Devils in hell rage: so the Saints of God should do: be it tedious, that skills not, so we may finish our course with comfort; he doth not pick and choose, but fears every fin, and takes up every duty.  
The text saith, Caleb and joshua followed God fully in the days of Macaba and Meribah, in the times of trouble: here is an Angelic spirit, to go through with the work. Though father and mother were against them, yet they would go on. The contrary was the fin of Sardis, and which God reproves sharply, I have not found thy works full: it is nothing to do some of God's will, but we must do it all, or else the Lord regards it not. The most wicked will do well sometimes for their own ends, if they be pleased. That is nothing; thou must do Gods will pleased or not pleased, or else thou hast a Satanical spirit; not to say the days are troublesome, but go through, as the Angels do.  
Secondly, the manner; as we must do the whole will of God, so we must do it after the right manner; not as you will, but as he requires. Thus Abraham when he was commanded to go offer his Son Isaac, went early in the morning: if he had been to offer an ox it had been nothing: but Abraham must give his only Son Isaac, the Son of the promise, to be a sacrifice.  
So for us not to be drunk, and commit out ragious fins, such as all the world cry out of, that's nothing; but thy secret lusts, thy beloved Isaaks, they must be abandoned.  
4. The Angels do the will of God constantly: 
Matth. 18.  where they are daily before the face of God, they hold out and persevere to do Gods will: this should be our practice: though we cannot do it in that manner and so much as they, yet endeavour for it, continue to the death, saith the text, and what then, I will give thee the crown of life: our reward shall be for ever, let our labour be so; a Saint should be 4. square, the same for ever, not to fall bacl to be good in good company, with professors profess, and with swearers curse, with drunkards be drunkards, and with devils be devils. The blessed Angels do not thus. The Lord commends the good steward, Happy shall that servant be, whom his Master when be comes shall find so doing, when the Lord shall come and find a Saint persevere unto the end, he shall be blessed indeed. The Angels will outbid us in the measure of performance of Gods will: but yet we should be speedy, ready, faithful, constant, as they are, in uprightness, though not in that measure of exactness that they do.  
Q. What is the frame of the heart, in the putting up of this petition?  
A. It appears in two things.  

1. It is willing to do it, itself.  
2. It is willing and desirous to help and stir up others to the utmost of its power to do the will of God.   
1. The soul ought to be forward to know the will of God, and do it, itself: and this appears in four particulars.  
1. The heart is willing to do the will of God, in laying down its own will, so fare as it may be an hindrance in doing Gods will; for oftentimes our will and the will of God are contrary. There is naturally a refractory stiffness, that lifts up itself above the Lord; this must be remooved, not my will saith our Saviour, but thy will be done. If our wills and Gods, cannot stand together, we must lay down ours. But sometimes we say desperately (as they did) we will walk in our own ways, etc. we will have a King as other nations, we will have our base lusts, to sway and rule us; but so long as this is in us, we cannot do the will of the Lord, we cannot serve two masters, I came not to do mine own will, but my Fathers that sent me, saith our Saviour. It is oftentimes with our will and the will of God, as with two buckets, the letting down of the one is the lifting up of the other, and the lifting up of the other is the letting down of that; so where we let down our own wills we lift up Gods, but where we lift up our own wills we let down the good will of the Lord. Now the cause why we stick in service & cannot come off is, we would have our pleasures, we would be this and that, so that the will of God is justled against the wall and shut out of doors: but let this distemper be crushed, and then the will of God will take place.  
2. When we have done this, than we must repair to the Lord to know what his pleasure is, take his warrant before we set upon the work; a conscionable attendance on Gods will, should be the root & spring of all our actions, not to go without it, but to have our spirits carried by it. This is a master controler that sways and bears all before him: tell me not, I cannot do it for my liberties sake, etc. But I have no warrant out of GOD'S will, unless the good will of the Lord go before me, I dare do nothing. Eph. 5.10.11. proving what is acceptable to the Lord. As the Goldsmith layeth the gold to the touchston, so prove yourselves, see what is acceptable to the Lord. In the time of the old Law they put on the linen Ephod and went to inquire of the Lord. Thus Saul enquired of the Lord, whether the men of Kedar would come up: so should we do, come to the Lord (that is the touchstone) and see what the Lord would have us to do, and not go to a company of carnal counsellors to consult with honour, ease, wife, family, etc. Whether shall I suffer (saith the soul): says honour, if you do thus, I am laid in the dust; says ease and profit, for my part, if you take this course I am utterly undone and lost: then saith the souls, if it be thus I will not do it, let all sink & swim: thus they do not Gods will but their own. But they that do the will of God, let them inquire what his will is; let honour, ease, profit, world, and all say what it will, they will do what the Lord will have: we must not master conscience, (It was the speech of a wicked wretch, one of his companions being in horror of conscience, he bade him master it as he did, for before that he could never live quietly; but now he was not at all troubled with it, mastering of conscience in English, is searing of conscience) but that must master you and lead you to the performance of duty.  
3. When this will of God is revealed, we must yield unto it without any quarrelling against it, or questioning of it; let the soul be delivered up to the will of God. As Da vid said, Let my will be one with thine: when the Lord calls, seek my face, we should echo, thy Face Lord I seek: 
2. Tim. 2.19.  we should be prepared for the Lord, so to have our affections strike as the Lord sets them; then we should do his will a right, then would it be in our hearts to do the will of God, as David saith Psal. 40.  
4. We should have a courageous constant resolution to go on with that work and in that way God hath revealed to us and hath laid open before us, so that the soul should say, not my will, but give me an heart to do thy will: thus we should have a constant resolution to go on, not to do it by fits and starts, but as the Apostle saith, fight the good fight of faith, and lay hold on eternal life; and except a man have this, he prayeth not this petition aright, but out of hypocrisy; it is his own will, he seeks not the will of the Lord: now we come to the second thing: as we should do the will of God ourselves, so we should further others, which appears in 2. particulars.  

1. We should further others in discharge of duty.  
2. We should join sides with others in the performing of duty.   
1. For the 1. To further others, that is a pregnant place Heb. 10. provoke one another to love, and good works, not only stand by & look on others, but provoke & egg on, & stir up others to do the will of the Lord. The Lord there commends the Corinthians, 
2. Cor. 9.3.  because they gave good examples to their brethren; It is good to have a stirring heart. Satan sets on others to sin; a little leaven, leavens the whole lump; a man useth not to be drunk alone, but to draw on others with him; If Satan and his instruments be so in evil, how much more ought we to do the contrary good?  
There is not a duty that more promotes Gods glory then this: wicked men as leprous persons labour to infect others, so should we be forwards to help others; they provoke their fellow servants, and go about reproving, exhorting one another: So should a Christian set on every man, and spur on others to do the will of God.  
2. Labour likewise to join sides with them that do Gods will; It was the practice of the Scribes and Pharisees to lay heavy loads and burdens upon others, but not stir themselves; but we should lend our helping hand in the performance of duty; when a Cart is at a set, it is not enough to stand by and say; I would it were out, and yet never lend a helping hand, but join with others to help it out: and if one team will not do, put another to it.  
So when another is not able to get out by reason of temptation, than we must join with him and pray & mourn with him. Zach. 8.21. Let us go to the house of the Lord, and we will go also: it is not enough to profess ourselves Gods servants, but we must pray and suffer also if need requires. It was David's speech, Psal. 34. Let us praise the Lord together, so if we would do Gods will, it is not sufficient to pray ourselves, but we must quicken others to pray and study together. It is not enough to wish that Gods will might be done, and we stand by, with our hands in our pockets, and do not provoke on others, but lay reproaches on them; what you pray? I tell you such a heart is professedly against the will of God: These are scholars of the highest form in Satan's school: if ever we desire to effect Gods will, let us set our shoulders to the burden, and help others, all we can: thus much for the third petition, Thy will be done.  
Give us this day our daily Bread. 
4. Petition.   
We come now to the other three petitions, and they concern ourselves; the first is, concerning the things of this life, and the other two concerning spiritual gifts; and it consists partly in justification, partly in Sanctification.  
Q. But first, for the order, why do we beg for the things of this life before spiritual mercies, our bodily bread before our spiritual Bread?  
A. Because in nature a man must have an outward being here before we have a better: this life is the time of our trading; and after this life there is no grace to be had; therefore we must have this life before we can live everlastingly with God hereafter; no man can get good by the means that doth not live; therefore though the other be more necessary, yet a man except he have this, cannot have the other, that living here bodily, we may live spiritually hereafter: Now for the sense of the words.  

1. What is meant by giving.  
2. What is meant by Bread, with all the circumstances, daily bread, and our daily bread.   
For the first, the word giving implies 3. things.  

1. That the Lord out of his goodness and wise bounty, would provide what may be profitable for us, and which we stand in need of; in a word, that he would supply whatsoever we want.  
2. That he would preserve those good things he hath bestowed upon us, that he would graciously continue our lot and portion unto us, Psal. 16. Thou maintainest my lot. The Lord doth not only give a patrimony to his children, but preserves and continues that which is needful to them.  
3. That the Lord would be pleased to send in the sweet of his blessings and mercies he hath been pleased to bestow on us; the blessing of the Lord is the staff of bread. It is not enough to have these blessings, for bread may choke us; the houses we inhabit may fall upon our heads, if they be not blessed to us. The covetous is as if he had nothing, if the Lord let in but a secret curse and vein of vengeance into his soul: a man may have many outward blessings, and yet have all the sweetness took off from them, that many times all that a man hath, may be a torment unto him: the Lord can take off all the sweet, therefore we pray and entreat that the Lord would give us the sweet of them, that they may be comfortable to us, as they are in themselves.   
Q What is meant by bread?  
A. Under this word bread, are included all necessary helps and comforts of this life, what ever concerns our lives, good name or estate, all things belonging to these, is bread.  
Because bread is the staff of life, most especially useful for life: other things are necessary, but a man cannot be without this bread, therefore the Lord puts a part for the whole, it including, all blessings necessary for us.  
Q What kind of bread must it be?  
A. Our bread, not that we can procure or purchase; but the word our, implies, that these things may be ours in way of right, between man and man, that we may not have them by violence, not to have another man's riches and honours, but that we have a right to the same by the sweat of our own brows; not to pluck it from them, but that it may be ours by our labour, means, patrimony, etc.  
Q. What is meant by daily?  
A. The word in the original signifies substantial bread, and not barely so much food and  as will keep the life and soul together, and no more; but that we may have to our lawful delight, as one spoke, so much as will keep even at the years end.  
Q Why this day?  
A. It implies 3. things.  

1. A daily need of succour that we have from the Lord; we do not say give us this month or this quarter, but give us this day, as who should say, we stand in need of a daily succour from the Lord: the Lord would not have a Christian have too much, lest he might be secure, as the rich man in the Gospel, soul take thine ease; thou hast enough now: but the Lord would have us come for our breakfast, dinner and supper, and all from him.  
2. It shows that a man must be content with his allowance, his desires should not be catching after future things; we beg not for our monthly and quarterly bread, but daily bread, enough for the present time.  
3. It implies that we must pray for this daily bread, every day a man must be begging and craving of the Lord, this is the meaning of this day: gather then up all and, the sum returns to thus much; we in this petition beseech the Lord that all good things that concern life, good name or food, may be supplied to us, that we may have more then barely enough, not to wring from others, to be content with the least pittance, and daily and continually to beg for those things we want and stand in need of.   
Q What is the frame of the heart in the putting up of this petition?  
A. It appears in three things.  

