A KEY OF HEAVEN: THE LORDS PRAYER opened, and so applied, that a Christian may learn how to pray, and to procure all things which may make for the glory of God, and the good of himself, and of his neighbour. Containing likewise such Doctrines of faith and godliness, as may be very useful to all that desire to live godly in Christ jesus. The second Edition enlarged by the Author. MATTH. 7.7. Ask, and it shall be given you: seek, and ye shall find: knock, and it shall be opened unto you Oratio justi clavis coeli. LONDON: Printed by Thomas Harper, for Ben●●● in Fisher, and are to be sold at the sign o● the Talbot in Aldersgate-street 1633. TO THE RIGHT WORSHIPFUL Sir THOMAS CREW, and to all his hopeful children, all grace and peace in this life, all joy and glory in that which is to come, be multiplied. RIGHT Worshipful, custom doth claim by prescription, that such books as come under the Press to be made public, should be ushered forth with an Epistle Dedicatory, which if it want, it calleth into suspicion, that either the Author hath no friends of worth, or that the work is not worthy patronage. Wherefore having suffered this Tract on the Lord's Prayer, to come forth, I tread the common path. The profit of him to whom dedication is made, or testification of respect and thankfulness of him that dedicateth, or credit and countenance to the book dedicated, is the mark that is aimed at in dedications. All these respects have moved me to make choice of yourself. For though you be already furnished and fully established in the truths therein delivered, yet it shall be profitable unto you, that with some variety you be put in remembrance of the same things: your children likewise (who may reap some good hereby) will be induced to read and make use of this book the rather, because it cometh through the hands and under the patronage of their so loving and beloved father. These are likewise to acknowledge that dept of thankes due to you for the many kindnesses you have showed me, for which I do and shall for ever stand beholding unto you: also to signify my well wishing to your children, and that for the well deservings of those which are come to age, and for the sake of their mother, your dearly beloved wife, now with the Lod, to whom myself and mine stood much indebted, whom I could not but admire and affect while she lived, whose remembrance I shall always honour, and whose name I desire to keep alive, for to quicken others now she is dead. For, to speak within compass, without hyperbole, amongst the many gracious women that I have known, a more complete Christian, to whom the Lord had bestowed such a sweet concurrence of gifts of grace and nature, have I 〈◊〉 known. Name gau deant bene nati, modò renati. Gratier est ou●ch●o veniens è corpore vir●us. And though birth, beauty, wit, a large heart, and good elocution (all which were eminent in her) without grace are vanity; yet when these are accompanied with love out of a pure heart, and of a good conscience, and of faith unfeigned (all which abounded in her) each doth make other admirable. I would say more, were it not that I should renew your grief in remembrance of your loss: but I am assured you have learned to be thankful for the enjoyment of so rare an helper so long, rather than to overgrieve or be impatient that you could enjoy her no longer. If you shall please to suffer these my first fruits in this kind to pass into the world through your hand, they will be the better accepted of the good, and defended from those that are bad, and I shall remain much bound to you. All that I can say, why I publish this book, is, I desire by all means, according to my ability, to do good in the Church of God. I acknowledge, many have written worthily upon this subject, whose helps I have used, yet none that I know in this manner; and I find that variety in this kind doth much good. Now the God of heaven, whose glory I intent in this work, give it favour in the sight of his Church, to the edifying thereof, to whom be praise and glory for ever, Amen. Thus commending you and yours to the protection and blessing of the Almighty, I humbly take my leave, this 26. of May. Yours to be commanded, in all Christian duties, HENRY SCUDDER. To the Reader. TO be much in persuading those that be favourites of some great person, to use that interest for their best advantage, were an endeavour somewhat needless, considering natural self-love inclineth men in such cases to be sensible enough of their own good. Yet so dull is our apprehension of matters that are of an higher nature, that though we have the ear of God always open unto us, and free access to the throne of grace through Christ who appeareth in heaven for us, carrying our names in his breast, yet we need stirring up, to improve this blessed liberty, though the whole world be not worth this one prerogative, that we can boldly call God Father. This disproportion of our carriage ariseth in part from Satan's malice, who laboureth to keep us in darkness, that we believe not, or mind not our best privileges: which if we did, how glorious would our lives appear? how comfortably and fruitfully should we walk? what honour should God have by us? what sweet sacrifice from us? how should we overlook all opposite power? But now by reason we are prone to believe Satan, and the lies of our own heart, and ready to call truth itself into question, as if these things were too good to be true, no marvel if we pass our days so deadly. For what use of an hidden and locked up treasure, if we use not this key of prayer to fetch from thence for all our need? What benefit of all the precious promises made in Christ unto us, unless we allege them unto God, and with a reverend boldness bind him with his own word, which he can no more deny, then cease to be God? If we took these things to heart, God should hear oftener from us, we would be more in heaven than we are, seeing we should bring as much grace and comfort from God as we could bring faith to grasp and carry away. Besides this mindlessness of our privileges, since the fall the soul naturally loveth to spend and scatter itself about these present sensible things, and cannot without some strife gather itself together, and fix upon heavenly things. Now this talking with God requireth an actual bent of the mind, and carrieth up the whole soul into heaven, and exerciseth as all the parts, so all the graces of the soul, faith especially, prayer being nothing else but the flame of faith. And Satan knowing that when we send up our desires to God, it is to fetch supply against him, troubleth the soul, weak of itself, with a world of distractions. Where he cannot corrupt the doctrine of prayer (as in Popery) with heresies and superstitious follies, there he laboureth to hinder the exercise of it. Wherein we should be so fare from being discouraged, that we should reason rather that that must needs be an excellent duty which is so irksome to the flesh, and which the devil so eagerly sets against. This should encourage us to this exercise, wherein lieth all our strength, that if in spite of Satan's annoyance and our own indisposition, we will set upon this duty, we shall find ourselves by little and little more raised up to heaven, and our hearts more and more enlarged, God rewarding the use of that little grace we find at the first, with increase of strength and comfort. To him that hath (in the exercise of that he hath) shall be given more. We should labour not to be ignorant of Satan's enterprises, who besides his diverting our minds from prayer, and disturbing us in it, laboureth by all means to draw us to some sin, the conscience whereof will stop our mouths, and stifle our prayers, and shake our confidence, and eclipse our comfort: which he oft aimeth more at then the sin itself unto which he tempteth us. We should labour therefore to preserve ourselves in such a state of soul, wherein we might have boldness with God, and wherein this gainful trading with him might not be hindered. To pass over many other causes of the neglect of this intercourse, and dealing with God by prayer, we may well judge, as one of the chief, a self-sufficiency whereby men dwell too much in themselves. He that hath nothing at home will seek abroad. The poor man (saith Solomon) speaketh supplications. If we were poor in spirit, and saw our own emptiness, it would force us out of ourselves. Alas what temptation can we resist, much less overcome without fresh succour? What cross can we endure without impatiency, if we have not new support? What success can we look for, yea in common affairs, without his blessing? What good can we do, nay think of, without new strength? When we do any good by his power, do we not need pardon for the blemishes of our best performances? What good blessing can we enjoy, so as we defile not ourselves in it, without a further blessing, giving us with the thing the holy use of it? Yet we see most men content to receive blessings as they come from God's general providence, without regarding any sanctified use by prayer, whereas holy men knowing that God will be sought unto even for those things of which he hath given a promise, Ezek 36.37. in obedience to this his divine order, desire to receive all from him as a fruit of their prayers. And God's manner is to keep many blessings from his children until they have begged them, as delighting to hear his children speak. The consideration whereof moveth those that have nearest communion with God to acknowledge him in all their ways, depending on him for direction, strength, success, whereupon he delighteth in showing himself more familiarly unto them in the sweetest experiences of his love, guiding them by his counsel whilst they abide here, and after bringing them to glory. Psal. 37▪ 24 As other graces grow in those that are in the state of grace: so this spirit of prayer receiveth continual increase upon more inward acquaintance with God, and their own estates. Whence they can never be miserable, having God to pour forth their spirits and ease their hearts unto, who cannot but regard the voice of his own Spirit in them. But of ourselves, such is our case, that God who knoweth us better than we know ourselves, saith, we know not what or how to pray, Rom. 8.26. This language of Canaan is strange unto us. Which our blessed Saviour in mercy considering, stirred up a desire in his Disciples to be taught of him the Son, how to speak to the Father. Where thereupon he teacheth them a form, which for heavenly fullness of matter, and exactness of order, sheweth that it could come from no other Author. This holy pattern comprising so much in so little, all things to be desired, in six short petitions, it is needful for the guides of God's people to lay open the riches of it to the view of those that are less exercised. An endeavour which his excellent Majesty thought not unbeseeming the greatness of a King. For the use of a set form of prayer, and this in special, I will make no question: yet in the use of this prayer, we may dwell more in the meditation and enforcing such petitions as shall concern our present occasions: For instance, if ever there were time of praying, Let thy kingdom come, let Christ arise and his enemies be scattered, then certainly now is the time for us to ascend up into heaven by our prayers, and awake Christ, that he would rebuke the winds and waves, and cause a calm: that he would be strong for his Church, in maintaining his own cause. It is God's manner before any great work for his Church, to stir up the spirits of his beloved ones to give him no rest. How earnest was Daniel with the Lord immediately before the delivery out of Babylon. Dan. 9 And undoubtedly if we join the forces of our preys together, and set upon God with an holy violence, he would set his power, his wisdom, his goodness, on work for the exalting of his Church, and ruin of the enemies of it. Now is the time for Moses his hands to be upheld whilst Amalech goeth down. As in the lives of David, Asa, Ezekia, jehosaphat, etc. The prevailing power of prayer with God in times of danger, appeareth not only in the sacred history of the Bible, but hath been recorded in all ages of the Church. Euseb. l. 5. Tertul. in Apologet. In the primitive Church, An. Dom. 175. the army of Christians was called the thundering legion, because upon their prayers God scattered their enemies with thunder, and refreshed themselves with showers in a great drought. After in the good Emperor Theodosius his time, An. Dom. 394. upon an earnest prayer to Christ, the winds fought from heaven for him against his enemies, as they did for us in 1588. And continually since, God never left the force of faithful prayer without witness. If we would observe how God answereth prayers, we should see a blessed issue of all the holy desires he kindles in our hearts: for he cannot but make good that title whereby he is styled, a God hearing prayer, Psal. 65.2. which should move us to sow more prayers into his bosom, the fruit whereof we should reap in our greatest need. It would be a strong evidence in these troublesome times, of the future good success of the Church, if we were earnest in soliciting Christ with these words which himself hath taught us, Let thy kingdom come. For put him to it, and he will never fail those that seek him. Psal. 9.10. He loveth importunity. But to speak something of this Treatise of this godly and painful Minister of Christ; which is written by him without affectation, as desirous to spiritual things with a spiritual manner of writing, the diligent and godly Reader shall observe a sound, clear, substantial handling of the greatest points that naturally fall within the discourse, and a more large and useful unfolding of many things, than in former Treatises. It appeareth he sought the good of all: so that besides the labours of other holy men, there will be just cause of blessing God for his assistance in this work. To whose blessing I commend both it and the whole Israel of God. Gray's Inn. R. SIBBS. A KEY OF HEAVEN: The Lord's Prayer opened and applied. MATH. 6. 9 After this manner therefore pray ye. Our Father which art in heaven, hallowed be thy Name. 10 Thy kingdom come. Thy will be done in earth as it is in heaven. 11 Give us this day our daily bread. 12 And forgive us our debts, as we forgive our debtors. 13 And lead us not into temptation, but deliver us from evil: for thine is the kingdom, and the power, and the glory, for ever, Amen. THese words are part of our Saviour's Sermon in the Mount: they concern Prayer, and do consist of a Precept, or exhortation to pray in a right manner. Patterne, to exemplify the said manner. The precept is: After this manner pray ye: The pattern is: Our Father, etc. This Exhortation is inferred upon consideration of diverse abuses of prayer, whereof our Saviour had warned his Disciples, to wit, Hypocrisy, and vain babbling of the pharisees and Heathen. He reasoneth from the dissimilitude that ought to be between hypocrites and heathen; & between true Christians and faithful believers; saying, verse 8. Be not ye therefore like unto them: but pray ye in an holy manner. And for that cause doth propose unto them a perfect form of prayer; intimating, that if they would pray according as he did therein prescribe, they should neither play the Hypocrites, as did the pharisees, nor babble as the heathen, nor offend any other way in this holy exercise of calling upon the name of the Lord. The words of the exhortation contain these particulars. 1 The person exhorting, Christ jesus; implied in his imperative speech, Pray. 2 The persons exhorted, Ye. 3 The inference whereupon it is grounded, Therefore. 4 The subject of the exhortation, Pray in this manner. Pray: 1 Sam. 1. 1●.15. P●●2. 8. Is●●● to pray doth import an holy speech and pouring out of the soul unto God, being a joint act of the mind & will, whereby the mind, by voice or thought, doth make known to God the desires of the heart: What it is to pray. showing both what a man would have God to do for him, or to accept from him. A bare desire is not to pray▪ for many wish and desire those things for which they never speak, or pray unto God. Orare est appetere, & petere. Phil. 4 6. Psal. 38.9: Neither are words without desires any prayer: but when the mind maketh known to God what the will desireth, this is to pray. By what way soever of expression a man doth signify his desire, directing it to God; whether it be by thought only, or also by sigh, a Psal. 38.9 Rom. 8.26. groan, or b Psal. 39.12. tears, or by lifting up * Ps. 28.2. a hand, or c Psal. 123.1. eyes towards God in the heavens, or by d Psal. 141.1.2. voice, perfect, or e Isai. 38.14. unperfect, if it be but by f Lam. 3.56. breathing it out, (as it were) so be he intent, and understand what he desireth; this is to pray. Desires are natural or spiritual. Natural, when a man, Difference between natural and spiritual desires in prayer. out of a sense of that which he needeth, and which may be for his natural well being here, and for his happiness hereafter, from a mere well-wishing to himself, doth pray unto God to obtain it. Thus a natural man, a very Balaam may pray. Num. 23.10. A spiritual desire (be it of natural or spiritual good things) is from the spirit and regenerate part of man, Rom 8.26 27. put up to God with holy affections, in a spiritual manner, to a spiritual end. Only the regenerate can thus pray. Ye: first the Disciples, and under them he meaneth all Christians. Act. 11.26. For although Christ gave his Disciples some precepts that only did belong to them as Apostles, yet he gave very many precepts to them as they were Christians; as that in Mark 13.37. What I say to one, I say to all, Watch: so here, what he saith to them, he saith to all, Pray. Therefore, hath a double reference, both to the sinful manner dehorted from, and to this holy manner exhorted to. He reasoneth thus, the manner of hypocritical and heathenish praying is sinful: this manner here propounded is most holy, therefore pray in this manner, and not as they do. After this manner, or thus; the word rendered thus, or in this manner, is a note of likeness, pointing unto the pattern following. As if he had said, Say, Our Father, as it is Luk. 11.2. or if you use other words, let them be according unto this pattern here prescribed, to wit, to the same person, the same matter, in the same kinds of prayer, whether it be in Petition for ourselves for that which is good, or in deprecation against that which is evil, or in Intercessions for others, or in Thanksgiving both for ourselves, and for others; and with the same good disposition of heart, as is taught in this form of prayer following. The words thus opened, the particulars therein offer diverse profitable lessons. Christ's diligence in teaching his servants and family this necessary religious duty of prayer: both at this time, of his own accord, and at another time at the request of one of his Disciples, is first to be observed. Luk▪ 11.1. All the actions of Christ Jesus are observable, and of excellent use; but only some of them bind Christians to imitation. That I may therefore clear the foundation of the doctrine to be concluded from Christ's practice; let it be considered, that the actions of Christ were of different natures. He did some acts as he was God, and as Mediator between God and man; as his miracles, and offering up of himself a sacrifice for sin, etc. These actions should work in all men an holy admiration of him, and faith in him: but must not, nay cannot be imitated. How far Christ's example doth bind to imitation. He did other actions as he was man, some whereof were indifferent, being neither commanded nor forbidden: others were necessary, being commanded. Those actions which he did which were indifferent, do teach us Christian liberty, showing what we may do: but do not lay a bond upon the conscience to tie us to do the same. Christ did sometimes stand when he prayed, this was an indifferent action: hence we may conclude, that we may stand when we pray: but yet cannot conclude that we must stand always when we pray. And the like must be understood of all other indifferent actions of his, except some true cause come between, which to us, may take away the indifferency; as commandment of the Magistrate, or offence of the godly, or stumbling block to the wicked, or the like. The necessary actions which he did, that came under some commandment, were either ceremonial, which concerned him as he was a jew, borne of the Virgin Mary; or moral, which concerned him as he was a man, made under, and subject to the moral Law, Gal. 4.4. though not by nature, for so he is above all law; but by voluntary subjection, as, in our stead, to which also he was designed. The ceremonial actions which he did, are not to be followed, because he did put an end unto them all, Col. 2.14. when he nailed them on the cross. The Moral actions, viz. such as obedience to his Parents, and love to his neighbour; patience in bearing and forgiving injuries, etc. are all left us for examples, 1 Pet. 2, 21; that we should follow his steps. Of this sort is his care to instruct his people, and family under his charge. All his actions in this kind are exemplary rules, and do add a double force to a commandment, both showing what ought to be done, and what is possible to be done: wherefore from his example of teaching his Disciples, who were as his family, upon all occasions both publicly and privately, as he had opportunity, I conclude: Doct. 1 All that have a family and charge of people belonging unto them, must teach them necessary points of godliness, such as prayer, faith, repentance, new obedience, etc. There is a like reason of all as of one. The Lord saith of his commandments, They shall be in thine heart, Deut. 6.6.7. and thou shalt teach them diligently to thy children, etc. The Apostle doth charge fathers to bring up their children in the nurture and admonition of the Lord. Eph. 6▪ 4. And masters have the same charge given them over their servants for matters of religion, which Parents have over their children; for governor's are charged to have care of the man-servants and maidservants, as well as of sons and daughters, Exod. 20.10. The examples of Abraham, josuah, Gen, 18.19. Iosh. 24.16. Pro. 3●. 1. and Bathsheba, are recorded in Scripture for their commendation, and for the good example of all that be called to the like condition. 1 For this is a means to convert, to confirm, Reason. 1 Thes. 5. 11.14. and to edify their people in their most holy faith, and to propagate and enlarge the Church of God, which will bring much glory to his name; for it is the honour of a King to have many, and those both strong and loyal subjects. 2 Their people have need to be taught the grounds of religion, and to have them often whetted upon them. It will do them more good than meat, drink, apparel, physic, and all other necessaries of nature: by as much as the soul is better than the body, and eternal life better than that which is but for a moment; in compassion therefore and love unto them, they are bound to teach them. 3 Sin is so abominable, and mischievous, and is a common enemy, that, as we do with serpents, and ravenous beasts, every one must smite at it to kill it wheresoever he doth meet it: especially when it is poisoning, and worrying the lambs of his own family. 4 Grace and godliness is so sweet and amiable, and so profitable whersoever it groweth, that it were an happiness if it grew every where; more especially if it grew so near as in the family. 5 True respect to a man's self, doth bind him to the duty of instructing, and teaching his charge. For he is accountable to God, and must himself answer for the sins of his family as one accessary, if he by instruction and admonition have not reclaimed, or restrained them. Besides, the sins of wife, children, yea of servants also are infectious: a master may catch the plague even of his servant. Also while the family remaineth wicked, it is a daily vexation to a righteous soul to behold their ignorance, and to see their ungodly deeds. As were the souls of Isaac and Rebecca with their uninstructed daughters in law, Gen. 26.35 the wives of their profane son Esau. Gen. 37.46 And as was the soul of David, for the deeds of his too much cockered sons, Ammon, Absalon, and Adonijah. And when guiltiness of not teaching them when he might have done them good, shall come daily to remembrance, this bringeth bitter grief indeed. Wherefore to avoid these evils, every man in very providence for himself should instruct his people. Which if he do, it will be a good assurance to himself of his own conversion; he shall have benefit by their goodness; it will rejoice his heart to see his children walk in the faith; he shall taste the fruit of his own grafting in his own orchard; they will pray for him, and give good example & good advice, whereof the strongest Christians have sometimes need; his whole house shall be a blessing. If his pains take no good effect, yet he shall have peace of conscience, and his work is with the Lord. Lastly, parents and governor's have advantage above other men, by reason of their domestic authority, which will cause the inferiors either for fear or love to regard instructions. Also their daily presence giveth them often opportunities to instill knowledge by drops, according as their narrow capacities will receive: & they may often whet the same things upon their dull understandings, which no other person (no, not a Minister) hath opportunity to do. In all these respects, he that is willing to imitate Christ; may see, that if he have people under his charge, he must teach them the needful points of religion, such as prayer, and the rest. I have been large in the proof of this doctrine, because many will not be convinced, and few are so convinced, as to be persuaded to put it in practice. The use followeth. Use 1 This is to convince all which make question whether they stand charged to teach or catechise their children & servants. They think that if they provide for them maintenance, if they teach them good manners, and civil behaviour, and if they train them up in some honest trade of life, whereby they may live like men another day, they have done all that can be required of them. But in all this what singular thing do ye? Do not the very Pagans and Infidels as much? Thou wilt feed and clothe thy beast. If thou wilt teach them manners that they may not shame thee when they converse with men, then teach them the manner of praying, and good behaviour towards God, that when they meet with him, and speak to him daily, they may not shame thee much more. Is it not a shame to parents when the child neither knoweth what, nor how to speak unto God, either for them, or for himself? Doth common reason teach thee to train them up in some honest trade of life, that they may live like men in their age? Let grace then teach thee that there is an age wherein if in this life they be not taught to live godly, they shall never shine like men and Angels; yea, like Christ, as all godly men shall in the glorious heavens: but when they die, and this age come upon them, they must live basely and miserably, even as the devils in hell fire for evermore. Ob. It belongeth to Ministers to teach and catechise. Sol. It doth: but not to Ministers only. For though women may not be Ministers, Tit. 2.4. yet the aged are commanded to teach the younger to be sober, etc. And Ministers for the most part lose their labour in public, when governor's of families do not before prepare their people, and afterwards whet upon them that in private which they have been taught in public: when Ministers and masters have done what they can, all is little enough. God hath made every governor a steward over his household, to minister unto them in his place all things needful: know therefore thy office, else if thou be found negligent, thy lot is to be cut in sunder, and to have thy portion with hypocrites, Matth 24.51. where is weeping and gnashing of teeth. Use 2 This is also to reprove those, who, although they can except nothing against this doctrine, yet do altogether, or for the most part, neglect it. Their excuses are; either they know not how to teach, or have no leisure, or they teach them to say their prayers, the Paternoster, Creed, and ten Commandments, what would we have more? To the first I answer; art thou of years to be married, and to be a father or a master, and dost not know the chief points of religion? for shame make not this excuse. Luk. 12.47 That servant which knew his Lords will, and prepared not himself, neither did according to his will, shall be beaten with many stripes. To the second; thou wilt spare them time to eat and drink, and sleep and play; thou sayest they cannot live else, nor hold out in thy work, and thou shouldest be accounted hard and cruel. It is true. But if they be not taught the Principles of religion, they cannot live the life of grace, nor be able to do Gods work: and, of the two, he is the cruelest master and father, which doth starve the souls of his family, and suffer them to dye for lack of knowledge. And whereas they say, they teach them their prayers; I say, as good never a whit as never the better, when they teach them only to say them by rote, but do not teach them what they mean. Besides, they teach them the Creed, and ten Commandments for prayers, whereas the Creed is a rule of faith, and the Commandments a rule of obedience: and, of those three, only the Lords Prayer is a prayer, and the rule of all other prayer. It shall be therefore their safest course to acknowledge their negligence and reform it; for excuses will not avail them at the day of reckoning. Use 3 This doctrine doth argue a third sort of governors of most notorious wickedness, who are so fare from teaching their people how to be religious, that if they be taught to their hand they unteach them, by disgracing of prayer, hearing of the word, and all other exercises of religion: and by deriding of all such as frequent them; and if wife, and children, or servants would learn by repairing unto such means as may inform them, they do either expressly forbid and threaten them; or by subtle allurements withdraw them. The Apostle calleth such persons children of the devil, enemies of all righteousness, because they cease not to pervert the right ways of the Lord. For as Elimas' sought to keep Sergius Paulus, Act. 13.10: so do these their people, from the faith. Our Saviour denounceth woe against them, because they shut up the kingdom of heaven against men, Mat 23.13 they neither go in themselves, nor suffer them that are entering, to go in. This concerneth all such Ministers Use 4 which are also masters of families; for if the aforementioned faults be found in us, as they are too frequent in too many, by how much our double calling requireth it more at our hand, by so much our sin is more aggravated, and our case more woeful. Use 5 All that are or may be governor's, are hereby exhorted unto three things. First, they must charge this duty of teaching their family upon their conscience. Secondly they must acquaint themselves with the chief Principles of religion, else they cannot teach others. And it will be a shame unto them, when for time and calling men should be teachers, they have need that one teach them again which be the first Principles of the Oracles of God. Heb. 5.12. Thirdly, let them in the fear of God take all occasions to teach such as belong unto them, setting some time apart to call the family together for that purpose, and, if need be, use the help of some short familiar Catechism: and, at all times, as opportunity serveth, be dropping in of knowledge, and whetting of some good thing or other upon them, Deut. 6.7. as you sit in the house, or when you walk by the way, when you lie down, and when you rise up. In thus doing, you shall discharge your duty to God, Motives why governor's should teach thei● people to be religious. you shall show true love to your family, love to goodness, and hatred of sin; you shall make proof of your own conversion, you shall be freed certainly from the infection of their sin, if you be not from the vexation: you shall much increase your knowledge by teaching, though you teach but the unlearned. For this instructing the family is a mean to come to the knowledge of those secrets of God, of which yet you never heard. God will reveal his will to such, he cannot hide it; as he saith of Abraham, Gen. 18.17, 19 Shall I hide from Abraham, etc. why not from Abraham? For I know him, saith God, that he will command his children, and his household after him, and they shall keep the way of the Lord, etc. Lastly, the teaching of our family is an excellent means to further our own practice in godliness; for he that is privy to himself that he knoweth his duty, yea that he hath taught others the same: his conscience hereupon will urge him to teach himself, be it to pray, or to hear the word, etc. Thus the conscience hath a sharper spur to prick forward to goodness, and hath a stronger bit or check to curb and restrain from evil, then otherwise it could have. One half of these motives, nay any one of them, might persuade any that is not obstinate to instruct his wife, children and servants. Gen. 9.27. But the Lord must persuade, else words are but wind. It concerneth all children Use 6 and servants to consider what charge God hath laid upon their Governors; learning thereby that it is as well God's will that all under household government should suffer themselves to be taught, as that any householders should teach. You must therefore willingly be present at times appointed to catechise, or to talk of good things: and being present, attend and learn with all diligence, yea sometimes give the father or master occasion to teach you, by ask some good question, as the Disciples did ask Christ, saying, What might this parable be? Luke 8.9. and by moving him, as the Disciple which said, Lord teach us to pray. Luke 11.1. And when you have received instruction of father or mother, forsake it not, for they will make you beautiful before God, Pro. 1.9. being ornaments of grace to your heads, and chains about your necks. But if you be stubborn, and will not be taught by them, then know, that as he that will not eat, is a murderer of his body; so are ye that refuse instruction, murderers of your souls: for the ear that heareth the reproof of life, abideth among the wise: Pro. 15.31.32. he that refuseth instruction, despiseth his own soul. Therefore: Our Saviour inferreth this exhortation to pray aright, upon consideration that many prayed amiss: whence learn, Doct. 2 The more subject any duty is to be performed amiss, there is the more cause that Christians do learn and endeavour to perform it aright. The more ways a good duty may be ill done, the more care should be had how it may be well done. Upon this very ground, the Lord directeth his Disciples to the right manner of giving alms, verse 2. and of fasting, verse 16. etc. Our Saviour reasoneth in like manner for hearing the word aright, that because many heard amiss, scil. some received the word as the high way doth seed, not understanding what they heard: some as the stony ground, the word took not deep root: some as the thorny ground, they gave entertainment to worldly cares and pleasures together with the word; and so all three sorts became fruitless. Take heed therefore how you hear, saith our Saviour, Luk. 8.18. For to the pleasing of God, Reason. it is not enough that the matter of the thing done be good, but the manner how, Bonum consistit ex causis integris. and the end why, and all circumstances in the doing it must be good also, so that failing but in one thing, doth mar the action. Man is subject to fail in prayer many ways. Now if there be many byways, man is in more danger of going out of his way, then if there were but one. And as man's nature is prone to err, and take the worst: so Satan is very cunning and diligent, by setting goodly apparences upon byways, to cause man to mistake the right. Wherefore the more subject man is to run out into byways, the more heed he should take that he do not go aside out of the right way of serving the Lord. Use 1 Hereby is reproved the rashness of many, who will rush headily into a religious exercise, as into prayer, preaching, hearing the word, receiving the Sacrament, fasting, etc. and never look to the right manner; as if there were no way but one, and that they could not do amiss, though they never wash their hands from filthiness, nor hearts from wickedness; nor yet so much as think before hand how they may be rightly performed: whereas they may and do fail many ways. Thus these good works being ill done, become so abominable unto God, that he saith, Isa. 1.12.14. Who requireth this at your hands? my soul hateth them: I am weary to bear them. It therefore behoveth all Use 2 that would serve God in sincerity, to be very circumspect, taking heed how they pray, how they hear the word, and how they perform all other exercises of religion: for they may be and are performed by many in a very sinful manner. Salomons counsel should always be sounding in our ears, whensoever we begin any service of God: Eccls 5▪ 1.2. Keep thy foot when thou goest to the house of God, etc. Be not rash with thy mouth: and let not thine heart be hasty to utter any thing before God. That we may the better observe this counsel, sith it concerneth a preparing a man's self before he speak unto God; I will show first, whether preparation be needful. Secondly, what that preparation is. Preparation to prayer needful. job 11.13. First, know that preparation to prayer is needful; according to that in job: If thou prepare thine heart, and stretch out thine hands towards him, etc. Thou wilt prepare their heart (saith the Psalmist) and wilt cause thine ear to hear. Psal. 10.17 My heart is prepared O God, Psal. 57.7. my heart is prepared, (saith he) I will sing and give praise. The very first words of the Lords Prayer, teaching us to begin with Our Father which art in heaven, do argue that we should have our spirits composed, and our whole man rightly disposed unto this holy duty. For first, God, before whom, Reason why a man should be prepared before he pray. Eccles. 5.2. H●b. 1.13 and to whom we speak, is a great God, of glorious majesty: and God, (as Solomon reasoneth) is in heaven, we on earth. He is most holy, of purer eyes then to behold uncleanness. Levit. 10.3. He will be sanctified in all that draw near unto him, to offer this sweet incense of prayer. If we do not sanctify him by an holy performance of his service; he will be sanctified himself upon us in the just punishment of our hypocrisy, superstition, or profaneness. Besides, God to whom we pray, is privy to all our behaviour, yea, to the most secret intentions and dispositions of our hearts. It concerneth us therefore, that we be prepared to come before him in sort as beseemeth the presence of his holy Majesty. Were we admitted to speak to an earthly King, we would before 〈◊〉 prepare both what, and how 〈◊〉 speak, and how to demean ourselves in his presence; much more than ought we; the King of Kings (not only admitting, but) graciously inviting us to pray unto him. Secondly, prayer is a most excellent, and a most holy work, of the greatest consequence that can concern man, and of great difficulty to be performed aright. I come now to the second case, to show what this preparation unto prayer is. This preparation is twofold: A twofold preparation to prayer. The one general, to be made before hand, enabling and fitting a man to pray in an instant, whensoever he shall be moved to pray. The other preparation is particular, and to be made immediately before prayer, that it may the better be performed. Unto that general preparation, is required that a man be endued with the spirit of adoption, and be a believer, that he know God in Christ, being converted, having repent, Rom. 10.14. and is in that state of grace, that he can call God Father. Secondly, Prou. 19▪ 2 joh. 4.22. he must be endued with competent knowledge of those things which are required in an acceptable prayer. A Catalogue whereof here followeth. The discussing of all which, or of most of them, you shall find scattered in this Tract, as the Text of the Lords Prayer doth minister occasion. 1 Prayer is to be made to God only. Requisites in prayer. 2 In prayer, God is to be represented to the mind, as an incomprehensible Spirit, Majesty and Deity, therefore without the use of any Image; conceiving also to be omnipotent and gracious, able and willing to reward them that come unto him. 3 Prayer is to be made to God in the name of Christ jesus our only Mediator and Advocate. 4. The matter of all Petitions must be lawful, according to Gods will, warranted by precept, precedent, or promise. 5 A man must pray with understanding, he himself knowing what he doth ask. 6 Prayer must be made with a sincere and holy intention of the heart, intending it as an holy worship of God, as well as a means to procure good to a man's self from God. 7 Prayer must be made with a sense of what we want, and with a sensible desire of that which we pray for. 8 In prayer there must be a diligent and (in endeavour) a constant attention, first to God, keeping the heart lift up towards him; as also to the things uttered in prayer, that the mind be upon them: Likewise that he attend, and take heed to himself, with what disposition and affection he do pray. He should look to himself that his spirits be composed, and his thoughts gathered in, and, as much as may be, kept in from wand'ring and distraction. This is to be watchful in prayer. 9 There must be an holy earnestness and fervency, and importunateness in prayer, more or less, according as the matter of prayer doth more or less concern God's glory, and man's good. 10 Prayer must be made with holy devotion, and religious adoration; expressed in humble and reverend gestures, and carrying of the body beseeming the greatness and holiness of God to whom we pray. 11 In prayer a man must propound a right end to himself; namely, that he may, of God's free grace, obtain the thing desired, that therewith he might honour God, and do him more service; but not for vain glory, to be seen of men, not for charms, not that he may have wherewithal to spend upon his lusts, nor yet to merit thereby; as Hypocrites, Wizards, profane persons, and some Papists do. 12 Prayer must be void of superstition, whether in respect of place, or number, as in needless and vain repetitions upon Beads, as Papists do; or any other ways. 13 He that prayeth aright, must pray in faith, he must believe that God doth hear him, and that for Christ's sake he will grant him all the petitions which he hath thus endeavoured to make according to his will, waiting confidently until God do fulfil them. Lastly, unto petitions must be joined praise and thanksgiving. This general preparation must be always ready, through an habitual knowledge of those things which are required in an acceptable prayer. A particular and immediate preparation is this. When a man intendeth to pray, he must sequester himself from all other business and thoughts, that he may apply himself to meditation. Wherein he entereth into consideration of what he is going about, what is required in prayer, how things stand between God and him, what his sins are, that are then to be repent, confessed, and prayed against, and how they are and may be aggravated, also what special graces and good things he is now to pray for, what evils to pray against; likewise he is to consider what favours God hath showed him, & what good things he hath bestowed upon him, for which he is to praise God, & give him thanks; also he must consider the grounds and warrant which he hath to approach to the throne of grace in prayer. These things prosecuted, and well digested, a man shall be much the fit to pray. To what prayers particular preparation belongeth. Prayers are either continued, or only ejaculatory, uttered in a secret and sudden lifting up of the desire to God. Immediate and special preparation belongeth only to continued prayer. A man's occasions allow him sometimes more time, sometimes less; and he is better disposed to meditation at one time then at another, he may accordingly be longer or shorter in preparation. But in every continued and set prayer there must be at least this preparation. A man must take himself off from all other business, and thoughts, and in that instant consider, and set before the eye of his faith, the majesty, holiness, all-sufficiency, and goodness of God, and so (with an heart humble in the sense of his own unworthiness, but lift up to God in hope of his mercy) he is to pour out the desires of his soul unto him in the name of Christ jesus, according unto the requisites of prayer before mentioned. Pray after this manner In that the Lord doth here exhort to the right manner of prayer, and not to the duty itself; it was because he took it for a thing granted by all men, that they must pray: for not the Pharises only, but the heathen did pray; wherefore it must be granted of all, that Doct. 3 It is the duty of all men to pray. There were never any, but if they held there was a God, they held also that he was to be prayed unto. Ask, seek, knock, saith Christ. Mat. 7.7. Pray without ceasing: in every thing give thanks, 1. Thessal. 5.17, 18. In every thing by prayer and supplication, with thanksgiving, let your requests be made known unto God, Phil. 4.6. Reason 1 For prayer is a most holy & honourable service, and a chief worship of God; wherein man doth homage unto the Lord, and doth glorify him. Psal. ●0. 23 For in prayer the Lord is acknowledged to be God, to be good, gracious, merciful, omnipotent, omniscient. Unto whom any man prayeth, in him he believeth, on him he trusteth. In confession of sin, God's law is acknowledged to be holy, and God to be just. In praying aright in the name of Christ by the Spirit, the distinction of people is acknowledged. These and many other things concerning God, are really professed in making requests, and are particularly expressed to the honour of God's name, in praises and thanksgiving. Prayer is very beneficial unto Reason 2 man: for it is a remedy against all evil, and a mean to procure all good. As for evil of punishment, as pain, poverty, and the like, jon. 3.8.10 either it doth prevent it, as in the case of the Ninivites; or removeth it, Psal. 107. They cry to the Lord in their trouble, and he saveth them out of their distresses. Or if the affliction abide, prayer doth ease the heart, and procure patience and strength to bear it: and it doth sanctify the cross, causing it, like good physic, to work for the good of the inward man. As for eternal punishment, prayer is the means of forgiveness: Psal. 32.5. I said I will confess my sin, saith David, and thou forgavest the iniquity of my sin. As for evils of sin and temptation, Christ jesus hath prescribed prayer for a remedy against it, Mat. 26.41 saying, Watch and pray, that ye enter not into temptation. An hearty prayer hath always strength either to remove the temptation, or to draw from God sufficiency of grace to resist it, as it did for the Apostle, who had this answer of his prayer, My grace is sufficient for thee. 2. Cor. 12▪ 9 Prayer is a mean to obtain all good things temporal; therefore we are bid to say, Give us this day our daily bread: 1. Tim. 4.5. it sanctifieth & maketh good things to be good to them that have them. As for spiritual good things, the Lord saith, jam. 1.5. If any man lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not. The Spirit of grace is obtained by prayer: Your heavenly Father (saith Christ) shall give the holy Spirit to them that ask him. Luk. 11.13 There is a necessity of prayer, Reason 3 both because God hath commanded it, and his promises unto man are with this condition of prayer: Ask, Mat. 7. and ye shall have. Though God can help if we never ask him, yet usually he will not if men ask not: You have not, saith james, jam. 4.2. because ye ask not. And though a man have never so much means, these without prayer can do him no good. For to the making of a thing good, the word and prayer is required; it being God's ordinance, 1. Tim. 4.5 that what means soever be used, prayer must be one, and that of the quorum (as we speak) for in all things prayer must be made. Philip. 4.6. Ob. The Lord knoweth what every one needs, and he saith, that * Isa. 65.24. before they call, I will answer: therefore prayer may seem to be needless. Sol. The end of prayer is not to inform God of any thing which he knoweth not, The use of prayer though God need not thereby to be informed. or to persuade God to do any thing whereto he is not of himself most willing; neither is it a means only to procure good things for a man's self; but a chief end of prayer is, that man might express his obedience in performance of his duty, it being a part of his holy worship, wherein a man professeth his own frailty, and nothingness, without God, and that he holdeth God to be the fountain of all goodness, even the giver of every good & perfect gift, and that he is persuaded of his goodness, power and truth towards him; also he professeth that he is sensible of his wants, and that he doth depend on him, and will be thankful to him when he shall please to supply them. For prayer maketh way for praise and thanks. Besides, prayer to God doth fit men to use those things, which they obtained by prayer, for God, and according to his will, considering that upon their suit to him they do enjoy them. What though God know what we need? our Saviour doth not from thence conclude, we must not pray at all; Mat. 6.8.9. but therefore take heed how you pray. And God's readiness to answer before they call, is an argument why they should pray. For if God be so gracious, that so soon as a man doth in heart desire his help, he beginneth to answer before he call; and as he saith, Whiles they are speaking, I will hear▪ then we should not say, therefore we need not pray; but therefore we will pray and speak to him, because such is his readiness to hear, that we shall be sure to speed. Ob. God hath long since decreed what men shall have, whether much or little; therefore prayer is needles: for God cannot alter his purpose▪ Mal. 3.6. I am God, saith he, and change not. Sol. I grant, God hath decreed before all worlds what to give, and what not: but at that time also he decreed the means that should come between his decree and the execution thereof, one of which means is prayer, without which he never intended ordinarily, after he hath given the first grace, to give any thing with a blessing in mercy to any man. For, to whom he giveth saving grace, he always giveth the spirit of supplication, Zach. 12.10. and looketh that they should, upon all occasions, stir it up in them, and improve it for the obtaining of those good things which God hath intended, and promised to them. God had decreed to give the Gentiles to Christ, yet God said to him, Ask of me, Psal. 2.8. and I will give the heathen for thine inheritance. Daniel knew certainly the time that God had decreed to deliver his people out of captivity; Dan. 9.2.3 but this did not cause him to forbear prayer, but it quickened him to fast and pray, that they might be delivered. For God who had made known his decree by the Prophet, that after seventy years he would cause the jews to return out of Babylon, and that he had thoughts of peace towards them to give them an expected end; he said also to them, jer. 29.10.11.12.13. then shall ye call upon me, and ye shall go and pray unto me, and I will hearken unto you. And ye shall seek me and find me, when ye shall search for me with all your heart. And I will turn away your captivity, etc. The Prophet David, though it was revealed to him that God would establish his house and kingdom upon his seed; yet the rather prayeth, saying, Thou O Lord of hosts, 2 Sa. 7.27. God of Israel, hast revealed unto thy servant, saying, I will build thee an house; therefore hath thy servant found in his heart to make this prayer unto thee. God had not only decreed, but had promised to his people that he would give them a new heart, and a new spirit, etc. and that he would cause them to walk in his statutes; and, outwardly also, to bless them so that their land should be to them as the Garden of Eden; yet (saith he) for this will I be inquired of by the house of Israel. Ezek. 36.37. It is granted that prayer cannot, neither doth it change God's purpose, when yet without prayer he will not give; for his purpose was to give when they should pray, but not before; prayer maketh the change, not in God, but in him that prayeth, fitting him, and making him capable of the gift, who, till then, was not sufficiently qualified for it. Many have more than heart can wish, yet pray not at all. Object. They are only outward things, and common gifts, Answ. and these they have uncertainely, without a blessing with them. They have them but as fruits of his common goodness & providence, Psal. 36.6. Psal. 145.9. (God knowing what employments he hath for them amongst men) and not as fruits of his special love, promise, and mercy. God giveth them ofttimes in wrath with a curse, Tit. 1.15. they are impure unto them; they make lean souls, increasing their sin; Psal. 92.7. fatting them, but it is to the slaughter, it is that they may be destroyed for ever: whereas on the contrary, all that pray aright shall, in the best time, have what is best for them, with God's blessing, as a token of his special love unto them. Use 1 It is therefore a great fault in all those that shall under any pretence omit and neglect prayer: than which fault I know none more common. For, except it be when all other helps fail, and they be in a desperate extremity, who in comparison seeketh unto God by prayer? When they be sick, to the Physician, or to the Surgeon only, but not to God by prayer; yea some run to Witches and Wizards, to charms, to the devil, to any thing rather than unto God. If they be in want, than they betake them to their friends, to their hands, to their wits, yea to c●asening and shifting, but never look up to God; and the like in all other cases. The same course they take for their souls. If the coming to Church, and formal hearing the word, receiving the Sacraments, and the prayers of others will save them, they will not always be wanting in these external devotions: but as for prayer (any more than a little lip-labour, which indeed is no prayer) they are mere strangers to it. Causes why men call not upon God This neglect of prayer cometh from profaneness, and pride of heart; from confidence in the creature, and from selfe-dependance; which causeth them to be unwilling to come into the presence of the holy God, or to be beholding to him. For this cause God in justice casteth them into want: They have not, jam. 4.2. because they ask not: or if he give unto them without ask, he giveth it with a curse, it is impure unto them, Tit. 1.15. as before you heard. There are some so profane, that they omit prayer in contempt, and with deriding all which conscionably perform it. But as for those which have got into the scorners chair, and have made themselves unworthy the pearl of a reproof, I leave them to the considerations following. They carry in their faces the very brand of an Atheist: for it is his guise, not to pray himself, but would shame him which maketh God his refuge. Psal. 14 4 6. And how can they be called Christians, to whom the description of the heathen doth so properly agree? jer. 10 25. The Prophet jeremy describeth the heathen by this, that they were families that call not on God's Name; and these he holdeth to be meet persons upon whom God should pour out his fury, and fierceness of his indignation. But I leave these, and come Use 2 to speak to Gods own children, who even in this point of prayer are much to blame. For many of them make too little account of this precious duty. How seldom do they set about it? how loath to come to it? how cold and liveless in it? and how soon weary of it? Is it any marvel if they be full of crosses, and be impatient under them? Is it any wonder that the world doth so oft overcome them, and the devil so oft foil them, when they are so seldom and so weak in prayer? This failing proceedeth from want of faith in God, from too much confidence in the arm of flesh, and means here below; and from poring too much upon the prosperity of those, Psal. 73.7. who without prayer have more than heart could wish: and by laying their own crosses (in which they lie, notwithstanding they have prayed) too close unto themselves. From these and the like causes (as lying in some sin unrepented of, or the like) it is, that you are unwilling to pray; and when you do pray, your edge of prayer is quite taken off. But enter, I pray you, into God's sanctuary, that you may see, confess, and bewail your folly, and learn with that Psalmist to say, Psal. 73.28 It is good to draw near to God, and to put your trust only in the Lord. Use 3 Let all that profess the name of God be exhorted, not to conceive of prayer as a thing arbitrary and indifferent, but as of a necessary duty, as hath been proved in the Doctrine. Are any afflicted, jam. 5.13. let them pray. Are any in prosperity, let them pray, and praise God. In what condition or state soever ye are, pray. For, beside that it is God's command, and his immediate worship; Manifold motives unto prayer. we by prayer enjoy an holy communion with God, taking sanctuary under his wings: We edify ourselves also in our most holy faith, and in all other the saving graces of God's spirit, when we pray in the Holy Ghost, for, by it all the weapons of our Christian warfare, all the good gifts of God, and means of our salvation, become useful and good unto us. By prayer either we shall prevent God's judgements and corrections, or be made able to bear them, and be made much better by them. By prayer we shall obtain pardon and repentance of sins past, and strength to resist temptations of sins to come. In thus doing, we shall have all such good things as be needful for us, with a blessing upon them, or with contentedness without them, grace and peace in this life, perfection of grace and glory in the life to come. Would we do good to our enemies, and to our friends? and would we do ourselves good? would we be beneficial to the Commonweal and Church? then let us pray. 2 Chron. 30.20. Gen. 25.21. Mark. 9.25 Mat 15.28 Mat. 8.13. Gen. 24.12. For Kings have prayed for their subjects, husbands for their wives, fathers for their sons, mothers for their daughters, masters for servants, servants for masters, and all have been heard in that which they prayed. Prayer, because it is ordained by God, and hath his promise, calleth in, and engageth God's power & truth for him that maketh it, and so through God becometh omnipotent. What hath been, or can be too hard for Prayer? Exod 14.15.16. It hath caused the Sea to divide itself, and become an high way to God's people; also, together with the Whale, jonah 2: 1.1.10. Iosh. 10.12 to give up jonas alive, and set him ashore. It caused the Sun to stand still, yea to go back. It hath loosed chains, and unlocked Prisons, Act. 1●. 5.7.11. and iron gates, and delivered the prisoners. What hath not prayer done, what will it not do in the behalf of the Church, or of any of Gods chosen? Nothing so deep, but with this bucket we may draw it up; nothing so high above us, or so fare from us, but with this hand we may reach it to us. He that wrestleth by the strength of prayer, though he wrestle with the strong God, shall prevail, as did jacob, of whom it is said, He had power over the Angel, and prevailed, he wept and made supplication, Hos. 12.4. Of all help's prayer is readiest at hand in all places, and at all times: if we be not without our hearts, we need not be without help. It is the most universal help; it is good for all persons, at all times, in all things. It is a most certain help, no faithful prayer was ever made in vain. It is a key to open heaven; all that have skill to handle it, may from thence fetch all things that may do themselves or their neighbour good. Moreover, when we have made our requests known to GOD, and have commended our cause to him by prayer, this will comfort; quiet, and rejoice our hearts, so that we need be no more sad, with Hannah, 1 Sam. 1.18. nor need we be careful in any thing, but may go on in our calling in peace, Phil. 4.6.7. and may lie down in peace, being assured that now God careth for us, knowing that his wisdom, truth, and power are all set a work for us. And, which is more than all which yet hath been said; Prayer is most pleasing to God, he delighteth to hear the voice of his children. It is a more sweet smelling sacrifice, then that of incense. It maketh way to thanksgiving. It is a glorifying of his great name. Sith it is the will of God that Use 4 we should pray, all fear of approaching to the throne of his grace may hence be removed. What though God be a God of majesty, and thou be an unworthy person in thyself? It is no presumption to press into his presence when he commandeth: this is instead of his sceptre of acceptance of thee; though no man might come uncalled unto that majestical Ahashuereth, yet any man might come being called, nay, the Queen was deposed from her place, because she came not at his commandment. So that it is not presumption to come, but rebellion if you come not: sith God every where in his word calleth you: So that whatsoever thy case be, thou mayst come with good comfort to God, and be helped, as they say to the blind man, Mark 10.49. Be of good comfort, he calleth thee. God calleth you to this duty, fear not therefore to go to God in prayer at any time. Objections against prayer answered. To this end you must be able and willing to answer and resist all such objections and discouragements that Satan and your own heart shall raise against it. You may learn how to answer to those objections against the necessity of prayer, (namely, God knoweth what we need, and he hath already decreed what we shall have; and many that make no conscience of prayer, have more than heart could wish) by that which is written before in this doctrine in the third reason taken from the necessity of prayer. And for your help I will propound and answer other objections, as followeth. I am not assured that I am converted, Ob. and am the child of God; or that I have the Spirit of God; wherefore I think that it belongeth not unto me to pray. You are by profession a convert, Answ. and the child of God; and it may be you have the Spirit of God (though yet you do not acknowledge it) therefore it belongeth unto you to pray. But suppose that you are not converted, doth not God command you to convert, jer. 31.18. and turn unto him? and finding your inability to turn, you should with Ephraim pray, saying, Turn thou me, and I shall be turned, And do you find the want of the Spirit? you should the rather pray for it, that God, according to his promise may give it. Luk. 11.13. Do not say, I cannot pray, until God have given me grace and ability to pray; but, having an express commandment of God to pray, you must set about it, assay to pray as well as you can, desiring and expecting grace from him to enable you to pray; For God doth not usually let us feel the strength of his grace requisite to the performance of a good duty, till that out of conscience of obeying of the command, we craving his help, do set about the doing of it. Ob. My sins are so many and so great, and I have relapsed into such grievous sins since I last prayed, that I am ashamed and afraid, that I dare not come into the presence of God again to pray unto him. Answ. The greater and more heinous your sins are, the more need you have to come unto God; whom, by them, you have offended, to ask of him pardon of them. And, sith God is only able to cure and heal your soul, there is the more cause that by prayer you should seek unto him to cleanse you of your sins, and to give you power against them. David doth not say, because his sin was great, therefore I dare not pray, but therefore prayeth thus: Psal. 25.11. For thy Names sake, O Lord, pardon mine iniquity, for it is great. And, is not forgiveness of sins one of the petitions which Christ hath bid you to make daily when you pray? To be ashamed for your sin, when you come before God, is good, and argueth that you are the fit for prayer, jer. 31.19.20. and that you are now a meet object of God's mercy and compassion; but to be ashamed to pray, and not to dare to come into God's presence, being by him commanded, is a great sin, to be repent of. Indeed we should not sinne at all; 1. joh. 2.1.2. but if any man sin (be his sins many or few, small or great) we have an Advocate with the Father, jesus Christ the righteous, and he is the propitiation, who hath made satisfaction for, and hath covered and done away all our sins. When you come before God to pray in the name and mediation of Christ, God looketh upon your sins which you confess unto him as satisfied for, & done away in Christ. Why then should you be afraid and ashamed to pray unto him? Ob. When I should pray I feel myself so much straitened, so dead, and so much indisposed to prayer, I want words and matter. I can neither begin, or at least hold out well in prayer to the end, for that I am pestered with so many wand'ring, impertinent, and sometimes evil thoughts. I cannot remember all the sins which I should confess, nor yet all the needful good things which I should ask. I cannot pray in faith, but am so full of wavering, and doubting that God is not well pleased with my prayer: I oft feel myself worse rather then better after I have prayed. I rise up oft times from prayers heavy and discomforted, and I offend so many ways in prayer, that I oft times am ready to think that I had better not pray at all. That you feel these defects, Answ. and do observe these your inabilities and failings in prayer, if withal you be humbled, and your conscience can witness that your desire is that your heart were enlarged, and were rightly disposed to prayer, this is well, this argueth that you have some life, and some good disposition to the work; but here is no ground of discouragement or cause why you should forbear to pray. The best of God's children sometimes have been in your case, David himself had his spirit overwhelmed, Psal. 77.3.4. and was so troubled that he could not speak. Ezekiah said that he did chatter like a crane, Isa. 38.14: he did rather stutter, and stammer out his desires to God in a broken sort, then by distinct and apt words to express them. As for wand'ring thoughts, who is free? or, who can be free, so long as sin dwelleth in him, and Satan is always ready to cast them in? As for faith, it may be that you pray in faith, though you conceive otherwise, because you feel so much doubting, but, would you pray in faith? do you grieve that you cannot believe? and can you say, with him in the Gospel, I do believe, Mar. 9.24. Lord help my unbelief? then you pray in faith though you feel it not. If you feel yourself worse after prayer, this is a misconceit of yours, or a suggestion of Satan. But if it be so indeed in your feeling, this doth not argue that you are worse for your prayer, but better; for that evil which was in you before, unseen, is now discovered, that you may reform it. The flesh and Satan sometimes may be more stirring with their tentations; but prayer gaineth always a secret help of God, if you would but improve it. But know whatsoever your feeling be; if failings in prayer be not allowed, but resisted and and prayed against, God passeth them by, and doth not account them unto you. If you endeavour to pray aright, and do pray as well as you can, though you fail very much, this unallowed failing is only a sin of infirmity, for which God doth pity you, and will spare you as a father doth his son that serveth him. But not to pray at all is a gross sin, of wilful negligence, which God hateth, and will severely punish. Wherefore whatsoever your indisposition be, and whatsoever your former failings and discouragements have been, you must break through all lets, & know that you have the more need to pray, setting about it in the power of God's might, sith that you have no power of your own. Psal. 119.88. Psal 119.32. Psal. 86.9. Do as David did, pray to be quickened, and to have your heart enlarged, and that God would unite your heart to fear his name. If there be truth of desire in your prayer, then know that you are heard and accepted, not for the goodness and worth of your prayer, but for the goodness and merits of Christ jesus, by whom you offer up your prayers. What though you know not how to pray, Rom. 8.26.27. the Spirit of him who hath commanded you to pray, will help your infirmity, and enable you to pray in such sort as God shall accept thereof in Christ jesus. And if you be so heavy and comfortless after prayer, it is your fault, proceeding from groundless doubts, and false fears, but yet no argument that you did not pray aright, or that you were not heard; much less that you should think you pray in vain, or that you had better not pray at all. But so long as a doubt and scruple remaineth in my mind, Quest. whether I may pray or no; is it not best for me not to pray, till that scruple be removed? for, I must do nothing doubtingly, nor against scruple of conscience. Answ. To this I answer, this is but a delusion of the devil, and a groundless fancy. In things indifferent (of which the Apostle speaketh) a man must be fully persuaded in his own mind, Rom. 14.5.23. and he must not do a thing indifferent, though lawful in itself to be done, so long as he doubteth, and doth make scruple of conscience thereabout whether it may be done or no, and therefore he must with all singleness of heart use means by the truth of God's word to inform his conscience. But in things expressly commanded, such as is this duty of prayer, in this case a man is not to hearken to any scruple which shall rise concerning the not performing of it; but is violently to resist that scruple, and to break through it, and to address himself to the duty of prayer notwithstanding. For whensoever scruples, under pretence of conscience, shall arise to trouble and hinder a man from performing a necessary duty, When a man may do contrary to scruple of conscience. such as prayer, and the like, it is lawful to do contrary to such scruples; for a scruple is nothing else but a groundless fear; wherefore to do a thing commanded by God, though it be done contrary to this scruple, is not to do it against conscience, for there can be no tie of conscience against any of God's Commandments. Wherefore laying aside all carnal reasoning, and objecting, as also all scruples and doubting, be you encouraged to be frequent in prayer, and that, not only because unspeakable good shall redound to yourself thereby, but, out of conscience of duty; because it is the will of God that you should pray unto him. Pray in this manner, or as Luk. 11.1. Say, Our Father, etc. Note hence, that, Doct. 4 The Lords prayer is a prayer, and may be used in this very form of words for a prayer. Our Saviour else would not have said, Say Our Father. Luk. 11.1. Reason. Whatsoever is requisite in prayer, may be expressed in uttering the very words of this prayer. And in them a man may make his requests known to God, which to do, is to pray. Use 1 This confuteth the rash and ungrounded opinion of those, which because the Lord's Prayer is a pattern of prayer, therefore hold it unlawful to use it for a prayer. As if it might not be both a prayer and a pattern, as indeed it is. And why may it not, as well as a King's standard weights and measures which are patterns of all sorts of weights and measures of the kingdom, by which all both small and great are to be made and examined? yet no wise man will say those standards are not weights, or will not use them, but of all weights, if he may, will use them, because they be perfect, and by them he may make others of his own. If the Lords Prayer be a Use 2 prayer to be used in that very form in which Christ hath left it, Set prayers are lawful. then without question set prayers are lawful, and no man should make scruple thereat: yea in private, for this prayer may be said in the closet. Mat. 6.6. Besides we have good warrant from Moses, teaching the Priests to bless the people in a set form, saying, Num. 6.24. The Lord bless thee, and keep thee, etc. Also when the Ark set forward they had a set form, Numb. 10.35. Rise up Lord, etc. David penned his Psalms to be used in the Church, and Psal. 92. for every Sabbath. And Hezekiah commanded the Levites to sing praises unto the Lord, with the words of David, 2 Chron. 29.30. and of Asaph, It is said of our Saviour Christ, whose example we may be bold to follow, That he prayed the third time, saying the same words, Mat. 26.44. Ob. Set forms of prayer doth stint the spirit. Sol. It doth not, no more than a premeditated Sermon doth stint the spirit of Prophecy: or then a conceived prayer by the Minister, doth stint the spirit of prayer in the people: who must restrain themselves to his words, & yet the spirit in truth is not stinted in them. Order and edification in the Church, requireth set forms of prayers and praises, to be used in public: as it hath been the custom of all established true Churches, there being common sins to be deprecated, common graces to be prayed for, and common mercies to thank God for. And in more private prayer, the ignorance forgetfulness, and bashfulness of some persons before their family, or others, causeth that for a time it is needful to use the help of a set form, which he may read, or repeat, so that he join understanding, and assent of heart thereto. Yet it must be remembered that Christians must not always be such novices and weaklings in religion, to use set forms of prayer in private (which like crutches and bladders serve to initiate and minister to them help, until they have gotten strength) as if they never intended to pray without them. But let this here be observed. It must not on the other side be held, that only premeditated, studied and set prayers are lawful. He is not meet for the place of a Minister, nor worthy the name of a strong Christian, that hath so tied his devotion to a set form, that he will not, or cannot vary his petitions for his people, or himself, as particular occasions , and new necessities require. It is impossible that any prayer book should meet with all occasions, either of prayer or thanksgiving, which fall out daily. And conceived prayer is not so defective and imperfect, but, if it be pertinent, and in truth, God liketh it, Exo 14.15. though it had no set form to bring it forth. Such were the prayers of Moses at the Red-sea, 1. Sam. 1.13. and of Hannah at the Tabernacle, their prayers were conceived, and brought forth without set form or voice. I conclude this point therefore, affirming that it is an error to hold set prayer to be unlawful: and it is no less error, to hold that no prayer but a set form of prayer is lawful. In this manner. If our Saviour would have us use only this form, S. Luke would not have varied from this of Saint Matthew, saying, Sins for debts, and far, for as, in the fifth petition: neither would he have left out the form of thanksgiving, nor yet would the Apostles have prayed in any other form All which show that (In this manner) signifieth according to it, and not only to use those words: whence learn, that All prayers must be made according Doct. 5 to the pattern of the Lords Prayer. If made according to this, they are acceptable, if not, they are faulty. The best confirmation of this point (besides Christ's express exhortation, which is authentic) is to compare this prayer with the prayers of the Saints recorded in holy writ, both before and after this prayer; and it will be found, that they all may without wresting, be referred unto some branches of this prayer, even as all the precepts scattered in the Bible, may be referred unto the ten commandments. Reason. The perfection that this prayer hath above all other prayers, doth challenge the rule of all the rest: for whatsoever is necessarily requisite in prayer, is to be learned by this, if it be truly understood. For it plainly teacheth how he must be qualified that doth pray, also to whom we must pray, what we must ask, and with what heart and affection, as will appear in the handling of it. Use 1 Every disciple and member of Christ jesus, should therefore have this prayer in great esteem: because it is of Christ's own composing, they are his own words, and he did of purpose leave it to be a pattern of prayer to all Christians. Only take heed that you do not with the Papists, turn the use of it into abuse through superstition. Let all men use this prayer Use 2 for the guide of all their prayers; and as skilful workmen by the help of some small but true model or draught, can erect a large and stately building: so we by this compendious, but most exact brief of prayer, must learn to enlarge ourselves in prayer. That use of this pattern for the making of prayers according to it, How to frame all prayers by the pattern of the Lords prayer. may be made, two things must be learned. First learn the plain meaning of the words, and the sense and meaning of Christ in them. Secondly, learn how this pattern may be applied. As for the first, because such exceeding brevity doth cause some obscurity, the more pains must be taken, that by the light of other Scripture, and help of those men which have faithfully traveled in the interpretation of this prayer, the true meaning may be found out. And until you meet with better directions, use these following. First, two things in general, one contrary to the other, are to be understood in every petition, namely, petition, and deprecation, praying for some thing that is good, and praying against the contrary evil. And it is a sure rule, that in the same petition where the good thing is desired, the contrary evil is prayed against, as in the four former petitions. Also where the evil prayed against is expressed in the petition, the contrary good thing to be desired, is to be understood in the same petition, as in the two last petitions. As it is in the commandments, in the same commandment that any vice is forbidden, the contrary duty is commanded. A second rule is: If one kind or part of any thing be expressed in any petition, all kinds and parts of the same thing are to be understood. A third rule is, where any one thing is prayed for in any petition, the causes & effects thereof, and whatsoever properly belongeth unto the said thing, is understood to be prayed for in the same petition: except they fall out to be the express subject of some other petition. The second thing to be learned, is how application of this prayer may be made, to the framing of all other prayers by it: which that ye may do, take notice that this prayer directeth us unto three things observable in all prayers. First the person to whom only we must pray, concerning whom this is the rule. That person only who is God and Lord of heaven and earth, is to be prayed unto: thus much you learn both in the invocation, in the beginning, and in the form of praise in the end of the Lords Prayer. The second thing to be observed, is, what we must ask, the rule thereof is; whatsoever may lawfully be asked, may without wresting be referred to one of the six petitions. If they can refer their request to any petition, they may be bold to make it. It shall be needful therefore, to observe the particulars under every petition, both what is prayed for, and what is prayed against, the most whereof shall appear in the handling of each several petition, to which I do send you. And when you have learned what you may lawfully pray, ye may be longer or shorter in any one petition, as your present need, or the particular occasion doth require: which liberty may be observed in those prayers of the Apostles which are recorded for our use in the holy Scriptures. The third thing to be observed, is, with what disposition of heart and affection we must pray. Which is fully expressed and employed in that word, Amen: which requireth that prayer be made with understanding, in truth, in fervency, and in faith, as will manifestly appear, when we come to treat of that word. Here yet some question may be made touching the order here set down: whether it must be precisely kept? I answer, in the general, it must; that is, God's glory must be first in our aim; but touching the particular manner of expressing it, that is left to the liberty of him that prayeth, whether he begin with praise, or with confession of sins, and ask forgiveness, thereby making way to the other petitions with more confidence. There is no rule to be given hereof, because we see the Apostles, after they were taught this form, did take this liberty. Our Father, etc. Here beginneth the pattern of prayer, which because Christ jesus our Lord gave it to his Disciples, is therefore called the Lords Prayer. It consisteth of two parts: The first is an expressing of a man's desire unto God. The second is a manifestation of the assent, and right disposition of his heart in putting up the aforesaid desires, in the word Amen, which though it be but one word, yet is full of excellent matter. The first part doth branch itself into three members: 1 Invocation upon God. Our Father which art in heaven. 2 Petition. Hallowed by thy Name. Thy kingdom come, etc. 3 A form of praise and thanks, containing reasons why the former petitions should be made unto God. For thine is kingdom, power, and glory for ever. Invocation, or calling upon God is here taken in the proper and strictest sense; not for the whole exercise of prayer, but for appellation, in which a man calleth upon him whom he would have to hear him. This invocation consisteth of a description of God, who only is to be called upon in prayer. He is described by two arguments. First by the relation that is between him and his elect in Christ: Our Father. Secondly, by a sign of his sovereignty, and majesty, that is, by his being in heaven, which is the Court of his majesty, the place from whence he showeth his infinite power, goodness, and glory: Which art in heaven. The description of God by these two arguments (the one arguing his graciousness and readiness of will, the other arguing his greatness & fullness of power to help all that come unto him) is placed of purpose in the very entrance into prayer, to strengthen the petitioners faith, that he need not doubtingly say as he did, If thou wilt thou canst help me. Mat 8.2. For he is his father, therefore will do whatsoever, in his holy wisdom, he judgeth fit to be done. Neither need he say as that other, If thou canst do any thing, help us. Mark. 9.22 For his God, and father in the heavens, is almighty, and can do whatsoever he pleaseth, Psal. 115.3. and would have to be done. This description of God to whom prayer is made, by his relation to them that are to pray, consisteth of the appropriating possessive particle (Our) and of that gracious title of God, (Father.) In this one description, two things are signified, both the condition of them that pray, and of him that is prayed unto. These words as they look toward the persons who may pray, they intimate a double condition. First, that they have a right and interest in God; they can call him theirs, for they are the children of God. Secondly, (Our) importeth that common interest and fatherhood in God, which the rest of the faithful have in him; from which there groweth a communion of one Christian with another, so that they become brethren. These two qualities therefore, faith in God, and love to our brethren, are here required in every one that is qualified for prayer. (Our) is not only here a note of the joining together of many in prayer, when one man is the mouth of the rest, because this form of words is to be uttered by one in the closet, Mat. 6.6. as well as by many in public: but it noteth that relation and respect of God to them, which is common unto their brethren. 