1. A painfulness with care in that course and calling which God calls him to, and sets him in.  
2. An humble dependence on God.  
3. A quiet contentedness with that God allows.   
1. For the first, he must be painful; no man can say, give me this day my daily bread, unless he be painful in his place; if we expect any thing any otherwise, it's a mocking of God; we must be faithful in our places, if we expect any honour, goods, or good name. It was the Command God gave Gen. 3. In the sweat of thy brows shalt thou eat thy bread all the days of thy life; there is no allowance for idleness and carelessness, the Lord sets Adam to till the ground; so that if we expect any thing necessary for us, we must take pains: for saith the Apostle, he that will not labour let him not eat; the diligent hand makes rich.  
Obj. But God makes rich you will say.  
Arg. It is true, by a diligent hand, a scholar must labour if he will have learning: look as it is with a man that hath promised another so much, and so much at such a time, and such a place, if he will come for it; now if the man comes not for it, he looseth it; Even so it is here, the Lord promiseth success to our labour, the Lord blesseth the ploughman by his plough, the tradesman by his trade, the scholar in his study; but except we be painful in our places, we can expect nothing: the Lord gives us our daily bread, while we walk with him: so that a man hinders himself more by idleness than he profits himself by prayer, without diligence.  
2. The soul must have a dependence on God, when it hath done what it can: a man should be so painful in the use of the means, as though they could do all, and yet so depend upon God above the means, as though all outward means, could not do any good without the Lord; we must not catch it out of God's hands but look to God in the way he hath chalked out before us, and then expect of him what we want; It is the Lord, that gives a man substance; In vain it is, to rise early in the morning and to go to bed late, and eat the bread of carefulness, except the Lord bless all, all is in vain.  
Let us look therefore unto him for all we stand in need of; It is the phrase of the wise man. The blessing of the Lord makes rich, it is not policy, craft and outward means that make rich, but the blessing of the Lord: from that expect all: though the ploughman plough, though the gardener manure, cut and prune, yet nothing thrives unless the dew of heaven falls: so it is here in our courses, all our labours, pains, means and cost, though it be much and great, yet it will not thrive unless the Lord bless; The Spirit of the Lord more ved on the waters, Genes. 2. Let us therefore look to his blessing upon all: a scholar may labour and take much pains, and yet shall never attain his ends; either he shall not have it at all, or if he have, it shalas Vriahs' letter choke him at last; except we depend on God, all labour and pains is nothing.  
3. There must be a quiet contentedness, with what God bestows, and we receive, else we cross ourselves: we pray for bread, would we then have what we list? We do not pray for dainties and costliness of apparel, but for bread that pittance the Lord shall be pleased to bestow upon us: now if nothing but dainties and curiosities will serve us, it is more than the word allows, & then we can expect to be bestowed upon us. If we have meat and cloth, we must not look to the quantity so much, a month or a quarter, but go to the Lord, and let him dispose of all, or else we beg one thing and desire another.  
The Lord will be content to give us bread, not pearls; not to cocker us, but to give us what we stand in need of. That of Agar, give me not too much lest I be proud; nor too little, lest I put forth my hand to wickedness; but give me food convenient; shows it is better to be at God's allowance then our own: A child happily would have a coat four or five yards long to tyre him, and fire to burn him, but a father will not have it, for fear of harming him.  
So we would flow over, but our Father measures out our portions according to our need. It is with us as with dieted sick men, they would have hot wines, and salt meats, and eat excessively, but the Physician order all their diets; for if they should have their fill, it would kill them, a full stomach would increase the humour; so the Lord is a marvellous skilful Physician; we have proud, haughty hearts, and would have dainties, and if we should have riches as we would, God should lose his honour which now he hath by us being kept under hatches, therefore the Lord diets us: nothing would serve some, if the Lord should not stint them, but they would be as proud and saucy as ever they could; therefore the Lord is compelled to diet them: thus we should be content with the least pittance that the Lord sees fit for us: and he that is thus the Lord will give him enough for his bait in this his pilgrimage; and so much for this petition.  
And forgive us our trespasses, etc.  
This is the fift petition, touching the good of man, three concerning God, and three concerning us, this life and a better: the first we have handled, and they that concern our spiritual being follow. Wherein observe,  

1. The Order.  
2. The Sense and meaning of the words.  
3. The frame of the heart in putting up this petition.   
1. The order, why it is thus placed, namely justification before Sanctification: the reason is, because Sanctification flows from justification; Being justified, we are sanctified: first, we are acquitted of our sins, whereof we stand guilty before God, and then he sanctifies us: first this, than the other; the other are the springs, & this the main branch: we beg for faith and other graces, but all are included in this.  
2. As for the sense of the words, take notice.  

1. Here is the petition, Forgive us our trespasses.  
2. The reason, as we forgive others, or, for even as we forgive others, that trespass against us, so Lord forgive thou our debts: this is the argument whereby we win the favour of the Lord.   
Q. What is meant by debts.  
A. By debts are meant all sins, all failings, whether of omission or commission: Now they are called debts, because we own all kind of obedience to God, to love him above all, and our neighbour as ourselves. Now these being the articles of agreement, the slighting & neglect of this same brings us into debt with God.  
For first, we are bound to these: Secondly, by breaking these we deserve the punishment due to the breach of it: now when we omit any thing we forfeit and are cast behind hand. Thirdly, we are liable to the execution of the punishment due for the breach of this. Thus all sins are debts.  
Q. What is it to forgive?  
A. To forgive is this; we beg that the Lord would be pleased not to take advantage of us because of our debts; nor yet to proceed in the rigour of the Law to do that it requires. Now our sins require we should be condemned and executed: a malefactor forfeiting his bond is cast in his cause, thrown into prison, and execution sued out, for the satisfaction of his debt: Now we beg of the Lord, that he would not condemn us in the Court of conscience, nor execute his Justice on us: this is to forgive, and this proceeds from mercy.  
Q. But how can God do this? will this stand with the Justice of God, not to be satisfied for our facts; to pardon them without satisfaction for them?  
A. No, but though the party do not satisfy, yet if the surety do, it is sufficient; so though he forgive us, yet he looks for it at the sureties hand. As the Creditor doth not require the debt at the debtor's hands, yet he doth at his hands that is bound to make satisfaction for the same; so the Lord doth not require satisfaction of us, as he might, to exact the utmost farthing; because thou sinnest thou shalt die: the Lord will not exact this of us, but he requires this satisfaction of the Lord Jesus. So that God the Father is satisfied though not by us, therein showing mercy on my part, and Justice on Christ's part: thus we see what it is to forgive, that the Lord would not arrest me, but the surety; that he would not exact of me, but take all of Christ.  
For we forgive others.  
This is made an argument to prevail with God: we beseech God to forgive us: because we forgive others: as who should say, If we forgive others, forgive thou us; as though first we could not forgive others before God forgive us, hence the question draws on, namely,  
Q. Whether is the soul able to forgive trespasses to others, before the Lord forgive its trespasses?  
A. No, our forgiving others doth not go before our own forgiveness: God must first forgive us before we can forgive others, because it is a work of grace to do this as God requires, and it comes from a gracious disposition of soul which God must put in us before we can do it, for sanctification follows Justification. Now to forgive trespasses is a work of obedience, flowing from sanctification, which sanctification follows Justification; as a man should say, a tree brings forth fruit from the sap in the root.  
Q. But this is used as a cause: we forgive others, therefore forgive thou us, it seems.  
A. No, it is a fruit and effect to make way for this conveyance and assurance: it makes us not to be just, but declares us to be just: every reason propounded by the word, because it doth not imply a cause; as I prove fire to be fire thus: that which burns is fire, but that burns, therefore it is fire: now burning is not the cause of fire, but an effect of it, for first there must be fire before it can burn: so it is a tree because it bears apples: now apples are not the cause of the tree, but the tree of the fruit.  
Q. What is it to forgive the trespasses of our fellow brethren, and how fare may we do it?  
A. In the trespass of a brother three things are considerable.  

1. The sin itself.  
2. The guilt of that sin.  
3. The punishment due to that sin.   
1. Concerning the sin and guilt, we must know two things, wherein is the answer.  