2 King. 19.19. Thus Hezekiah useth it, saying: O Lord our God, I beseech thee, etc. Daniel praying alone, Dan. 9.17.18. faith, Now therefore O our God, hear the prayer of thy servant. Not but that when we would express our particular faith and dependence upon God, Mat. 26.39 jer. 3.19. 1 Cor. 4.18. we may say, My Father, or My God. But our Saviour maketh choice of this form of speech, because it is full of instruction, and is best agreeing to all sorts of prayer, both in private, as well as public. Thus we see, what this description of God intimateth, as it looketh towards those that pray. As it looketh towards him to whom prayer is made, he is first called Father. Father, spoken of God is a word of relation to Christ the second person in Trinity, Psal 2.7. joh. 1.14. and so is proper to the first person in Trinity: Secondly, in relation to the creature, in a more common respect to all, as he is the Author of their being, and subsisting in nature; thus all * Deut. 32.6. three persons are called Father. God is also a Father in a special respect to his elect in Christ, as he is the Author of their spiritual being and subsisting in state of grace, * 1 joh. 5. ●. Isa. 9 6. joh 3.5. Thus in special sort the three persons are, and may be called Father by all believers. And, as I conceive, in this place this word Father directeth us to God the Father, God the Son, and God the holy Ghost; yet so as it pointeth, in an order, to that person in the Deity to whom Fatherhood, and the beginning of all things is ascribed, without excluding, but necessarily including the other two; namely, to God the Father, the first person in Trinity, the natural and eternal Father of Christ jesus; who by adopting us in Christ, and by begetting us again by regeneration through the Spirit * joh. 20.17. is our Father. Thus the Apostle Paul conceived of God when he prayed: first he conceived of God as Father of Christ, saying; Eph. 3.14.15. I bow my knees to the Father of our Lord Jesus Christ; then he showeth how he conceived God as the father of the elect, when he saith, Of whom the whole family in heaven and earth are named. So did the Apostle Peter conceive of God, 1 Pet 1.3 when he gave him thanks, saying, Blessed be God, and Father of our Lord jesus Christ. Which art in heaven: Heaven signifieth the heaven of heavens, the third heaven, where Christ sitteth at the right hand of his Father. By the excellency of this place above others, is set forth the majesty and excellency of him that sitteth therein. God doth not so inhabit the high and holy place, but that he dwelleth also with him that is of a contrite spirit. Isa. 57.15. 1 Kin. 8.27 Mat. 5.34.35. Psal. 11.4. And the Heaven of heavens cannot contain him. But because heaven is God's Palace and throne, in comparison of earth, which is but his footstool; and because from thence he doth manifest his glory more remarkably then from any other place; revealing his will, power, jam. 1.17. and Godhead in his works of mercy, as David saith, Psal. 57.3. Psal. 102.19.10. Rom. 1.18. He shall send from heaven, and save me; and in works of justice, as the Apostle saith, The wrath of God is revealed from heaven against all ungodliness; therefore he will, that his being in heaven, should, as by a sign, set forth his glorious Majesty. Also his being in heaven doth distinguish him from earthly fathers, Luk. 31, 13. and putteth difference between him and false * Psal 136.26. jon. 1.9. gods. This description of God by his place, is all one with that which the Apostle setteth down at large, calleth him, 1. Tim 6.15.16. Only Potentate, King of kings, Lord of Lords, who only hath immortality, dwelling in the light which no man can approach unto, etc. If this short description be well weighed, it will appear, that there could not possibly be a a more brief and more apt description of God, meet to be represented to the mind of him that is to pray, than this, which in more words may be thus expressed: O Lord God, which art Father of Christ jesus, and through him Father of me and of all believers; we coming to thee in the name of Christ, and being moved hereunto by thy spirit of Adoption, whereby we call, Abba, Father, we are well assured that thou wilt accept of our prayers, praying for ourselves and for our brethren: and sith thou only art God, which dwellest in the high and holy place, from whence cometh every good gift, and art Almighty, as thou art God; to answer thy willingness, as thou art Father; wherefore we call upon thee, and do thou vouchsafe to hear us. Our: Note here, that a man must have faith, and be in state to call God his Father, else he is not sufficiently qualified for prayer. Learn therefore, Whosoever would make an acceptable Doct. 1 prayer, must be God's child, he must have a right to call God Father, and must come to God as a child to his father. Therefore David when he prayeth, approveth himself to be God's child, saying, If I regard iniquity in my heart, the Lord will not hear me, Psal. 66.18. The sacrifice of the wicked is an abomination to the Lord, but the prayer of the upright is his delight, saith Solomon, Prov. 15.8. It was a true speech of him which said, We know that God heareth not sinners: but if any man be a worshipper of God, and doth his will, him he heareth. joh. 9.31. Reason 1 For the person of a man must be accepted, else his sacrifice cannot be good and acceptable: for while the tree is naught, Mat. 7 18. the fruit cannot be good. Thorns cannot send forth grapes, Mat. 7 16 neither can thistles bear figs. Reason 2 All acceptable prayers are put up in Christ's name, and are accepted through his mediation. Now he is Advocate for none but those for whom he is a propitiation, scil. believers, according to his prayer, I pray not for the world, etc. joh. 17.9. Reason 3 No man can pray until he have the spirit of prayer, Zac. 12.10. to cause him to mourn kindly for his sin, and to call, Abba, Father; which spirit God sendeth to none but to his sons, Gal. 4.6. Every one that cometh to Reason 4 God, must believe that God is, and that he is a rewarder of them that diligently seek him. Heb. 11.6. They must have faith, How shall they call on him, on whom they have not believed? Rom. 10.14. The promise of acceptance Reason 5 and of a gracious hearing is made to the godly, Psal 32 6. Psal. 34.15.17.18. jam. 5.16. and to the righteous, whose prayers are said to be prevailing. If a man have not good assurance Reason 6 that he is the child of God, he can never answer those strong objections which the devil will urge to keep him from prayer: but if he can show that God is his Father, and that God hath commanded him to pray, no objection of Satan can discourage him. Use 1 Hereby all that do not righteousness, and that love not their brethren (for by this they are discerned not to be children of God, joh. 3.10. but of the devil) must understand, that if they continue in this their wicked condition, and yet pray, they deal presumptuously; and to them God saith, Psa. ●0. 16.17. What have ye to do to take my covenant in your mouth, seeing ye hate instruction? Secondly, they may learn what to judge of their prayers. God accepteth them not, for they be no better than either howl or cries wrung from them by pinching necessity, Hos. 7.14 or mere hypocritical mocking of God: abominable sacrifices, of which the Lord saith, Your incense is an abomination, Isa. 113.15 and when ye make many prayers, I will not hear. It is all one with him, as if * Isa. 66.3. ye did bless an Idol, so long as ye choose your own ways, such as ignorance, superstition, contempt of religion, profaneness, pride, drunkenness, whoredom, deceit, lying, unbelief, impenitency, and such like. God abhorreth all service done to him, so long as their soul's delight in their abominations. Consider this, O ye that forget God, saith the Lord, lest I tear you in pieces, and there be none to deliver, Psal. 50.22. Thirdly, let all impenitent and ungodly persons take notice, in how miserable a strait they are, and into what a labyrinth and maze their sin hath brought and left them in. God hath commanded them to pray, and so he may do justly, (for in Adam they were able to perform it) so that if they do not pray, they incur God's displeasure; and cannot look to receive any thing in mercy, and with a blessing from the Lord, and if they do pray, their prayer is abominable, because they have not God's Spirit; neither can they offer their prayers upon the Altar Christ jesus, by whom only all prayers are accepted. For all that are not endued with his spirit, Rom. 8.9. are not his. When these ask, God regardeth it not: Ob. The wicked, notwithstanding are in Scripture oft said to pray. Answ. This is because they utter words of prayer, and because sometimes they are hearty and earnest in their desires; but these desires are lonely natural, and out of selfe-serving, no service of God in his account. Ob. If it be said, the wicked have had their prayers granted, Sol. I answer, God heareth prayers two ways; in mercy, and in wrath. He may replenish their table, may be to them a snare, and he can give them prosperity, which will be their ruin. He giveth it to them many times in wrath, as he gave a King to the children of Israel. Thus they may see, Hos. 13.10 that whether they pray or not, their case is woeful, because they cannot in faith say Our Father. Are wicked men, then, Quest. exempted from this duty of prayer? By no means, Answ. for prayer is a worship and service of God required in the Commandments; and is a duty implanted in nature. Were it not better for wicked men not to pray at all, Quest. sith as hath been said, they cannot pray acceptably, and that their prayers are abominable? No, for their not praying at all, Answ. is a greater sin then to pray in an ill manner. All the faults concerning prayer, may, in a sort, be charged upon him that prayeth not at all; for he neither prayeth to the true God, nor prayeth good matter, nor in a good manner, etc. A wicked man though he fail much in prayer, yet not so much as when he prayeth not at all. It is the note of an Atheist not to pray at all. Psal. 14.4. Quest. What are they to do? doth God cast them upon a necessity of sin? Answ. God forbidden; The wicked themselves while they continue in sin, have put themselves into this strait. But there is a way to help all, namely to do as Saint Peter did counsel Simon Magus, Act. 8.22. saying, repent of this thy wickedness, and pray; first repent, then pray. Isai. 1.13.15.16.18. Thus saith God to those for whose wickedness he said that their incense was an abomination, and that he would not hear their prayers; Wash you, make you clean, etc. then come and let us reason together, etc. then come and pray. No man, then, is put upon a necessity of sin. Let the most wicked man in the world be convinced of his sin, let him repent thereof and confess it, let him believe in Christ, who came into the world to save sinners, than he is qualified for prayer, and shall be accepted of God when he doth pray. Are the prayers of men unregenerate of no use, Quest. are they not all accepted? To this I answer: Answ. I doubt not but that the prayers of unregenerate men, when they are from the heart, may in some sort be acceptable, so fare forth as thereby to obtain many good things of God; as health, deliverance from evils threatened, or already afflicted, and such like. For God that heareth the Ravens when they cry, will much rather hear men when they cry, though they be not his children. But as the prayers of a true child of God differeth from the prayers of him that is unregenerate, so is the acceptance with God also different. Their difference shall appear thus. Difference between the prayers of the wicked, and godly, and of their different acceptance. First, a true child of God doth in prayer call God Father with faith and holy confidence, with the affections of a child. For when he asketh forgiveness of his sin, it is with grief, that he hath by his sin offended his Father, and it is with an hearty purpose not to offend him again. Also when he prayeth for health, liberty, grace, or for any other good thing, it is with a desire that in the enjoyment of them, he may the better please and honour his heavenly Father. But a wicked man calleth God Father only for form, and in presumption; and he doth not pray unto him with a childelike, but either with a servile affection, as a malefactor before a judge, 1 King. 21.27. as Ahab did; or with a carnal affection in his desire of the good gifts of God, and the good things of this life, that therewith he may (like those reproved by Saint james) employ them for the satisfying of some or other of his lusts. jam. 4.3. Secondly, the child of God prayeth chief and most hearty for spiritual things, as, for faith, for forgiveness of sins, for holiness, for God's favour, and for those things which concern God's kingdom and glory. But the unregenerate man prayeth chief and most hearty for Corn and Wine, for temporal things, and it may be for heaven and happiness, (with Balaam) in general wishes; Numb. 23.10. but not particularly and unfeignedly for graces, whereby he may forsake his beloved sin, and may live holily unto the end of his days. Thirdly, the prayers of the godly, when they are made in sincerity, are like all other their good works, they have a supernatural goodness in them, being the acts of the regenerate part through the spirit, and are performed to a supernatural end. But the prayers of the wicked, though in some things they are unfeigned, yet, at best they are but natural desires, not intended as a service of God, but only as a means to serve their own turns in those things which they know can be obtained by no other means. Now touching the acceptance of prayers with God. Those which his children make, though they be not without much imperfection, yet, because they be the prayers of men reconciled to God by Christ, and do proceed from hearts purified by faith, and because they are put up in the name of Christ, they become acceptable through him, so fare as to procure, not only temporal good things, but also such as are spiritual and eternal. And these things they obtain of God as from a loving Father, and as a fruit of his special promise, and out of his special grace and love to them in Christ jesus. As for the prayers of the wicked, because God, and his ordinance of prayer is thereby in some part honoured, they are in some part accepted, so fare, that many times they procure temporal good things; but it is only temporal good things, such as are common to the elect and reprobate, which he giveth to them, not as a loving Father, but as a rich and bountiful Lord to his creature, making his Sun to rise on the evil and good; Mat. 5.45. and sending the rain as well upon the unjust, as upon the just. These things God in his wise providence bestoweth upon wicked men, knowing how to make use of them in humane society both in Church and Commonweal, winning thereby to himself the glory of his patience and bounty; drawing some to an admiration of his goodness, leading some to repentance, and leaving others without excuse at the day of judgement. Use 2 Would any be capable of making use of this invaluable benefit of praying acceptably unto God; be they exhorted, first to use all such means as God hath appointed, by which they may be made the children of God by faith in Christ jesus, Gal. 3.26. Rom. 10.14.17. as, hearing the word preached, prayer, etc. then they must get good evidence that they are in state of grace: and then be exhorted to come as children ought to come into the presence of so holy a Father, putting off every sin that may offend him, putting on every grace that may delight him, regard not iniquity in your heart, cleanse your hearts, and wash your hands in innocence, lift up pure hands without doubting, pray in humility, for with such sacrifice your Father is well pleased, he will not despise such: for God hath promised, saying, If my people that are called by my Name, Psal. 51▪ 17 shall humble themselves, and pray, and seek my face, and turn from their wicked ways▪ then will I hear from heaven, and will forgive their sin, and will heal their land. 2 Chron. 7.14. Use 3 All that with good assurance of faith can call God their Father, may rejoice in this, that they are of the number of those who may improve this privilege of praying unto God: they are sure, if they come not in their sins, to speed. For john saith, Whatsoever we ask: we, that is, the children of God, receive of him, because we keep his commandments, and do those things that are pleasing in his sight. 1 joh. 3.22. Our, doth note also that communion which Christians have one with another, in one Father: therefore even when they were to pray to God in the closet, they were to represent God to their minds in a notion which hath reference to their brethren, as well as to themselves; whence we may collect, Doct. All that would pray acceptably, must hold a communion and good agreement with their brethren, as those that have one common father to them all. If a man had not been in charity with his brother, and held not good agreement with him he was not to offer his sacrifice until he had reconciled himself to his brother, Mat. 5.33. The Apostle requireth, that men lift up holy hands, without wrath, 1. Tim. 2.8. Therefore Peter would have all love exercised between man and wife, that their prayers be not hindered, 1. Pet. 3.7. For this common interest Reason 1 which Christians have in God, maketh them near of blood, (as we speak) having all one Spirit, one hope, one Lord, one faith, one Baptism, one God and Father of all, Ephes. 4.4, 5, 6. If men do not hold peace Reason 2 and communion with their brethren, they cannot come in assurance that they themselves are Gods children; for by their love to their brethren, they may know whether they be beloved of God or no, and may assure their hearts that their prayers shall be heard: 1. joh 3 19.22. If they love not their brethren, they remain in death. 1. john. 3.14. Use 1 Here all proud, scornful persons, that (because of parentage, wit, wealth, or some such compliment of nature) do disdain their poorer and meaner brethren, may see how much they forget themselves; have they not one Father, if God be their Father? The Prophet Malachy reproveth those which deal not well with their brethren, Mal. 2.10. saying, Have we not all one Father? There are too many of this sort, which will hypocritically say, Our Father, and yet scorn to have any communion with his children. Yea the more they approve themselves to be Gods, by holiness of life, the more they hate them, and reproachfully use them, and wish all evil unto them. If these think they have God to their Father, they must know that (as the Apostle john speaketh) they are liars, 1. joh. 4.20 because they love not their brethren. What may be thought of those tongues, that can bless God, and call him Father, and yet curse and rail upon those which bear the true image of the same Father? These things ought not so to be, my brethren, saith james, 3.9, 10. Hereby all that call God Father, Use 2 should enforce upon themselves the duty of love and friendship to their neighbours, holding with them the unity of the spirit in the bond of peace, Ephes. 4.3.4.5.6. because the whole body is but one, the Spirit one, etc. and one Father of all; we must endeavour therefore to be one in judgement, and one in affection, that there be no schisms and divisions amongst us. Let us love hearty, without putting difference in respect of persons: for which fault the jews are blamed by james, jam. 2.4.1. Cor. 11.22.30. and the Corinthians were severely punished by the Lord. Wherefore whensoever we come to God, let us come in love to our brethren. For how can we look our Father in the face, and expect good things at his hand, when he knoweth that there are jars and falling out between us and his other children our brethren? Father which art in heaven. I will first consider the whole description of him that is to be prayed unto, and then come to the several parts thereof. This description can be true of none but of God. We have fathers on earth, and friends in heaven: but no father in heaven, or heavenly father, but the true God. It followeth therefore, Prayer is to be made to the Doct. 3 true God. And because prayer is a religious worship, which must be given to none but God, I add this, Prayer is to be made only to God. Offer to God thanksgiving: and Call upon me in the day of trouble, saith God, Psal. 50.14, 15. The Angel which had the everlasting Gospel, to preach to them that were on the earth, who went before the Angel which foretold the fall of Popery, saith, Fear God, etc. and worship him that made heaven and earth, Revel. 14.7. Our Saviour saith expressly, Thou shalt worship the Lord thy God, and him only shalt thou serve. Mat. 4.10. He to whom prayer may be made, Reason. must have those all-sufficiencies which are to be found only in the eternal and infinite God. First, he must be able to hear all men; therefore james biddeth us ask of God, jam 1.5. that giveth to all men. He must be able to give all things: 1. joh. 5.14. If we ask any thing according to his will, he heareth us. He must be able to give good gifts, yea perfect gifts: good for matter, good for use, every way good; which none can do but the Father of lights, jam. 1.17. from whom cometh down every good and every perfect gift. He must be able to hear all men, in all things, at once, in one & the same time, else some that pray should be disappointed, which were much for the dishonour of him that is called upon. By this the Prophet when he would prove, that God only, and not Baal, was to be worshipped and prayed unto, discovereth Baal's insufficiencies, 1. King. 18.21.27. saying, Cry aloud, he is a god, either he is talking, or he is pursuing, or in a journey, he sleepeth: whence he evinceth that he was no God, nor yet to be worshipped, because he could not do many things at once. He must be able to hear, and grant requests always. He must be able to know the thoughts and hearts of men; else how can those be heard, who are not in case to utter a voice; else how can the hypocritical prayers be discerned from those that be unfeigned. He to whom prayer is made, may else be mocked, and cozened with counterfeit worship in stead of currant. Rom. 1.27. Now God only knoweth the mind of the spirit, as well as the meaning of the voice. Solomon speaking to him, saith, 2 Chron. 6.30. Thou only knowest the hearts of the children of men. Again, he is only to be paryed unto, in whom we may believe, Ro. 10.14. but we are to believe only in God. Lastly, if prayers and religious worship might be given to any but God, than the holy Angels and holy men were likeliest to partake in that honour: but these neither may, nor yet would be worshipped. Worshipping of Angels is forbidden. Col. 2.18. It is against the wills of Angels and Saints: for the Angel said to john, Rev. 22.9. See thou do it not, I am thy fellow servant, etc. worship God. When Cornelius gave Peter too much honour, Peter refused it, Act. 10.26. saying, Stand up, I myself also am a man. When the people would have worshipped Paul and Barnabas, because of a miracle that Paul had wrought, they forbade them with detestation, renting their clothes, Act 14.15 and said, Sirs, why do ye these things? we also are men of like passion with you, etc. These with the rest of the Saints have no less zeal for God now they are more holy in heaven, than when they carried about with them many imperfections on earth. These things considered, we may safely conclude, that God only is to be prayed unto. Whereas we read & hear, Use 1 there are yet much people both in Asia and America, that worship and pray unto the very devil, not with inward worship only (for if these only did so, it were happy with many, that are called Christians) but with outward worship also. Though we cannot speak to them, to reclaim them of this devilish idolatry, yet in compassion we should speak to God for them, that he would please to send the light of his glorious truth and Gospel to discover their sin unto them, and to recover them out of the snare of the devil, who holdeth them captive at his will. I do urge this the rather, because I am persuaded, that when all Israel shall be called, namely, Ezek. 37.16. when the two sticks prophesied of by Ezekiel (juda, and the children of Israel his companions, and Ephraim, and the children of Israel his companions) shall be joined into one stick: when, as the Apostle saith, Ro. 11.26. All Israel shall be saved, which state of theirs, verse 15. he calleth a receiving of life from the dead; when this shall come to pass, I doubt not but many of those deceived souls, which yet never heard of the Gospel (except by Papists, who make them whom they convert thrice more the children of the devil then before) shall have part in the same resurrection: let us therefore pray for them. Use 2 The doctrine in hand is a confutation of all Popish praying to the Saints departed, as to the virgin Mary, and the rest: which practice of theirs hath neither precept nor precedent in the Canon of Scripture. I refer them unto the truth before proved, which doth as well discover the contrary falsehood, as declare itself; so that I will forbear answering their weak and frivolous allegations. We do them to understand, that the Saints do not hear their vocal prayers, much less their sighs and groans. Isa. 63. 1●. For Abraham is ignorant of us, saith the Prophet, therefore the Church cleaveth only to God; saying, Thou, O Lord, art our Father, and doth rely only on him. And the Psalmist knew none in heaven to rely on, but God; saying, Whom have I in heaven but thee. Psal. 73.25. jer. 17.5. But cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. They provide i'll for themselves, which forsake God the fountain of living water, and hue out to themselves broken cisterns that can hold no water: jer. 2.17. into both which evil the Papists fall into, by praying to Saints. If the Saints did know what they do unto them, they would abhor it, as much, nay more than Paul and Barnabas did the people's offering to do sacrifice to them, Act. 14.14. when they were upon the earth. Use 3 By this doctrine the practice likewise of many superstitious women is reproved, who in travail of childbirth will call, as well, if not more, upon our Lady, then upon God. Use 4 Let all true disciples of Christ make suit only to the true God who is their Father in heaven. For it is he who is the God which heareth prayer, Psal 65.2. who can hear all men, in all things, at all times, though they do but sigh out their requests: for it is God only in whom they may believe. If we had but as true and ardent zeal against idolaters for setting up many gods, as the Princes of Darius had hatred against Daniel, for serving the true God only: and were as forward to advance God to the highest honour, as they were to deify their King Darius, Dan. 6.7. we should wish there were a firm decree: That whosoever should ask any petition of any person save of our Father which is in heaven (not for the space of thirty days only) but at any time, might be made a public example by no less punishment then to be cast into a den of Lions. Our Father which art in heaven. If we consider the parts of this description jointly, we may observe that our Saviour doth represent God unto the understanding of him that is to pray, under such titles and names, as were aptest to induce him to pray, and might best help his faith in prayer. Whence learn, Doct. 4 In the entrance into prayer, God should be represented to the mind, and should be called upon by such names, titles, or descriptions, as are most apt to enkindle the desires, and help the faith of them that do pray. If many and general requests be to be put up, than such titles and names must be used that may persuade them they shall be heard in all. If some particular petition be to be pressed, than such names and descriptions of God are to be used, as may help the heart in that particular. Abraham's servant being to pray for success in his master's business, saith, Ge● 24 12. O jehovah, God of my master Abraham, I pray thee send me good speed this day, and show kindness unto my m●●t●er Abraham. When Peter did intricate God to make choice of an Apostle to supply the place of judas, he saith, Thou Lord, Act. 1.24. which knowest the hearts of all men, show whether of these two thou hast chosen. When David prayeth against the enemies of God and his children, he saith, O Lord God to whom vengeance belongeth, Psal. 94.1. O God to whom vengeance belongeth, show thyself. And when he doth magnify God's name, and would incire all people to pray unto him, and praise him: he speaketh to him in this description of God: O thou that hearest prayer, Psal. 65.2. unto thee shall all flesh come. For a wise choice of apt names Reason 1 & titles to represent God with, doth argue knowledge of God, and wisdom to make use of his different attributes; both which knowledge & wisdom being mixed with faith, doth much please and delight God to behold in his children. The representing of God to Reason 2 the mind in convenient and meet names and notions, is very needful, for it will set the heart and keep it in good plight, working awe, and reverence, fervency, uprightness, and confidence, all which are requisite in prayer. Use. It behoveth therefore every one that would make a good entrance into prayer (without which he is not like to make a good proceeding) to acquaint himself with the true understanding of the manifold names and descriptions of God recorded in Scripture, and then let them make choice of the fittest titles of God to name him by, according as there shall be especial cause, or use of his power, wisdom, mercy, truth, or justice, etc. Then to use such names as may best express those attributes which are especially to be exercised in the granting of their requests. Thus much of the whole description of God being considered jointly: now followeth the consideration of each part of the description. Father, hath relation first to Christ the second person in Trinity, whereby our Saviour directeth us unto a consideration of the three persons in Trinity, and to the order of directing of prayers ordinarily, viz. to the Father: whence the doctrine is, In prayer, God is to be known, Doct. 5 and conceived of in the distinction of persons, Father, Son, and holy Ghost: to whom prayer must be directed ordinarily in this sort, scil. to the Father, by the Son, through the help of the holy Ghost. Christ saith, joh. 16.23. Whatsoever ye shall ask my Father in my Name, he will give it you. The Apostle giveth thanks to God, and the Father, in the name of our Lord jesus Christ. Ephe. 5.20 We call God Abba Father by the Spirit which maketh our intercessions for us, Rom. 8.15.27. For such is the divine dispensation of God the Father, Reason. Son, and holy Ghost, that though they are but one indivisible essence, and whatsoever any one doth out of himself, the very same doth the other also; Ad extra yet they sustain different persons and offices (that I may so speak) and do the same things in a different and distinct order, yet so as the naming of one doth not exclude, but necessarily include the other. In prayer the Father sustaineth the person and place of him that is offended by sin, that must be appeased, and doth hear and grant requests. If we sinne, we have an Advocate with the Father. Which showeth plainly that the Father in especial sort must be appeased and sought unto. The Son supplieth the place of a Mediator, and intercessor, by whom requests ascend, and become acceptable to the Father. He is that golden altar, joh. 16.23. upon which the prayers of all Saints are offered, and caused to ascend as incense, Revel. 8.3. No man can come to the Father but by him. joh. 1●. 6. He is appointed of God to be a Mediator, and being God and man, is both a fit, and all-sufficient Mediator between God and man. Without him no man's person or best actions can be acceptable, because of the many imperfections. Wherefore all prayers must be offered up by Christ jesus. The holy Ghost doth supply the office of a teacher, and of one that helpeth our infirmities, and, in us, Rom. 8.26. to make our intercessions and requests for us, that they may be offered to the Father by the intercession of the Son. For we know not what we should pray for, as we ought: and if the Spirit do not work together in our prayers, there would be no goodness at all in them, no not so much as truth and uprightness, without which Christ jesus will not offer them to his Father for us. Therefore prayers must be made in the Spirit, through the help of the Spirit. Now because of this order of persons in the Deity, the Father being first: and because of the different places they sustain in the work of our salvation, the counsel and will of all three is, that the Father should be prayed unto, and worshipped, in the only mediation of the Son, through the Spirit: and therefore it is that the Father is here named, not the Son, or holy Ghost. But because of the indivisible essence of the Godhead, the naming of the Father doth necessarily imply the calling upon both Son and holy Ghost also. If God must be known and Use 1 worshipped in the distinction of the persons in Trinity, than it is impossible to represent God by any image, as the Papists do. For by what visible likeness can an invisible Spirit, which is truly, not imaginarily, distinguished into three persons, and different manner of subsisting, be likened or resembled? The Papists that come to Use 2 God by the mediation of Christ, but in part, joining to Christ the mediation of Saints, are hereby confuted. For there is no Mediator but that one person, by whom God is our Father. They come a distinction, saying, Christ is only Mediator of redemption, but not the only Mediator of intercession; that so they might leave a room in which they might place the mediation of Saints: but this is to sever what God hath joined. For the Scripture knoweth no Advocate or Intercessor, but him who is the Redeemer, 1. joh. 2.12. scil. Christ jesus the righteous, who is the propitiation for our sins. And it is as proper to the Mediatorship that Christ only should make intercession at the right hand of God, as to die and rise again for the elect. Rom. 8.34. Ob. If they say, we pray to living men to make prayers and intercessions for us, why not rather to the Saints departed, who are more perfect? Sol. I answer, when we desire the living to pray for us, we do not give any religious honour unto the living: but they do properly give religious worship in praying to the dead, which honour is due to God only. Besides, the living know what we need, the dead do not; and in using the living, we do not make them mediators between the Father and us, that he should help us for their worth and merit; thus Christ only is Mediator: but we only request them to entreat the Father for Christ's sake to help us. Lastly, jam. 5.14. the Scripture doth warrant men to request the prayers of the living, and doth acknowledge only one Mediator between God and man, even there where it requireth that living Saints should make prayers and intercessions for all sorts of men. 1. Tim. 2.1.5. All which think they know Use 3 God, but yet are altogether ignorant of the distinction of the persons, must hereby know, that they do not yet know God distinctly: and if they worship God without any consideration of Christ, by whom, and of the holy Ghost, through whose help they pray in the spirit; if they do not express or imply thus much in prayer, they do (notwithstanding they profess the true God) turn him into an Idol. For in all true worship, the unity is worshipped in Trinity, and Trinity in unity, without dividing the Godhead, or confounding the Persons. Use 4 Every one that would worship God aright, must therefore first learn to know him to be one only true God, distinguished into the Father, Son, and holy Ghost: but herein much wariness and sobriety must be observed, that none seek into this mystery of mysteries to understand above that which is meet, namely, above that which the Scripture hath revealed; it being an object of faith to be believed, and not possible by reason to be fully comprehended. In conceiving of the distinction of persons, take heed of two extremities: first, we must not conceive that there is an essential difference between them, as if all the three had not one and the same nature. Secondly, we must not imagine that there is only a rational or imaginary distinction: whereas their different order and manner of subsisting, and different manner of working declareth that there is a real or true difference between them. So that the Father, as Father, is in no respect the Son; and the Son as Son, is in no respect the holy Ghost; and the holy Ghost as holy Ghost, is in no respect either the Father or the Son. When God is thus conceived of, and known aright, then in the same order as he doth subsist, he must ordinarily be worshipped according to the direction of our Saviour in this pattern. Stephen's directing of his prayer to Christ, was upon the beholding of Christ jesus standing at the right hand of God, Act. 7 ●●. it being a special and extraordinary occasion. This argueth, that it is not unlawful to direct prayer to the second Person or third Person upon especial cause: but yet ordinarily this rule and order in worshipping GOD must be observed. First, we must direct prayer unto the Father of lights, the giver of every good and perfect gift. Secondly, we must offer up prayer and praise by Christ jesus, who offereth up incense with the prayers of all Saints, Rev. 8.3. by whom we have access to the throne of grace, Heb. 4.15.16. to find grace and help in time of need. Thirdly, we must use all means to obtain the holy Spirit of grace and supplications. We must pray for it, and hear the Gospel (which is the ministry of the Spirit) preached. Then we must cherish & stir up the good motions thereof, taking heed that we do not grieve it or quench it by any evil conversation. Let us get an holy acquaintance with it, that it may make hearty requests for us. For prayers cannot be sweet incense, if they be not mingled and anointed with holy oil, which is the anointing of the Spirit, which as it teacheth all things, 1 joh 2.27 as john speaketh, so especially it must teach us to pray aright. Wherefore whensoever you pray, enter into consultation with the inward man, what you should ask, and how; consult with the word, deny carnal reason, and presumption of your own abilities in prayer; then shall the Spirit make your requests for you, which by you must be seconded, and 〈…〉 and truth put up to the Father by Christ. Whosoever shall in this manner direct his prayer to the Father, by the Son, through the Spirit, albeit I cannot promise him, that his heart shall be so enlarged, that he shall satisfy himself in prayer, yet I can assure him he shall always be able to offer up such sighs and desires as shall please God, and prevail more with him, then shall the prayers of others, who without the spirit of prayer, by the mere help of nature & art, can command both words and variety of matter at their pleasure. Use 5 This directing of prayers unto the Father, in the name of the Son, through the holy Ghost, may remove the greatest discouragements that any Christian can meet with when he goeth about to pray. It is not majesty, nor infinite justice in God; nor greatness or multitude of sins in man, nor any unworthiness of his person, nor yet his insufficiency to think a good thought, nor yet the feeling of himself, that many times he knoweth not, either what or how to pray, can dishearten him, if he do but consider that he prayeth to God, who is God the Father, Son, and holy Ghost, and that he may pray in this order, namely, he prays to the Father of Christ, who is his Father; he prays in the name of Jesus Christ who hath satisfied his Father for all his sins, and daily doth make intercession for him; and he prayeth in the Spirit, who helpeth his infirmities, and maketh requests for him, though it be sometimes but with sighs and groans which are not distinctly uttered. Rom. 8.26 By this means there is life and spirit in our prayers, and God doth and will accept them: for he knoweth the meaning of his Spirit, and will accept the work of his Spirit in us through Christ, though we bewray our many imperfections. Father, in the second place, hath through Christ relation to all the members of Christ, who are here willed to say, Our Father: whence note, Doct. 6 All true Christians have the Lord of heaven and earth to their Father. I ascend to my Father and your Father, saith Christ, joh. 20.17. I will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty, 2 Cor. 6.18. Reason 1 They have received the adoption of sons, Gal. 4.5. and are all the children of God by faith in Christ jesus, Gal. 3.26. Reason 2 They are all borne again by the Spirit of adoption, whereby they have the image of God renewed in righteousness and true holiness; and so are become his children by the regeneration of his Spirit, wherewith he hath sealed them for his own. Whereas the men of the Use 1 world do entertain in them a base opinion of all that endeavour to keep a good conscience in all things, therein approving themselves to be Christ's Disciples indeed, and the very children of the most high: hereby they may see their error, their insolency, and their extreme malice and folly. Can there be a more notorious folly and madness than this, when the children of the bondwoman, joh. 8.44. nay of the devil (for herein they do his lusts) shall account of and use the children of the freewoman, yea of the everliving God, as the filth of the world, and the of-scouring of all things? 1. Cor. 4.13 How do these men, by defaming the children, therein despise God their Father? But let them take heed how they despise or misuse the least of those little ones that have indeed given their names to Christ jesus. It is hard kicking against pricks. Act. 9.5: It is not safe touching the Lords anointed, Psal. 105.15. Zach. 2.8. the very apple of his eye. And know, as base as they be, Their Angels and ministering spirits do always behold the face of their Father which is in heaven, Mat. 18.10. Use 2 Hereby all men should learn of whom to esteem most honourably, whom to make choice of for their yokefellowes, their servants, or their companions; also, in whom they should most delight, and to whom they should show most love and goodness, even to true Christians, whom David calleth, The Saints that be upon the earth, Psal 16.3. and the excellent: and well he might, for they have the God of excellency to their Father. If true Christians have God Use 3 to their Father, this should move all men to become Christians indeed, to believe, and to order their conversation aright, (for such only the Doctrine meaneth.) It is the highest advancement and honour that man is capable of, to be called, and to be indeed the sons and daughters of God Almighty. john doth admire such love in God, and such advancement of men, that men should be called the sons of God, 1 joh. 3.1. All Christians should be like Use 4 God, Holy as he is holy; for it becometh children to be like their father. They should honour and obey him. If I be a Father, where is mine honour, saith God, Mal. 1.6. As obedient children they must not fashion themselves according to the former lusts of their ignorance; but as he which hath called them is holy, 1 Pet 1.14.15. so they should be holy, in all manner of conversation. Disobedience of children to their Parents, was in the law of the jews punishable with death, disobedience therefore unto our heavenly Father, is much more dangerous. They should likewise submit themselves unto his fatherly chastisements; Heb. 12.5.7.10. they must neither despise them, nor faint under them: but must endure them patiently, because God therein dealeth with them, as with sons for their profit, that they might be partakers of his holiness. They need not cark and care, but in all things they may and must with boldness and assurance of help repair to God, being assured of his fatherly affection towards them: for to whom do children fly in their need, but to their Parents? We have seen those that be evil, give good gifts unto their children, how much more will our heavenly Father give good things, even his holy Spirit, Luk. 11.13 to them that ask him? Lastly, it is the joy and comfort Use 5 of every Christian, to consider that they have this honour, that they may call God Father, and ask him blessing. What manner of love hath the Father bestowed in this, saith john, 1 joh. 3.1. that we should be called the sons of God? That we, the sons of men, of mean men, of mortal men, of sinful men; yea the very children of the devil, should be advanced to be the sons and daughters of God Almighty? While vainglorious foolish men vaunt and brag of their gentry and earthly Parentage, let us with an holy exultation of spirit, rejoice in this, that we have God to our Father. This doth comfort the heart in poverty, sickness, pain, disgrace, and in all distresses; when we know we have a Father that will not forsake us, though our natural Parents should: Psal. 27.10. that though tender mothers may forget their sucking children, and sons of their womb, yet God will not forget his: Isa. 49.15. he is wise, and almighty, and will help in the best time: he always knoweth what we have need of. If we be children, than heirs of God, and joint heirs with Christ. Rom. 8.17 When we duly think of this, no afflictions can dismay us, for we hold them not worthy the glory that shall be revealed in us: Rom. 8.18. we shall by this help ourselves against heart-eating cares, for we have a father, and we know it belongeth to Parents to provide and lay up for their children. 2 Cor. 12 13. When we think of this, that we are Gods heirs, it will keep us from grieving at, and envying the prosperity of the wicked; we will be well content God should give his moveables where he please, so long as the birthright and inheritance is ours: for we are begotten to a lively hope of an inheritance incorruptible, and undefiled, that fadeth not away, reserved in the heavens for us. 1. Pet. 1.3.4. Whatsoever our estate be in the world, we may and aught to comfort ourselves with these thoughts. Which art in heaven. God is described by his being in heaven, not only to show where he is, for he is a God at hand, and a fare off, jer. 23.23, 24. and filleth heaven and earth: but as the majesty of Kings may be set out by their glorious palaces and thrones; so heaven Gods most glorious throne doth here set forth his majectie, and the perfection of all his infinite excellencies. Whence learn, Doct. 7 God to whom prayer is made, who is Father to all true believers, is an heavenly majesty, invisible, perfect, and infinite in power, goodness, and all other heavenly excellencies; one whose dwelling is in the heavens. When God would set forth his own greatness and goodness at once, Isa 57.15. he saith, Thus saith the high and lofty one, that inhabiteth eternity, whose name is holy. I dwell in the holy place, with him also, that is of a contrite and humble spirit, to revive the spirit of the humble etc. The Church doth help her faith by casting her thoughts upon heaven, the habitation of God's holiness, and of his glory; and thereby gathereth arguments of Gods perfect love to them, and power for them, when she saith, Where is thy zeal, and thy strength, etc. and from the same consideration, doth prefer God's knowledge and care of them, above the knowledge and care that Abraham could have of them, saying, Isa: 63.15.16. Doubtless thou art our Father, though Abraham be ignorant of us, etc. Thou o Lord art our Father, our Redeemer, thy Name is from everlasting. The Apostle calleth him, King eternal, 1. Tim. 1.17. immortal, invisible, & only wise God. And he doth call Christ, who is one with the Father, Blessed, and only Potentate, the King of kings, Lord of lords, 1. Tim: 6.15.16. who only hath immortality; dwelling in the light which no man can approach unto, that is, in heaven, to whom be glory, and power everlasting. These places show plainly that Gods being in heaven, doth set out his pureness of being, his sovereignty, his infinite power, goodness, omniscience, truth, mercy, justice, and all other his infinite excellencies. His dwelling in heaven, Reason. and declaration of his power from thence, both by his word and works of creation, preservation, and redemption of man, do prove that he is God, and in these works, his majesty, power, and all other excellencies of God, are written in such great letters, that any one may run and read them. How can any think of this Use 1 God, and not be ravished in his soul with a most high admiration of his glorious, and most excellent heavenly majesty? Likewise it should cause all men to reverence, fear, love, and obey this Almighty, this infinitely good, and glorious God, whose throne is in heaven; who is our heavenly Father. Also it should cause us (to the utmost of our power) whensoever we draw near to him in any of his ordinances, to come in sort beseeming his holy and heavenly majesty; putting off all earthly mindedness, and putting on of heavenliness, lifting up our hearts to God in the highest heavens. How doth this discover the Use 2 sinfulness of those that call God's omniscience, providence, and power, or any other his attributes into question; as they in the Psalm, saying, Psal. 94.7. The Lord shall not see, etc. And as those that said, Psal 78.19 Can God furnish a table in the wilderness? etc. Can he give bread? Can he provide flesh for his people? The Psalmist calleth these brutish men, and foolish: and the Lord did show that he could send them bread and flesh, Psa. 105.15 Num. 11.33. and withal leanness into their souls: so that they were not better, but worse by it. And he could furnish a table, and also while the meat was in their mouths, he could in his wrath smite the fattest of them. Psal. 78.31 Make no question therefore what God can do, for he can do any thing, but this one, to deny himself, and cease to be infinite, this he cannot do. Use 3 How terrible should the apprehension of God's heavenly majesty be to all that live in any known sin willingly? For they live in the hatred and displeasure of him, who shall send his Son in the glory of his majesty, Mat. 16.27 who shall come in flaming fire to execute vengeance upon all those that know not God, 2. Thes. 1.8 and obey not the Gospel: Mat. 10.28 who is able to destroy both body and soul in hell fire. Use 4 The consideration of the heavenly majesty, omnipotency, and all the other most excellent attributes of God, as also the consideration of heaven the place of his special habitation, doth teach us many lessons concerning prayer. First, that we should not be rash with our mouths, or our hearts hasty to utter any thing before God; Eccles. 5.2 For God is in heaven, we upon earth, saith Solomon, A man therefore must be considerate and well prepared before he speak unto him; according as I have showed at large, page 30. Secondly, this invisibility and incomprehensibleness of God our heavenly Father, doth teach us that he is not imaginable, so as to be likened to any visible thing. Wherefore he that prayeth, must not represent God, not so much as in his thought and fantasy, much less to his eye, in the likeness of a man, or of any other creature. The Orthodox Christians in all times have been opposite to the making of any image of God the Father, Son, and holy Ghost, either severally, or of the Trinity jointly; but especially to the setting up of any image of God in any place where God was to be worshipped; knowing that the beholding of the image doth readily and unavoidably beget a false and carnal conceit of God, misleading the imagination, turning God into an idol; Rom. 1.23. changing the glory of the incomprehensible, and incorruptible God into the image of a finite and corruptible man. For indeed, by reason of man's proneness to idolatry, and of Satan's deceivable & cunning suggestions and instigations; as also for that an image cannot possibly set forth the incomprehensible Being and glory of God, but yet leaveth a strong impression that God is present in the image, and that he is like unto it, therefore it is impossible for any man to represent God to himself by an image (though it be but to put him in remembrance of God) but that he shall quickly become an idolater. According to the doctrine of our Church, namely; Idolatry is to images, Hom. Tom. 2. pag. 4●. especially in Churches, an inseparable accident. God saith that the children of Israel saw no manner of similitude on the day that he spoke to them in Horeb, Deut. 4.15, 16. etc. out of the midst of the fire. Isa. 40.18. And to whom will you liken God, or what likeness will you compare unto him? saith the Spirit, by the Prophet Isaiah. Wherefore when we pray we must not conceive of him in the likeness of any thing, but as an incomprehensible Spirit, Father, Son, and holy Ghost, from whom, by whom, through whom, and to whom are all things, God blessed for ever, one always to be admired, and adored; but not possible to be delineated, or comprehended by any imagination of man. What though God did sometimes manifest his presence by things visible, as to Moses in the burning bush, Exod. 3.2. Exod. 24.15.16.17. and to the children of Israel in the cloud, and in the likeness of devouring fire: Gen. 3.8. 1. Sam. 3.4 1 Kin. 19.12. as also he did to Adam, to Samuel, and to Eliah by the sound of a voice? And what though in a mental vision God appear as a majestic * 1. King. 22.19. judge sitting upon a throne in such appearances, as might set forth, to Micaiah, Dan. 7.9. to Daniel, and to john, Rev. 4.2, 3 the sovereignty, eternity, purity, severity, and all-sufficiency of God? And what though the holy Ghost descended upon Christ like a * Mat. 3.16. Act. 2.3. dove, and upon the disciples in cloven tongues like fire. These were only acts of particular dispensation, useful for the present occasions; but not to be patterns, to set forth God thereby, for our imitation. For notwithstanding that God appeared in diverse fashions, to the patriarchs before the Law; yea, the second person in Trinity appeared to Abraham, Gen. 18.1.3.22. Gen. 32: 24. and to jacob in shape of a man; yet, in the * Deu. 4.16. law, God expressly forbiddeth the representing of him by any similitude, whether of man or of any other thing. Wherefore neither can any act of Gods particular dispensation in his apparitions to man since the Law, be a dispensation to us who are bound to keep the Law. For it is our duty to obey God's Law, & not to follow the examples of Gods own particular dispensation, he being a Law to himself, and under no Law. It is true Christ jesus was a very man in all things like to us (sin only excepted) & was crucified upon a material cross capable of portraiture; yet no image can set forth Christ as he is our Saviour, and as he is to be worshipped; For an image can only set forth his bodily shape, and his outward state of humiliation. These images therefore debase Christ who now is glorified. And who so shall now represent Christ to his mind according to the likeness of an ordinary man, or in the likeness of Christ's manhood as it was in his state of debasement, the same turneth Christ into an idol. For he is to be conceived of in the mind, and to be worshipped, not as a mere man (whose body only the image can but uncertainly represent) but as God and man, and as man now glorified subsisting, not as other men do, but in the second person of the Deity. Faith apprehendeth more of Christ than the eye can represent; or, if an image could represent more than it doth, yet we have not God's institution for it, but against it. Thirdly, sith God is in heaven, we learn that we must not needlessly multiply words before him when we pray; but that our words be few. This same thing the Holy Ghost inferreth, saying, God is in heaven, and thou upon the earth, therefore let thy words be few. Eccl. 5.2. The meaning is, be not rash and inconsiderate, but ponder as well your words, that you may know how to utter your mind to God, as to consider the matter what to speak unto him; namely, you must use such words, and so many as may aptly and sufficiently express your desires to God, without superfluity of speech, and without needless and heartless repetitions, and unnecessary digressions. This vain repetition of words, & babbling, Mat. 6.7. our Saviour forbiddeth. Against this rule Papists do grossly offend, in measuring out their prayers not by weight, but by number, as, they will say so many Pater-nosters, so many Avie-maries, so many Dirges, etc. to obtain their desires of God, according as they are prescribed in their Rosaries; and they presume to be heard by the merit of their much babbling. In like manner do offend all those which utter their mind to God with affectation of fine words, as if they would court God; or, on the other side, in a lose and careless expression; or, though using apt words, yet they utter them without understanding, or affection. Quest. But may we not at all make long prayers, nor repeat the same petitions, which will require many words. Answ. The case touching long prayer. When there is cause, we may use long prayers, we may use repetitions, and therefore many words in some prayers; namely when the matter of our prayer is large, and when in repetition of the same things we do indeed renew and double our desires, and do withal express a farther degree of seriousness and earnestness of our heart in putting up the said desires. The examples of the prayers of David, of Solomon, Psal. 51. Psal. 119. 1 Kings 8.22. to 53. Dan. 9 Luke 6.12 of Daniel, and of our blessed Saviour Christ jesus, who spent whole nights in prayer, and therefore must needs use many words, do give us a sufficient warrant. But words in prayer without matter, many words and repetitions without understanding, and without new affections; Mat. 6.7. and when men think they shall the rather be heard for their Oratory, or much speaking; or when men make long prayers that they may be thought to have a large gift in prayer, or when they do it under any colourable pretence to serve their base ends; Mat. 23.14. in these and in like cases, long prayers, and many words in prayer are unlawful. Fourthly, the consideration of this infinite heavenly Majesty and goodness of our God and father doth teach us, that, when we pray unto him, we must perform it with holy adoration and devotion, with all holy reverence, always inwardly in our hearts, as also outwardly (when time, place, and ability serveth) with reverend and apt gestures of the body. Reason 1 For Christ hath redeemed both our souls and bodies; therefore we must serve him and glorify him in and with our body and spirit, 1 Co. 6.20. which are Gods. Reason 2 Though the essence of prayer consisteth in the desire and lifting up of the heart, which must therefore be looked unto, that it be rightly affected; and though God be a Spirit, and is not moved with bare bodily gestures; Use of befitting gestures in prayer. yet befitting gestures are of special use in prayer, as, partly to help the inward man, making the spirit more apt and lively, and the mind to be more attentive to what we are about; and partly to express the inward devotion and affection of the heart. But how far is a man bound in conscience to use outward gestures? Quest. and what gestures must we use? The worship of God consisteth not in outward gestures, Answ. The case touching gestures in prayer. and, when a gesture is not by him commanded, it is not properly any part of God's worship. And the Scripture hath not commanded any particular gesture to be used always in prayer; therefore the conscience is not bound to any thing certain thereabout; but left free to observe what in Christian discretion is fittest to be done. In Scripture we read of variety of gestures in prayer, as, bowing the knees, Eph. 3.14. Psal. 95.6. john 17.1. 1 Tim. 2.8. 2 Chr. 6.13 Mar. 11 25 Luk. 18 13 and prostrating the body, this is most usual, and (when we can conveniently) is fittest to be used; also lifting up the eyes, and hands, stretching out of the hands, knocking the breast, looking down to the earth, standing, Luk. 24 30 Isa. 38.2. sitting at meat, and lying in the bed; all these postures of the body have been used indifferently. Rules touching gestures. Yet some rules consonant to Scripture may be given for our better direction. In short ejaculations, and in secret prayer, while a man is in company, Neh 2.4 or on his way in his journey, or the like, in these cases bodily gestures are neither fit nor useful. No gesture is to be used but such as is apt to stir up, or holily to express a right affection to God ward, as, either humbleness and submission of mind, or grief and contrition of heart for sin, or fervency, or joy, hope and confidence in God, or the like. The knees are bowed, and the body prostrate to show humble submission; a sad countenance and tears serve to show contrition; lifting up eyes and hands express the lifting up the heart to God in the heavens, in hope and confidence of a gracious hearing: Solomon stretched out his hands to express his earnestness and fervency; and the publican smote his breast, and would not look up to heaven, that he might signify his sorrow, and the sense of his unworthiness. In public prayers a man must use such gestures as are prescribed by lawful authority; or, if none be prescribed, such as are in common use in the particular Church in which he doth live, they being free from superstition. The not observing this rule, is the mother and nurse of much variance, and sometimes of schisms in the Church of God. In private prayer alone, every man may use such gestures as his heart doth prompt unto him, provided always that they be decent and beseeming the holy presence of God, and the holy action in hand, such as may stir up, and continue right affections in him, and may also serve to express the right disposition of his heart when he prayeth. If a man sit giving of thanks at his meat, or at other times when he prayeth, being disabled that he cannot kneel or stand up, then (for that sitting is not a gesture of reverence) it is convenient that with i● he express reverence and devotion in some other gesture, or means, such as is in use, and may be joined with sitting. I will end the answer to this case about gesture in prayer, with these cautions. That no man please himself in his greatest bodily devotion, Cautions concerning gestures in prayer. when it is severed from inward truth and devotion of the heart, as if God were well pleased with it; for that is gross hypocrisy. When a man is disabled that he cannot kneel, or lift up his hands, or perform other acts of holy reverence in prayer, this must not discourage him, nor yet breed a scruple in him, whether he may pray, or whether his prayer shall be accepted; for, as I said, gestures are not of the essence of prayer; and it is truth in the inward parts which God loveth, and accepteth. And when a gesture cannot be used but with pain to the body, or to the endangering of health, or distraction of the mind in prayer, God requireth it not; for gestures are then to be used when they do further, Mat. 12.7. and not hinder the heart and spirit in God's service. And in this case God preferreth mercy before sacrifice. The case touching the place of prayer. Fiftly, the consideration of God's heavenly majesty, and specialty of glorious residence in heaven doth teach us, that prayer may be made to God in all places; all places here below are alike distant from heaven; and God can hear as well in one place as in another. Wherefore our Saviour, breaking down the partition wall which stood between jew and Gentile, saith, john 4.21.23. Neither in jerusalem, nor in that Mount (as if they should be more holy places than other) should men worship the Father; but the hour cometh, and now is, that the true worshippers should (namely in all places) worship him in spirit and in truth. According to that of the Apostle, I will that men pray every where, 1 Tim. 2.8. lifting up pure hands without wrath or doubting. But is not the Church a better place to pray in? Quest. and is not God more present there than elsewhere? and are not private prayers which are made there more acceptable to God, than if they were made in other places? I answer, Answ. Papists and popishly affected say so; but without good ground. But, to resolve this case, difference must be put between public prayers and private. In the time of the Gospel in the primitive Church, while it was under cruel persecution, any place agreed upon by the Ministers and people to assemble in for God's public worship, was a public place, though it were a chamber in a private man's house: for, for a long time Christians had no other Churches, Tertul. Apol. cap 39 but common houses. But when the Church was at peace, houses were built of purpose, and dedicated to God for his public worship; which therefore both in borrowed, and in proper speech, were well called Temples, houses of God, or Churches. Places public or private are in themselves alike holy, and alike fit for prayer respectively; namely, the public place for public, and the private place for private prayer. For since the death of Christ, all religious difference of place is taken away. And God's presence is not tied to one place more than to another. Yet because Churches are set apart for God's service, in that respect they are to be had in special esteem, and reverence, so as to be well and sufficiently maintained and repaired, and kept comely with all such outward beauty and ornaments as are beseeming the pure worship of God. Also they are to be resorted unto by all sorts diligently, at times appointed, for the public worship of God, where all are to behave themselves reverently before the Lord; And (out of the case of necessity) these Churches are to be employed only for religious uses. Touching esteem of Churches, a mean must be kept between two extremes, we must not profane them, with Atheists, nor yet superstitiously idolise them, with the Papists. When men are not necessarily hindered, Churches are to be frequented; where public prayers may be best made, and are like to be best heard, not because the place itself hath more holiness than any other; but because God hath in special sort placed his name in those his holy ordinances which there are performed, and is there present, Mat. 18.20. according to his promise in special sort, all the while that the congregation and people of God, with whom we join in the Church, are in the act of performance thereof. The Apostle had the Church in such esteem, that from the holiness thereof he endeavoureth to convince the Corinthians of the greater sin, 1. Cor. 11.22. saying, Despise ye the Church of God? but by Church he meaneth not the place of assembling, but the congregation assembled. Also it is better to pray in the assembly of the Church, because there we have the help of the Minister, and the examples of others devotions, besides that there is an uniting of the desires of many, unto God, who delighteth in the joint prayer of many in such assemblies. As for private prayer, private places, not the public, are fittest for them. Therefore our Saviour warned his disciples that they should not (like the Pharises) make their private prayers in public places, Mat 6.5.6. as in the Synagogues or corners of the streets; but in private, as in the closet, etc. If any object. Ob. God saith that his house shall be called the house of prayer to all people; Isa 56.7. and the Saints in the old Testament made their private prayers at the Tabernacle, and afterwards at the Temple. I answer. Answ. As concerning the jews, it was most true of the material Temple in which it was lawful for none but jews and Prosylites to pray, and of them it is literally understood; but it was not in that sense called an house of prayer to all people; for the converted Act. 21.28. Gentiles were never suffered so much as to come into their material Temple at jerusalem. But it is called an house of prayer to them by way of type, or shadow, Zeph. 2.11 Malipiero 1.11. because it did typically import, that in the Church of Christ, as well Gentiles as jews (the veil of the Temple being rend) should have access to God by Christ, who was the true Temple, and that in all places to pray unto him. We must not attribute like holiness to our Churches (which are only as the jews Synagogues) as the jews did to the Sanctuary, and Temple. For God had in them placed visible representations of his presence, namely, the Ark and the Propitiatory, or Mercy-seat, and had by Moses said, Exo. 10.24 that he would be present in every place where he should place his Name; wherefore he dwelled in special sort between the Cherubims over the Mercy-seat. And that place was so holy by reason of the Altar, Mercy-seat, and other things, which typified Christ, that no sacrifice was to be offered ordinarily but at the Temple. Wherefore it was a place not only of public, 2 Chron. 7.15.16. but also of private prayer, and that by particular institution. Therefore those which could not come to jerusalem were, when they prayed, to look towards the Temple; 2 Chron. 6.38. and those that could come to the Temple were to look towards the propitiatory in the Sanctum sanctorum; Psal 28.2. Thereby typifying, that they were to look unto, and to look for Christ jesus the Messiah the true Temple, Altar, and Propitiatory to come in the tabernacle of his flesh, that by him their persons, and prayers might be accepted. Christ being come in the flesh, and the Temple at jerusalem being demolished; God hath not now sanctified any place more than other, whereunto he hath tied his presence in such sort as he did unto the Temple. Wherefore we have not in our Churches, neither must we have, unless we will be jewishly-popish, any such permanent signs of God's presence. For God hath made us no such promise of his presence in such signs; Mat. 18.10 Mat. 28.20 only we have his promise of his presence to his ordinances, when we are in the act of public prayer, and in the reading, and preaching of the Word, and in administering of the Sacraments, which special presence continueth only the time of his divine services, and when they cease, it ceaseth. Quest. Are we not bound in conscience to fall down unto our private prayer, whensoever we come into a Church? There is no commandment of God for it, Answ. nor yet (that I know of) any constitution of the Church for it; wherefore the conscience is no way bound to it. But may we not at all make our private prayers in the Church? Quest. When the Church is to you as a private place (as when you are alone there) you may; Answ. And I doubt not but that you may also when others are there (except when the congregation is joined in public worship) so be you do it not to be seen of men, Mat 6.5. or not out of an opinion of such an holiness of the place as tieth Gods more special presence unto it, even to the material fabric of it, without relation to his public worship. But, while the Minister and people are in any part of God's public worship, all present both by the laws of God, and by the doctrine and constitutions of our Church, should forbear their private devotions, and should be busied only in quiet attendance to hear, mark, and understand that which is read, preached, or ministered; joining together in that common worship, That with one spirit, Rom. 15.6 and one mouth, they may glorify God; Which thing they are held not to do, Hom: of the right use of the Church, pag. 8. that under any pretence of devotion shall pray privately in the time of any part of common prayer; except only by secret ejaculations. Now whether we should pray in the Church, or out of the Church, looking rather to the East, than to any other quarter: the Gospel hath left us free, as to pray in all places, so to place our bodies as occasion serveth, and as will stand with decency, and conveniency of the action. For, as in point of Religion, it is not now material which way Churches do stand; so be it they be made fit to receive the congregation, so it is no matter to be stood upon, which way we turn ourselves when we pray, if our hearts be lift up to our Father which is in heaven; Ezek. 8.16 & to Christ our true propitiatory, whom the heavens do and must receive until the times of the restitution of all things; by whom we have access to the Father. We read of Idolaters that were blamed, who worshipped the Sun with their faces towards the East; but we do not read in Scripture any thing at all from whence we may so much as probably conjecture that we ought to pray rather towards the East than towards any other quarter of the heavens. It is dangerous to place religion and holiness either in gestures, places, or any other actions which have not religion put into them by God's institution; albeit they may have a great show of devotion, or may have the authority and countenance of ancient tradition. For though the things in themselves may be thought to be no great matter, yet to put holiness in them is no small sin, and is of very ill consequence. Our Saviour else would not so vehemently have enveighed against the Pharises and jews for putting holiness in washing of hands and cups, Mark. 7.1. to the 14. and such like things. The evils which by little and little have been bred and nursed hereby, are, neglect of some or other of God's commandments, also hypocrisy, gross superstition, and idolatry, as any may observe, partly by the practice of the Pharises, and partly the rise and growth of Popery. Touching these, and the like things in themselves indifferent, the Church and supreme authority may, for order and decency in Gods public worship, appoint what they judge fittest, to which all under their authority must submit; but observing them still as things in themselves indifferent, and without ensnaring the conscience with an opinion of holiness in them. Sixthly, the consideration of God's heavenly majesty, and being in heaven, may teach us, that, Whether a man pray with a voice, or without voice, God can hear the one as well as the other. How fare forth then is a man to use a voice in prayer? Quest. Voice is not of the essence of prayer, Answ. The case of using a voice, or no voice in prayer. therefore it is not always needful to be used, as, in short ejaculations, and when a man is speechless, or when he cannot be so private that he may conveniently do it, or when a man findeth that he can keep his mind alike earnestly attentive, and rightly affected in prayer without voice. But a voice is needful both in public and private, when a man is the mouth of others that join with him in prayer. And when a man prayeth alone it is also fit, and useful. For God hath made the tongue an apt instrument to express the meaning of the heart, and with it also we ought to serve and glorify God. And voice is a good help in prayer. For a man's own voice is heard of himself, and is reciprocal upon a man's self, and serveth both to keep the heart and thoughts from scattering, keeping the heart more close to the present business, and causing him the sooner to take himself in the manner, and to check himself when his thoughts do straggle; As also the voice serveth to stir up, to continue, and to inflame the spirit, and affections of him that prayeth. But use speech in private prayer with these cautions. Cautions touching using of voice in private prayer. First, you must not think that God heareth prayers the sooner, or the rather because of speech. Secondly, that you do it not to be heard of men, that it might be known that you pray in private, as well as in public. Thirdly, you are not to speak aloud in private prayer to the offence of those who are so near that they cannot but hear you, yet cannot join with you in your prayer. This Doctrine yields also Use 5 unto believers plenty of all heavenly comforts: Our Father is in heaven; therefore he can hear in every place, we need not tire ourselves in going on pilgrimage to any place to seek him: for if we can but enter into our hearts, & lift them up to heaven, we shall find him. He also knoweth all things which we need. Mat. 6.32. 1. Sam. 14. It is not hard for him to help with little or no earthly power. He is wisdom, and knoweth perfectly what is best, and when it is best to help his children. Many parents would do their children good; but either want wisdom & know not how, or want power and are not able: But God is both able and knoweth how; and he will do his children good, for his love to them is more than natural, it is an heavenly, therefore an infinite and everlasting love. He hath promised never to leave us: now his truth is an heavenly perfect truth, it cannot be falsified. It is not hardness of our hearts, nor multitude, or greatness of our sins can hinder our happiness, if we will not wilfully reject his grace through our unbelief; if we will repair to him, and repose our trust in him. For as the Apostle saith, Rom. 11.23 He is able to graft in again the hard hearted jews, he can pardon ten thousand talents as well as one penny, and can as easily say, Mat. 9.2.5 All sins are forgiven, as to say, Rise and walk. Mic. 7.18.19. We can say Our Father is an heavenly Father, and who is a God like our God, that pardoneth iniquity, transgression, and sin, that subdueth all our iniquities, and will cast all our sins into the depth of the sea. It is not with God as with man, man cannot help all his children at once; God can, be they never so many, and never so fare distant. Earthly parents may be drawn dry; when they have given portions and inheritances to many, they have none for the rest, as Isaac when he had blessed jacob, Gen. 27.36.38. he had no such blessing for Esau, so that he cried, Hast thou but one blessing O my father? God hath mansions and a kingdom for every one of his: joh. 14.2. his custom is not that one son, or that sons only should inherit his kingdom: but both sons and daughters do all of them inherit: for our Father is an heavenly Father. Also this consideration of the heavenly majesty and power of God added to the consideration of his fatherhood, doth give us assurance of hope, that we shall have all the petitions which we ask according to his will. For as he is almighty, he can do whatsoever he is willing to do as he is a Father. Lastly, is our Father an heavenly Father? then we can assure ourselves that hereafter we shall in our measure partake of his heaven, and of his holiness, and of his glory. For after death, when we awake, we shall be received into heaven, where we shall ever be with the Lord, and be filled with his likeness: Psal. 17.15 and he who now by his heavenly wisdom doth guide us with his counsel, shall receive us into glory, where we shall see him as he is, and ever remain in his presence, where are pleasures for evermore. For as we have borne the image of the earthy, 1. Cor. 15.49. we shall also bear the image of the heavenly. Of this we need not doubt, for our Father is heavenly, therefore the children must needs be heavenly. Thus much of the Invocation, and calling upon him to whom only prayer may be made. The petitions follow. The petitions do contain the matter of all lawful requests. They may be divided differently according unto such different respects as may be conceived of them. First, if we respect the number, there are six distinct petitions, and no more. I confess, Divines of good antiquity have reckoned seven, making two of the last: others of no less authority, have not regarded the number at all. Some of the ancient, and most of the orthodox later Writers have reckoned but six, and (as I think) upon good ground. All agree in the five first, all the question is about the sixth, whether it be one or two. Now because the subject of both sentences in that petition is all one, scil. sanctification; and the conjunction (but) knitteth, Led us not into temptation, and deliver us from evil, together into one sentence, it is more than probable, that is but one petition. But whether there be six or seven, it is no matter of our faith, and doth not deserve any heat of disputation to decide the controversy. Secondly, if we respect the different persons whom the matter of the petitions concern, they are thus divided: the three first concern God only; for we say, Thy Name, thy kingdom, thy will, etc. The three last concern man; for we say, Our bread, our sins, lead us not, deliver us. Thirdly, if we respect that which ought to be the chief end of every man's desire, and the means to compass the said end, they have this order, and are thus divided: Summum bonum. the first expresseth the desire of the chief good, scil. the glory of God's name in the first petition, Hallowed be thy Name: the means whereby his Name is hallowed and glorified, are the matter of all the rest, delivered in a most heavenly order. God's Name cannot be hallowed, if he do not make his holy Name known by erecting his kingdom: therefore the coming of his kingdom is the matter of the second petition. And because his kingdom is not made manifest, and his Name is not acknowledged to be holy, and glory is not given unto him until his will be unfeignedly obeyed: therefore thy will be done, is the matter of the third petition. Now because no man can do the will of God upon earth, except God sustain him on earth; therefore daily support from God is prayed for, and is the matter of the fourth petition. And when a man hath all comfortable supplies for this natural life, yet if he be not in God's favour, and be reconciled unto God, he neither hath will nor power to glorify God, nor can be accepted in any thing he doth; therefore forgiveness of sins, and justification before God, is the matter of the fift petition. Lastly, though a man have his sins passed pardoned, and he be justified, he cannot do Gods will, nor declare that the kingdom of God is come to him, nor any way hollow his Name, if he have not grace and power against sin; therefore the sanctification of the whole man is prayed for, which is the matter of the last petition. This is the holy order and subordination of the petitions. Fourthly, the different manner of propounding the petitions cause a different acception of them: some are petitions properly so called, when the good things asked are expressed, and the evil prayed against is understood, as in the four first petitions: some are deprecations, when the evil prayed against is expressed, and the good prayed for is understood, as in the two last petitions. The first petition is Hallowed be thy Name: here it must be considered what is meant by Name; the object of hallowing; then what hollow signifieth. (Name) hath reference to God, and it signifieth God himself, scil. the person named. Also all such names and titles of God, his attibutes, actions, ordinances, and all things which have any special print of God's holiness stamped upon them, are God's name, because by them he is known, as men are by their names. The word thy appropriateth the hallowing of the name unto him who is before named and described in the invocation, opposing and preferring God's name to the name of man, or Angel, or of any other creature. To hollow is either to make a thing holy, which was common or profane; or to declare and acknowledge, and use holily some thing which is holy already. Hollow must not be taken in the first sense, scil. to make a thing holy: for God and his Name, always was, is, and for ever shall be of itself most holy. But to hollow, Isa. 29.23. here signifieth, thus much, to conceive and acknowledge with the heart, and to declare with the tongue and life, that God and his Name is holy, and to be respected and used as most holy; in like sense as Wisdom is said to be justified of her children, Mat. 11.19 that is, declared and respected as wisdom ought to be respected. For to hollow a thing is, to respect and use it according to the holiness thereof. Profaning Gods name is contrary to the hallowing of it. The aim of our Saviour is, that God may be set up in men's hearts, and may be glorified and acknowledged in the world. For this cause he maketh choice of the most apt word that could be invented: for hallowing leadeth us to a consideration of God's holiness, which is the glory of all other his attributes, and includeth the cause why he should be glorified; and therefore is a word of larger extent than magnified or glorified: for the one doth but point out the glory of his greatness, the other doth not express the cause why he should be glorified; both which hallowed doth. For holiness is that rectitude in God, and freedom from all impureness, and from all shadow of imperfection or sin, which is the excellency and perfection of all other things that are in God; and (to speak with holy reverence of his Majesty) the other attributes of God could not be commendable in God, if they were not all infinitely holy; His sovereignty would be tyranny, his justice would be cruelty, his mercy would be foolish pity, his wisdom would be craft and subtlety, if his greatness, justice, mercy, and wisdom were not infinitely holy. The like may be said of his other attributes. For we see in creatures, (as in the Devil and sinful men the more strength, and wisdom, and skill they have, the more mischievous they be, because they want holiness to use these gifts aright. Wherefore in saying Hallowed be thy Name, we desire that the excellency of his Godhead may be acknowledged, as there is due cause: according as they sing in the Song of the Lamb, Rev. 15.4. Who shall not fear he, O Lord, and glorify thy Name? for thou only art holy. Isa. 64.2. This word Hallowed is set down impersonally, in such a form of signification, as includeth all persons or things which are capable of setting forth and acknowledging his holiness. As, Let thy Name be hallowed by Thee, so saith Christ, Father, glorify thy Name; joh. 12.28. and, make Me to hollow thy Name, in acknowledging thy holiness: and, let all others acknowledge thee to be holy, and to be the only true God. 1 King. 18 36. Thus Elias prayed, Let it be known this day that thou art God in Israel: And God saith when he will magnify and sanctify himself, Ezech 38.23. I will be known in the eyes of many nations, and they shall know that I am the Lord. The petition being thus opened, we may express it in these or the like words: Holy Father, whose Name is holy, to thee therefore all glory doth belong. Lord glorify thyself, make it known that thou only art God, deserving all praises: make me, and all men to acknowledge thee only to be God, and our God, and that of perfect excellency, according as thy Name in thy titles, word and works do set thee forth. And let thy Name, Psal. 111.9 which is holy and reverend, be so honoured, that so fare as any person or thing, hath upon it any print of thy holiness, it be honoured and respected accordingly. And fare be it from me or any man to deny thee in whole or in part, or give any of that glory which is due to thee, to any person or thing whatsoever; or to profane any thing, whereupon any footsteps of thy holiness is imprinted. Hallowed be thy Name. If it be observed, that to desire that Gods Name should be glorified, is the subject of this petition, and that Christ hath set this in the first place: we may learn, Doct. 1 The glory of God's holy Name must be the chief of every Christian man's desire and endeavour. Psal. 96.7.8. It must be every man's first and chief care, that Gods Name be hallowed and glorified, and that his glory be not given to any other. Isa. ●2. ●. Whatsoever ye do, saith the Apostle, do all to the glory of God, 1 Cor. 13.31. It was our Saviour's prayer and practice: he saith, Father glorify thy Name, joh. 12.28. he saith likewise, I honour my Father. And, I seek not mine own glory, joh. 8.49.50. And, I have glorified thee on earth, joh. 17.4. Reason 1 It is due to him that is holy, and who only is holy, that he should be sanctified, and his Name hallowed. * Isa. 5.16. God that is holy shall be sanctified in righteousness, saith the Prophet. Therefore the Seraphims cry one to another, Holy, holy, Isa. 6.3. holy is the Lord of hosts, the whole earth is full of his glory. The four and twenty Elders say, Thou art worthy, O Lord, to receive glory, and honour, Rev. 4.11. and power, etc. And, Give unto the Lord (O ye kindreds of the people) give unto the Lord, glory and strength, give unto the Lord the glory due to his Name, Psal. 967.8 saith the Psalm. The name of God, & of Christ jesus, is a name above all names. Of him, through him are all things, saith the Apostle▪ therefore addeth, Rom. 11.36. To whom be glory for ever, Amen. God's glory is the chiefest good; man's life, yea man's salvation is to be set behind it: which made Moses to wish, rather to have his name blotted out of God's book, Exod. 3●. 