1. We must know, that to forgive properly we cannot, it cannot be done by us, for who can forgive sins but God only? it is one of God's prerogatives to forgive sins, and no creature can do the same.  
2. As the guilt hath a respect to God, so it hath a respect to us; for as he is injured, so are we; when a man steals, it is not only a wrong to the Law of God, but also a wrong to me: so fare as the sin doth respect God, he pardoneth it, and as it concerns me, I forgive him; and this is done when the heart is as willingly content to do all good to a brother, as though he had never sinned against him: we say we forgive him, but we will not forget him: this is not to forgive, but when between him and me there is nothing to stop the doing of good, this is true forgiving.   
Q. Whether is a man bound to forgive punishment to another, as when one hath stolen any thing from us, should we not follow the law on him? how fare must a man go in this case in taking punishment on such an one offending?  
A. A man may, nay it may be so, that a man is bound not to forgive it, but to punish it; and a man should sinne deeply in the neglect of it. If a man hath murdered another, a man is bound to follow the law on him, and to give him the punishment due to the fact.  
Q. How fare may a man go in this case?  
A. It appears in these particulars.  
1. When all things considered a man sees it may do good, than he is bound to give punishment: when there is nothing but a bridewell will do a servant good, give it him; when a child is stubborn, give him correction and spare him not; It is as good as his meat: If a wretch belch out his malice, if a man can reform him by punishment, give it him, who knows but it may be the best Physic that he ever had? and to let him go unpunished in such a case makes a man guilty of his sin, because he might have reform him by this means.  
2. If this be a way and means to bind a man's hand, and to hinder him from the practice of some sin; if a man have a suit of law against him, he is bound to cast him into prison, for that keeps him from sinning deeply. It is a work of mercy to take a knife from a mad man; so GOD put an opportunity into a man's hands, he is bound to take the Law, and it is mercy to him thus to do.  
3. When a man cannot otherwise maintain his own honour, life or some other particular good, for the taking off his own wrong, a man is bound in Justice so to do; as thus, if one should raise a false report upon a man, it is not a work of Tyranny, but a work of mercy; he ought to right his own wrong by punishment, when it cannot be otherwise maintained: we are bound to take this course, for why? mine own honour, life, and estate is to be preferred before others.  
4. When this course being Just, will maintain the goodness of a man's profession and God's glory, this should be done; when a man's profession lies at the stake, a man is bound to be meal mouthed, but to make those blackmouthed wretchesknown to others, that they may not dare to bring a scandal upon the glorious gospel of Christ, nor on the professors thereof: thus a man must do, and yet forgive a man for all this, if his good or mine, or the profession of the Gospel may be furthered thereby: and thus fare a man may go in these cases and the like.  
Q. Now we come to the force of the argument: how is this an argument to prevail with God to forgive us, because we forgive others, where lies the force of the argument, what virtue is there in this?  
A. It lies in three particulars, this being a special means to obtain mercy; Lord I forgive others, therefore forgive thou me.  
1. All the mercy I have is not first in myself, it is but a river and spring coming from the sea; but mercy is first in thyself, O Lord, the fountain and sea of mercy is in thee; Now Lord if I have but some bowels of mercy and some drops of that Ocean of thy mercy, and yet can forgive others, much more than thou the fountain of mercy canst forgive me.  
The servants you know, fell out, and the one pulled the other by the throat, saying, pay me that thou owest me; now when the master heard of it, he said, a thou wretch, dost thou deal thus with him, when I dealt so favourably with thee? if a sinner must forgive his brother 77. times, how much more the God of mercy? if he that had but some mercy received from the fountain, how much more the Lord the fountain?  
2. As we have it not from ourselves, but from God; so also that we have is mixed with a great deal of spleen; though some compassion, yet mingled with a great deal of envy; though some mercy, yet mingled with a great deal of cruelty: there is a great deal of darkness with this little starlight: but the Lord hath all love without any hatred, all mercy without any cruelty, there is no hindrance in the Lord to hinder him: Now the soul saith, Lord, if I that have a great deal of malice can forgive my brethren, then how much more thou that hast all mercy and no spleen wilt forgive, if men humble their fowls before thee?  
3. That mercy that is in us, is but little; but it is infinite in the Lord: what we can do is but the first fruit, a drop, a grain, a mustard seed, but abundant in the Lord: the soul saith, Lord thou art boundless and bottomless in mercy, how much more wilt thou forgive? true, Lord, the talents & debts whereby we are engaged unto thee are many, & great; but yet if we poor creatures that have but from the fountain, & that we have is mingled with a great deal of malice, and that but a drop, and yet can forgive, how much more thou that hast all first from thyself, and purely without all mixture of envy, and in an infinite abundance, how much more canst thou forgive whom thou wilt? therefore Lord forgive us, for we forgive others.  
Q. How ought the soul to be framed in the putting up of this petition?  
A. It appears in four particulars.  
1. The soul must see and acknowledge itself guilty of those sins that appear in his life: we must see ourselves stand in need of forgiveness; now we cannot do this till we see ourselves faulty; he that owes nothing, what need he crave forgiveness? so forgiveness of sins implies, that we are guilty thereof, and liable to the punishment due to sin.  
They that confess sin and forsake it, shall find mercy. Prov. 28.14. first find thy sins, then find God's mercy. 
1. Cor. 11.  If we would judge ourselves, we should not be judged: he that would have God forgive him, must not forgive himself; as a malefactor that sticks to his own innocency, and will not acknowledge any guilt, in vain he desires to be forgiven, so a sinner is a malefactor before God's tribunal: now if he will not confess, he shall never find mercy at the hand of the Lord.  
2. We must labour to have the heart see its own inability to satisfy for sin, or to bear God's Indictment he shall pass upon the soul that is guilty: the soul acknowledgeth itself unable to answer one of a thousand. Behold (saith the Psalmist) Lord if thou shouldst enter into judgement, who were able to abide it? but there is mercy with thee, that thou mayst be feared. We are bankrupts, we cannot answer the debt, nor bear the suit: if the debtor be able to answer the debt, or pay the money, he cares for no kindness.  
The sinner is the debtor, and if I can satisfy God's Justice, what need I care? if I can abide it, what need I crave favour? but when it comes to this, who can abide it? then it is the LORD must pardon what ever is amiss; where ever the sinner goes, he cannot avoid the suit, he needs no pursuivant to follow him: conscience is arresting, and the Devil accusing, therefore he falls down and cries mercy, mercy to pardon the suit; the soul is not able to bear the suit, the Church complains of it, behold our righteousness is as a menstruous cloth, and they Ezeoh. 36.31. judge themselves worthy to be condemned: now in that I say forgive, I say I cannot satisfy for my sin.  
3. We should seek to God and his grace, for what we need; we should knowledge it his free mercy; when the soul sees there is mercy in God for him, than it is fitted to pray for this petition. For should I conceive God were severe, though I renounced my sin, yet I could not seek him: God is not extreme and rigorous, but he hath mercy in store for them that seek him in truth and sincerity, therefore we should apprehend two things.  
1. That God desires not to deal rigorously, we should persuade our hearts that God is desirous to welcome our prayers. The Lord is said to be abundant in goodness and mercy; 
Ex. 34.  the Lord is ready to secure our infirmities. If we abound in misery, the Lord will abound in mercy: the phrase is, multiplying mercy, therefore the Apostle calls him, the Father of mercy and the God of all consolation: we have new vexations, he hath new compassions, nay, God hath more good than we can desire, he performs more than promiseth, he is abundant in truth above all that he hath revealed himself to be in his word, Isay 55.7. Our God is merciful and abundant in forgiveness, he multiplies pardons, he hath pardons in store, mercy to pardon any poor soul, But saith the soul, what? my sins committed and continued in? Mark what he adds, his thoughts of mercy are larger in giving then ours in craving. Eph. 2. he is able to do above what we can ask orthinke.  
It was but cold comfort Isaac gave to Esau, he had but one blessing: so if GOD'S mercies should come to an end, it were but poor comfort: when the soul should say Lord give me, and the Lord should say all is drawn dry; but there is enough in God to do us good: what avails it though a father have a tender and a good heart to his child, if he hath not to give it what it asks or stands in need of? but our heavenly father abounds in goodness.  
2. God as he hath abundance of good, so he is free and ready to bestow it. Isay 55.1. Ho, every one that thirsteth, let him buy milk and honey without money or price: we would be content to have wine, but we have no money to buy it, therefore God adds, though you be not able to pay for it, yet take it. Mich. 7.18. Who is a God like our God, who pardons sins, because mercy pleaseth him? the pardoning of our sins is like the overthrowing of Pharaoh in the sea: God doth it not so much, because we please him, but because his mercy pleaseth him, he doth it freely.  
4. We must be content to wait for this mercy we stand in need of: we must wait for it and be confidently persuaded of it, else we cross the tenure of forgiveness, Held. 11. God gives mercy to none but those that wait for it: in that we ask pardon, we are resolved to wait for it, (for so much is implied) a pardon in law is not authentical until it be sealed. So God saith he, will pardon us: but this is not authentical until we have set to our seal; he saith, he will give freely, we say, we will wait constantly. Psal. 37.5. Commit thy ways to God, and he will care for thee: he that thus begs forgiveness shall undoubtedly obtain it at the hand of the Lord.  
And lead us not into temptation. 
6. Petition.   
This consists of sanctification both begun here and ended in glorification, sanctification frees from the power of sin, glorification frees from the presence of sin.  
1. For the order, sanctification flows from Justification; when sin is pardoned we have the spirit of Christ which conveys all to us: we are first justified, then sanctified.  
2. For the sense of the words, here are 2. things: 

1. What we desire God should not do, lead us not into temptation.  
2. What he should do, deliver us from evil.    
Q. What is meant by temptation?  
A. A trial or assault whereby a man's strength is tried; now they are double.  
1. Deliverance into evil.  
2. A proof of the soundness of grace: the first is especially intended, all the assaults of the soul by sin, Satan or the world whereby either our faith may be shaken or we withdrawn from God to evil: sometimes there are good temptations of proving or expressing our grace; these in some sense may have place in this petition: God tries us on this manner, and we pray him that he would not try us more than we are able to bear.  
Q. What is it to be led into temptation?  
A. 

1. When temptations pursue us.  
2. When they do foil us assaulting of us.  
3. When temptation doth totally vanquish us.    
Now we pray in this petition, that temptations may not pursue us, or pursuing us, that they may not foil us, and though we be foiled by them, yet that we may recover ourselves; we desire that corruptions would not besiege us, or if they do, yet not conquer, but that we may recover ourselves after we are overcome.  
Q. Can God lead into temptation?  
A. The Apostle explains it I am. 1.13. God cannot tempt to evil, he that is goodness itself cannot provoke a man to sin: the Lord doth not put malice into any man's heart, God cannot be properly the cause of drawing any man to wickedness. There are trials of proof indeed: the Lord may try his, as he did Abraham. Gen. 22.1. A man doth not hurt his armour if it be good when as he proves it: so God intends no evil to a man when as he thus deals with him.  
Q. In what manner doth God lead us into temptation.  
A. He doth it three ways.  
1. When the Lord withdraws not those nets that are laid for us: when GOD removes not our stumbling blocks: nay, God may put an object of temptation before us. Thus a master may lay a bait for his servant by putting money in a corner; now it is lawful thus, for a man to leave his money to discern whether his servant be faithful or no; he desires not that he should steal, but that he may try his fidelity. So God justly permitteth occasions.  
There must be heresies for the trial of God's servants. They that pitch their net first, let it fall, and then take it up, this is to rain snares. The favour of God accidentally is but a bait to a wicked man, his prosperity is his ruin; it is just with God to deal so, because wicked men desire it: So judas would feign have gotten something by the ointment; it is just with God to suffer the Pharisees to give him 30. pence and ruin too. Now his mind is pleased, he hath 30d. and damnation too.  
2. As God suffers occasions, so he lets sin and Satan lose; a man's hart would feign be hankering, and God gives him up to his hearts lusts saying: take him sin and Satan, let him have field room. 1 King. 22.22. Ahab would feign go to war, it was a thing not allowed, but he desired it; therefore God sends the Devil: God asks who will prevail over Ahab? the Devil saith, I will go: then God saith, go and do it.  
Abimelech and the men of Sichem did very ill; 
Jud. 9.23.  then God sent an evil spirit, that is, he let lose the spirit of contention, and they destroyed him, and he laboured to destroy them, so God. Rom. 1. is said to give them up, when they departed from the government of the truth: no, saith God, will you not be ruled by holiness? then take uncleanness: many a man that hath a wrathful disposition, take him envy saith God, let him bring blood on others, and so ruin to himself: thus God took away his spirit from Saul, and gave him up to sinful distempers; of all plagues there is none that is like this.  
3. God leaves a man to himself, and lendes him not the assistance of his grace, but suffers him and Satan to grapple together.  
Thus he dealt with Hezechiah; 
2 Chron. 32.31.  who because he had a lease of his life, begun to be proud: now God left him to himself, to see what was in him; he thought himself a brave man, therefore God leaves him; as a father lets a child go when he will not be held, so saith God, see what thou canst do, try thine own strength.  
But deliver us from evil.  
Hence observe, that though God would do nothing against us, yet we are not able to deliver ourselves from our corrupt heart.  
Q. What is meant by evil?  
A. Not so much trouble or punishment, as sin; in it are three things.  

1. The breach of the Law.  
2. The guilt that a man gets by this breach, and so is liable to this punishment.  
3. The vigour of sin, which rules over the soul; the two former, we pray against, in the fifth petition; because we stand guilty of the breach of the Law. Therefore we pray that he would not enter into judgement with us: we pray now against the power of sin, and that is in three particulars.   
1. Sin would be a commander over the soul; it is the King, Satan is the Jailor; it hath a Kingly sovereign authority and would rule over him: sin is often compared to a King, his servants are his obeyers; sin is a master, (at least it would be) it is so in every natural foul, and it would be so in the godly: the law of life, saith the Apostle, hath freed me from the law of death. Rom. 8.2. sin gives parliament laws and edicts to the soul; and as the Centurion bade one servant go and he went, and another come and he came, so doth sin say, pride it is my pleasure you should be proud, therefore I would have you imperial and snappish: says anger, I would have you spleneticke and rage; says the soul, than I will, it shall be done: thus sin sets up itself as supreme in the soul: hence a proud heart saith, I will do that I list, say God what he will; tell not me of laws, it is my mind. Thus your proud heart sets you laws and you yield to them. Now we pray here that how soever sin be in the soul, yet that God would snib it, that it may be an underling, and daily be subdued in us.  
2. As sin desires to set up a master like rule, and a supreme, sovereign Lordlike dominion, so sin carries the soul and sometimes separates it from God; whereas the command of God should be a guide to us and take place in our hearts, this authority takes up arms, resists, and stands in defiance against the rule of the spirit; hence came these phrases, they forsook God, and turned their backs to his Commands.  
What saith pride, shall I be a slave, that the world should awe me, and snub me? I will never yield it while I live, I will die first: this is a Devil that draws you from God and will carry you to hell, Rom. 7.23. That is the meaning of this place, sin carries a man captive; when the soul sees itself so ruled by him, a gracious hart would tear itself off if it could; but a natural man is a slave to sin, and dares not affect any good in another nor labour for it himself.  
3. Sin leaves a kind of blemish and stain upon the soul; after the Commission of it there is a kind of jarring to the heart and of running wrong in the soul. Peter after his denial of Christ was averted from Christ; so a man after sin shall find himself so dull to any good and prone to any evil; this is the stain of sin: when a man's arm is put out of joint, besides the fall there is a bruise, so after a man hath broken the commandments of the Lord, the law unjoints him, he is more awke to any good than ever, Gal. 6. If any man be unjointed by sin, so that of the Romans, wound their own souls, this sin doth. Now these we pray against, partly against the power of sin, partly against the authority of sin, partly against the stain of sin.  
But deliver us from evil.  
To deliver from evil implies three things.  
1. We pray that the Lord would prevent those occasions and straggling of sin that trouble us; we pray that he would take off these distempers, whereby sin would lay siege against the soul, that he would remove those things that would remove us from him. This wisdom promiseth. Prov. 6.21. That she will walk with them, that walk with her; she will keep them from the way of the wicked woman: sin is like an harlot, therefore the Lord is pleased to express it after that manner.  
Now it is the mercy of God that he will turn our eyes from beholding of vanity, that there may not be violence of sin assaulting us, now we pray therefore that we may not come into the battle, if it be possible: and that sin may not come in against us.  
2. That the Lord would assist us in the temptation that the temptation may not prevail. It is a mercy not to be tempted; but if we must needs be, it is a great mercy not to be overcome by temptation; if he will not wholly prevent us by his grace, yet to assist us graciously in it: It is mercy not to be assaulted, and though assaulted yet assisted.  
Now this assistance of God is twofold; either extraordinary, or mediate, by the means: we speak not so much of the first, though that be true, but we crave both at the hand of the Lord.  
1. Sometimes we crave for the extraordinary help and assistance of the Lord, to assist us even above means & in the means: we know the Lord in the time of Queen Mary did help wonderfully; their temptations were grievous, and afflictions great, yet the Lord did help them extraordinarily, he did let in abundance of sweetness: but we pass this, and come to the other.  
2. We pray especially for such means as may help us, and that appears in four particulars.  
1. That the Lord would discover the enemy before he come, that he would make known unto us the engines, wiles and depths of Satan, and the subtlety of our own corrupt hearts, which are ready on every hand to surprise us. For to be surprised before we are ware is great danger. Therefore we pray that the Lord would give us the spirit of Revelation, that we may take notice of the engines of Satan, and that he may be discovered to us. The discovery (we know) of an evil is a means to prevent it, & not foreseeing misery, we cannot prevent it; he that sees not an evil before it comes will be overthrown by it when it comes: Many a man perisheth by pride & knows not what hurts him; this corruption blows up the soul. This the Lord promised, Isay 30.21. Thou shalt hear a word behind thee saying this is the way; that GOD may keep a man from sin he sends the Spirit of Christ to say, this is the way, walk in it. The text saith, 2 Cor. 2. there speaking of the incestuous man, we are not ignorant of the methods of Satan: so we pray the Lord that he would discover the methods of Satan to us. Matt. 26. When the great skirmish was to come, our Saviour forewarned Peter & said, I will smite the shepherd, etc. And saith, watch and pray; for the hour is come: he gives him the warning piece: we pray then that God would make known to us the engines of sin and Satan before they come. We know it is a great help in war to know the quarters & orders of enemies, that so a man may order his according thereunto. So we must know where the Devil and our corruptions lie quartered, & know what be the haunts of our wretched hearts, & so order the helps God hath put into our hands for the resisting of them.  
2. That the Lord as it were, would entrench about us, if we be not foretold of the enemies; that if we should not see sin to prevent it, yet that God would lay some heavy impediment upon us, and build some trench about us, that we may not commit those evils we are tempted unto; that though he doth not reveal the policy of Satan, yet that he would lay some snares that we may not commit that sin which otherwise we would do: and this is a marvellous mercy, Gen. 20.7. Abimelech took Sarah and thought she had been Abraham's sister, as he himself told him; and no question he had a purpose to take her to be his wife, but the Lord laid an impediment, the LORD kept Abimelech from Sarah; he took off the edge of his desire and laid a bar between them.  
Hos. 2.6.7. The Church was running after her abominations: now how did the Lord prevent her? The text saith, I will hedge thy ways with thorns, and build a wall about thee: the lovers were corruptions, and the following of them was the eager pursuit of them. Now God hedges the ways with thorns, that is, he lays afflictions on her, that she had no liberty to sin, so that she hath enough to do, to mind her own miseries: sometimes a man is addicted to base company, and then the Lord lays sickness upon him to prison him and keep him from that sin, this is Mercy.  
3. The Lord puts armour and weapons on them, to fight against their enemies that are opposite to his grace and children. Ephe. 6. from the 10. to the 18. be ye strengthened in all might putting on all spiritual abilities, to be strengthened in every good work: God saith, he covers the head of his. 1. Pet. 15. God keeps them by the power of his grace: God gives his the whole armour, the sword of faith, the breast plate of righteousness to quench the fiery darts of Satan, and to resist him.  
4. God gives a dominion over and a conquest of all our enemies, and over all our victorious corruptions: he gives a happy issue and success with the fight, he gives issues with the victory, Rev. 1.6. he hath made us Kings, that is, he hath given us a Kingly authority over all our corruptions. So Rom. 6. sin shall not have dominion over you: and Psal. 119.133. Let no iniquity have dominion over me: thus the Lord assists his in trouble.  
3. As we pray that the Lord would prevent the occasions of evil, and if they come to assist us in them: So lastly, if we be foiled and brought under by the temptations of Satan and our own corruption, that the Lord would rescue us from them, that have had too much power over us, and too too much prevailed against us. This we know was the request and desire of the Prophet David. Psal. 39 O spare me, that I may recover strength, before I go away hence and be no more seen: as who should say, my base lusts are too strong for me; These hands were stout, but now feeble, therefore good Lord give me that former strength: his sins were as sickness, therefore he saith, I knew the time when I had a broken heart for my transgression, but now a hardened; therefore O Lord, spare me a little while before I go hence and be no more seen, that I may recover my former zeal and strength again. 
Rom. 8.2.  The law of the spirit of life in Christ, hath made me free from the Law of sin and death, saith Paul. Sin makes Laws, but we entreat the Lord that he would prevent corruption, that he would assist us in temptations ordinarily and extraordinarily, that he would discover the enemy before he come, that he would entrench about us, vouchsafe us armour and weapons to resist, & give us dominion over our enemies, and if we be overcome, that he would rescue and recover us out of them all: this is the sum of this petition.  
Now we come to the frame of heart that we should bring before God, that so we may be fit to receive the good we sue for, from his hands.  
Q. First, wherein doth this appear?  
A. The frame of heart and disposition of soul that best beseems us in the putting up of this petition appears principally in four things.  
1. When we truly desire that the Lord would not let us be drawn as●●●●● or lead into temptation, we must labour to avoid all such occasions as may be too strong for us, or prevail over us. In vain we desire to be delivered from evil, when we rush into evil; as if a man should take pitch into his hands and desire not to be defiled, or put fire into his bosom and pray not to be burnt; this is a slighting of God's mercy and provoking of him to wrath, rather than a begging of favour.  
We would count it a madness for a man to cast himself into the sea, and then desire to be saved, to make ourselves sick, that God may make us whole again; it is nothing else but (as we may say so) to make God work: thus to run into evil and then to pray the Lord, he would deliver us from evil, it is a provoking & mocking of the Lord: the wise man's rule is here memorable, Prov. 23.2. & 3. If a man be given to his appetite, Let him put a knife to his throat; if thou lovest the wine, look not upon it: if a man be given to his appetite, it is in vain to pray against it; & yet cate, but put thy knife to thy throat, abstain therefrom: please not thy appetite.  
The promise and the providence of God go together, 
Psal. 90.  he will secure and relieve us, but it must be in the way of his providence: he that goes out of the way, and craves God's assistance, shall never have it, but hales on evil to himself. Matth. 18. Our Saviour speaking of offences, saith, If thy hand cause thee to offend, cut it off, and if thy eye cause thee to offend pluck it out, that is, were thy sins as dear to thee as thy right hand in regard of profit, or thy right eye in regard of pleasure, cut them off, pluck them out, fling them away rather than be foiled by them. In vain we crave the assistance of the Lord, and in the mean time lay blocks before us, It is mere presumption.  
No marvel then if many times the Lord leaves a man, because he strives not after that he prays for. It is enough to cause the Lord to curse us, when we do not avoid the occasions of evil; he that will not fall into the pit, let him not come near the brink of it; he that will not be snared by evil, let him shun, and avoid all the occasions of evil.  
2. If we be weak of ourselves and cannot prevern the occasions of evil, yet be careful to seek all such means as may be succourable and holpefull to us; if we cannot help out, these will surprise us. Let us seek the means to secure us in our need: the sick man that craves succour of the Lord must use the means the Lord hath appointed; happily thou findest temptations pressing on in thy calling, thou canst not avoid it: the more the occasions are, the more seek for means that may fortify thee; he that will be healed let him seek the Physician; he that is out of the way and would be set in the right way, let him inquire it out, and not sit still and say, Lord have mercy upon me, but seek.  
It was that which joshua did; 
Jos. 7.  he called, yet the Lord did not help him, but said, Why dost thou so? Israel hath sinned, look out the execrable thing. Israel hath sinned, look to that; It is in vain to pray that the enemy may not prevail, if we labour not to root him out of the Camp; do that throughly, and then the overthrow of thine enemies will be easy to thee.  
3. When we have found the means, labour to be content to be ordered by all the means and helps that God hath been pleased to ordain for our good. It is a madness to crave as Balaam, Oh that I might die, etc. and yet see the way, and will not walk in it. jer. 42. They said to the Prophet, inquire at the word of the Lord, and what ever he commandeth we will do; but when they heard and knew it, they would not obey the same.  
In vain it is to crave the pardon of sin, when we look not to the promise; to desire sin to be subdued, & yet cannot abide the means that should do it. When a man saith, I will not be counselled, but will have my proud heart and will walk in mine own ways, how can such a one say, deliver me from this proud heart, when he will not let counsel take place? when a man is in horror of heart, when conscience flies in his face, it is in vain to whine then, and yet wilt not thou be ruled by the word of God, but do as vain as ever, as lose as ever, as idle as ever: thou beggest one thing & dost practise another thing, & so long let us never put up this petition.  
4. We must rely on the Lord for a blessing on all, a success in all, so use the means as if there were no promise to help and yet so depend upon God for all, as if the means could do nothing, observe all thy occasions, & say counsel and advice is good, but the Lord must set them on; man lives not by bread only, but by the blessing of God in the means; go to the spirit of the Lord, and see there a greater power than in all means; 
2 Kings 2.  If thou canst see me taken up, then shalt thou have my spirit doubled upon thee. If thou seest the God that takes me up, than he will give thee his Spirit; look to God above all means, and he that is thus disposed, that man prays aright to be delivered.  
For thine is the Kingdom.  
We have done with the six petitions, three concerning God his name, Kingdom, will, three concerning ourselves, concerning things of this life, of a better, Justification, Sanctification: we come now to the conclusion, and in it consider two things.  