12.32. than that God should be dishonoured by the Egyptians; who would say, if God destroyed the Israelites in the wilderness, that for mischief he did bring them out to slay them. Reason 2 God himself proposeth his own glory to himself, for the end of all his actions. Eph. 1.5.6 He predestinated us to the praise of the glory of his grace. Prou. 16.4. He made all things for himself, yea even the wicked for the day of evil. Therefore man should make the glory of God, the end of all that he doth. Reason 3 It was the end why Christ redeemed man, that he might hollow God's name, that both in body and soul he should glorify him. 1 Cor. 6.20. Use 1 If therefore any man seek not to glorify God, he is guilty of a most heinous sin, than which, no sin is more common. For man, since Adam's fall, is most prone to fall into it, ascribing too little to God, whom he doth not see, setting up and magnifying the creature too much which he doth see. That this sin may the better appear to the conscience, it must be considered when and how God is dishonoured. God's Name is dishonoured, when he is professedly denied to be God; this is professed Atheism: or when he is acknowledged to be God, yet is not esteemed and glorified as God; Rom. 1.21. which disesteem is then showed, when that respect which is due unto his person and Name, is not given unto him. His person is dishonoured, when what is due to him, is not given to him, or is given to another. Honour is denied him three ways, in heart, word, deed, and conversation. Man dishonoureth God in heart, first when he is ignorant, and doth not know him. Secondly, when he hath a mean opinion of him, or hath erroneous conceits of him, questioning his providence, power, wisdom, or any of his attributes. Thirdly, when he is forgetful of him. Fourthly, when he doth not believe him: thus Moses and Aaron dishonoured God. Num. 20.12. Fiftly, when he doth not love him. Sixtly, when he doth not fear him. Seventhly, when he doth not trust in him. Eightly, when he is not zealous for him. Man dishonoureth God in word: First, when he speaketh not of him to his praise, in confessing him. Secondly, when he speaketh not for him when he is dishonoured by others. Thirdly, when he never or seldom speaketh to him in thanksgiving. Fourthly, when he speaketh against him. Man dishonoureth GOD in deed, when though he profess God in word, yet doth deny him by his evil deeds, as they did, Rom. 2.23. of whom it is said, they dishonoured God; and as those in Titus 1.16. which though they professed the knowledge of God, yet denied him in their works. Thus God is dishonoured, by not giving due honour unto him. God's honour is given to others, when men give divine worship to any person or thing but God; as to worship Saints or images: also when men enter into too near a league with idolaters, Mal. 2.11. as to marry with the daughters of a strange god; or when men take divine worship, as Herod did the people's applause, saying, Act. 12 22. The voice of God, and not of man: this glory of divine worship, God will not have given to any other. This taking to one's self, or giving to another the honour due to God, proceedeth from these evil causes, pride, self-love, too high admiration of the creature; from ignorance, and want of admiration of the Creator. Lastly, God is dishonoured when due respect is not given to his Name, as to his titles, attributes, or to his word and holy ordinances, Malach. 1.12. or to his Saints and children. For all these have a special print of his holiness stamped on them: so that if all these, or any of these, be either set at naught, or lightly esteemed, he taketh himself in them to be dishonoured. And, to shut up all in a word; all misconceit or irreverent conceit of God, or irreverent carriage, whether by word or deed, either towards God, Mal 1.12. Ezek. 22.26. Lev 19.12. Amos 2.7. Mal. 2.10.11. or towards any thing that is holy; all abusing or taking of God's name in vain, all acts of unholiness and disobedience are a profaning of the holy Name of God. Thus the conscience of every offender may take notice how he hath profaned the holiness of the Lord, and hath dishallowed his Name, whereas he ought to have hallowed it. But know, it is not safe for any to dishonour God: for his own children, when they have failed in this point of giving honour unto God, have received dishonour and disgrace from him. He saith to Moses and Aaron, Because ye believed me not, to sanctify me in the eyes of the children of Israel, therefore ye shall not bring this congregation into the land which I have given them, Numb. 20.12. Deut. 32.51. 1 Sam. 2.17. The high Priesthood was removed from the house of Eli, because he did not honour God in restraining his sons, which caused (through their profaneness) the offerings of God to be abhorred: therefore did God judge his house, saying, They that despise me, shall be lightly esteemed, 1▪ Sam. 2.30. If God spared not his own best children, will he not then much more pour out shame & everlasting contempt upon those which never make the glory of God the end of their lives and actions; but through self-love, and pride of heart, make their own pleasures, profits, and glory, to be the principal and utmost aim of all their thoughts, words, or deeds? who if they attain their own ends, they sacrifice to their own nets, applauding their own strength, wit, industry, etc. or if they look out of themselves, they give the praise to men, and secondary causes, or to blind Fortune and luck (as they call it,) but give not glory to the Lord. Pharaoh saith, Exod. 5.2. Who is the Lord, that I should obey his voice? I know not the Lord. But did not the Lord honour himself upon Pharaoh and his land, by his wonderful plagues which he sent amongst them, till he made Pharaoh himself & the Egyptians to know that he was the Lord? Exod. 14 4. job saith of those wealthy proud contemners of God and of his worship, which said, What is the Almighty, job 21.15.19.20. that we should serve him? and what profit should we have, if we pray unto him? God layeth up their iniquity for their children, and they shall drink of the wrath of the Almighty. Did not the Lord make Senacherib an example to all that should reproach the holy One of Israel? when for his arrogating too much to himself, and for despising the true God, the Lord sent his Angel which smote one hundred, fourscore and five thousand of his host, Isa: 37.23.36. so that he himself was constrained to return with shame into his own country, and there while he was worshipping his God, received his death by the hands of his own sons? How did God disgrace proud Nabuchadnezzar, when vainegloriously he vaunted, saying: Is not this great Babel, that I have built for the house of the kingdom, by the might of my power, and for the honour of my majesty? Here was no acknowledgement of God's power, nor any thing done for the honour of God's Majesty, therefore while the word was in the king's mouth, there fell a voice from heaven, saying, O king Nabuchadnezzar, Dan 4.30.31. to thee it is spoken, the kingdom is departed from thee. Which was fulfilled accordingly: for he was sent to graze with beasts of the field seven years, until he was made to know, that the most high God ruleth in the kingdom of men. Dan. 4.32. But when God restored him to himself, and to his kingdom, than he could give God the glory of all power, and majesty, saying in the last verse: Those that walk in pride he is able to abase. For the same sin was Belshazzar weighed in the balance, and found wanting, and his kingdom given to the Medes and Persians: who because he profaned the vessels of the house of God, and praised false gods; Dan. 5 23. but the God in whose hands was his breath, and whose were all his ways, him did he not glorify: Therefore was the hand-writing sent, and that very night was Belshazzar slain, and his kingdom conquered. Those two and forty children who were torn with Bears, paid dear for their despising God, in that aged Prophet Elisha, deriding at once, his age, his office, and his holiness, crying, 2. King. 2. Ascend thou bald head, ascend thou bald head. Lastly, (not to weary you with examples of God's judgements upon those which did either derogate from God, or arrogate to themselves any part of that praise which was due to him) observe Gods immediate hand upon Herod, who because he gave not glory unto God, when the people applauded his eloquent oration, saying, The voice of God, Act. 12.22.23. and not of man: immediately the Angel of the Lord smote him, and he was eaten of worms, and gave up the ghost. These severe judgements of God, executed upon men, because they took glory from God, or gave it not to him, doth plainly show that he is very jealous of his name, and of his glory, and that he will not endure that his glory should be given to another: Isai. 42, 8. For of all things, Gods Name and honour is most dear unto him: nothing will exasperate him so soon, or so much, as to be touched in his Name. Let all men therefore take heed how they profane it by any means. But it is not enough not to profane it, but if it be profaned by others, if they do not contend for the sanctifying of it, they commit a great sin. If men be but touched in their own name and reputation, they grow so impatient, as by no means they will be persuaded to pass it by without revenge: when yet the same persons can see and hear Gods Name dishonoured by oaths, blasphemies, by idolatry, contempt of religion, and of God's children, and their hearts never rise at it, and have not a word to speak for God. These do not hollow God's Name. I desire that all that read or hear this, would examine themselves by what hath been said: by which they may try whether they hollow God's Name, or dishallow it. And if thou say this petition, Hallowed be thy Name, and yet by taking his honour to thyself, or giving it to another, or if by not standing for his glory, or not giving it to him in heart, word, and conversation, thou dishonourest God; then know, thou dost mock God, and playest the hypocrite; and if repentance, and a care to glorify God do not prevent it, thou must with hypocrites one day be the subject of the glory of his justice and wrath, because in thy life thou wouldst not be an instrument of glorifying his holy Name: he will be glorified in thee, because he was not glorified by thee. Thus it appeareth, who offend against this point; by which we may see what evils are to be bewailed and prayed against in this petition. Use 2 In applying the Doctrines concerning prayer, let this be a received truth, that what we pray for, that we must endeavour, and use all good means to attain; according to that in the Psalm. 27.4. One thing have I desired, that will I seek for. All men therefore which profess the Name of God, must both pray and seek by all means that the true God be only set up to be worshipped, and that his holy Name may be sanctified, which is done when men show true respect unto him, and unto all such things as bear upon them some special note of his holiness. First, he is to be known and professed to be the only true God, Father, Son, and holy Ghost: then to be honoured and glorified as God. God is honoured, and his name sanctified many ways, as: 1 First, by knowing and acknowledging him to be such a one as he hath revealed himself to be. 2 By admiring him and his works, oft times resounding that speech of David, Psal 8.1. O Lord, our Lord, how excellent is thy Name in all the earth! 3 By believing in him, whereby Abraham is said to have given glory to God. Rom. 4 20 joh. 3.33. For by believing a man doth set to his seal that God is true. 4 By fearing him. So saith the Prophet, 1. Pet. 3. 1●. Sanctify the Lord of hasts himself, let him be your fear, and let him be your dread. Isaiah 8.13. 5 Also by loving him, trusting in him, and zeal for him: for there is the same reason that all the affections of the heart should be for him, as well as any one. job 1.21. 6 By confessing with the mouth that he is just in all his judgements: so doth Daniel, saying, Dan. 9.14. The Lord our God is righteous in all the works that he doth: for we obeyed not his voice. Iosh. 7.19. Thus Achan is bid to give glory unto the Lord. 7 Also by acknowledging his mercy, goodness, power, Rom. 15.6. Rev. 19.7. etc. in praises and thanksgiving. He that offereth praise glorifieth me, saith God. Psal. 50.23 8 By contending for God and his truth. Isa. 59.4. 9 By ordering the conversation aright, both in doing and suffering. Herein, joh. 1●. 8: saith our Saviour, is my Father glorified, that ye bear much fruit. Therefore he exhorteth his disciples unto good works, that as lights they may shine before men, and glorify their Father which is in heaven. Mat. 5 16. Philip. 1. And Paul was assured Christ should be magnified in his body, whether by life, or by death. And Peter was foretold by what death he should glorify God. joh. 20.19 10 Lastly, by regarding his holiness, in his titles, word and holy ordinances, in his holy day the Sabbath, and in his children, whom he hath made to be an holy people. In all these our estimation and speech of them, our carriage towards them, and use of them, must be with special respect to God, whose holiness they carry upon them; always putting difference between these things and all other, which have not the like respect of holiness. Though we cannot in all these hallow God's name as we would; yet we must endeavour it, that we may be able with the Church to say, The desire of our soul is to thy name. Now we know the particulars, let us give God glory every way, and let us make it the end of our life, Motives to hollow God's Name. to know and acknowledge him to be holy. It is Gods right, as you have heard; we were created and redeemed to that end; and we have examples of the best, David saith he would speak the praises of the Lord, and saith, Let all flesh bless his holy Name for ever and ever. Psal. 145.21. Christ jesus hath gone before us in seeking his Father's honour, and not his own. It was joabs' praise, so to order the battle, 2 Sam. 12.28. that his Lord and king might have the glory of the day, and not himself. Ought not all God's subjects to respect their God, more than he did, or could respect his king? Excellently spoke joseph: (that the honour of interpreting dreams might not be given to him) It is not in me, Gen. 41.16 God shall give Pharaoh an answer of peace. In like manner Daniel would not assume to himself the power of revealing secrets, but saith, Dan 2.26.28. There is a God which ye●●alleth secrets. The Apostle john when he was in the Spirit, heard every creature which is in heaven, and on the earth, and such as are in the sea, saying, Blessing, honour, glory, Rev. 5.13. and power, be unto him that sitteth upon the Throne, and unto the Lamb for ever and ever. These examples are for our learning, so that we must always say with the Psalmist, Psal. 115.1 Not unto us O Lord, not unto us, but unto thy Name give glory. If God be glorified by us, joh 13.32. he also will glorify us. Them that honour me, I will honour, 1. Sam. 2.30. saith God. Thus it may be learned what are the desires and endeavours to which the first petition doth lead us. Before I pass to the second, one thing must be observed from Christ's choice of the word hallowed, rather than any other. Hallowed. When Christ would signify that God was to be esteemed & acknowledged with the absolutest honour that could be, he saith hallowed, that is, let thy Name be known and acknowledged to be holy▪ Whence we may infer, that Doct. 2 Holiness is the highest title of honour and glory that can belong to any person, yea to the most high God. As any person or thing is more holy, so is it more honourable. When the Seraphins would give God the greatest honour and glory, they cry, Holy, holy, Isa. 6.3. holy is the Lord of hosts. The four living creatures say, Holy, holy, holy, Rev. 4.8. Lord God almighty. It was the honour of jerusalem to be an holy City. It is the glory of the third heaven to be the high and holy place. Isa. 57.15. As men were more holy, Psal. 16.3. so did David count them more excellent. For such whom he calleth Saints, he also calleth excellent. And when Christ jesus will present his Church unto himself a glorious Church, he will sanctify it, Eph 5.26.27. Reason. and present it holy, and without blemish. Because holiness in God is the rectitude and perfection of his power, mercy, justice, and all other his attributes: which if they were not all holy, could not be good, much less goodness, neither could he be God if he were not holy, yea holiness itself. And as for other things, the more they partake of holiness, the more like they are to God, and are therefore the more glorious. Man at the first was therefore most glorious of all creatures here below, because he was made according to God's image, most holy. Use 1 If holiness be the highest & most honourable title that can be given, then most blasphemous are the Pope, and Papists, the one for taking to himself, the other for giving to him (a profane beast, and impure Antichrist) the title of holiness in the abstract: For the title of holiness cannot simply be given to any but to God, without blasphemy. Use 2 Hereby we may learn whom to esteem most honourable, most excellent, and most worthy our love, and goodness: not the most witty, most wealthy, most beautiful, or most noble by birth: but as any man is more holy, so is he to be held and regarded as most truly honourable. Which being so, the proud sinful world erreth foully, in counting themselves the only men of worth: and esteeming the holy ones of God to be base, and of no reckoning. If to be holy be so honourable, and glorious: this must persuade Use 3 men to follow after holiness. Heb. 12.14 Honour is the sharpest spur to prick men forward unto any action, let it force us upon this of seeking to be renewed after God, in righteousness and true holiness. Be holy, Leu. 19.2. saith God, for I the Lord your God, am holy. No honour like this of being an holy man, a chosen generation, an holy nation. 1. Pet. 2.9. It is the glory and happiness of a man to be holy, like unto God. Holiness is an infallible and peculiar mark of a child of God. Therefore God's people are called the people of his holiness. Isa. 63.18. jer. 2.3. And Israel was holiness to the Lord. Let us purge ourselves therefore from all filthiness of flesh and spirit, perfecting holiness in the fear of God; then shall we approve ourselves to be worthy persons, even the sons and daughters of the Lord almighty. Moreover, if the fruit of our Christian profession be holiness, Rom 6.22. the end will be eternal life. Use 4 If God bestow holiness upon any man, though he have neither personablenesse, nor wealth, nor wit, nor worldly honour beside: let him not be impatient for what he wanteth, but let him rejoice, and give thanks for what he hath: for he hath that which maketh him to be esteemed in the judgement of wise men, and of the wise God, a worthy and excellent person. And if we consider the worth of holiness, it will move us to bear the afflicting hand of God with patience, and cheerfulness. For the end of his chastening is, saith the Apostle, that we might be partakers of his holiness, Heb. 12 10 than which, nothing is more profitable, nothing more honourable. The second Petition. Thy kingdom come. In the first petition, prayer is made that God only may be set up, to be known and acknowledged to be as he is, most holy, most glorious: to whom all things as to their proper end are to be referred. This is the chief desire of a Christian, out of which all other petitions issue forth, into which they do all empty themselves. God's Name cannot be known, and thereby hallowed, except God make himself known to be that High and holy one, that only Potentate, King of Kings, Lord of Lords, to whom holiness and glory doth belong. Wherefore petition is made that he would please to advance his kingdom, as a means to show his excellency and glory, that men may yield it unto him. The coming of this kingdom is the subject of this petition. Kingdom in the largest sense signifieth the governance and rule of a people under one head, or King. But here it is limited by particular reference to God, saying, Thy kingdom, which importeth that administration of government, which God doth exercise either immediately by himself, or mediately by Christ, in preserving and ordering all things, so as may set forth his sovereignty, to the glory of his holiness, in perfection of goodness, power, wisdom, mercy, justice, etc. This kingdom of God is Universal, over all creatures, called the kingdom of power or providence: Psal. 103.19. is Special, respecting the Church, in this life, called the kingdom of grace. in the life to come, called the kingdom of glory. In this petition, kingdom signifieth God's kingdom of power, grace, and glory, each one serving unto, or following upon the other: and all three do set forth his holy Name, the hallowing whereof was in the first petition prayed for. Kingdom of his providence is desired, because it doth both set forth God's excellency, and doth minister matter & means for the better erecting of the kingdom of grace. The kingdom of grace is desired, because GOD therein doth most admirably show himself, and it maketh way to the kingdom of glory, being the beginning and entrance thereinto. The kingdom of glory is desired, because it is the perfection of the kingdom of grace: and when all enemies shall be vanquished, and all subjects gathered, and advanced to the highest honour, 1 Cor. 15. ●8. than God shall be all in all, and shall be known and acknowledged to be all in all: and then his Name shall be perfectly hallowed and glorified. Kingdom here is called God's kingdom, as it is a government different from, and a government over the kingdom of men; but especially as it is opposed unto the kingdom and dominion of sin and Satan. For the throwing down of Satan, is (according as Saint john heard by a voice from heaven) the coming of salvation, Rev. 12.10 and strength, and the kingdom of our God, and the power of his Christ. As his kingdom goeth down, God's kingdom is set up. This kingdom of God is either essential and inseparable, eternally & equally belonging to the Father, Son, and holy Ghost; or it is Deputative, and separable, according as by the dispensation of the blessed Trinity it was conferred upon the second person in Trinity, as he i● the Mediator between God and his creature. The administration of this kingdom is either immediate, namely, when the Father from himself by the Son (but not as Mediator) doth through the holy Ghost, communicate himself to the creature, and doth govern all things; or else it is mediate; namely, when the Father from himself, by the Son, as Mediator between him and his creature, doth communicate himself to his creature, and doth govern all things. God did immediately govern all things in the world, until that by Adam's transgression, sin entered into the world; and in like immediate manner shall he govern, when sin shall cease to be in the world, namely, after that Christ shall have put down all rule and authority, and power, and hath delivered up the kingdom to God, even the Father at the end of this world. But ever since sin hath been in the world, and since it hath pleased God to enter into a new covenant with man, namely into the covenant of grace which he established in Christ; the whole government, as well that which is universal, which concerneth the powerful conservation, and wise disposing of all things, for the manifestation of the glory of God, and for the use of man; as also that special government which concerneth the Church, was conferred upon the second Person, and hath been administered, and is yet to be administered by him, as Mediator, until the time of the redelivery of it unto his Father. We may conceive the reason why God did govern the world after man's fall, not immediately as before, out by his Son deputed to be a Mediator between him and man, to be this▪ because, he, in his holy wisdom, held it not befitting the purity and holiness of his nature to communicate himself to his creature defiled with sin, otherwise than by a Mediator. This government Christ jesus took upon him and administered, as he was (first by designation, and afterwards actually by hypostatical union) God and man. Not as God only; for in that respect the kingdom was as natural, and essential to him, as it was to the Father and holy Ghost; nor yet as man only; for the humanity alone was not capable of such an universal, absolute, and spiritual dominion, invested with power from himself to send forth the spirit, and to subdue principalities, powers, and spiritual wickedness, so as to trample all enemies under his feet. This government of God's kingdom by Christ the Mediator, was first made known to the Church by that first promise made to Adam, that the seed of the woman should break the head of the Serpent; Gen 3.15. & from that time it hath been by Christ administered. For though he were not actually incarnate, and made man, much less did he dye and rise again, Gal. 4 4. until the fullness of time in the latter end of the world, in the several times appointed thereunto; yet, in God's purpose and appointment, as also in God's promises, and to the faith of Adam, Abel, Enock, Noah, Abraham, and of the rest of the Patriarches and believers, the incarnation, death, resurrection, and dominion of Christ had a being, and was as effectual to them that then believed in the Messiah to be incarnate, etc. as they now are to any that believe in him now after that he is indeed incarnate, etc. For, as the holy Ghost saith, Rev 13.8. Christ was a Lamb slain from the foundation of the world; so he may be said to have taken flesh, and to have risen again, etc. from the foundation of the world. Therefore he saith, joh. 8.58. joh. 8.56. Before Abraham was, I am: and, Abraham was glad to see my day, and he saw it; that is, he saw him in the promise, by the eye of his faith, made man, Heb. 11.13 dead, and risen again, and sitting upon his throne as King, governing all things. So did David when he said, Psal. 110.1 The Lord, that is, God the Father, said unto my Lord, that is, to God the Son, who was to be made man, Sat thou at my right hand until I make thine enemies thy footstool. Heb. 13 8. For, Christ jesus is the same yesterday, and to day, and for ever. Thus our Saviour Christ was then, Act. 10.36 and is now King, & Lord of all, reigning by his power, and working effectually by his spirit, in the first times, in the ministry of the patriarchs, Prophets, and Priests; as he now in the latter times hath done, & doth in the ministry of the Apostles and ordinary Ministers, both for the gathering and saving of his Church, as also for the restraint and destruction of his enemies. That the manhood of Christ should in the fullness of time, Psal. 2.6.7 Isa 9 6.7. Psal. 110.1 be taken into the partnership of this government, designed to the second Person as Mediator, the Prophets, before Christ came in the flesh, did clearly foretell; & our Saviour himself, before his death, told the jews that the Father judgeth no man, but hath committed all judgement to the Son; joh. 5.22. and hath given him authority to execute judgement, because he is the son of man: that is, (by an excellency) that son of man, joh 5.27. who was ordained to be Immanuell, God with us. This son of man, our Saviour, who is God blessed for ever, had his more solemn investitute and inauguration into this his absolute government given him of God, presently after that he had, for the glory of his Father, in the redemption of mankind, humbled himself unto the cursed death of the Cross, bearing his Father's indignation, to the full satisfying of his justice for the sins of all in whose stead he stood, who should believe in him; which was, after that by his death, he rising from the dead, had destroyed him that had the power of death, H●b. 2.14.15. that is, the devil. Of this more evident manifestation of Christ's Kingship, it is that he himself spoke to his Disciples, when he said, All power is given me in heaven and in earth. Mat. 28.18 And of this exaltation it is of which the Apostle speaketh, saying, Phil. 2.9.10.11. Wherefore God also hath highly exalted him, and given him a name above every name, that in the name of jesus, that is, that to the power and sovereignty of jesus Christ, Isa. 45.23. now manifested to be Lord, all should be subject; for to him every knee should bow, Rom 14.11 of things in heaven, & in earth, and under the earth, and every tongue should confess, that jesus Christ is Lord, to the glory of God the Father. He is therefore said to have on his vesture and on his thigh a name written, Rev. 19.16 KING OF KINGS AND LORD OF LORDS. By virtue of this exaltation and dominion it is, that triumphing over his enemies, he ascended up on high, Col 2.15. Eph. 4.8.11, 12, 13. and led captivity captive, and gave gifts to men, that is, to those his officers which under him should erect and perfect his kingdom of grace here upon earth; namely, He gave some Apostles; and some Evangelists: and some pastors and teachers, for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all come into the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ. Christ jesus being thus advanced, it belongeth unto him to reign as king until he have perfected the salvation of all the elect, and until he have put all his enemies under his feet, and have delivered up this kingdom to God even the Father. This kingdom of Christ differs from all other kingdoms; for, though it be in the world, and above all the kingdoms of the world, yet it is not of the world; joh. 18.36 it is a spiritual and heavenly kingdom, bearing rule in, and over the souls and consciences of men. It is directly opposite to the kingdom of darkness, and of the devil, the prince of this world; for by his agents, through his ordinances, by the power of his Spirit, 2. Cor 10.4.5.6. he pulleth down strong holds, casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ; having in a readiness to avenge all disobedience, when the obedience of his own subjects shall be fulfilled. This kingdom of Christ is an everlasting kingdom, Isa 9.7. Dan. 7.27. never to have end, whether we respect the subjects or king, for at the last day all that were subject unto him in this world in the kingdom of grace, shall in an holy and glorious subjection unto God reign with him in the world to come, in the kingdom of glory for evermore. But this present administration, and government of this kingdom by Christ as Mediator, is not everlasting, for in the end of the world, 1. Cor. 25.24, 25. Christ shall deliver up the kingdom to God even the Father, than the Son himself shall be subject to him that put all things under him, 1. Cor. 15.28. that God may be all in all. This giving up the kingdom is not a cessation of it, but a delivering of it up to God to his immediate governing of it in a state more glorious than ever. It causeth only a cessation of that form of government by Christ, which was to continue from the fall, till after the day of judgement. For (jesus Christ having been faithful and powerful, as Mediator, in executing that authority which was put upon him, Heb. 3.2. Mat. 25. 4●. Rom 8.21 and that, to the saving of all the elect, receiving them into the state of glory, and into the possession of the kingdom of heaven; and also to the subduing of all enemies, executing upon them the vengeance of hell fire, and delivering the creature from the bondage of corruption) there shall then be no more need of such a mediate kind of government. Wherefore Christ shall deliver up this kind of government unto God the Father, who for ever afterwards, with the Son, and holy Ghost, shall govern all things, immediately, communicating unto the man Christ as head of his whole body, all glory, job. 17.24.26. and happiness; of which glory (by reason of that eternal and spiritual union which each member hath with the head) the whole body shall partake for evermore. Col 3.4. 1 joh. 3.2. Phili 3.21. Unto this immediate government the Son himself shall be subject, together with the rest of his members; that is (his government as he was man, and Mediator between God and man being at an end) he, as man, and as head of the Church, shall with his whole body be subject. Not but that he as man was always, as inferior, so likewise subject to God; but while with the second person in the deity the humanity did as a Viceroy govern all things, having the same government with the Godhead, he is not said to be subject; but when this government shall be laid down, than this subjection shall be manifest. In this immediate government God shall be all in all; that is, God shall no longer communicate himself to his elect in Christ, in part, and by the mediation of his Son, and by his ordinances and ministry of man, as formerly he did in the state and kingdom of grace upon earth; but then he shall communicate himself wholly, and by himself immediately. Revel. 