1. The thanksgiving.  
2. The conclusion of faith in the word Amen.   In the thanksgiving is included both a reason of the petition, as also a form of thanksgiving, as who should say, we do not presume we can do any thing, but that thou wouldst work in us what thou requirest of us, for thine is the Kingdom. It is not in our power to do what we should or what thou requirest, but the Kingdom is thine, all comes from thee O Lord, and let all the glory of all be returned to thee again: do we hollow thy name and pray for thy Kingdom to come and thy will to be done? why it is thou Lord that must give the power; we beg all from him, and it is included in the word, for we have no power to do any thing: so that this is the ground whereby we beg all from him, and return all to him.  
Q. What is here meant by Kingdom?  
A. 1. The word Kingdom discovers all the right & authority of God to give all things we want: thou Lord hast the disposing of all things we have, no authority or propriety that is in us, thine is the Kingdom, thou hast all power to do what thou wilt. The master doth what he will in his family, and the King rules in his realm, so doth the Lord rule in the heart of his.  
2. The Lord hath not only authority to do what he will, but full and abundant sufficiency to dispose of all according to his will and pleasure, Kings may want power to do what they would, and the sons of Zerviah may be too strong for David; but as the Lord hath title to all, so his arm is large enough, his ability sufficient enough to do all; so that the soul saith, to do all, thou hast right to all, and sufficiency to do all. There is much infirmity in us, but none at all in thee.  
And the Glory.  
The glory of a thing we know appears in two things.  

1. In the excellency of it.  
2. In the beauty and splendour of its excellency: this sets forth the glory of things, as who should say, if any beauty, excellency or glory be in the creature, it is thine O Lord, for thine is the Kingdom, the power, and the glory.   
Thine.  
Q. What doth this word (thine) imply?  
A. It implies three particulars.  

1. That all authority, sufficiency and excellency is first in God, all is his possession and propriety; any thing we have or enjoy, is but what we have of him, it is but a glimpse and reflection of the glory of God, it is all first in God, and he leases it out: God is the root of all our being and well-being.  
2. As all power and sufficiency is in him originally, so all comes from him; whatsoever is in the creature comes from God, all ●re but tenants and Les●ees of that they have from the Lord, who is the great possessor of heaven and earth.  
3. It implies that we should acknowledge all belonging to him, give every man his due, whose is this honour and power; the Lords, let him have it then, and this is to put off all ability, and sufficiency from ourselves, and to acknowledge all to come from him: As though the soul should say; Is there any thing in me Lord, it is because thou givest it. Thou givest us hearts to pray, and it is thou that hearest us when we pray. It is all free mercy, all abilities are from thee; therefore, Lord take all the glory, for all is thine; Thus the soul disclaims itself.   
For ever and ever, etc.  
That is, ever lasting power is in thee, which differs from all other power, all man's power is from God, but the kingdom of God, his power, and glory, is for ever and ever; We cannot pray always, our abilities fail, and our hearts faint, but thy power endures for ever: the good things of this life, meat, drink, cloth, etc. sometimes are gone, but yet thy power endures, for ever to secure us. When our abilities fail, yet there is eternal power in thee to renew them.  
Amen.  
The word Amen, implies three things.  

1. The term of asseveration, and it discovers the truth of a thing.  
2. A wish, Oh (saith the soul) that it might be!  
3. The voice of a confident faith. It is so, it is done Lord. All these three are employed, but this last here mainly intended. These things we have prayed for, believing according to thy will that they are verily done. As also there is a secret looking after the Petition when it is put up, the soul pursues his prayers; now saith the soul, they speed; now the Lord grants my Petitions. As a man that shoots an arrow, he looks after it; So the soul saith, Oh that the Lord would speed it. So when the petitions are sent to Heaven the heart follows the blow, and looks after them; it sends his Amen, Oh that it might be so! and then faith saith, It is done undoubtedly, as true as the Lord is faithful, it must needs be done. The word [Amen] strikes the match thorough. The soul wisheth, Oh that it might be done! saith Faith, it is done already. Prayer is as the key; when a man wants provision, he goes to the treasury and fetcheth it; So Prayer fetcheth comfort, peace and assurance; etc. and Amen turns the key. It is mine saith the soul, Prayer is as a golden Key.   
FINIS.   

AN EXPOSITION OF THE PRINCIPLES OF RELIGION.  
BY THO: HOOKER.  
LONDON, Printed for R. DAWLMAN. 1645.   

AN EXPOSITION OF THE Principles of Religion.  

The first Principle, There is one God, Creator and Governor of all things, distinguished into three Persons, Father, Son, and holy Ghost.  
Here we must consider three things: 

1. That there is a God.  
2. His Works.  
3. That he is distinct.    
Quest. WHat is the reason that there is a God?  
Answ. 

1. Because in every thing there is a first cause, (that is, infiniteness and power) which cannot not be attributed to any creature.  
2. In regard that all things were made for man, man for an end, which end must needs be God.    
Q. But can we conceive of God as he is?  
A. No, because of the great distance between him and us; for when a man looketh upon the Sun, he cannot possibly endure it, because that is so glorious, and his eyes so feeble.  
Q. How may we conceive of God?  
Ans. 

1. Cast down thyself before him, confessing thy unfitness to draw nigh him.  
2. Look how he is set forth in his Word, as a gracious, glorious, eternal being, without any mixture of infirmity or disability. Man hath with power, weakness; with mercy, cruelty; God hath not so.  
3. Go into the world, and view the height of its glory, and then conclude, If the Creature be thus excellent, what must the Creator be?    
Q. What is God?  
A. A Spirit that hath life and being of himself.  
Q. What is a Spirit?  
A. It is the finest and subtlest subsistence that can be.  
Q. Why had God rather be a Spirit then a Creature?  
Ans. 

1. Because that is the most pure and excellent essence.  
2. There is a great difference between God and us; we have a fleshly part, he is all spiritual; we borrow our being, but God hath life of himself, and gives being to every thing.  
3. That he is an infinite and Almighty God, the sole Creator and Governor of all things.    
Q. What is it to create?  
A. To make something of nothing.  
Q. Wherein do Man's works, and Gods differ?  
Ans. 

1. Man must have something to work upon, God needeth not any thing; a word of his mouth is sufficient.  
2. Man is subject to be weary, but GOD cannot.    
Q. What is meant by Government?  
A. A seasonable succouring and guiding of the Creature. Such is the weakness of poor mortals, that as they were first made of nothing, so unless God upholds them, they will soon resolve to their first nothingness.  
Q. What are the particulars of this Government?  
A. Two: First, Sustentation, Secondly, Direction.  
Q. What is Sustentation?  
A. The good providence of God, whereby he protects and provides for his people.  
Q. What is Direction?  
H. A power of the Lord, whereby he order every thing to its right end.  
Q. How doth he direct the creature to its end?  
Ans. 1. God gives them direction whereby to work, and puts forth their ability into action.  
Q. What may we learn from hence?  
Ans. 

1. Comfort to the Saints, seeing God is so great a Creator, and powerful a Governor; there is no people under heaven (that worship any other God) are so blessed as they are: Among the Gods there is none like unto thee O Lord, neither are there any works like unto thy works. Psal. 86.8.  
2. This should teach us to mind Gods dealing with us in every passage of our lives, and to stand in awe of his Majesty.    
Q. How is God distinguished?  
A. Into three Persons.  
Q. What is meant by a Person?  
A. A Person is a manner of Divine being.  
Q. Why do you say a being?  
A. Because the Deity and the Person is all one.  
Q. Why do you say a manner?  
A. Because there be divers turn, that the Godhead puts upon itself.  
Q. How?  
A. The Godhead is full of wisdom and understanding: Now the Father's understanding casts it back again upon himself; for if he had understanding before the world; then there must needs be somewhat to be understood: but there was none but himself, therefore he casts it back upon himself.  
2. This being understood is the Son, the wisdom of the Father, and the third Person being willed is the Spirit, who not withstanding are all one. As long as a man teacheth, he is a Master; but when he is taught, he is a Scholar: practice comes from teaching; after a man is taught he becomes a practitioner: here now be divers behaviours, yet all but one man. As a Sun beam falling upon a wall, casts back its heat; so doth the Spirit, proceeding from the Father and the Son.  
Quest. What is that which is common to all the Persons?  
A. The Godhead is common to them all; and whatever is proper to the Godhead, is proper to all the rest; with this difference, in regard of the particular relation that every one of them hath; the Father's property being to beget, the Son to be begotten, and the Spirit to proceed: none of them exceeding the other in time, but in order only.   

The second Principle: Man wholly corrupted by Adam's fall, became a slave of Satan, and heir of Damnation.  
Quest. HOw must we conceive of Adam's fall?  
A. Look into the height of happiness he once enjoyed, and the depth of misery his sin produced.  
Q. Were any else in this estate?  
A. No.  
Q. How then came all creatures to have their being?  
A. The stamps of God's Attributes were no farther upon them, then to put virtues into every one.  
Q. Where may we conceive this virtue consisteth?  
A. In the soul and body of man.  
Q. How in his souls?  
Answ. 1. In the understanding, Adam by that was full of knowledge and capable of Gods will. Secondly, in the will consisting in holiness and righteousness, God putting an aptness into Adam to love him above all, and his Neighbour as himself.  
Q. How is God's Image seen in the affections of men?  
A. In regard of that sweet Harmony and agreement which the affection hath with the will.  
Quest. How is God's Image seens in the parts of the body?  
Answ. When they are subject to the reasonable will and understanding in such things as God commands.  
Quest. What is the Covenant God made with Adam?  
Ans. That which was of works, was, Do this and live; by living is meant a promise which God made unto Adam, that if he kept God's Commandments he would preserve him for ever.  
Quest. Had only Adam this?  
Answ. It reacheth not to him only, but to the good of all his posterity.  
Q. What are the signs of this Covenant?  
A. 