21.22.23. For as there shall be then no need of Sun nor Moon or any other natural means to sustain man's body, in a natural being; so there shall be no need of Temple, that is, of any ministry of the Word and Sacraments to sustain body and soul in a spiritual and glorious being; but God shall be all in all, his presence, and goodness will immediately supply all. For sin being perfectly abolished, the creature is capable of a direct and immediate communion with God his creator, he pleasing immediately to communicate to man of his holiness, and of his glory. But, this delivering up of the kingdom to the Father, Quest. and to be himself subject, doth not this diminish the glory of our blessed Saviour, causing it to be less after the day of judgement than it was before, when all rule, and all authority was upon him? I answer, by no means; Answ. as shall appear, if this mystery of the kingdom be rightly understood. For as God the Father could, and did give all the aforementioned authority and kingdom to the Son, without any the least diminution of the glory and sovereignty of the first person in Trinity; so can and will God the Son deliver up the same government and kingdom again to the Father, without any the least diminution of the glory and sovereignty of the second person in Trinity; or without any disparagement or lessening of the glory of his humanity. For God the Father so gave all authority to the Son, that yet he retained it all to himself as God, to whom kingdom and power is essential and inseparable For whatsoever the Father hath, that same wholly he giveth to the Son, joh. 5.17.19.20.26. and yet retaineth that wholly to himself. The Father was King still and Lord of all notwithstanding; the giving of all power to the Son, did not take off any power and authority from the Father; but did only the manner of administration of one and the same authority. Christ before he was deputed to this his office of absolute authority over all as Mediator, was equal to the Father, yet was not made above the Father by virtue of what was given him, for, 1. Cor. 25.27. he was always excepted that put all things under him; so when Christ shall have delivered up the kingdom, and all that authority which was given him, he shall remain no less equal to the Father. For as his essence could not, by acceptance of his office, admit of any alteration of his authority to the greater; so his essential authority and government over all, as he is God, cannot (by the rendering up again the same office and mediatory dispensation) admit of any alteration of his authority to the less. By this it is plain that Christ, in respect of his deity, looseth no authority by this delivery up of the kingdom to the Father. Quest. But how will it appear that the humanity of Christ in state of subjection, shall not be less glorious than it was before in state of dominion. Answ. It shall appear thus. First, the humanity of Christ was in the same subjection while it was in state of dominion, as it shall be when that dominion shall be rendered up, namely, inferior to the Father as touching the manhood; therefore the humanity receiveth no disparagement by this subjection more in this latter state than in the former. He is said in this latter state to be subject, that is, only subject, and not governing the world as before; then he was subject in one respect, but, King and governor in another, which latter only is taken away by reddition of the kingdom. Secondly, though Christ hath given up the kingdom no more to govern as God and man, as a Mediator, yet as God he shall still govern; & though Christ as he is man, and as he is a part of his Church shall be subject; yet the manhood of Christ shall still subsist in the Godhead of the Son, and the fullness of his Godhead shall for ever dwell in the manhood, Col. 2.9. by reason of the personal union in which respect, though the manhood shall not participate in the work of governing, yet it shall participate in the honour and glory thereof, because the Godhead and the manhood make but one Person. Thirdly, Christ as man remaineth the head of the whole Church which is his body, establishing them in state of perfect holiness, and glory, through the immediate communion which by him they have with God, by reason of that spiritual and inseparable union which they hold with him. And it can be no abatement of glory or content to him, to give up such a manner of government, which though it was honourable, yet it was with a kind of burden and care; so long as he did not give it up, until he had finished all which belonged to that his Kingly Office in saving all his subjects, and destroying all his enemies; for, the honour and glory of that former government is due unto him for ever. Moreover, it must be considered that as he is head of his Church, he must needs have more glory and joy when that all the members of his body shall be perfectly glorified, 1 Cor. 12.26.27. than he could have, when in state of his Mediatorship only, some of his members were glorified, and they also then glorified but in part. A King's only son being employed by virtue of a commission, as his Viceroy to subdue and regain to 〈…〉, a rebellious kingdom, when he hath fully effected it, he is to deliver up that kingdom with his commission; which when he hath done, it pleaseth his father to ease him of further care, and to cause him all his life time to live in triumph, seating him next to himself in his kingdom. This latter condition is no less honourable and glorious, but is much more happy and joyous than the former. Like to this is the state of Christ as man, after the delivering up of his kingdom, in the state of glorious subjection. That which is desired concerning God's kingdom, is that it may come. To come, properly is an action of such creatures which have power of moving, whereby they, being absent or fare off, do approach, and become present. Here it is taken metaphorically, importing first a desire of continuance and establishment of so much of the kingdom as is come already. Secondly, the coming and being of his kingdom, where it is not yet erected. Thirdly, the growth towards perfection of those things which are come in truth, but not in perfection of degrees. Fourthly, the consummation and perfect coming of all things that belong to the glory of God's kingdom. The last is, when as things concerning this kingdom are come in their being, they may so fare as may be profitable to us, come to our knowledge: job 26.14. for without this coming also, we cannot so well glorify God, in hallowing his Name. Therefore it is, that every special manifestation of Christ's glory when it appeareth to men, may be called a coming of his kingdom. Thus Christ's revealing some glimpse of his glory, is called the coming of the kingdom of God with power. Mat. 9.12 These senses of this word come, are so subordinate, and agreeing one to another, that it comprehendeth them all. So that when we say, Thy kingdom come, it is as if we said: O Lord, who art the only Potentate and King of kings, declare & make thy Name known to be holy, by showing thyself to be the absolute Sovereign over all, by sustaining, preserving, and disposing of all things in the world, so as both thy glory may appear, and as it may make for the kingdom of grace. And grant that all thine ordinances and means of gathering & establishing thine Elect, may be set up in their purity and power, to the effectual calling, ordering and perfecting of thy people, until thou have glorified thyself in bringing them all to eternal glory. Be pleased likewise to remove and beat down whatsoever power doth let, and doth exalt itself against thee and thy kingdom, until thou hast glorified thyself in the eternal shame and destruction of thine enemies. Thy kingdom come. The petition being thus interpreted, we may from the whole scope of it, conclude: Doct. All Christians should unfeignedly desire that God would show himself to be the absolute sovereign Lord God, both in the administration of his kingdom of power over all creatures, and in setting up and establishing his kingdom of grace, to the utter overthrow of his enemies, and bringing of his Elect in Christ to the kingdom of glory. What David doth praise God for, that all must pray for, that as he saith, Psal. 145.11. They may speak of the glory of his kingdom, and talk of his power. He saith elsewhere, O God show thyself. Psal. 94.1. 1 King. 18.36.37.38.39. Elijah prayeth, Let it be known this day that thou art God in Israel, and that thou art the Lord God, and hast turned their heart back again. Which request he granted by sending fire, which consumed the offering: whereat the people cried, saying, The Lord he is God, the Lord he is God. Express charge is given by the Prophet, saying, Ye that are the Lords remembrancers, keep not silence, and give him no rest, till he establish, ●sa. 6● 6.7. and till he make jerusalem a praise in the earth. Do good in thy good pleasure unto Zion, build thou the walls of jerusalem, Psal. 51.18. saith David, The Apostle exhorteth the Thessalonians to pray for the Ministers, that the word of the Lord might have free course, and be glorified, and that they might be delivered from unreasonable men. 2 Thes. 3.1.2. The soul's stain for the word of God, say, How long, Rev. 6.9.10 O Lord, holy and true, etc. Lastly, as Christ saith, I come quickly: so john, and all which love his appearing, say, Amen, Come Lord jesus. Rev. 22.20 The general reason why the coming of the kingdom of power, grace, and glory is desired, is because they are involved one in another, and neither of them is fully come; and the coming of them do admirably set forth the glory of God. The reasons why each is particularly to be desired, follow. Reason 1 The continuance of God's government and wise disposing of all things is to be desired, because, first, thereby he doth show forth his eternal power and Godhead, in such great letters, Rom 1.19.20. that men may learn to glorify him for his infinite wisdom, power, and goodness. Psal. 19. 1●▪ For the heavens declare the glory of God. The variety, order, and use of the creatures do show that in wisdom he hath made them all. Psal. 104.24.25. These works of God, in giving all things meat in due season, and preserving of the creation, do show to the sons of men the glorious majesty of his kingdom, and do witness that the Lord only is the living and true God. Act. 14.15.17. Secondly, the powerful and Reason 2 wise providence of God in sustaining and governing the world, doth afford both matter and means for the kingdom of grace. For the propagation & increase of mankind, is God's nursery, in which grow many stocks (though crab-stockes) whereof he will engraft whom he pleaseth, into his Son Christ jesus, & make them trees of righteousness. This general government also is as it were God's school, wherein he doth educate and train up men to civility, to trades and arts, which are excellent mediate helps to sustain the materials, and to build up the frame of the Church of God. For these causes, Gods general and common providence is to be prayed for. Reason 3 Thirdly, if the Lord do not bear up the pillars of the earth, Psal. 75.3. the whole frame thereof will be dissolved: if he do not order and dispose of all things in the world, and if he do not renew the face of the earth, there will be nothing but trouble and death, Psal. 104.29.30. and returning to dust, wherefore his kingdom of power is to be desired, Whereas it is most generally conceived, Ob. that this kingdom of God's providence is f●● to be prayed for, because it cannot be resisted, and because it shall come certainly. I answer, Sol. that unto me it seemeth most evident, that the devil, the prince that ruleth in the air, doth (so fare as God doth permit) usurp upon this kingdom of power, as well, though not so much, as upon the kingdom of grace, by causing disorder in the course of nature, by infecting the air, by ruising tempests, by causing of fires, whereby he doth much mischief, as in Iob's case. job 1. He prevaileth much also in holding many parts of the world in barbarism. And when he cannot hinder the ordinary works of God, than he blindeth the eyes of men, that they cannot see God in his works; but maketh them believe that all things come from nature, fortune, or humane policy: deposing God (as much as he m●●) of his regency in the wor●e And what though this kingdom shall come certainly; the kingdom of grace shall come as certainly, if we consider God's decree and power to execute it. Only I confess, the devil more especially would play rex against the kingdom of grace, for which cause it is most especially to be prayed for. Moreover, this kingdom of power is yet in coming until this world shall be dissolved. And though this kingdom of power be come in respect of God's act, yet there is but a part of his ways, job 26.14. yea but a little part that is heard of him, that is, come to our knowledge and understanding: therefore in this respect prayer must be made, that we may know his kingdom of power, for which we may sanctify his Name. The kingdom of grace must be desired for these causes. Reason. First, the holiness of God's Name, in all his attributes, do show themselves most manifestly in the coming thereof. The coming of his word to any man, and the work of conversion by the word, do show the infiniteness of his wisdom, power, mercy, justice, patience, and goodness in gathering and saving the elect: also his wisdom, power, hatred of sin, and justice in over mastering sin & Satan, and revenging himself upon the disobedient, are thereby most manifest. Secondly, the publishing of the word whereby this kingdom is erected, is the means of revealing the will of God, and of making men able to do his will. Therefore the coming of this kingdom is to be desired. Reason. The kingdom of glory is to be desired, because until it be come, the kingdom of grace is not perfect: for while there is need of Ministers and ministry, there is still a perfecting of the Saints, Eph. 4.12. and the measure of the fullness of the stature of the body of Christ is not yet attained unto: Besides we which are now called, cannot without those who yet are to be called, Heb. 11.40 be made perfect. But when the kingdom of glory shall be come, we shall all be glorious. And then it is, 1 Cor. 15.28. when God shall be all in all, and be perfectly glorified. Thus it is evident that the kingdom of power, grace and glory, is to be desired. Before we can make use of this point, it shall be needful to consider the particulars comprehended in it, to be prayed for. Concerning the kingdom of power, request is first made unto God that he would continue the work of creation, renewing the face of the earth, upholding all things by his power, ordering all things by his wise providence, that all men may see his infinite greatness, goodness, and all other his holy excellencies. We must likewise deprecate that confusion, disorder, vanity, and defects of the creatures, to which the sin of man hath made them subject. Then more particularly, prayer must be made for mankind: first, that that blessing, Be fruitful, and multiply, and replenish the earth, may be continued; else how can the number of the elect be made perfect. Then prayer must be made, that men may be endued with such good gifts of nature as may make them civil and apt for society, and may be able in some measure to hold that dominion over the creatures, which once man had: that he may subdue them, and know the use of them. Wherefore also Arts and Sciences are to be desired, and for that cause, that Schools and all Nurseries of good learning and profitable knowledge may be erected, maintained, frequented, and be blessed: and the rather, because these make much, as for the good of civil society, so for the building up of the Church; and do serve to help man more clearly to see God in all things. The contrary to these, as depopulation, and Barbarism, are to be deprecated. The requests to be made concerning the kingdom of grace, do respect, first the King, than the means of setting up and governing this kingdom; external, both the ordinances and officers of this kingdom; and internal, the coming of the holy Ghost. Next they respect the subjects. Then they respect the enemies. Lastly, they respect the franchises, liberties, and privileges of this kingdom. The King of this kingdom of grace, (as at large is before shown) is Christ jesus, God and man: for he saith, All power is given to me in heaven and in earth. Matth. 28.18. And it is He that must reign, till he hath put all his enemies under his feet. 1. Cor. 15.25. Now Christ then reigneth, when grace, Rom. 5.23. and the gift by grace reigneth unto eternal life: wherefore prayer must be made that Christ may reign, that grace may be communicated to the elect, and may reign in them by him: and that Satan the Prince of darkness may not reign, Rom. 16.20. but be trodden under foot daily. The external means of establishing this kingdom, are first the ordinances thereof, viz. Isa. 11.4. 2. Thes. 2.8. Mat. 1.14. the Word, Sacraments, and Discipline. The Word is the rod and breath of God's mouth: it is the Sceptre and Gospel of this kingdom. The Sacraments are the seals of the covenant that is passed between King and subjects. Discipline serveth to reform, or cut off evil members of the Church. The kingdom of God is come, when his ordinances are set up in any place: Luk. 17 21 In which respect he said it was among the jews. Prayer therefore must be made, 2. Thes 3.1. that The word of the Lord may have free passage, and be glorified every where among jews and Gentiles. And that mere inventions, Doctrines, and Traditions of men may be abolished; and that all superstition, will-worship, and false worship, Mat. 15.13 every plant which God hath not planted may be rooted out. Likewise that the two only Sacraments of the new Testament, Baptism and the Lords Supper, 1. Cor. 11: 23. may be purely and duly administered, according to their first institution. And that all corruption of the true, and adding of false Sacraments may be abandoned. It must also be desired, that the censures and keys committed to the Church, may be exercised with such discipline, that the good may be encouraged, the evil may be shamed, and cut off from communion with the Church: and that to the working of true awful credit of the Church, and advancement of the kingdom of Christ jesus. And that this authority may not be abused for the maintaining of error, & disgracing, or thrusting the best members out of the Church, as did the Pharises, who made and executed this Canon, joh 9. 2●. That if any did confess that jesus was the Christ, he should be put out of the Synagogue. Or as Diotrephes who did cast men out of the Church, 3. joh. 10. for receiving the brethren. The other external means of establishing and governing this kingdom, are the officers both civil and Ecclesiastical. The civil are the King, or supreme Magistrate in any place, and such as have lawful authority under them: whose office is to countenance, and order whatsoever things, or persons may promote Christ's kingdom. Isa. 49.23. Therefore they are called nursing Fathers and nursing Mothers of the Church: which office David and the godly kings of judah did perform. Prayers must be made for them (but especially for our own King and governor's under him) that they may so govern, that their subjects may live in all godliness, 1. Tim. 2.2. and honesty: that like zealous Nehemiahs, they may rule for the praise of them that be good, Rom 13. and for the terror of them that do evil: & that they set up and maintain the only one, true religion among their subjects. We must pray likewise against Anarchy, when none reign, but every man liveth as he lusteth. judg. 21.25 Also against evil government, when Magistrates maintain false religion, or irreligion: or else do tolerate them to the corrupting of the true. The Ecclesiastical officers whose office is to dispense the Word, to administer the Sacraments, and to have the chief ordering of the censure of the Church: also such assistants as may help the other in their government: Touching these, it must be requested that God would send forth labourers into his harvest, Mat. 9.38. that he would increase their number, that he would give them gifts and skill to divide the word of truth aright, Psal. 132.9. that he would give them grace and will to feed their people with knowledge: that he would deliver all such from unreasonable men, & that they may have liberty to preach the Gospel of the kingdom. Lastly, that they may be of unblameable conversations, ensamples to their flocks in good works. Prayer likewise must be made for all other that bear office in the Church, that they may also have the mystery of faith in pure conscience, that they may also be diligent in discharging their office. Contrariwise, we must pray against having no ministry & government in the Church, also against a false ministry, as that of Pope, Cardinals, Priests, jesuites, etc. Also against evil Ministers and officers, Ezek. 34.3 Isa. 56.16. which either cannot, or will not teach or govern according to their place, or teach idly, rule remisely; or teach erroneously, or rule amiss. Now albeit the kingdom of God may be come in respect of the external means thereof, yet if the internal means which is the holy Ghost, and the effectual working thereof, be not come, neither can the Magistrate with his sword, nor the Minister with the word avail any thing to the converting of any one Christian, or winning of one soul to this kingdom. Wherefore it must be desired that the holy Spirit of God would effectually accompany the outward means of gathering, and building up the elect, to the enlightening and translating them from the power of darkness into the kingdom of his dear Son; and that they may increase in knowledge and every good grace, according to the mighty working of his glorious power; that the Word, Sacraments, and Discipline, the weapons of this warfare, may be mighty through God to pull down strong holds, and cast down imaginations and high things which exalt themselves against the knowledge of God, and may bring into captivity every thought to the obedience of Christ. In respect of subjects of this kingdom, prayer must be made that their number be increased and perfected, that the fullness of the Gentiles may come: and that the jews, the two sticks, judah and the children of Israel his companions, Ezek. 37.22.24. and Ephraim and the children of Israel his companions, may be united, and gathered into Christ's sheepfold, and may have one King the Lord Christ, the son of David, that so all Israel may be saved, as it is written. Ro. 11.26. Isa. 59.20. Also that being gathered, they may be loyal to their King, and at peace, and loving one to another, that there be no Schisms and divisions in this kingdom. As for enemies to this kingdom, not only Satan, and sin the chief, which stand in direct opposition to Christ and the Spirit, but all such men as are slaves to sin and Satan, and confederates with them, are to be prayed against: whether they be open foes or false friends, which by force, or fraud, go about to undermine, and resist the kingdom of Christ. The most notorious of these are Antichrist the arch-enemy of the Church of the Gentiles, Ezek. 38.16. and Gog and Magog the arch-enemy of the Church of the jews. All locusts which war under their king Abaddon: Rev. 11.9. All false Christ's, and false Prophets spoken of, Matth. 24.24. which shall endeavour to seduce the jews, and hinder their conversion. Also every member of the kingdom of darkness, must be resisted and prayed against. Here is only the place for imprecation and praying against men. The case of imprecation. But because Christians are commanded to love their enemies, and to bless them that curse, and pray for them that persecute them: special care must be had how any man pray against another. Wherefore it shall be needful to observe some distinctions, from whence rules of imprecations may be observed. 1 Prayer is made against enemies of Christ's kingdom, either in general, or against particular persons. 2 Distinction must be put between the persons of evil men, and their evil acts. 3 Distinction must be put between one evil person and another, by their acts: some sin the sin unto death irrecoverably: some who now are enemies, yet are curable, and belong to God's election. 4 Difference must be put between a man's own private cause, and the cause of God. 5 Difference must be put between evils temporal and eternal. 1 These things observed, rules of direction do follow. First that every Christian may and must pray against the enemies of the Church in general: so David, Psal 104.35. Let the sinners be consumed out of the earth. 2 The sins, acts, and counsels, of the enemies of grace, are always to be prayed against, but not their persons, except in the case following. Thus David, I pray thee, 2 Sam. 15.31. turn the counsel of Achitophel into foolishness. Act. 4.29. And the Apostles say, Now Lord behold their threatenings, We may therefore pray that God would restrain the malice, and abate the power, and defeat the plots of the adversaries: but must not pray against their persons, but love them, for it may be they do belong to God, as Paul did, who was once a persecutor. 3 The very persons of those which sin unto death incurably may be prayed against. I say not saith john, 1 joh. 5.19. that he shall pray for it. And Paul wisheth, that they were cut off that did trouble that Church. Gal 5.12. David prayeth against the malicious enemies of Christ, Psal. 69.38. saying: Let them be blotted out of the book of the living, and not be written with the righteous. But this kind of sinners cannot be discerned by ordinary spirits: this kind of imprecation therefore must be left unto such spirits as was David's and the Apostles, and must be forborn of ordinary Christians: except it be when the Church hath rightly for evident and just cause cut men off, by the curse of Anathema Maranatha, not from the body of the Church only, but from the head Christ also; as those deserve to be, which are open, malicious, and inveterate Apostates. 4 The persons of our enemies and persecutors, though they do what they can to hinder the Gospel, are not to be prayed against. For our Saviour prayed, Father forgive them, Luk. 23.34 they know not what they do. Steven said, Act. 7.60. Lord lay not this sin to their charge. Yea, we are commanded to pray for them which despitefully use us, Mat 5.44. and persecute us. 5 Prayer may be made, that God would sometimes inflict temporal judgements upon obstinate sinners, but without limiting the Lord unto particulars: so it be conditionally, if their case require it, and that it be in love to their souls and persons, that they may be thereby made to seek God. Thus David prayed, Psal 83.16 Fill their faces with shame, that they may seek thy Name, O Lord. 6 Lastly, God must be interessed in the cause, else no man must be prayed against. God's dishonour, not only a man's private wrong, must cause it. It must proceed from holy zeal for God, and not from passion and private spleen and desire of revenge. These rules observed, it may be known when and how a Christian may imprecate evil against his and God's enemies, and how and when he may not. The last thing in the kingdom of grace, for which prayer must be made, concerns the liberties and franchises thereof: which are the very good, commodity, Rom. 14.16. or livelihood of the subject: which so fare as respects this life, are freedom from the curse of the Law, and dominion of sin, Rom. 6.11. a freedom in righteousness, thence peace of conscience, and joy in the holy Ghost; of which the Apostle saith, the kingdom of God doth consist, scil. In righteousness, peace, joy in the holy Ghost, Rom. 14.17. The last thing of all which is considerable in this petition, is the kingdom of glory. Concerning which, request must be made, that God would hasten it, that Christ would overcome the last enemy, 1 Cor. ●5. 26. death, and so put all enemies under his feet: that he would come to judgement in his appointed time, to magnify himself in his just vengeance upon the wicked, 2 Thes. 1.8. 1 Cor. 6.2. the Saints sitting upon them with him in judgement: and that he would bestow perfect glory upon all the elect, 2 Thes. 1.10 whereby he himself may be perfectly glorified in them at that day: when also the form of governing this kingdom by him as Mediator being determined, he shall have delivered the kingdom up to the Father, 1 Cor. 15.24.28. that God may be all in all, to the glory of Father, Son and holy Ghost, for evermore, Amen, Amen. Some of the particulars mentioned in this petition (I do confess) will come to be condered again in the fourth, fifth, and sixth petitions, as the continuance of the course of nature, magistracy, peace of conscience, and eternal glory; likewise power against sin, and increase of grace: yet the petitioner shall not therein tautologize, or make vain repetitions. For here they are mentioned only as means to set forth the glory of God, in the coming of his kingdom, that his Name may be hallowed: but there they have respect to the good of man. The Doctrine being thus enlarged, the Uses will more easily follow. First, all such as desire not Use 1 the coming of God's kingdom, according to the particulars before rehearsed, are to be reproved: As all that are enemies to civility, and unto Schools of learning, who because of some abuse of them (which will always be of the best things) think them needless: All such as deny magistracy, be they Familists, or Anabaptists, or any other, for it is their great sin: All such magistrates themselves, which turn the point of their authority against the Church; or at best, like Gallio, Act. 38.17 care not which way it go with it, well or ill: All idle or unfaithful Ministers, which in stead of directing Christ's spouse unto him, do smite and wound her, Can. 5.7. and shame her by taking her veil from her: who in stead of feeding, do starve or poison Christ's flock: All Governors of the Church, which make sad the heart of the righteous, Ezek. 13.22. and make glad the hearts of the wicked: which censure & thrust out the good● and receive into the Church, and hold, in the bad. In a word, all that do not bear good will to Zion, which is indeed to be an enemy: for in this case, He that is not with us, Mat. 1●. 30 is against us, saith Christ, and he that doth not gather, scattereth. Lastly, if any be open persecutors of the truth, or seducers and inticers from it, all these may see in this Doctrine, as in a large glass, their errors and foul blemishes. But he which will say, Go ye cursed, Mat. 25.41 42. to all that do not prove themselves to be his friends, will have to reckon with all the enemies of his kingdom. How many be there that hypocritically will say, Thy kingdom come, and yet use all means to hinder it, and keep it down? And if it came in any place, it is the very burden and vexation of their souls. Is not this most grossly to mock God? But woe be to such Pharises, hypocrites, which will say to God our Father, Thy kingdom come, and yet will as much as they can, hinder the passage or power of the Gospel of his kingdom; Mat. 23 13 which will not enter themselves, nor by their good will suffer those that would, to enter in. Be wise in time. It is not safe to cast off, or refuse the yoke of Christ's government, much less to enter a combination against him. Let no man dare either by force, or craft, to oppose the coming of the kingdom of God, whether it be by opposing any of his ordinances, or of his people; such a one cannot go unpunished; for all that make faithful prayers (in saying thy kingdom come) do pray against him. It is hard kicking against pricks. Act. 9.5. Fellow the counsel of the Lord, Psal. 2 1●. Kiss the Son left he be angry, and you perish: make your peace with him, else you must feel that sentence executed, Luk 19.27 Those mine enemies which would not that I should reign over them, bring hither, and slay them before me. Use 2 Let all men consider the Doctrine in hand in each particular thereof, and let him pray accordingly. And as GOD hath given unto any man place, gifts, and means, they must improve them to the utmost of their power to further the coming of God's kingdom. The Magistrate must do what lieth in him; the Minister what belongeth to him. Every one (as they to the building of the Tabernacle) must bring his gift, and do his part. And when ye can do nothing else, yet for your own particulars open the everlasting doors of your hearts, that the King of glory may come in, and dwell in your hearts by faith, and rule in your hearts by his Spirit. And you must also do as Christ here commandeth, pray hearty, and say, Thy kingdom come. In thus doing we shall honour God, and approve that we prayed, Hallowed be thy Name, unfeignedly: we shall advantage ourselves and our brethren: Psal. 122.6. Rev. 1.6. Rev. 5.10. For they shall prosper that love and pray for the peace of jerusalem: and we shall be a kingdom of Kings and Priests to God the Father for ever, The third Petition. Thy will be done in earth, as it is in heaven. That the Name of God might be hallowed, it was needful that God should make his holy Name known; therefore request was made, that he would make himself known by the coming of his kingdom. Secondly, to the hallowing of his Name, it is requisite that it be acknowledged to be holy: which is done when men do his will on earth. joh. 17.4. For then God is glorified on earth, when those under him finish the work he hath set them to do. Which is, when the wills of all the subjects of his kingdom are subject to the will of their Lord and King. Wherefore that this subjection may be yielded, prayer is made in this third petition. Concerning which subjection, this petition directeth unto the matter of it, Thy will be done, in earth, the manner how, as it is in heaven. In the matter of subjection, the thing to which, and the persons who, and the place where they must be subject, is expressed. The thing to be submitted unto is Gods will, employed in a special emphasis in the particle (thy) importing thus much, not the will of Satan, or the will of men, but of God, whose will is secret, this pertaineth not to us to pry into, only thus much we are to pray concerning it in general, that he will be pleased to do whatsoever he hath determined to do; and that we may submit to it, and give him the glory of it when it is done. revealed, this belongeth to us, and to our children, Deut. 29.29. That we may do all the words of his Law. Will, doth here chief signify all his revealed will, Deu. 12.32 be it revealed by his word, or by the event of things by his work, whether it be of things to be done or suffered. The act desired touching Gods will, is, That it be done; as if he should say, Let thy truths be believed, thy Commandments obeyed, and, whatsoever thou dost, let it be acknowledged, and submitted unto, as unto that which must needs be best done, because thou Lord didst it. God's will is done by man two ways, in two degrees, truly, and in endeavour aiming at perfection; this is Evangelicall obedience. perfectly; this is Legal obedience. This latter is aimed at, and is the white, and rule of obedience. The former is prayed for, as the means of following after, and attaining more and more to the perfection of the Law, which is the rule of obedience, pressing hard after that obedience in this life, which hereafter shall perfectly be done in heaven. The persons who should do this will, are noted forth by the place where they live, & where this will must be done, viz. all men on earth must desire that Gods will may be done on earth. For (be done) is put impersonally, importing thus much; Let it be done both by me, and by all other persons whosoever. The manner of doing this will, is taken from a pattern and sampler of the heavenly persons manner of doing Gods will. These persons are pointed at by the place where they are, and where they do Gods will, viz. heaven, which can be meant of no other but of the Angels and spirits of Saints departed, who do in heaven show ready, faithful, and constant subjection unto God. The particle (as) in which the force of this sentence doth lie, is not here a note of parity, equality, or like quantity of degree, but a note of similitude and likeness of quality. His meaning then is: Psal. 103.20 21. Thy will be done by men on earth readily, faithfully, unfeignedly, as the heavenly Angels and spirits do it in heaven. The sense of this petition may be thus expressed: O Lord and King, sith that unfeigned obedience to thy holy will, doth truly honour and glorify thy Name, and doth manifest that thy kingdom is come, and is a due debt to be performed of all thy people: may it please thee to cause me, and all thy people to know thy will, and to submit their wills to the same in all things, always, in all faithfulness upon earth, as thy holy Angels and Saints do thy commandments in heaven. And fare be it from me, or any other to rebel, or mutiny against thee. Thy will be done: The doctrine which followeth from the matter of this petition, is this: Every Christians desire unto God, and endeavour in this life must be, that Gods will be obeyed, and submitted unto in all things. 1. Sam. 3.18. 2. Sam. 15.26. Teach me to do thy will, for thou art my God, saith David, Psalm. 143.10. When the Christians of Caesarea saw that Paul was not to be dissuaded from going up to jerusalem, they said, The will of the Lord be done. Act. 21.14. Our Saviour saith, joh. 5.20. I seek not mine own will, but the will of my Father which hath sent me. And elsewhere in his prayer he said: O my Father, if this cup may not pass away from me except I drink it, thy will be done. Reason 1 God is an absolute Sovereign, good reason therefore that his will should be the law of his creature, especially of his family. Mal. 1 6. If I be a master, where is my fear? It is the Lord, let him do what seemeth him good, saith good Eli, 1, Sam. 3.18. Reason 2 Gods will (take it of things to be done, or suffered) besides that it is sovereign and absolute, Rom. 7.12. it is holy, equal, and good. And good is the word which thou hast spoken, saith Hezekiah, Isa. 39.8. Whereas on the contrary, the will of Satan, and of the flesh, is stark naught. Great cause therefore why Gods will should be done, and be preferred before all other wills. Reason 3 The end why God doth make known his will unto the sons of men, Deut, 6.1. is that that they should do it, and submit unto it. Christ did therefore redeem Reason 4 man, that (as Peter saith) they should no longer live the rest of their time in the flesh, according to the lusts or will of men, but according to the will of God. 1. Pet. 4 2. The chief heads to which the will of God may be reduced, are these. First, that men should perfectly know his will. Secondly, that they should perfectly obey it, thus much the Law of pure nature taught before the fall. Thirdly, sith all have sinned, and, even after conversion, do in many things sin, it is the will of God that men should be convinced of their sin, Act. 2.38. be penitent for it, confess it, and ask him forgiveness through Christ jesus. Fourthly, when men have done this, his will is, 1. joh. 3.23. that they should believe what Christ hath done and suffered for them, believing in him, and relying upon him for pardon, for obtaining of grace, and for everlasting salvation. Fiftly, his will is that all that believe in him, and that endeavour to live holily, and righteously, should hope steadfastly, and be assured that they through Christ shall be for ever glorified. Sixthly, that in the mean time, they be thankful for God's goodness towards them in every condition; and that they, patiently, fruitfully, and comfortably bear whatsoever afflictions they shall meet with in the way; waiting when God shall accomplish all his promises to them in Christ, unto their everlasting glory. Use 1 The greater number of Christians in name come here to be reproved, because they are willingly ignorant of Gods will, and wilfully disobedient: nay, as if that were not bad enough, they cannot abide any that strive to walk according unto the strict rule of God's holy commandments: but are all for following the course of this world, the will of Satan, Eph. 2.2.3 and lusts of the flesh, in all manner of disobedience of Law and Gospel. These may see how contrary they are to their profession, which in word can say, dissuasives from disobedience to Gods will. Thy will be done, but indeed do the contrary. God cannot brook this abominable dissembling: howsoever they think of themselves, these remain yet children of wrath, Ephe. 2.3. Ephe. 5. ●. because they remain children of disobedience. They are yet in the power of sin: Rom. 6.16. for his servants they are whom they obey. These men cannot scape without punishment. He that knoweth not his masters will is worthy of stripes, saith our Saviour: But he that knoweth his master's will, Luk. 12.47.48. and yet prepareth not, neither doth according to his will, shall be beaten with many stripes. Disobedience is a dishonour to God; so saith the Apostle to the hypocritical boasters of the Law: Rom: 2.23.24. Through breaking the Law dishonourest thou God? For the Name of God is blasphemed among the Gentiles through you. And it doth exasperate God exceedingly; he could not else have been so much provoked by adam's and Eve's transgressing his will, by eating the forbidden fruit (a thing for matter, small) as to curse the whole world in such sort, that it groaneth under the burden of it unto this day; and also to damn all men in eternal flames, had not the very Son of God by taking the curse upon himself, saved a chosen number of them. How did saul's disobedience provoke the Lord against him? who because he rejected the word of the Lord, 1. Sam. 15.23. the Lord rejected him. Yet his fact was such, as carnal reason could, and did say much in excuse of it: but it was disobedience. Yet who more ready to presume that the wrath of God shall be fare from them in the evil day, than such as will not do the will of God, but take pleasure in iniquity, and are workers thereof? They will cry, Lord, Lord, Luk. 13.26.27. hast thou not taught in our streets? and Lord, Lord, open unto us. The Lord abhorreth this scraping of acquaintance with him, saying, Mat. 25.11.12. Depart from me, I know yea not ye workers of iniquity, there shall be weeping and gnashing of teeth. Wherefore, let no willing transgressor of God's will, deceive himself, nor suffer any man to deceive him: for, Ephe. 5.6. for such things sake, cometh the wrath of God upon the children of disobedience. For this is most certain, that Christ cometh in flaming fire, to render vengeance on them that know not God, and that obey not the Gospel of our Lord jesus Christ. 2. Thess. 1.8. Use 2 Let all that profess the Name of God study to know, and endeavour to submit their will to Gods will in all things: let them bewail the ignorance and rebelliousness of their own, and other men's evil hearts; that with David they may say, Psal. 119.136. Rivers of waters run down their eyes, because they keep not Gods Law. Motives unto obedience to Gods will. (1) Nothing pleaseth God more, than to see his children to order their conversation aright, and to finish the works he giveth them to do: he hath not so much delight in burnt-offerings as in obeying the voice of the Lord: Behold, saith Samuel, 1. Sam. 15.22. to obey is better than sacrifice: and to hearken is better than the fat of rams. Secondly, the Lord is much glorified when his servants and children submit themselves to his will both in doing and suffering. joh. 17.4. I have glorified thee on earth, saith Christ to his Father; this he maketh to appear thus. I have finished the work which thou hast given me to do. The Apostle having resolved to keep a good conscience, saith, be knoweth Christ shall be magnified in his body, Phil. 1.20. whether by life or death. Thirdly, this is the way to gain the reputation and honour of wise men. Eph. 4 17. Be not unwise, saith the Apostle, but understand what the will of the Lord is. Deut. 4.6. And this is your wisdom and understanding in the sight of the nations. Fourthly, by doing Gods will we shall come to more knowledge of his will. joh. 7.17. If any man will do his will, he shall know of the doctrine, saith Christ, whether it be of God or no. Act. 13.22 To fulfil God's will, is to be a man according to Gods own heart. Fiftly, it is to approve a man's self to be God's child, and Christ's brother; Mark. 3.35 He that doth the will of God, the same is my brother, sister, and mother, saith Christ. Sixtly, God will hear their prayers: joh 9.31. If any man will do his will, him he heareth. And seventhly, to such belongeth the salvation of God, Psalm. 