1. The Tree of life, which was a sign and seal whereby God assured Adam, as sure as he saw the Tree, if he obeyed his command, he should live for ever.  
2. The tree of knowledge which persuaded him, that if he obeyed God, he should certainly know good and evil.    
Qu. Did Adam fall from this estate?  
A. Yes, by the allurement of Satan in 3. respects: 

1. By propounding his temptations unto him.  
2. In pursuing of him.  
3. In obtaining his desire.    
Q. How by propounding?  
A. He came to Eve, changing himself into a Serpent; Satan being now fall'n from God, grudged the happy estate that Adam was in, and thought much that he should not be in the same condition with himself, whereupon he tempted him.  
Q. What was Eves answer?  
A. Of any tree of the Garden we may eate, but not of this, lest peradventure we die; now he took advantage of this, when she began to doubt of God's providence.  
Q. How else did they fall?  
A. By their own free will attending to, and parlying with Satan, in two respects: 

1. In a light esteem of God's command.  
2. In their delusion, 

1. Saying the fruit was good, when God said the contrary:  
2. Harkening to Satan, who told them it would be the cause of their good, and not evil, when as God told them when they eat thereof they should die the death.      
Q. What is the third cause of their fall?  
A. The holy and blessed Law of God may after a measure be said to have some influence therein.  
Q. What came to Adam after this?  
A. He was made guilty and liable unto the Law and Curse.  
Q. What followeth upon this guiltiness?  
A. Punishment.  
Q. what was that?  
A. Original and actual sin.  
Q. What is original sin?  
A. A natural depravation of the whole man.  
Q. What is actual sin?  
A. A transgression of the Law in the least particular.  
Q. Why did God punish them so severely?  
Ans. 

1. Because they sinned against an extraordinary Majesty, loving Satan more than God.  
2. Because they broke all the Commandments at once, which were included in these two, Love the Lord with all thy heart, and thy Neighbour as thyself.    
Q. Did Adam this only to himself?  
A. No, but to his posterity.  
Q. How cometh it so?  
A. We did then what ever he did, for we were in his loins, it was equal with God to appoint it so, because that if he had done well we should have been saved; now consequently it must follow, that because he sinned, we must also be punished.  
Q. How did Adam's sin become ours?  
A. By imputation.  
Q. What is imputation?  
A. That whereby the fault of one man is put upon another.  
Q. How came we to have original sin?  
A. By propagation in regard that Adam sent his nature into us, and we become like him.   

The third Principle. Concerning redemption by Christ.  
Quest. WAs our Redemption necessary?  
A. Yes, because God determined an end of his Creation, now man because fallen, if he should be destroyed, the end would be frustrate. Secondly, God had ordained the glorification of his mercy in man; now had there been no Redemption, where would the glory of his mercy appear? Thirdly, the Elect fallen without this could have had no comfort.  
Q. Who is this Redeemer?  
A. Jesus Christ the second Person in the Trinity, he only can subdue our enemies, and satisfy his Father's wrath.  
Q. Wherefore was Christ the fittest person in the Trinity?  
Ans. 1. Because he could most prevail with God, being his Son. Secondly, God being he who was fully offended, it was not justice that he should pay himself.  
Q. Why did Christ take the nature of man upon him?  
A. 1. Because it was man that sinned. Secondly, there must be a suffering as well as a satisfaction.  
Q. Did Christ take upon him the person or nature of man?  
A. The nature only, for else there should have been two persons, which cannot be.  
Q. How did Christ take man's nature upon him?  
A. The Holy Ghost sanctified it, and then Christ took the same.  
Q. What are those things observable in this nature?  
A. His union, and the manner of his conception.  
Q. How is his union?  
A. Inseparable, for our nature could not be separated from him; the eternal Son of God so took the nature of man, that when it met with him, it was not changed, but remained the same for ever.  
Q. How was Christ conceived?  
A. By the Holy Ghost, who at this time, and in this thing imitated the nature of man.  
Q. Of whom was Christ conceived?  
A. Of the Virgin Mary.  
Q. Why had not Christ a Father as well as a Mother?  
A. Then had he been liable to sin, which was principally imputed to man.  
Q. How did Christ suffer?  
A. By his Death, which was twofold, corporal and spiritual; corporal, whereby his body was separated from his soul; and spiritual, whereby he was separated from God.  
Q. What things are to be observed in the death of the soul?  
Ans. 1. The wrath of God and his anger against a man, of which Christ tasted: Secondly, the consequences which are desperation and continual punishments, from which Christ was most free.   

The fourth Principle. A sinner of an humble and contrite spirit apprehends Christ by faith, and so is justified and sanctified.  
Here are two things; 

1. A preparation.  
2. The Benefit.    
Quest. WHat is contrition?  
A. When a sinner is brought to such a sight of sin, that being enforced to feel the burden thereof, he comes to be sequestered from it.  
Q. How many things are here considerable?  
A. Three: 

1. A sinner must be brought to a sight of his sin.  
2. He must be enforced to feel it.  
3. He must come to be sequestered from it.    
Q. Why do you say, Brought to a sight of his sin?  
A. Because of himself he neither will nor can see his sin.  
Q. What do you mean by sight?  
A. A clear and convicting sight of sin.  
Q. What is it to have clear sight of sin.  
A. When a man sees sin as it is in its colours.  
Q. What is it to see sin convictingly?  
A. When a sinner is persuaded in his conscience that that sin which the Minister and the Word of God speaks of, is his own sin.  
Q. What is meant by sin?  
A. In sin there are two branches, the evil of it, and the punishment of it.  
Q. Which is worse of these two?  
A. The evil of sin, for 

1. that which deprives a man of the chiefest good, must needs be the greatest evil, but sin deprives the soul of God the chiefest good.  
2. We see Christ could suffer punishment, but not be sinful.  
3. And God is oft the Author of punishment, but not of sin.    
Q. What is the second thing in the definition?  
Answ. He is enforced to feel it, men would be flying off from the meditation of this sin.  
Q. How may a man feel his sin as he should do?  
Ans. By meditation and application.  
Q. How by meditation?  
Answ. 1. By considering what a GOD he hath offended, how great mercy abused, and justice provoked, not only in time of ignorance, but since we knew him: Secondly, A serious meditation of the vile and filthy nature of sin.  
Q. How doth the vileness of sin appear?  
A. It separates us from God's presence, and procureth eternal misery.  
Q. How by application?  
Answ. 

1. By convincing the heart of its loathsome conditon.  
2. By dogging the heart when there is any occasion of sin, and still telling it of God's judgement.    
Q. Can any man of himself do this?  
A. No, it must be God's humbling hand.  
Q. What do you mean by sequestered?  
Ans. When a man's hearts desire and hungering, is to get out of sin, though he cannot, saying with himself, there is no reason why I should be thus ruled by base lusts.  
Q. What is humiliation?  
Answ. When the heart of a poor sinner comes to despair of all hope and help, either in himself or any creature, and is contented to be at God's disposing.  
Q. How many things are to be considered in this definition?  
Answ. He despaireth of all hope in himself, or in the creatures, and is content to be at God's disposing.  
Q. When doth a man come to this despair?  
A. When he seeketh to the world for succour, and finds none.  
Q. When is a man content to be at Gods dispose?  
A. When he acknowledgeth he hath no good in himself, and confesses (if at any time God afflict him) that it is just with God so to do, resolving what ever trouble lies upon him, still to trust and call upon God. Contrition and humiliation are two graces which must be wrought in the soul before faith can enter in.  

1. Because every natural man hath sin to be his God, now there cannot be two Gods in any man's heart.  
2. Because by faith we go unto Christ to receive good at his hands; now one cannot go to Christ before he go out of himself; before we can get the pearl, we must sell all that we have; now Christ is the pearl; we must sell all our corruptions to enjoy him.   
Q. What is faith?  
A. A resting upon God, grounded upon knowledge, and assurance that God is my God in Christ.  
Q. How many things are included in this knowledge?  
A. A sight of sin, and a sense of it, which will produce three things: 

1. A prising and seeking for mercy.  
2. No content in any thing, till we have obtained mercy.  
3. The testimony of God's Spirit, which assureth God's children their sins are pardoned.    
Q. What is meant by resting upon God?  
A. It is discovered by two particulars: 

1. Casting ourselves upon the Promise.  
2. A persuasion that they shall be fulfilled to us.    
Q. What is lustification?  
A. When a believing sinner is accounted just in God's sight, through Christ, according to the Law.  
Q. Why say you accounted?  
A. Because Justification puts nothing into us, nor finds nothing in us.  
Q. Doth God justify wicked men as they are in themselves?  
A. God provided another to be their surety, for whose sake he accepts them.  
Q. Can one man's wisdom, understanding and holiness be accounted to another?  
A. Yes, if one man's offence be imputed to another, then may one man's righteousness; but Adam's sin was imputed to us, Rom. 5. therefore Christ's Righteousness may be accounted ours. If the Law be, that the surety may be punished for the debt as well as the debtor, then may the sureties satisfaction be accounted to the debtor, both because the surety and the debtor took upon them the same thing, and subjected themselves to the same condition.  
Q. What do we learn out of these words, according to the Law?  
A. No man can be just, except he be in some measure answerable to the rule of justice.  
Q. What did the Law require?  
A. Two things: 

1. Dying for sin.  
2. Doing that we may live.    
Q. Was our sin made Christ● by commission?  
A. No, only by imputation, for when Christ died to save us, did we die also? no, only his death was imputed to us.  
Q. What doth Christ receive from us?  
A. Gild and punishment.  
Q. What do we receive from Christ?  
A. His merits and obedience.  
Q. Doth faith itself justify a man?  
A. We are not justified by faith, for it's but an instrument whereby we lay hold upon Christ, and so are justified.  
Q. Must justification be joined to sanctification?  
A. Yes, for justification goeth, before, and sanctification follows after.  
Q. Wherein lieth the difference?  
A. lustification putteth nothing into a man, nor findeth any thing in a man: Sanctification puts a new frame of he art into us.  
Q. But doth not God put grace into a justified sinner?  
A. Yes, but he doth it by sanctification, not by justification. We receive justification all at once, and that neither admits of increase, or decrease, but holiness is usually increased, and decreaseth many times.  
Q. What is sanctification?  
A. It's the restoring of a justified man into the image of God wherein he was created: Not a making new faculties in the soul, but putting them into right order; as when a clock falls in pieces (the wheels being not broken) the clock hath not new wheels set into it, but they are new made again.  
Q. How many things be there in sanctification?  
A. Two: Mortification and Vivification.  
Q. What is mortification?  
A. The first part of sanctification whereby sin is killed in us by the power of Christ's death applied unto us.  
Q. Can sin be wholly subdued in a man?  
A. No, but it may be lessened and filled away.  
Q. Wherein lies the difference between sin in a wicked, and a godly man?  
A. There is the nearest union that may be, between sin, and the soul of a wicked man: Sin beareth greatest rule here, and the soul yields greatest subjection unto it: He hath a secret resolution to sin in spite of God and his Ordinances.  
But in a godly man the power of sin is loosened, and the union broken, sin is not in him as a King, though it may be as a Tyrant,  
Q. Can mortification and vivification be severed?  
A. No, where God bestows Mortification, there he likewise bestows vivification.  
Q. Which goeth first?  
A. Mortification, for before we can receive Christ, we must make room for him by casting out all wickedness.  
Q. What is meant by this word vivification?  
A. It is that part of sanctification whereby we are quickened to newness of life by Christ his Resurrection applied unto us.  
Q. How is this wrought by Christ's Resurrection?  
A. In sin we must conceive there is, 

1. The guilt.  
2. The punishment.  
3. The power of it; the guilt and punishment Christ by his Death removed.    
Q. But how did he take away the power of them?  
A. We having sinned, Christ died, and risen again for us, whereas sin and Satan would have kept him in still if they could, but he came out by force.   