50.23. Be ye entreated therefore by the mercies of God, to give yourselves both in bodies and souls to GOD. Prove what is that good, Rom. 11.1.2. that acceptable and perfect will of God. Think thus with thyself: It is sufficient, nay too much, that I have spent the time passed of my life, according to the will of men, and of the flesh, in all manner of wickedness: but now that I am quickened, and profess better things: now that I am redeemed from my former conversation; I will therefore strive, and pray, that I may live according to the holy will of him that hath redeemed me. Think thus; God will have his will fulfilled by me in obedience: or he will have it fulfilled upon me in his just vengeance. Let every man therefore use all means to know and do the will of God. And, as much as in us lieth, we must cause others to know, and to do it. We have Christ's example, who also speaking of man's duty saith, joh. 13.17 If ye know these things, happy are ye if ye do them. Now that we may do the will of God, Means enabling men to do Gods will. we must first be engrafted into Christ, and must abide in him, drawing grace and virtue from him by the exercise of our faith, as the branch doth from the Vine; joh. 15.5. then we shall do God's will, bringing forth much fruit in him. Secondly, we must deny our own wisdom, and our own will: Pro. 3.5. Pro. 23.4. and we must not consult with flesh and blood, but with the word of God, and the inward man in which dwelleth the Spirit of God. Gen. 22.3. Thus Abraham became able to do as hard a piece of service as any man can be put unto, in offering his only son Isaac, the son of his hope: Rom. 4.19.20.21. who as he believed in God in a thing impossible to reason, without reasoning against it: so did he perform a commandment of killing his son (in natural reason seeming unnatural, unreasonable, and impious:) this he did by resting only upon the word of God, to which he was obedient, Heb. 11.19. Thirdly, we must do our utmost, that we may know the will of God, else how can we do it? to this end we must hear, read, and meditate on the holy Scriptures, which have the power of God working with them, to enlighten the mind with knowledge, and to incline the will to obedience. Fourthly, pray unto God, who only can and will inform the understanding, Phil. 2 13. and give both to will and to do, at his good pleasure. Thus Paul prayed that the Colossians might be filled with the knowledge of his will, Col. 1.9. and that they might walk worthy of the Lord in all wellpleasing. David likewise prayed, saying, Ps. 119. 8●. Quicken me after thy loving kindness; so shall I keep the testimony of thy mouth. And the Church saith, Cant 1.4. Draw me, and we will run after thee. If we will pray, and seek with all our might, as we would for hid treasure: Pro. 3.4. ●. then shall we understand the fear of the Lord: and then shall we know, Hol. 6.3: if we follow on to know the Lord. Then shall we also be able to do the will of God: Phil. 2.13. For he will work all our works for us; and we shall be blessed in our deed, james 1.25. As in heaven. Observe here that the pattern of perfect obedience is taken from heaven: whence we may collect, Doct. 2 In heaven is all perfect obedience, there is no failing there, no not in the least circumstance. 1 Cor. 13.12. Now I know but in part, saith the Apostle: but then (that is, when he should come to heaven) I shall know as I am known. Peter speaking of the new heavens saith, that therein dwelleth righteousness, 2 Pet. 3.13. Reas. 1 1 Cor. 6.9. For heaven is the holy place, into which no unrighteous person can enter: for when there were disobedient persons in heaven, namely the devil and his Angels, which kept not their first estate, heaven did vomit them forth, never to be burdened with them or the like again. In heaven there are no tempters; Reas. 2 for there are none but God, Angels, and the spirits of just men, made perfect; Heb. 12.23. therefore also no temptations unto sin. The thoughts of this, will moderate grief for those our Use 1 friends which die in the Lord. For the place whitherto death hath made a passage for them, is the heaven spoken of in the Doctrine, which doth secure us, that they are there where they are made perfect, where they shall neither offend, nor be offended. Doth not the meditation Use 2 hereof work in God's children, not only contentment, but a longing to lay down this tabernacle, to be translated hence when the Lord shall please: sith the exchange will be so happy? It is but a parting with a sinful miserable earth, for this heaven, wherein dwelleth perfect righteousness. It is leaving mortality for life, sin for grace, and misery for glory, in that place, where they shall neither be actors, nor beholders of sin: where there is no sin, either to infect, or vex them. Use 3 When we are wearied, and almost fainting in our combat against sin and this wicked world, if we would but consider, that ere long, if we do hold out manfully a while, this sin and flesh shall annoy us no more. For when death cometh, it is the portal to this heaven spoken of in the text: which death doth as certainly separate sin from soul and body for ever, as if doth the soul from the body for a while. For our place is this heaven, where are the Angels, the patterns of our obedience; and when we come there, we shall be as the Angels. Luke 20.36. and shall ever be with the Lord. As in heaven. Here Christ doth send us to the best and perfect examples: whence note. In proposing examples for imitation Doct. 3 men must propose the best, such as are perfect and heavenly. The examples of Angels and those that be perfect must be imitated of men on earth. Therefore when Paul would have the Corinthians follow him, it was with this condition, as he followed Christ: or because he followed Christ, 1 Cor. 11.1. In the following such examples, Reas. 1 men shall always have cause to proceed on, and grow better and better: and shall still be going forward towards perfection, for such examples are perfect. Reas. 2 When men look upon these perfect copies, the sight of how much they come short of what they should do, taketh down pride, which else would arise from the sense of what they have done. Reas. 3 Heaven is the place into which all Christians hope to enter, and where they hope to dwell for ever: good reason therefore that they should accustom themselves to the manners of that place before hand. Ob. These examples cannot be known. Sol. Answer, they may, because God hath revealed in his word how the Angels obey him. And in what manner Christ obeyed his Father on earth, in the same manner the Saints his members do in heaven. Ob. These examples are of such perfection, that no man can attain to the like. Answer: Sol. though men on earth cannot be as perfect as their copy, yet the better the example is, the nearer they may learn to come to perfection. Once, man could have obeyed, and again shall obey perfectly. And it appears by the examples proposed, that it is possible that creatures may do the will of God perfectly. Whereas man is most prone Use 1 to imitation, let him learn hereby to follow examples to some purpose. Imitate the Angels and Saints. As Christ obeyed on earth, and as the Scriptures report that the Angels have done; in like manner must every one of us do. The particulars hereof see in the next point. Let every one therefore, unto the precepts and rules of well-doing, present to their thoughts the actions of those that have done according to those rules. By this means we shall better understand the rule, and be heartened to put it in practice, because it showeth a possibility that it may be done. In doing thus, we shall every day grow better, and yet not be proud: for we shall daily see something before us, to which we must aspire, to which yet we have not attained. Us 2 Here is an Apology for all those good Christians, which shun the examples of the worst men, not only making the best men on earth their patterns, but go one strain higher, they look unto the obedience of the Angels in heaven. This Scripture is their warrant, which must always bear them out against the scoffs of profane and lose men, that content themselves with a mere form and outward face of godliness: who if they be moved to an exacter course of practice, they answer with a scoff: What, would you have us Saints and Angels on earth? Answer them again with this point: They must be as Angels here; or they do not understand what they say, when they say (in earth as it is in heaven.) If they understand what they say, they mock God, in that they mean not as they speak: and deal profanely to mock at the performance of that by another, for which they themselves did seem solemnly to pray. They may be told, they must obey God like Angels and Saints upon earth, or they shall never be Saints, and as the Angels in heaven. Learn here with, what honour the Angels and Saints departed should be honoured by men on earth: namely, with the honour of admiration, and imitation of their graces. As for adoration of their persons, both God forbiddeth it, and they themselves do abhor it, with See thou do it not, Revel. 22.9. In earth as in heaven. This pointeth to an heavenly manner of doing Gods will: whence we learn, Doct. 4 Prayer must be made, and care had that Gods will be done in an holy manner. The heavenly manner, as well as the lawful matter of doing Gods will must be observed. Eph. 6.6. Servants are exhorted to do the will of God from the heart. Not only to do Gods will, but from the heart. Our Saviour instructeth his disciples in the right manner of giving alms, and of fasting, and prayer, in this sixth of Matth. Reason 1 Gods commandments do require as well the right manner as the matter of obedience: for such is the tenor of the Commandment, Thou shalt love the Lord thy God, with all thy heart, with all thy soul, and with all thy mind. Matt. 22.37. The good or evil manner of Reas. 2 doing a good deed, proveth or discovereth the sincerity or hypocrisy of the heart, which is the chief thing which God hath an eye unto in every action. Before use can well be made, it must be considered what is requisite in the right manner of doing Gods will, wherefore observe these directions. 1 First, if a good thing be well done, it must be done wittingly and purposely, not as bruit creatures, or wicked men, who may fulfil God's will, but are not ware that they do it. 2 In faith, believing that it is lawful for them to do it, else it is sin, Whatsoever is not of faith, is sin. Rom. 14.23. 3 In integrity of heart, from an habit and true disposition to keep all the commandments, as well as that one which actually he doth keep for the present; else if he allow himself in the breach of any one, jam. 2.10. God holdeth him guilty of all. And it is the property of a good conscience, to will to live honestly in all things. Heb. 13.18. 4 In sincerity: which is, when a good thing is done unfeignedly, Eph. 6.6. Doing the will of God from the heart, and from right grounds, not for self respects only or chief, or for by ends, but with aim at pleasing of God, and bringing honour to his Name. For all things must be done to the glory of God, 1. Cor. 10.31. 5 Constantly: a good conscience will endeavour to do well always, Act. 24.16. 6 In humility, reverence, and holy fear of God, whose work they do. As the Angels observe all the former rules, so do they this also. For the Seraphims cover their faces with their wings, Isa. 6.2. and the four and twenty Elders fall on their faces, and cast their crowns before the Throne, Revel. 4.10. and 5.8. 7 Speedily, Psal. 18.44 Dan. 92. making no delay. This was taught by the wings of the Seraphims, wherewith they did fly, Isa. 6.2. David said, I made haste, and delayed not to keep thy commandments. Psal. 119.60. 8 Lastly, Psal. 110.3 Psal. 40.8. the will of God must be done with a willing mind, cheerfully, and with delight. David saith, It was his delight to walk in the paths of God's commandments, Psal. 119.35. And it was our Saviour's meat and drink to do the will of him that sent him, and to finish his work, joh. 4.34. By these particulars it appeareth, what is further to be prayed for, and striven after; what also is to be prayed against on the contrary, and avoided, according to the purpose of this third petition. The uses follow. Use 1 All formal and hypocritical Christians, also all mere civil honest men, which think they be good men, and that they have done God good service, when they have done only the matter and outside of some good works, may see, that they do palpably deceive themselves. If they preach, pray, hear, receive the Sacrament, keep the Church, pay every man his own, and show now and then some scraps of mercy, though there was neither integrity, sincerity, nor constancy at all in those actions; they think God must take those deeds for currant pay, when they are but mere counterfeit stuff, if they try their deeds by the touch of the directions before given. Yet none so ready to upbraid God, and hit him in the teeth (as we speak) with, How good they are, and what service they do him: as these kind of men, who will challenge God, like them in Isaiah, Isa. 58.3. Wherefore have we fasted, and thou seest us not? wherefore have we afflicted our soul, and thou takest no knowledge? No men presume that God should save them more than these. They will say, Lord, Mat. 7.22. Lord, have not we prophesied in thy Name, and in thy Name cast out devils? But he will answer, I never knew you, depart from me, ye workers of iniquity. For actions which are good in the matter thereof, yet do stink, and are very iniquity in God's account, Isa. 1.13. if they be not done aright. For what is not done with a good conscience, and in truth of heart, is not done at all in God's account: for he looketh to the heart, and manner how all things be performed. Let it be every man's prayer Use 2 and endeavour to do good things well: to fulfil Gods will in an heavenly manner, viz. upon good ground, with good conscience, and good affections. This is the heart, life, and very soul of every good action. And though there may happen to be some failings in the matter of what is done, (which also is not to be allowed) yet if the heart be upright in the manner, God doth bear with much weakness, and doth accept of truth and uprightness. As in heaven. The pattern of the right manner of doing Gods will, is a perfect one, taken from heaven. Christ would have all men aim at this: whence note, Doct. 5 Christians must aim at perfection. They must always press hard forward to attain it. Now the God of peace make you perfect, to do his will, saith the Apostle, Hebr. 13.20, 21. Let us go on unto perfection, Heb. 6.1. Let us perfect holiness in the fear of God, saith he, 2. Cor. 7.1. Natural things do affect, Reason. and in their manner, long after the perfection of themselves. An infant is still growing in the womb, until it come to a perfection. Light bodies are not quiet, if they be not above, and in their place. So that it may justly be doubted, there is not truth of Christianity, if there be not a desire and longing after perfection of Christianity. This blameth all that think Use 1 they know enough, and have made progress fare enough in the race of Christianity. But what saith the Apostle? 1. Cor. 9.24 Not all that run, receive the price. If men fall back, or stand at a stay, they can never finish their course. Wherefore he would have others do as he did, So run that they might obtain; and so fight, that they might get the mastery, and win the crown. He that puts his hand to the plough, and looketh back, he is not apt for the kingdom of God. Luke 9.62. Use 2 Means of growing towards perfection. The thoughts of heaven, and of the patterns for imitation which are in heaven, and the state of perfection in which we shall be when we come to heaven, should be loadstones to draw us to heaven-ward, and to perfection. Be perfect, saith Christ, Mat. 5.48. as your heavenly Father is perfect: in every thing, and every way perfect. The way to attain this, is first to convince the heart that we ought to be perfect: Phil. 3.12.13. then see with the Apostle, that we are not already perfect. Thirdly, let us not look on what we have done, and what is behind, but on that which is before to be done. Fourthly, 2. Cor. 7.1. be daily purging ourselves from filthiness of flesh and spirit, and so perfect holiness. Fiftly, that we may do all these, be daily conversant in the reading, hearing, and meditation of the holy Scriptures: for their end is, 2. Tim. 3.17. to make the man of God perfect. Lastly, give all diligence, and press forward, Phil. 3.14. as the Apostle did, toward the mark and price of the high calling of God in Christ. Thus do, and the rather, because he that doth not aim at perfection of degrees, hath not the perfection of truth and of parts. The fourth Petition. Give us this day our daily bread. Having dispatched the handling of the three first Petitions, which did more immediately concern God: we are now come to the other three, which do more especially concern man; which are also means to enable a man to glorify God by doing his will? These petitions following, concern man in a double respect. First, in respect of the outward man, for sustaining the body and life of nature, in this fourth petition. Secondly, in respect of the inward man, and good of the soul also, scil. the life of grace: the hindrance whereof is sin; concerning which, the Lord directeth his disciples to deprecate and pray against two things: First, the guilt and damnation of sin, praying for justification, in the fifth Petition. Secondly, against the power & dominion of sin, praying for sanctification in the sixth and last Petition. Request for to have a comfortable natural life and being upon earth, doth follow immediately upon the request of doing Gods will on earth: for the dead cannot praise God. And if a man be not gathered into Christ's kingdom before death, there is no hope. Isa. 38.18.19. For there is no work, nor device, nor knowledge in the grave, Eccles. 9.10. Wherefore because no man can do the will of God on earth, except God give him a comfortable life upon earth, this petition followeth next the other in a most holy order. This petition is placed before the other two, which concern the estate of the soul, and of the life of grace, not in order of priority of dignity; as if the temporal estate of the body were more needful or more excellent than the eternal life of the soul; for this latter is fare more excellent: but because in order of nature, the natural life is before the spiritual; and a man must have a being in nature, before he can have a being in grace; and a comfortable natural life is both the fit subject for the life of grace, and fit instrument by which grace worketh, and doth the will of God upon earth: therefore it is first prayed for. Besides, it is usual in Scripture, that the thing which is least to be insisted upon, is placed first in order, before that which sometimes is more excellent; that having finished the less worthy subject in few words, it might dwell more largely upon that subject which was most worthy. As the histories of japhet and cursed Cham, Gen. 10. are set before that of blessed Shem: Gen. 36. and after isaack's death, the story of profane Esau, i● for this cause set before that of jacob. Gen. 37. So our Saviour in one petition, and in few words, doth express the desires of a natural life; but spendeth more words about the spiritual life, in the two last petitions. Again, God's indulgence and yeeldance unto man's weakness, might cause this order; giving him leave to ask things more sensible, thereby raising him to ask spiritual. As our Saviour by curing men's bodies, did lead them on to know that he could and would cure their souls: letting it appear to them, he could as easily say, Thy sins are forgiven thee, as to say, Rise and walk. In like manner men may by the experiment they have of God's power and goodness to preserve the body, be led to seek unto him, with assurance that he both can, and will save their souls. That this petition may the better be understood, consideration must be had of the matter-subject of the desire, namely having of bread. circumstances which concern the having of this bread. The thing expressly desired is bread, which doth not signify supersubstantial and spiritual bread, viz. the Sacrament: for the administration thereof was prayed for in the second petition: and the bread here spoken of, is to be desired every day, but the Sacrament not so. By bread therefore is first meant that which properly we call bread. Also according to a borrowed form of speech ordinary in Scripture, it signifieth all manner of food, He giveth to the beast, (as it is word for word) his bread, that is, his food, Psal, 147.9. Goat's milk is called bread, well translated food, Pro. 27.27. I could multiply Scriptures in this kind. In like sort by another borrowed form of speech, by this one kind of sustenance, he meaneth all kinds whatsoever: whether meat, or drink; whatsoever also is needful for preservation of life, as , houses, etc. Also by bread are meant the causes and good effects of bread, as fruitful seasons, good temperature of air, health and cheerfulness, as the Apostle saith, He filled our hearts with food and gladness, Acts 14.17, In a word, all things which may preserve life, or restore health, as Physic, skilful and faithful Physicians, peace and good order, and all good means to maintain it: as a wise and courageous magistracy, a strong, populous, loyal, and loving commonalty. And whatsoever is contrary hereunto is prayed against, as famine, pestilence, wars, sickness, pain, etc. The circumstances which concern the having this bread and means of life, are diverse: in number six. They do respect, 1 The person of whom bread must be asked, scil. God, employed in Give thou. 2 The means of obtaining it, scil. by gift, expressed in Give. 3 The persons for whom means of life is desired, scil. themselves Vs. others Vs. 4 The time when they would have bread, This day. 5 The propietie, whose bread, scil. their own, Our. 6 The portion both how much, and of what sort, daily. The person of whom all temporal good things are sought, is God, employed in the word (give) and the words of invocation, scil. Our Father, to be understood in every petition. The means of maintenance is from God, not by restoring any thing he doth owe unto man, but by gift, give, which hath this full sense; give possession, give right, give continuance, give leave to use, give a blessing to the use of daily bread. The persons, for whom bread is asked, are (us:) every one upon earth, who now are or may be God's children. The time when this bread should be given is restrained to the present time, this day. The propriety, not such bread, whereto they have neither spiritual nor civil right, or only civil, or only spiritual: but our bread, that which we have true right to in Christ, and amongst men. The portion, how much, and of what kind of maintenance, is contained in the word daily. Daily, doth not set out the time when they would have bread; For that was signified in (this day) in which words the time when, was precisely determined, and our Saviour in so short a form of prayer would not make needless additions. But daily bread, signifieth such kind of means, and so much maintenance, as their daily and next necessities do require: all such supply for our natural well being as we have next need of, or such as one day after another successively our estate and condition needeth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proximè sequens. So the word in ordinary acception will bear it. But that I may give a sound and clear exposition of (daily bread) I refer the Reader unto other phrases of Scripture, which carry the same sense with daily bread: as first to job 23.12. and Pro. 30.8. which is the best Commentary of this petition, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is the very same petition with this. We read there an attribute given to bread, which signifieth a necessary food, diet, or ordinary, or appointed food, or food of a man's allowance, or convenient food. This very thing is expressed in the Greek by diverse words and phrases, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimensum. Luke 12.42. It signifieth a man's stint, or part, where he alludeth unto the care of governor's of families, of stewards, who do appoint to all sorts in the house their several portions and allowances. In james 2.15. the words translated daily food, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same in sense with daily bread, and are expounded by james in the sixteenth verse, to be, things needful for the body. All these places conferred together show evidently, that by daily bread is meant convenient provision of food, apparel, and all other things which the necessity of the person or estate of any man doth require. The petition thus interpreted hath this sense, O heavenly Father, in whom we live and have our being, who only canst fill the hearts of men with food and gladness: sith we cannot glorify thee on earth in doing thy will, except thou do sustain us upon earth; vouchsafe therefore unto me, and all the rest of thy children, that for this present day we may have possession, right, and blessing upon that allowance, and convenient supply of food and maintenance, which our present condition doth stand in need of. Yea, afford all such means as may make our lives comfortable unto us. Be pleased likewise, good Father, to prevent, and remove whatsoever may hinder the welfare of our natural life, so fare as may stand with thy good will and pleasure: that while we live, we may both in body and soul lo rifie thee. Give us this day our daily bread. After Christ had taught his Disciples, first to ask the things that did concern God's glory, in the three first petitions: then he willeth them to ask such things as did concern their own good, in the three last petitions. Whence it followeth that When any man hath unfeignedly desired and sought the things which pertain to God's honour and glory, Doct. 1 he may then with good warrant pray for, and expect all good things for himself, both for body and soul. When the Israelites had paid the third years tithes, they might pray, saying, I have harkened unto the voice of the Lord my God, Deut. 26.15.16. and have done according to all that thou hast commanded me. Look down from thy holy habitation from heaven, and bless thy people Israel, and the land which thou hast given us. Hezekiah saith, O Lord, remember now, 2 King. 20 3. how I have walked before thee in truth, and with a perfect heart. When zealous Nehemiah had reform abuses among the jews, by cleansing the house of God, restoring maintenance to the Levites, and standing for the sanctifying of the Sabbath day, he is bold to pray: Neh. 13.14.22. Remember me O my God concerning this, and wipe not out my good deeds, that I have done for the house of my God. And again he saith, Neh 13 31 Remember me O God concerning this also, and spare me, according to the greatness of thy mercy. And, Remember me for good. Our Lord and Saviour saith, I have glorified thee on earth: and now, O Father, glorify thou me with thine own self, joh. 17.4.5. Reason 1 God hath promised to give all good things unto all such men. Psal 91.14 15. Because he hath set his love upon me, therefore will I deliver him saith God. He shall call upon me, and I will answer him. Reason 2 The enjoying of a good estate for body and soul, is a good means to encourage and enable a man still to glorify God. This argueth all such men of Use 1 high presumption, which will expect that God should bless them with all things needful both for this life & that which is to come, when the time is yet to come that ever they did glorify his Name, in doing his will. As if God were bound to preserve and save them, and they were not tied to serve him. It shall be therefore a just thing with God, to disappoint the expectations of all such men. Whereas many unfeigned Use 2 Christians being cast down with a sense of their own unworthiness, do doubt whether they should ask God any thing for themselves; this doctrine may comfort them, and may remove this scruple. For their conscience can tell them, that they desire in their very souls, that God's kingdom should be advanced, and his name glorified, whatsoever should become of themselves. Let such be admonished of their fault, and let them not wrong the Lords truth and goodness, to think that he will not be gracious to them in things concerning themselves, now that he hath been already so good, as to give them hearts to desire to glorify him. Use 3 Would any man with confidence ask of God all things that may do himself and his neighbour good, let him observe this order set down by Christ jesus. First seek the things that concern God and his kingdom, than they may with God's good leave speak to him for themselves, and others. Nay if they do not, they offend God, because they do not improve that gracious leave which he hath given them for their best advantage. Be zealous for God therefore, and thence take encouragement to pray to him for thyself. This may be done, yet no allowance is given to expect any thing of merit, for here the petitioner doth only present himself unto God, as one capable of his further favours, looking for nothing but of mercy, and doth therefore beg what he would have. So Nehemiah, though he remembered unto God what he had done for the honour of God, yet he saith: Spare me, Neh 13.22 according to the greatness of thy mercies. Give us this day our daily bread. The subject of this petition, or the things desired, are all things needful for this present life. Whence observe, It is the will of God that his children should ask of him, and use all good means for the welfare of this natural life. David saith, O my God, take me not away in the midst of my days. Psal. 102.24. If any man be afflicted, jam 5.13.14. let him pray. Prayer is used as a means of victory in war, and to remove famine, pestilence, and all annoyances of the body, 2. Chron. 6. Ask ye of the Lord rain, in the time of the latter rain. Zach. 10.1. Reas. 1 God hath promised to give to his children temporal good things as well as spiritual. Godliness hath the promise of the life that now is. 1. Tim. 4.6. Reas. 2 The necessity of man requireth that he should have supplies for this life, that he may have a right mind in a sound body; else he can neither enjoy himself, nor do good to his neighbour, nor do the service and works which the Lord appointeth: he cannot profit man, nor serve his God. Witness the condition of distracted and melancholic, of naturals, of dumb, and deaf persons. Also what can men diseased and in pain do, in comparison of what they may do when their minds are free, & bodies strong and healthy? Christ jesus hath redeemed Reas. 3 the body as well as the soul: and requireth that therewith men do glorify God, 1. Cor. 6.20 therefore the good thereof, in its place, is to be desired. That use may be made of this point, take a view of the particulars. They respect the principal thing here desired, scil. life and health: also all means thereof. The body is then in health, when it is in such good plight and temper, that the soul can in and by it exercise the faculties of reason, sense and motion, to the comfort of itself, the benefit of man, and service of God. The means of this good estate, are wholesome air, meats, drinks, apparel, houses, and whatsoever will keep from bodily infections and inconveniences, whether they serve to quench thirst, or satisfy hunger, or preserve from extremities of heat and cold, or to restore defects in nature. Now because these things cannot be, except the Lord give fruitful seasons, by causing the heavens to be well disposed▪ and the earth to be fruitful: request must be made, that God would hear the heavens, that they would hear the earth, Hos. 2.21.22. and the earth the corn, and the win● and the oil, and that they all would hear and satisfy the necessities of man. And when all these things are granted, yet such is man's frailty, that if he have not a ●ill to make use of corn, wo●●l, physic, and so in other things, he shall yet remain destin●● of their use. Therefore reque●● is to be made, that God would give gifts and skill to men to that end. Lastly, if a man be furnished with all things before named, yet if he lie open to the fury of enemies, his life and welfare cannot consist. Wherefore a good Commonwealth, consisting of wise, just, and valiant governor's, and of numerous, peaceable, loyal, and valorous subjects, is to be desired: and the contrary to all these is to be deprecated. All therefore that shall debar Use 1 themselves of the temporal use of the comforts of this life (except for a time, when God calleth to fasting & prayer) whether they be led thereto through superstition and a deluded conscience, or through worldly discontentments, or through any other cause, they must know, that they stand guilty of most ungrateful refusing the gracious leave which God hath given them to make use of the good things of this life. But if a man set so little by his life, that he offer violence to himself by poisoning, or otherwise by any means; this man passeth all bounds of grace and nature: 1. Tim. 5.8. he is not only worse than an Infidel, but worse than the bruit beasts. For what beast doth not in his kind desire meat of God? and when God giveth meat, Psal. 104.28. they gather it. And what beast is it, that doth either starve, poison, or any way kill itself willingly? Use 2 Let every Christian assure himself, that he may lawfully desire the things of this life. He must therefore pray, and use all good and lawful means how to live in this world; only the manner how, must be considered, scil. that it be after we have sought God's glory, as hath been taught. Also it must be considered of whom, by what means, for whom, for what time, in what right, and in what measure, or wherewith we would have our wants supplied: all which particulars are taught in this Petition. Remembering always, that all desires in this Petition are conditional, scil. if they may stand with God's good will and pleasure. It will be said, Ob. If we seek the kingdom of God, Matt. 6.33 all these things for this life shall be ministered unto us. And that our Saviour saith, Labour not for the meat which perisheth. joh. 6.27. I answer, that in Matth. 6. it is not said, Sol. Seek only the kingdom of God, but first, that is, seek it chief. And the promise of having all things for this life, doth not exclude the lawful means to get them, but rather assureth us, that because God hath care of meaner creatures, which can use no means to help them; therefore if his own children shall till the ground & sow, shall spin and labour, he would much more bless their labours, that they should not want. Also Christ's exhortation in joh. 6. is not absolute, but comparative, namely, that of the two, he would have them rather seek for that which is spiritual and everlasting, than for that which is corporal and perishing. Notwithstanding these places, or any thing else that can be objected, jam 4 2. james said, the cause why men had not, was because they did not ask. And the Apostle Paul commandeth to labour with the hands the thing that is good, Eph. 4.28. that we may have to give to them that need. Wherefore let every man know what is God's will in this behalf, and let him pray unfeignedly, and labour diligently, that he may live in this world, as well as that which is to come. They are to know, that they may also pray against all temporal and bodily crosses, as famine, sickness, wars; and may use all good means to prevent and remove them. But what means soever be used, prayer must be one. 1. Chron. 16.12. It was Asa his fault, not that he did seek to the Physicians for health, but because he sought only to the Physicians, and not to the Lord. It may be objected, Ob. It is good to be afflicted, Psal. 119.71. And jeremy saith, Correct us Lord. jer. 10.24. Afflictions in themselves are evil, they are fruits of sin, Sol. they also occasion men to sin. Therefore Agur prayeth, that he might not be poor, that is, so needy, as to be destitute of daily food and clothing, lest (saith he) I steal, Pro. 30.8.9 and take the Name of my God in vain. Yet is it most true which David saith. But afflictions are good by accident, through God's gracious working of humiliation and repentance by them; of themselves they are not good. It is no good argument to say, Afflictions do work for our good, therefore we may pray for them, or we must not pray against them. For the very sins of God's children, through the infinite wisdom and power of God, may, and oft do, work much for their good; yet in no case may be prayed for, but always prayed against. The Prophet jeremy doth not pray absolutely that he might be corrected: but as the case then stood betwixt God and his Church, sith God was forced to correct them, he desireth that the correction might be in judgement and moderation, as a fruit of his fatherly love, and not in extremity, as proceeding from his wrath and heavy displeasure. The very words do show this sense: for he saith, Correct me, but in judgement, not in thine anger. He doth in this case only deprecate the greater evil of punishment, and willingly submitteth himself unto the less. Wherefore notwithstanding any thing that can be said against it, If any man be afflicted, let him pray: for we have a precept for it, jam. 5.13. We have also a promise, God himself saith, Call upon me in the day of trouble, I will deliver thee, and thou shalt glorify me. Psa. 50.15 Give. This word showeth, that the person of whom things needful for this life are to be had, is, our Father which is in heaven; & the means by which we have possession and use of them, is by his gift, not our deserts. It doth therefore follow, The having, holding, and comfortable Doct. 3 enjoying of all things needful for this life, is of the free gift of God. Elihu saith, He giveth meat in abundance, job 36.32. That thou givest, they gather, saith David, Psal. 104.28. And, Thou givest them their meat in due season, Psalm. 145.15. All things come of thee, 1. Chron. 29.14. Therefore it was the manner of our Saviour, always before he did eat, Mar. 6.41. & 14.22. Luk. 24.30. to bless it, ask his Father's leave to use it, with a blessing upon it. So did the Apostle, He took bread, and gave thanks to God in presence of them all, Act. 27.35. The earth is the Lords, and the fullness thereof, 1. Cor. 10.26. And though he made it for man's use, and as the Psalmist saith, Psal. 119.16. hath given it to the children of men; yet hath he reserved the right in himself, to dispose of it to this or that person, both what he pleaseth, and as much or as little as seemeth good to him. And when he hath disposed of any parcel of his goods to any men, they hold them but as stewards, to be accountable to him their master; and are but tenants, at the mere will and pleasure of him their Lord. Therefore he must give both to have and to hold, the things even of this life, or they cannot rightfully be held by any man. When men have all things Reas. 2 needful in their possession, yet another gift of God's blessing must be added, else all they have will not avail them. Luk. 12. All the rich fools, plenty could not continue his life. The unbelieving Noble man was in the midst of plenty, 2 Kin. 7.19 but did not eat thereof. Men may taste, and eat, and put on , and yet be neither warm nor satisfied. Hag. 1.6. While the daintiest meat is in the mouths of men, it may be their bane, and not their nourishment, as it fared with the children of Israel, Num. 11.23. who while the meat was between their teeth, ere it was chewed, the wrath of the Lord smote them with a very great plague. Use 1 We may hence safely conclude against Popish merits; for if all men must receive their bread of free gift, so that they cannot deserve so much as to challenge preservation of due debt; then much less can they deserve so, as to challenge salvation by their own merits: for we see that Peter himself was to obtain bread by humble petition. Let all men therefore take heed, how they challenge any thing at God's hand by debt of desert, lest he give them nothing but what they earn, Rom. 6.23. even the wages of sin, which is eternal death. Use 2 Sith all temporalties are Gods gifts, and must be held of him as chief Lord, and can do him that holdeth them no good without God's blessing: then they deal presumptuously with God, and foolishly for themselves, that will lay hands upon the good creatures of God, such as are food, and the like necessaries of this life, without as king leave of God, or craving a blessing upon the use of them. This sin is common among all sort, both rich and poor, noble and base: who if there be not a Minister present, or some child to say grace (as they call it) they fall to their food, and departed from it, as irreverently and brutishly as any swine. The richer sort do many of them live as if this were only the poor man's prayer. If they have goods before hand, they with the fool in the Gospel say: Eat, drink, & be merry: Luk. 3● 39.10. God is not in all their thoughts, though haply he be so near them, that they feel his just wrath, with that presumptuous foolish man, ere next morning. For as Zophar in job truly spoke (if it had been as wisely applied: job 20.22.23. ) In the fullness of his sufficiency he shall be in straits: every hand of the wicked shall come upon him. When he is about to fill his belly, God shall cast the fury of his wrath upon him, and shall rain it upon him while he is eating. This Belshazzar found true in fearful experience, when being amongst his cups, he saw the handwriting on the wall which did portend the loss of his kingdom. Deut. 5.5. Because men will not seek the things of this life of God, and because when they have them, they will not in them see God the giver of them; God doth oft cast them into want, or what he giveth them, is given in his wrath, and is accursed to them: their food accursed, their apparel, their marriage, their lands and all that they have: because they do not sanctify and make them good to themselves, 1 Tim. 4.4.5. by prayer and thanksgiving. God's own children must be remembered of this their fault, of seeking to earthly means, and trusting to them. Many of them are too like Asa; if they have outward means, they seek to them and not to God, who must give them with a blessing, or they cannot profit those that have them. But let God's hand upon his servant Asa be a warning to all that fear God. His disease was but in his feet, yet because he sought not to the Lord, 2 Chro. 16 12. but to the Physicians, it was his death. Considering that God is the Use 3 giver of bread, and of all other good things for this life; this should move all men to get their names entered into his checkroule, & become servants to this great Master: and being admitted to be members of his family, and household of faith, this should cause them to approve themselves good servants, by doing their Lord and masters will: then may they be assured they shall want nothing that is good. It is of this God and Father, of whom it is said in the parable: Luk 15.17 His servants have bread enough, and to spare. It is therefore good serving of this master, who will always either give much, or cause the little which he giveth to be like the meal in the barrel, that it shall not waste, 1 King. 17.14. or the oil in the cruse, that it shall not fail until he send all plenty: who can so bless daniel's pulse and water, Dan. 1.12.15. that he shall be as fair, healthy, witty, and every way in as good liking, as those that fed upon all delicates. And when this our Lord pleaseth to show his power, he can bless one meal, that a man in the strength thereof may live forty days and forty nights. 