The fift Principle: Faith cometh by hearing, and is strengthened by the Word and Prayer.  
Means to get and increase Faith.  
Quest. How may we get faith?  
Answ. By the hearing of the Word preached.  
Q. Why is Faith wrought by the Word?  
A. Because God hath promised a special blessing thereunto, and the holy Spirit accompanies the same for this purpose.  
Q. Why by the Word preached?  
A. Because the Word preached doth evidently reveal truths to the soul, and works more effectually upon a man's heart.  
Q. How is Faith increased?  
A. By the Word, Sacraments, and Prayer. The Word addeth fuel unto Faith, provoking a man to come to Christ, by showing 

1. the need we have of him, by reason of our daily wants and infirmities:  
2. The all-sufficiency of Christ to supply us:  
3. And his willingness to receive all comers.    
Q. When is Faith strong?  
Ans. 

1. When it grasps as it were a whole handful of Christ; a little child can grasp but a little of any thing.  
2. When it holdeth firmly that it catcheth hold upon.    
Q. How do the Sacraments strengthen saith?  
A. 

1. They present Christ nearly and visibly to the soul.  
2. They show Christ's merits & obedience, inflaming our hearts with love to him.    
Q. What is Prayer?  
A. It is a going out of ourselves to God, craving things answerable to his will.  
Q. How a going to God?  
A. Not a bodily going, but the mind, affection, and understanding, stirting up themselves to present their suit to him.  
Q. Can a wicked man pray?  
A. No, 

1. Because true Prayer is from the Spirit, and a sanctified heart.  
2. These men oppose what they beg for.    
Q. How many parts be there in Prayer?  
A. Two: Petition, which is a craving of that we want; and Thanksgiving, which is a giving God thanks for that we have.  
Q. What is the pattern of Prayer?  
A. The Lord's Prayer, which Christ gave to his Disciples.  
Q. Into how many parts is it divided?  
A. Into three: 

1. A Preface,  
2. Six Petitions,  
3. A Thanksgiving.    
Q. What do you mean by Father?  
A. The first Person in the Trinity, who is the fountain from whence all we have floweth.  
Q. How is God said to be a Father?  
Ans. 

1. In regard of Christ,  
2. In regard of us.    
Q. How is God the Father of Christ?  
Ans. 

1. By natural generation:  
2. By personal union.    
Q. How is God a Father in regard of us?  
Ans. 

1. In regard of Creation, so the Angels are sons of God:  
2. In regard of Adoption, which is the taking one in stead of a child.    
Q. How may this word Father be a preparative to Prayer?  
Ans. 

1. If God be a Father, than he is bountiful, and we may receive what ever we ask.  
2. If God be a Father, he is merciful, ready to pardon all our sins.  
3. He will take in good part any service done in truth of heart, though never so small.    
Q. Why do we say Our Father?  
A. Our betokeneth a kind of propriety and interest; As we say, This is our house, we have a special interest therein: So here it showeth a special interest that God's people have in him.  
2. Community of God to all his servants, as the light is common to all; none can say it is My Sun.  
3. The fellow-feelingnesse that the godly have of one another's misery.  
Q. What preparations are there in this Word to Prayer?  
A. It causeth Reverence; A child cometh reverently to his Father, so must we.  
2. It teacheth us confidence in God, because he is our Father.  
And 3. cheerfulness in coming to him, as a child unto his Father.  
Q. Is God only in heaven?  
A. No, he filleth every place.  
Q. Why is God said to be in heaven?  
Answ. 

1. That we may take notice of his power; things above have advantage of things below.  
2. He is an holy God, for he is in heaven, where no unclean thing is.    
Q. What is the scope of the first Petition?  
A. That God's name might be honoured of all his creatures.  
Q. What is meant by name?  
A. That whereby God is made known.  
Q. How is God made known to us?  
Ans. 

1. By his titles and Attributes, as when God is said to be holy, gracious, etc.  
2. By his Word: and  
3. by his works, especially in the works of grace on the hearts of his children;   there is God's name written as it were in great letters, as the Apostle Peter saith, They express the graces of him that hath called them; so that when a man looketh upon a child of God, he may say, Surely God is an holy God, because his children are so.  
Q. When do we honour God's name?  
A. When Gods name is to us as an holy thing; when we see the worth of it, and manifest it to others.  
Q. What is the scope of the second Petition?  
A. That God may rule over all, especially over his Church.  
Q. Why is it added to the former?  
A. Because when God beareth rule, than his name is honoured.  
Q. What doth this word Kingdom signify?  
A. That rule which he exerciseth over his servants.  
Q. How manifold is this Kingdom?  
A. Twofold; the Kingdom of grace, and the Kingdom of glory.  
Q. How doth God rule in the Kingdom of grace?  
A. By his Spirit in the Word he ruleth the hearts of his servants, and aweth the hearts of hypocrites.  
Q. How doth God rule in the Kingdom of glory?  
A. Immediately by himself, shining into their hearts, and filling them with his grace.  
Q. What do we mean by Thy Kingdom come?  
Ans. 

1. We desire that God would send his Gospel to such places, Nations, & Countries, as have not had it:  
2. That God would spread & enlarge his Gospel where it is:  
3. That God would confirm and establish his Gospel, and cause it to have better entertainment where it is spread.    
Q. What is the scope of the third Petition?  
A. That all humble subjection may be yielded unto God.  
Q. Why is this added unto the former?  
A. Because then God's Kingdom doth most of all come, when his will is done.  
Q. What is Gods will?  
A. Gods good pleasure touching the performance or bringing to pass of any thing.  
Q. What is God's secret will?  
A. That which God reserveth to himself in his own counsel.  
Q. What is Gods revealed will?  
A. That which he hath made known unto us in his Word.  
Q. How must we be like the Angels in obedience?  
Ans. 

1. In readiness; they are they are said to have wings.  
2. In faithfulness; they obey God in every thing: so must we.  
3. Their obedience is constant, so should ours. Nothing should hinder our speedy and cheerful obedience.    
Q. What is the scope of the fourth Petition?  
A. We desire a comfortable supply of all things concerning this life.  
Q. Why is this put first?  
A. A man must have a being, before a well-being; nature before grace.  
Q. Why is bread put for all?  
Ans. 

1. Because this is most necessary for subsistence; All our endeavours ay me at this.  
2. We desire God would give us ability to use the means to attain it.  
3. That we may have a comfortable use thereof, with a blessing attending it    
Q. What do you mean by give?  
A. First, that God would give us what we want.  
Secondly, to continue and preserve still what we have.  
Thirdly, that God would give us an heart to make a right use thereof.  
Q. Why do you say us?  
Ans. Because we must have a fellow-feeling of the necessities of others, we desire God to give us, that we may help them.  
Q. Why do you say our daily bread?  
A. We desire here a right and title to these outward things: This title is twofold; 

1. Divine, in regard of God:  
2. Politic, in regard of men.    
Q. Why do you say this day?  
A. First, it showeth that we must take care for the time present. Secondly, we desire a moderation of these outward things. Thirdly, we must daily pray and depend upon God for our bread.  
Q. What rules may we here learn for the ordering of our lives in the desire of outward things?  
Ans. 

1. We must go to God for every mercy, and acknowledge we receive all from him.  
2. We must only look to the time present, not caring for the morrow.    
Q. What is the scope of the fifth Petition?  
A. justification, or the forgiveness of sin.  
Q. What is meant by debts?  
A. Sins.  
Q. Why is sin called a debt?  
A. Because it maketh us liable to God's judgements.  
Q. Can God forgive our sins without satisfaction?  
A. No, because it's against his justice.  
Q. How then is this a mercy that God doth forgive us our sins?  
A. God's mercy appears in that he follows the Law against our surety, so that he is made guilty and liable to punishment, and we cleared. Is it not a great mercy, that our sins may be removed from us, and Christ's righteousness imputed unto us?  
Q. How fare must a man forgive another?  
A. In the offence we must consider three things: 

1. The breach of the Law.  
2. The wrong done to us.  
3. The inflicting vengeance for it.    
Q. How fare may a man forgive the sin as a breach of the Law?  
A. Only thus fare he must desire that God would not lay it to their charge; so Christ prayed, Father forgive them, for they know not what they do.  
Q. Must a man always forgive his enemy the wrongs and punishment done?  
A. No, when God's glory and Religion is disgraced thereby, and it may be for our brother's good.  
Q. Doth God forgive us, because we forgive others?  
A. No, He forgives us before we can forgive others on a right ground. 

1. Because all the mercy we have, we receive from him.  
2. All we have is but a drop in comparison of that Ocean which is in God.  
3. Our mercy is mixed with cruelty and many oppositions, but God is all compassion.    
Q. What is the scope of the sixth Petition?  
A. Sanctification.  
Q. What doth temptation properly signify?  
A. A proving of grace, so God tempted Abraham, and proved his love: Here by temptation is meant a solicitation to commit evil.  
Q. Why not tentation of trial?  
A. Because we ought rather to pray against this then against that.  
Q. What do you mean by deliver?  
Ans. 

1. That God would give us a foresight of sin.  
2. That God would give us power, that we be not thereby overtaken.  
3 That God would recover us, being fall'n, and fortify us against sin for time to come.    
Q. What do you mean by lead?  
Ans. 1. That God would let us have no occasion of evil.  
Secondly, if occasions be offered, that he would so assist, and strengthen, that they prevail not against us.  
Q. How hath God a hand in the sins of men?  
A. Whatsoever may be said in the Law and Word of God, may be said of God; now the Law may be said to have an hand in the sins of men: As when counsel and admonition comes, the heart swells immediately; as when a thing is put into a channel, or any other place, the water increaseth hugely, not because there is any water put into it, but by opposition.  
Q. What do you mean by evil?  
A. There is no kind of evil worse than the evil of sin and punishment: here is specially meant the evil of sin, and also punishment, so fare as it may hinder us in the ways of godliness.  
Q. Why do you say deliver us?  
A. Here we desire that God would provide means for others good, and make us instruments to deliver them. 

1 In watching over their conversation.  
2 In telling them of that which is amiss.  
3 To follow it, and never leave till we have convinced them of it.    
Q. What is meant by Kingdom?  
A. The right ruling over his servants. By power is meant, an ability and sufficiency to govern.  
And by Glory, is meant, 

1 The worship of God:  
2 The shining of God's glory.    
Q. Why do you say Thy?  
A. All this is in God: Secondly, all that men have in the world is from God, therefore they must render all to his glory.  
Q. What is Amen?  
A. The voice and word of faith.  
Q. What is here employed?  
A. Two things: 

1 An earnest desire of what we beg; as a man when his friend goeth beyond sea, faith, The Lord be with you.  
2 A repose of ourselves upon God, that he would grant our requests, who hath promised, whatever we ask in Christ's Name, we shall have it.     

The sixth Principle: All men shall rise with their bodies to judgement, the godly shall inherit the kingdom of Heaven, but reprobates and unbelievers shall be cast into hell fire with the Devil and his angels.  
Queen WHat are we to observe out of this Principle?  
A. Two things; 

1. The judgement. 2. The reward of every man: In the judgement we must observe two things: First, the preparation to this judgement, that is the resurrection.  
2. The judgement itself.    
Q. What is resurrection?  
A. It is the reuniting and knitting the soul and body together, that were separated by death.  
Q. Why is it necessary that there must be a resurrection?  
A. There are two grounds; one is taken from the justice, another from the mercy of God. Wicked men they have the happiness of this life, and therefore they must have misery in the life to come, else God were not just.  
Again, the godly are here in misery, and they that should be most respected, have the worst entertainment, therefore they must have a happiness in heaven. So the Author to the Heb. saith, God is just that he should not forget their labour of love. And the Apostle to the Thessaly. It is a righteous thing to render peace to you: it were unjust if they did not see some good days. Abraham tells Dives, Son, remember thou in thy life time receivedst thy pleasure, and Lazarus pains; therefore now he is comforted, and thou art tormented. It was the speech of Master Greenham, that wicked men have some good in them, therefore God gives them outward things, but they have an infinite evil, therefore they must perish eternally.  
Secondly, God's mercy hath promised heaven to his servants, therefore there must be a Resurrection; heaven is not here. There be two sorts of men that shall be judged: First, those that die; Secondly, those that live when Christ shall come.  
Q. How do the godly rise again?  
A. By Christ's Resurrection, because Christ was dead, and they are his members; Christ being their Surety: and whatsoever he doth, he doth it not for himself, but for them.  
Q. How shall it be with the godly when Christ shall come?  
A. They shall be freed from all sin and weakness of body.  
Q. Shall the same bodies arise?  
A. Yea the same; God shall gather together all the elect: He that is able to make all things of nothing, is able to raise men, and gather them out of the dust; for it is lesser to repair a thing of the matter that it is made of, then to make a thing of nothing.  
Q. But is there no change in regard of substance?  
A. Only this: The qualities & conditions of the body shall be altered, the body shall be incorruptible, immortal, whereas here we are subject to death and diseases.  
Secondly, the body shall be spiritual; that is, there shall be no dependence upon any outward comforts. Here we must use meat and drink for preservation of our lives; but there shall be no need of them. The Sadduces told Christ, Such an one had seven brethren, and they all married one woman one after another; now say they, In the Resurrection whose shall this wife be? and Christ said to them, Ye err not knowing the Scriptures; for in heaven they neither eat nor drink, marry, nor give in marriage, but are as the Angels; they need no meat nor apparel: So the godly shall be there.  
3. All imperfections and weaknesses shall then be taken away; If a man dies sick, he shall be whole when he rises again; If a man be lame, or if he were born blind, or if one died being a child, all these shall be taken away then.  
Object. But it seems it shall not be the same body; for if a man shall have every limb, and be perfect in every part, how can these things stand together?  
Ans. There is nothing added to the substance of the body, but only changed and increased; it is in the nature of many things to increase, when as nothing is added unto them: As may be observed in an Onion, take a great Onion, and hang it up in the house, and it will grow bigger and bigger; what is the cause of it? not because any thing is added, but because it speads itself further; so then there shall be no new body, but the same substance enlarged and increased.  
Q. But how comes it to pass that there shall be a change?  
A. By the immediate and immutuable assistance of Gods upholding and supporting the body.  
Q. What change shall there be of the soul?  
A. The wicked shall be changed from evil to worse, there is sin in them here, but there is some restraining grace, either fear or profit prevails with them now, and keeps them from sin, but there shall be no restraining grace at all, but all sin then. 2. There God's wrath shall be poured in a fuller measure than now.  
1. But the godly souls shall be freed from all sin and corruption that is now in them. 2. They shall have eternal life, and possess God himself as it were fully.  
Use. How should this stir us up to thirst after the day of our resurrection! here we have sin and cannot do good, but there all sin shall be taken away.  
It should comfort God's servants, though it far ill with them in this life, yet they shall be freed from all afflictions and miseries one day.  
Paul saith, If a Christians hope were in this life only, he were of all men most miserable; for who are pursued, who are hated more than they?  
Now come we to speak of the last judgement, wherein observe; 

1. There must be a day of judgement.  
2. The persons that must come to judgement.  
3. The manner of judgement.  
4. Who shall proceed therein.    
1. It is called the day of judgement, as the time of the Gospel is the day of salvation, and the time of affliction the day of visitation: So here the particular time God hath appointed to judge all men, is called the day of judgement; It is called also the last day, because it shall be the last, and all others prepare to this; It is also called the General judgement, than all shall be judge, even those that judge others here.  
Q. Why is it necessary there must be a judgement? it seems there need not be a judgement, for the godly are now acquitted, and wicked men are condemned already in their own consciences, that fly in their faces; why therefore must there be a judgement?  
A. God doth it for these two reasons; 

1. That his glory might he more manifest, even the glory of his justice; for what a great glory is it, which all shall confess, even the devils and damned, that God is just in all his proceed against them?  
2. That Christ's glory might be made manifest; here he was judged, but then he shall be Judge.    
Q. When shall the day of judgement come? what shall be the time of it?  
A. For the particular time no man knows; only we must conceive thus much, 

1. That Antichrist must be destroyed before.  
2. The Jews must embrace the truth, and both jews and Gentiles must profess the truth;   after this there must be an universal declining; as Christ saith, As it was in the days of Noah, so now at Christ's coming there shall be a wonderful and fearful declining, than it will be time for God to come.  
Q. What use may we make of this?  
A. It is a ground of patience to the godly, let the wicked judge as they will, there will be another judgement, saith Paul, I pass not to be judged of you: So we when we are wronged and trod upon should lift up our eyes and call to mind the last judgement, than our causes shall be heard, and we shall be righted.  
Q. Who must be judged?  
A. Every man, high and low, rich or poor, all are liable.  
1. God that created every man, and hath given them several talents, may justly call them to an account for the same.  
2. God is only wise, knowing how to do it, and able to bring all men to judgement; how should this awe us from sin, as God saith, Rejoice and take thy pleasure, but remember for all these things thou shalt come to judgement.  
Q. But for what shall we be called to an account?  
A. The Apostle Paul saith, for what ever is done in the flesh: Those that dishonour God, he will punish; and those which honour him, he will recompense.  
Q. By what rule must every one be judged?  
A. By the Law, not by the Gospel, because all men have the Law given them, Rom. 1.24. the Law is engraven in our hearts, that we may be without excuse; but every one hath not heard the Gospel; many Nations and people have not heard of Christ, therefore they can make their plea, when God shall say, Why did you not believe in Christ and the Gospel? Why Lord, say they, we never heard of Christ. 2. This judgement will be clear and open. When as wicked men shall be condemned by their works, God can then say, Have you not done thus and thus, committed these and these sins? Have I not seen you? As Elisha said to his servant Gehasi, Hath not my heart gone with thee? S● God may say, Did not I see you do such a thing? Then will hypocrites be made known; God's justice will much appear when the ungodly shall see their own ways have ruined them.  
Object. If this be so, than no man shall have a reward of glory.  
A. There is a difference between justification and glorification, a man must be justified and sanctified before he can perform any thing which God accepts. Now justification is by Christ, but glorification by works. There is a two fold obedience, Legal and Evangelicall, legally not man can obey God, (that is) in every point we cannot serve him so absolutely and exactly as the Law requires.  
Q. What is the difference between Legal and Evangelicall obedience?  
Ans. 

1. The Law layeth hold on a man, and binds him to perfect and personal obedience.  
2. If a man can obey the Law, he may merit salvation; had Adam but obeyed the Lord in every point, as the Law required, he might have challenged heaven, for that saith, Do, and live.    
But now the Gospel 

1. takes away the rigour of the Law;  
2. It doth not require exact obedience, but sincerity; the will and endeavour, which is taken for the deed.  
3. A Christian obeyeth God in his Surety;  
4. By way of thankfulness, not to merit: he that merits must bring something in himself, but we have nothing.    
1. This is a ground of exceeding comfort to God's people; though their abilities be not great, yet if they are sincere in heart, they may be comforted. It matters not how the world judgeth us, we stand not, nor fall to men, but to God: and therefore David being slandered by his malicious enemies, saith, judge we according to my righteousness; he was slandered as an Hypocrite, yet he desireth God that he would look upon him according to the sincerity of his heart. This comforted Hezekiah upon his deathbed, Remember, saith he, O Lord, how I have walked before thee with an upright heart.  
2. It serves for terror to all dissemblers, seeing God will judge them according to their works, there's no tricks to be used then: Here they labour to blear the eyes of men, and to carry fair weather before them, that none can say black is their eye: But God shall unbowel all, and say, This is the man who had such cunning devises that men might not take notice of him, that had secret corners to commit sin in, etc. 3. It should teach us to abound in holy duties, because we shall be judged by them; set somewhat every day upon the score, not to labour for profit, but to abound in godliness. It is better to abound in duty then commodity; for a man shall be rewarded, not for that a man saith, but for that which a man hath done in the flesh; labour then to abound in piety, that so your reward may be great, only look you do it uprightly, considering God be thy Judge.  
O. But it is said, The Father judgeth no man, but hath committed all judgement to the Son.  
A. God doth put it over to Christ and gives him power to judge the world: As the King is said to judge when others receive Authority from him to do it.  
Q. Why shall Christ judge all men?  
A. That Christ's glory might be known; here he was judged, but then he shall judge, which is a ground of much comfort to God's servants, seeing Christ that is their Saviour shall be their Judge.  
Q. How shall God's proceed be?  
A. By Books, as john saith, Rew. 20.12. I saw the Books opened: there are two books, the book of Conscience, and the book of God's Prescience, the Conscience it is a thousand witnesses, & God is ten thousand; so then there are eleven thousand witnesses against a man: His conscience will say, Are you a professor, and will you do thus & thus? And if our conscience accuse us, God is greater than our conscience; He will set our sins in order before us, and say, Look here, do you not see your pride and filthiness? God will write our sins in the palms of our hands, that we may take notice of them, he will discover all that ever we did, to us. Now come we to the sentence itself.  
1. Upon the wicked, Depart from me ye cursed into everlasting fire with the Devil and his angels: Herein we must consider 2. things, 

1. The punishment of loss.  
2. The punishment of sense; the punishment of loss, depart from me; wicked men must be banished from God's presence.    
Ob. But David saith, Ps. 139. If I go into heaven, thou art there; if I go down into the deep, thou art there; How then are the wicked separated from God?  
Ans. They cannot departed from the presence of his anger and power; but they neither find nor feel the work of any of God's comfortable Attributes: God is merciful, but this is nothing to them: He that hath not God, cannot have any rest. Who is it that gives us rest by our sleep, but God in sleep? so who is it that strengthens us by meat, but God in meat? etc.  
But now they wanting God, must needs be miserable withal: They shall be utterly out of hope to attain happiness and life; there shall be salvation, but none for them, they have nothing to do with it, and this is the greatest misery of the damned in hell, that they are separated from the presence of God.  
2. The punishment of soul, that is, they must be cast into hell fire, which is set forth by two things: 

1. The worm shall never die.  
2. The fire never goeth out.    
1. The worm is the sting of conscience, that is compared to a worm, for as a worm gnaweth a man continually, so conscience is continually gnawing a man's heart.  
2. They shall be cast into hell fire, that is, they shall be filled with the vengeance of God, they have here but a drop of it, as it were; if we consider all the punishments that all the men of the world have had and suffered, they are nothing to this, but as a flea-biting in comparison of this: That which is the worst, their wickedness shall increase daily, though they be full of God's vengeance, yet their sin shall increase it still.  
Q. But if the wicked are full of God's vengeance, how can their punishments be increased?  
A. They shall every day be made more capable of bearing punishment: As a glass, though it be full, yet if it be made bigger, it will hold more: So, though a man be full of misery, yet by sin he shall be made capable to suffer more and more. It shall be eternal, there shall be no end of their misery, for their punishment shall encreaase daily, so that a man shall be a Devil incarnate, as it were.  
FINIS.