1 King. 19.8. Whosoever are good servants and children to such a master, such a Father, how can they want? For as he hath wherewithal to give; so having commanded us to ask of him, jam. 1.5. he will give to us liberally, and never upbraid us with what he hath given. Moreover, what he giveth to his own, he giveth with a blessing which maketh rich, Pro. 10 22. and he addeth no sorrow with it. These things considered, who would not serve and wait continually before this God, who is a Lord so all-sufficient & so bountiful? Whosoever would have Use 4 health, peace, and all other good things needful for the body, must be exhorted and persuaded hereby to ask them of God, in whose gift they are: and when they have received, and do enjoy any thing, they must acknowledge this as God's gift with all thankfulness. If a friend give us our board but a month or two, we think ourselves much beholding to him. How much then are we beholding to God, at whose table we live of free cost all our life time? Let us seek our maintenance of God, 2 Kin. 6.27. for if the Lord do not help (as the King of Israel could say when there was nothing to be had either out of the barn floor, or out of the winepress,) we cannot have maintenance by any means. Prayer is a special means to obtain good things with a blessing, which if they be received with thanksgiving, they are good indeed. 1 Tim 4 8 Let us not therefore forget the Lord our Lord, for it is he that giveth us power to get substance, Deut. 8.18. What though we were borne to the things we do possess, or they were given us, or we bought them, or did attain them by hard labour and industry? yet it must be acknowledged, that God's gift was in all these. For who made our Ancestors? who gave them lands or live to leave us? who did put it into the hands and hearts of our friends to bestow any thing upon us? did not the Lord? Hos. 2 9 Whose money or goods was it, wherewith we bought any thing? was it not Gods? And who gave us wit to invent, and strength to labour? was it not that God, who doth also teach our hands to war, and singers to fight? 2 Cor. 9.10. Who ministereth seed to the sour, and bread for food, and doth multiply the seed sown. All these things are of him, to whom be praise and glory for ever, Amen. Let no man say in his heart, Deut. 8.17 my power, or might of my hand hath gotten this wealth: and let not any ascribe praise for his maintenance unto friends, false gods, or any other means, but to the true God: lest he teach them to acknowledge that, by his taking away of their wealth, which they would not acknowledge by his bestowing it upon them. For thus he dealt with Israel, to whom he said, She did not know (or acknowledge) that I gave her corn, Hos. 2.8.9. and oil, and multiplied her silver, and her gold. Therefore will I return and take away my corn in the time thereof, saith God, and my wine in the season thereof, and will recover my wool and my flax, given to cover her nakedness: Let us therefore say with David, All things are of thee: and if we give him any thing, 1 Chro 29 12.13. we must say, Of thine own have we given thee. Both riches and honour come of thee, in thine hand is power and might, and in thine hand it is to make great, and to give strength to all: now therefore our God we thank thee, and praise thy glorious Name. Us: that is, ourselves and brethren: whence learn, It belongeth to every Christian to desire and procure the bodily welfare of his neighbour. Abraham Doct. 4 prayed for Sodom. Gen. 18. Psal. 35.13 Act. 12.5. David prayed for his enemies when they were sick. The Church prayed for Peter when he was in prison. This duty is expressly commanded in james, where he saith, Pray one for another, james 5.14.15.16. The law of charity doth Reas. 1 bind a man to love his neighbour as himself, therefore he must pray for him, and procure his good, as he would his own. They have need as well as Reas. 2 we, and the supplying of their wants doth make for God's glory, as well as the supplying of our own. Reas. 3 We are to hope they are, or may be members of the same body of Christ with us, in so much that their welfare is ours, because we are members one of another. Reas. 4 A merciful and conscionable care of our brethren is a true proof that we ourselves are truly religions. jam. 1.27 Use 1 This confuteth this devilish proverb in the world, which most men follow, viz. every man for himself. This doctrine teacheth that every man must be for his neighbour as for himself. Use 2 This likewise condemneth those which want bowels and compassion towards their brethren: who never do lay their sickness, poverty, or imprisonment so to heart, as to send forth one hearty prayer unto God in their behalf. While all is well with themselves, they forget the distressed, Amos 6.6. and do not grieve for the afflictions of joseph: nay they do afflict them rather; 1. joh. 3.17 but how dwelleth the love of God in these men? For we may well assure ourselves, that those that will not lend their neighbours a prayer in their need, will not give them wherewithal to supply their need. There are many so fare from wishing their neighbour's welfare, that having evil eyes, they envy their prosperity, and do seek their hindrance, by pilfering, purloining, cheating, and oppressing of them, desiring if they knew how, to bring them to a morsel of bread: yea some grow to that height of malice, that they do imprecate, curse, and pray (I tremble to name it) that a mischief, and the plague of God or some untimely death, may seize upon them: yet all these will sometimes in words of prayer say, Give us this day our daily bread. What horrible impiety is this? (to say nothing of their unmercifulness and injustice.) They do herein show themselves to be most abominable hypocrites, and mockers of God. When the unmerciful man shall say, Lord relieve the poor, but will not himself give him any relief, though he have wherewith to give: when the envious shall say, Lord prosper them, yet fret at it when they do prosper: when the malicious shall say, Give health, and at the same time entertain murderous purposes against them: when the persecutor shall say, Lord give them liberty, yet plot how to lay them up, and keep them in durance: when the unjust man shall pray, Lord give them bread, house, and all other good means of life, yet at that time intendeth to steal their goods, or detain wages and other dues, or to circumvent them by some cunning device or other; or by depopulating enclosure, and laying down tillage, do bereave them of houses and corn, turning them and theirs a grazing (for aught they care) into the wide world, to learn new trades and means of living. If all this be not palpable hypocrisy, manifest mocking of God to his face, what is? But know, that tongue is set on fire of hell, jam. 3.6. which can pray to God for their neighbours in word, and yet at other times curse & wrong them both in word and deed. All ye that do thus, abide in death, saith 1. john 3.14. and have not eternal life abiding in you, ver. 15. And if Christ will say to all hypocritical unmerciful men, Mat. 25.41 Go ye cursed into everlasting fire: for I was hungry, and ye fed me not: where and how shall all hypocritical unjust persons appear? Use 3 This should enforce all men to commend the estates of their brethren unto God in prayer. And that it may appear that they are unfeigned in their requests, let them distribute and communicate to them that need, giving more or less, according as God hath made than able, and as their brethren's necessities do require. If they hunger, feed them; if naked, cloth them; if in debt, give and lend unto them; if in prison, visit them: we must do good to all▪ especially to the household of faith. Gal. 6 10. It must be done with our own goods: Pro. 5.17. Gal. 6 9 it must be done in season, while we live, and have wherewithal, and while it may do them good. In giving, be liberal, 2. Cor. 9.7. also cheerful and constant. Let us remember them that be in bonds, Heb. 13.3. as if we were bound with them; and them th●t suffer adversity, as if we were in their case. If we join alm●● with prayers, Heb. 13.16 they are excellent sacrifices, well pleasing unto God. Humanity and Christianity both, do call for mercy at our hands; yea spiritual self-love: for we do ourselves good in relieving our brethren. Is not the hand a gainer, when it hath made hosen for the legs and shoes for the feet? Is not the stomach benefited by cooking of meat for the rest of the members of the body? We are members one of another. This doing of good to our brethren, is but lending to the Lord, Pro. 19.17. and he will repay with advantage. It is sowing in God's ground, 2. Cor. 9.6. which will recompense him that soweth, with increase of an hundred fold at the harvest. This is to make bags which will hold, Luk. 12.33 and to lay up treasure in heaven, and to lay up in store for themselves a good foundation. And we shall hear well of this another day, 1. Tim. 6.19. when Christ jesus at the day of judgement shall say, Mat. 25.34.35.36. Come ye blessed of my Father, inherit the kingdom prepared for you: for I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in; naked, and ye clothed me: I was sick, and ye visited me; I was in prison, and ye came unto me. Wherefore let us all do what in us lieth to procure the welfare of our brethren. Use 4 The afflicted servants of God may reap much comfort from hence in all their bodily distresses: for the whole family of God on earth doth pray for them. Wherefore God is well acquainted with their case, and will assuredly help them in the best time. If the prayers of one Isaac could take away barrenness from Rebecca; Gen 25.21 and the supplications of one Eliah (who was also a man of infirmities a● jam. 5.17.18. well as other holy men) could remove a dearth and famine: what cannot the fervent prayers of so many faithful do, which cry to their common Father day and night for them? I know a discouraged heart, by the sleights of Satan, will sometimes turn this honey into gall, saying, If God did love me, and if I were his child, sith I myself have prayed, and as you say the Saints on earth do daily pray, my cross would have been removed; but my affliction abideth: therefore sure I am not God's child. I answer, thou mayest be the child of God, he may love thee, and may hear both thy own and others prayers for thee, and yet the affliction may still remain. For God never promised removal of crosses from his children, but conditionally, namely, if it be good for him that is under the cross to be delivered, than he never faileth to deliver him, but if it be good for him to be afflicted, it shall remain still. Again, God hath no where told us the time when he will deliver his: he knoweth the best times, which he will never overpass. But let it be granted, that thou never while thou livest have this or that particular cross removed, yet God heareth thee and them, and your and their prayers are heard, and return not empty. For they do procure some measure of patience i● thee, and contentment to sabmit thyself to thy Father's correction. They do also cause that the pains and crosses of the body and outward man, shall turn to the good of the soal●, 2. Cor. 4.16. and of the inward man, to the renewing of it daily. All things shall work together for good? Rom. 8.28 and God will assuredly give a good issue out of it, in life, or at death. This day: that is, for this present day: here therefore we must observe, The desires of temporal things are to be confined to the present day. Our Saviour saith, Take no Doct. 5 thought for the morrow, Matth. 6.34. Who is sure to live until to Reason 1 morrow? may not the soul be taken away this night? Luk. 12.20. God will have his children Reason 2 live by faith, as well for the preservation of their bodies, as for the salvation of their souls. He will try hereby, whether they that say they depend upon him for the greater, will trust him in the less. God liketh to see and hear Reason 3 his children oft in his presence: he hath therefore so ordered it, that their necessary occasions shall bring them before him day by day. God looketh for new acknowledgement Reason 4 of his gifts every day: therefore will have that they shall have cause thereof by new gifts from him every day. Reason 5 Because it is best for man that his maintenance should be in God's custody, to be called for every day. For if a man had his provision for many days in his own power, & God should cast off his care of him, either he would lavish it out too fast, or thiefs might steal it, or vermin devour it, or it might fennew, and grow unfit for use, and then he might starve. But now that the Lord hath undertaken to maintain us, if any thing happen to that which man thought should have been his maintenance, God will make it good: he holdeth it best that his servants should have their food and other things needful, sweet, and wholesome daily as they have need. This reproveth all carking Use 1 and caring for what shall I have hereafter? and how shall I live? and what shall become of mine another day? when yet they cannot say but they have enough for this day. Some are so fearful, and so full of vexing care, that their hearts never have rest until they can say, they have much goods laid up for many years; Luk. 12. ●0 and then are never a whit the better for it. The true disciples of Christ, are subject, through weakness of faith, to fall into this fault: but they must be chidden out of it, and must be warned of the mischiefs that attend this fearfulness and distrust in God for what they shall have hereafter. It taketh away all sense and comfort of what they have in present: it provoketh God to give over providing for them, and to leave them to themselves, to learn to know how little all their carking without God can avail them. And if he suffer them to thrive in their course, that they reserve much for time to come, this overplus of estate thus gotten, will breed nothing but pride, and trust in riches, and many noisome lusts. Even as the Manna, Exod. 16.20. which contrary to the commandment of God was reserved to the morrow, did breed worms. Provision thus gotten, will stink and putrify, and do the owner more harm than good; when the rust thereof shall witness against them, jam. 5. that they have heaped up treasures together against the last days. Use 2 Hath any man convenient provision for the present, then let him learn to be content, 1. Tim. 6.8. and let him depend on God for the morrow. Let us care only for one thing, which is, every day to do our Father's works, which he hath given us to do in our general and particular calling, and we may assure ourselves that such a Father will make provision for such children, who if they need any thing, they may make their requests known to him, with thankes for what they have had, and with assurance of what they hope to have, Phil. 4.6. and need be careful in nothing. For God, according to the graciousness of his nature, and truth of his promise, doth care for them. Doth not this open a gap to idleness, improvidence, Quest. and unthriftiness, which are condemned in the Scripture? the contraries whereof are commanded expressly, and commended in the examples of good men and women, yea of the very Ant or Pismire, Pro 6.6.8. which provideth her meat in Summer, and gathereth her food in harvest: to which silly creature, the Lord sendeth the sluggard to learn thrift and providence. Doth not this likewise disallow all laying up of money or money-worth against old age, or for posterity? Answ. To seek to God for provision for the present day only, and then to leave the care of what we shall have hereafter to God, is not contrary to diligence in a calling, providence to gather, and thrift to save and lay up what God by his blessing hath bestowed upon any man. It should be in God's great family, as it is in some well ordered families among men: the master of the family beareth the burden of care and providing meat and drink and other necessaries: the servants and children need care for nothing, but to do their work. If the master provide them their dinner, and supper, and lodging, etc. this is all they care for: yet these servants, if they be faithful, will be painful, and provident for their master, that there may be plenty brought in, out of which they might have their daily allowance. Therefore in harvest these servants reap and carry into the barn more in one day than need be spent in many days: Yet their care is but for the present, though their providence be for time to come. So it is between the great Lord of all the earth and his servants, he appointeth every man his work in a lawful calling: a great part of his work is to earn and gather in, such things as may maintain him and his, that there may be meat in God's family for a man's self, and for his fellow servants, as God shall please to distribute. Here is labour, providence, and laying up by the servant; but all is for the Lord his master. When much is thus gathered into God's barns and storehouses (say they be men's own houses) yet this servant should only expect his dinner, and supper, and other maintenance from his master for the present day: leaving the care of provision upon God: it is not meet he should be his own carver. This doctrine opposeth only care of distrust, and carking about what shall be had hereafter, doubting of God's providence, and success of their labours: but not the care of a wise providence, to gather by lawful means things meet for this life; nor yet the care for laying up for them and theirs; for God alloweth that when a man hath paid his debts, Rom. 13.8. Eccles. 3.12. and that he and his have comfortably enjoyed a part, according to the condition of their place and occasions, and after that pious and charitable uses have taken up another part, than the overplus may, nay must be saved and reserved for afterwards. Our Saviour would have the remainder of the loaves and fishes gathered up, joh. 6.12. that nothing be lost. And it doth belong to Parents to lay up for their children, 2 Cor. 12.14. It is comfortable to Gods Use 3 children, to consider that God will have them be at his finding every day: they may be sure therefore, if they will trust to this, they shall be well provided for. And seeing it is his will, they shall ask their maintenance every day of him, they have good leave, and good occasion to increase an holy acquaintance with God, by coming oft into his presence, and speaking oft unto him. Besides, if the thief, or vermin, or any casualty deprive us of what we thought should have maintained us, we may go to him boldly for more: for if we depend on him according as he hath commanded us, it concerneth him to provide for us. He hath store, and great plenty, he will provide for his children that which shall be sweet, and good, and enough. It will not stand with his honour, that his children should want. No man under the Sun can live more merrily, & more securely than God's children may do: for they need care for nothing but to please God. Though there are many things for which they must labour in their calling, yet there is nothing for which they need to care. The children of Israel might lie down and sleep securely in the wilderness, when they had not one morsel of bread against to morrow; for the morrow-day brought with it Manna, provision for to morrow: this was because God sustained them. Psal. 3 5. Psal. 4.8. This holy security we should always have, for it is the Lord which sustaineth us also. This day: Therefore bread must be asked every day. If this petition for bread, than the other petitions also: whence we are taught, Prayers must be made to God Doct. 6 every day. It was David's use, At evening, morning, and at noon to pray, and cry aloud unto God, Psal. 55.17. Daniel prayed three times a day, and gave thankes before his God, as he did aforetime: it was his custom, Dan. 6.10. The daily morning and evening sacrifice, appointed in the Law, doth teach as much. Prayer and thanks are testifications Reas. 1 of dependence upon God every day, which worship and homage is therefore due unto him every day. God's glory, kingdom, and Reas. 2 will, are opposed every day. And man hath need of bread, forgiveness of sins, and new supply of grace every day. Reas. 3 Omission of prayer but one day, giveth Satan great advantage. Besides, disuse of prayer doth so estrange the heart from God, that there followeth unwillingness, and difficulty to set about the work of prayer again any day. Use 1 It is therefore a fault to be seldom in prayer. If a man let a day pass, and do not make a solemn prayer to his God, he must charge himself with a great fault. Into this fault many do fall daily: for they let not days, but weeks, and months pass, and never make an hearty prayer unto God in faith. It may be in their extremities they will howl and cry, and sometime, when their leisure serves, God shall be beholding to them for a few words of prayer. But know, that not to pray daily is the very guise of hypocrites, job. 27.10. Will he always call upon God? saith job, He that will pray but seldom, but now and then, may justly expect that God will hear him never: for of such he saith, Pro. 1.28. They shall call upon me, and I will not answer. What shall I say then to those, that do not only utterly neglect this duty themselves, but despise all other that do make it their practice daily to call upon God? The Prophet doth set this as a brand upon Atheists, which in their hearts say there is no God. Psal 14.4.6. They call not upon the Lord, saith he. You shame the counsel of the poor, because God is their refuge. But know ye, the Lord looketh from heaven, and doth behold and punish such impiety and profaneness. In concerneth all Christians Use 2 therefore to make all the petitions in this Lord's Prayer (either in this same form, or in other words to the same effect) every day. It was Christ's practice, and hath been the manner of the faithful in all ages. Then shall we hold a gracious familiarity with God our Father. Then will he hear us always, and we shall ever have our requests granted, when it shall be best for us. The case touching how oft in a day we must pray. If it be asked how often in one day prayers are to be made? I answer, ejaculations and short liftings up of the heart should be very often, according as sudden occasions shall minister cause: more set and solemn prayers should be made ordinarily at morning, at meals, and at evening. These times do always minister due cause of solemn prayer, and may ordinarily without necessary lets be performed. Also at other time's prayer must be made as there shall fall out special cause. 1 Thes. 5.17. For we must pray continually, that is, in every state and condition, and upon every good occasion, when there is opportunity, then pray, and also praise God. No certain rules can be given for any set number, how oft; this is left unto a man's Christian discretion, as his necessities, and as his opportunities do vary. But to keep canonical hours, and to pray by stinted numbers, upon beads, or otherwise as Papists do, is ridiculous and too too superstitious. It will rejoice a Christian Use 3 heart to consider, that he hath leave to come to God to prefer his suits unto him every day. We are loath to put up petitions unto men too oft, lest they should grow weary of us: but it should not be so between Christians and the Lord: for he is best pleased with those that come oftenest to him. In Courts of Requests amongst men, there are certain days in which one man's suit is heard, at which time other men's suits must be put off to other days of hearing. Every man cannot have his suit sped every day, no not every Term. But all God's people may come to him by Christ jesus, and have their requests heard and granted in the Court of heaven every day: yea seven times, and if need be, seventy times seven times in one day. Our: that is, such bread whereto we have true right and propriety. Hence we are taught, Doct. 7 The maintenance whereupon a Christian may desire to live, must be his own. He must have right both before GOD and man. Drink waters out of thine own cistern, Pro. 5.15. The Apostle commandeth that men should eat their own bread, 2 Thes. 3.12. If they have not a spiritual Reas. 1 right to their maintenance by their marriage with Christ, it will be impure unto them: for to the unbelieving and defiled is nothing pure, Tit. 1.15. To desire to live upon that Reas. 2 which is another man's, were to go about to draw the just God into copartnership of their injustice towards man. With what face then can Use 1 idle persons (which have no calling, or will not with quietness work that they might have bread of their own to eat) say, Give us our bread? 2. Thes. 3.10.12. the Apostle saith, such should not eat, until they have laboured and gotten wherewithal, by honest means. But more especially, how dare those that get their living, and raise their estates by indirect and unlawful courses, such as lying, stealing, defrauding, gaming, oppression, usury, and such like means? how dare (I say) these pray to God that he would give and bless to them their own bread? when, what they have to eat, is the meat of wickedness, and what they have to drink, is as the wine of violence? But we unto him that increaseth that which is not his. Pro. 4.17. Hab. 2.6. Use 2 Would any man make this prayer in sincerity, so that he may expect a blessing from God; let him be sure that he have a good title unto that which he would have God to bless unto him, so that he can truly call it his own. There is a twofold right to the things of this life, one common to all; the other special and peculiar to the children of God. The common right is founded in God's goodness and bounty to man as he is his creature, and is conveyed to man by such acts of God's providence as do give unto a man a true propriety amongst men in the things which they possess; this is called a civil right. The special right is founded in God's special love to his children in and through Christ, which is added to their common right, namely, a right of inheritance, which giveth not only a right to the things themselves, but to the blessing and comfortable use of the same; this is a spiritual right derived to a believer through Christ. The want of this right is the cause, why to the wicked, even the things which they lawfully possess, are, in their use, impure. Tit. 1.15. Hence it is that wicked men have not so good and so full a right to the good creatures of God, as true believers have; nor yet can have so comfortable and so sanctified a use of them as the godly may have; they never partake of the good creatures of God, but he hath to except against them, though not always for the having; yet for the abusing, and for the unsanctified use of them. For God giveth meat, and so I may say of other things, to them that believe, 1. Tim. 4.3. and know the truth to be received with thanksgiving. Though men may have a common right to the creatures of God without Christ; yet they cannot have the special right, or blessing in the use of them, but by Christ. For this cause it concerneth us to do two things: First, make we sure to be engrafted into Christ the heir of all things, that through him, it may be said, 1. Cor. 3 22. All things are ours. Secondly, we must live in an honest calling, Eph. 4.28. and therein labour with our hand or head the thing that is good: we must work, that we may eat our own bread, having a civil right to what we possess, as well as a spiritual. We must not think to be maintained, being in a fruitful land, with Manna and Quails from heaven: for God will not allow his servants to eat either the bread of idleness or wickedness. Our bread. Here God giveth his children leave to call bread, their bread: whence observe, Every child of God hath a Doct. 8 true right to those temporal goods which he doth lawfully possess. The meek have right of inheritance unto the earth, Matth. 5.5. They have right in the right Reas. 1 of Christ, with whom they are married, and made one by faith: for so he reasoneth, All things are yours, for you are Christ's, 1. Cor. 3.22. What they have is given Reas. 2 them of God, according to that promise made to godliness, 1. Tim. 4.8. It hath the promise of the life that now is. Wherefore, if they do also possess their goods by a true civil right (which is the only determiner of what and how much Christ doth allow to be held in his right) they may assure themselves they have a true right of their own. Use 1 This should teach the children of God, not to envy the abundance of the wicked; nor repine at their own little, because of the great odds in the tenure by which each do hold. The wicked hold only by a common right: The children of God hold all which they have, by a special right of donation on God's part, and by right of inheritance in respect of their head Christ jesus. Let the godly therefore be content, yea thankful for that much or little which they lawful do possess. For as it is much better in quality than the riches of many wicked: Psa. 37.16. so is their hold by a fare better title than any of the wicked. And let them comfort themselves in this, that what they have is their own, and that by special right in and through Christ jesus. Sith every believer hath so Use 2 good title to what he came by lawfully, he may be bold to take and use it for his comfort: but with this caution, they may not do with their own as they will. That proverbial speech is true only of an absolute Lord and owner, scil. the Lord. Men may not therefore cast away their goods in sport carelessly, nor spend them upon their lusts wickedly: for though they may have a true right, yet is it a limited ●ight: it is such a right as the wife hath in her husband's goods, not such a right as the husband hath in himself. A wife may be bold to use her husband's goods, because she hath right to them by him: but she must use them according to his will, and for his honour, else the husband may justly cut her short, and restrain her of her former liberties. It is a profane speech to say as they in the Psalm, Our tongues are ours, therefore we will speak: so to say, Our goods are our own, therefore we will spend. For whosoever hath best right to any thing, hath a chief Lord over him, by whom he must be ordered in all his expenses, to whom he must give account in the day of reckoning. Our bread, not others bread: whence we may note, Doct. 9 All things are not necessarily common amongst Christians. There is a distinction of mine and thine, of ours & other men's. Each man hath such a propriety in that which he lawfully holdeth, that without his leave, or just cause, no man ought to meddle with it. In the very time when community of goods was most needful, Act. 4.22. and when voluntarily the Saints made their goods common, even then, till a man had passed away his right by his own act, the propriety and right was still in himself. For thus saith Peter to Ananias, While it remained, was it not thine own? and when it was sold, was it not in thine own power? Act. 5.4. God hath set this order amongst men, that, Reason. they knowing what they get shall be their own, they may be encouraged to labour. Also that he might try the * Deut. 15.11. liberality of the rich, and patience of the poor. This confuteth the Anabaptists, Use 1 and all others that do hold that all men's goods should be common. Which false doctrine is the mother and nurse of idleness, and confusion amongst men. This doctrine likewise condemneth Use 2 all those that quarrel at God's unequal distribution of the things of this life, by giving to some abundance, and to them and some others little or nothing; whereupon they grow bold to carve out something to themselves out of the others pl●●tie: and they think they may do it, because that other hath enough. What is this but to control God's wisdom, and to call his absolute Sovereignty into question? May not he do with his own as he will? Mat. 20.15 Let every one therefore, as they are to rest satisfied with their own yokefellowes, so rest contented with their own maintenance, that is, to live only upon that maintenance, Exo 20.17 to which they have a true right when they use it. Daily bread: that is, ordinary convenient maintenance. Here is no prayer for abundance, but for daily bread: neither too much nor too little, but according as shall be needful, be it fine or course, much or little. Whence note, The desires of the things of Doct. 10 this life, must be moderate. The quality and quantity of things desired, must be only such, and so much, as is convenient for man's person and condition. Such was jacobs' prayer, namely, Gen 28.20 Preservation in his way, bread to eat, and raiment to put on. Agur in his prayer, which is the best interpreter of this clause, daily bread, saith, Pro. 30 8. Give me neither poverty nor riches, feed me with food convenient for me. Having food and raiment, let us therewith be content, saith the Apostle, 1. Tim. 6.8. A man's life doth not consist in Reason 1 the abundance of the things which he possesseth, Luk. 12.13. Abundance is * 1. Tim. 6.9. Isa. 5.12. dangerous Reason 2 both to soul and body; for out of superfluity are bred, and fed these vices; namely, disregard of God and his works, yea denial of God, as he saith, lest I be full and deny thee. Prov. 30.9. From thence likewise do grow confidence in riches, 1. Tim. 6.17. Psal. 123.4 high mindedness, and contempt of the poor. The heart thereby is stolen away, and won to the love of the world, Matt. 22. so much, that either it keepeth men that they come not at all to the means of salvation: They have bought a farm, they cannot come: or if they do come to the preaching of the Word, and sit as God's people before the Minister; yet they do not profit, because their heart goeth after their covetousness: Ezek. 33.31. or if while they hear they begin to affect the Word, yet when they are gone, the cares of this world and deceitfulness of riches choke the word, Mat 13.20 and they become unfruitful. 1. Tim. 6.9.10. They that will be rich, saith the Apostle, fall into temptation, and a snare, and into many foolish and hurtful lusts, which drown men in destruction and perdition. For if once men affect and love riches, it becometh a root of all evil, causing shipwreck of faith and a good conscience. Abundance is likewise hurtful to the body, it doth break men's sleep. So saith Solomon: Eccles. 5.12 The abundance of the rich will not suffer him to sleep. And out of this fullness do breed surfeits and diseases of all sorts. A moderate estate, yea a little Reason 3 in comparison, is best both for body and soul. Nature is content with a little, and grace findeth best entertainment among them which have not overmuch: of all estates a moderate and middle estate for maintenance, is freest from surfeitings of the body, and temptations of the mind. Therefore Agur prayeth, Pro. 30.8.9. neither for poverty, nor riches, but for food convenient, lest if he be full, he deny God, or if he be poor, he should steal, and thereby through practice unbeseeming his holy profession, should dishonour Gods holy Name. Reason 4 Man brought nothing with him into the world, and shall carry nothing out: wherefore a convenient maintenance in this life should content him. That a clear way may be made to the uses following, it shall be needful to set down what is that moderate and convenient estate which the doctrine speaketh of. For this cause it must be considered, that things needful are of two sorts, absolutely needful. respectively needful. Absolute necessity is that, without which life of nature cannot be sustained, Respective necessity is that, without which the personal and civil condition of a man according to his calling, cannot be maintained. Now whatsoever is needful in both these respects, is here meant. From this distinction of necessity, ariseth a position, which will give light to this point in hand: namely, that is needful, and may be prayed for by a man of one calling and condition, which may not be desired of some other man of another calling and condition, because respective or conditional necessity followeth the calling and personal condition of men. A King hath need of greater means to maintain his State, than any subject. And of subjects, one may have more need than another, according to their different callings, employments, and lawful expenses. Yet one question requireth an answer, scil. How much is that which is needful and requisite for a man's place and civil condition of life? I answer in general; Not what a man's self shall out of his covetous, or voluptuous and vainglorious conceits hold needful; for these know no limits: but what those that be truly liberal, temperate, and godly wise, and what the examples of frugal men in Scripture declare to be needful, that is to be held needful. As for particulars, no rule can be given: for times, places, and conditions of men do often vary the case: only this is most certain, that when a man's desire is served, if this do but increase his thirst after more, like the dropsie-mans' desire of drink, he must know his desire is immoderate and unlawful. Use 1 If God would have men moderate in their desiring and seeking after the things of this life; then abominable and most damnable are the desires and practices of covetous, voluptuous, and ambitious men, who know no bounds, but still like the horseleech cry give, give, Pro. 30.15 More, more. Howsoever in words they say, Give us daily bread; yet in desire they wish for the estate of Dives, Luk. 16.19 to go gorgeously, and far sumptuously every day. But be it known to all such, that he that enlargeth himself as hell, and never thinks he hath enough; for him hell doth enlarge itself, to receive him as it did Dives, to be tormented in flames for evermore, Luke 16.24. Who so hath food and raiment, Use 2 things needful, must learn to be content, and to confine his desires of all earthly things unto a moderation: praying according to the example of Agur, Pro. 30.8. ● as well against too much, as against too little. This will be a good proof that we do not mind earthly things: and that howsoever the world may be to us, it will hereby appear, that we are crucified to the world, and that we do not care for it, so as to set our hearts upon it. It is not a sin to have abundance; for Abraham, job, David, and Solomon abounded in riches: but it is a sin to affect wealth, and to desire to be rich. Yet great care must be had, that greatness and plenty do not corrupt the owners thereof. Therefore caveats are given to such in the Scripture, Psal. 62.11 viz. that If riches increase, they do not set their heart on them. They that be not high minded, 1 Tim. 6.17. and that they trust not in them. They that forbear all intemperate use of them: They must eat in due season for strength, Eccles. 10.17. and not for drunkenness. Now that riches may not hurt those that possess them, take this direction. Always behold God in them, Hos ●18. Deut. 8.18. and acknowledge him to be the giver and absolute owner of them. Then will a man use them for God's honour, with thankfulness; & part with them when God doth take them away, with patience. Then will he, according as God hath commanded, let the plenty and overplus of his estate run over for good uses, Pro. 5.16. 1 Tim. 6.18. for the maintenance of God's worship, and relief of the poor. This, like the running of a spring, will keep the Wellhead from gathering filth, and from breeding noisome vermin, which breed in standing waters. Lastly, hath God given unto Use 3 any man a competent estate, that he hath wherewithal to maintain himself according to his place comfortably; & hath rather wherewithal to give, than to be chargeable unto others; let him thank God, and hold himself blessed in his outward condition. In the passage from this petition which concerneth the natural life, unto those which concern the spiritual life, it must be observed, that there is but one short petition for the things that concern the natural life, whereas there are two, and those larger petitions that concern that which is spiritual. Whence learn, Doct. 11 The petitions for the things of this life, must be less insisted on, than those which concern the life of grace. Though God give his children leave to ask first for things earthly, yet he would have them seek chief for things heavenly. With all thy getting, get understanding, saith Solomon, Pro. 4.7. Seek first, that is, chief, God's righteousness, Mat. 5.33. Labour not for the meat that perisheth, that is, labour not for this, in comparison of that meat which endureth unto everlasting life. joh. 6.27. For the life of the body is nothing Reas. 1 so necessary, nor so excellent, as the life of grace, which is that one thing necessary. The things of this life are Reas. 2 mean and worthless, in comparison of those which belong to the spiritual: for they are common to the reprobate, and do a man harm if he have not grace to use them aright: these which concern the life of grace, are peculiar to the elect, and always do those good which are endued with them. They therefore, whose desires Use 1 and endeavours for earthly things are fare more, and those also prosecuted with more earnestness than the desires and endeavours for the things which are heavenly, are much to be blamed, and are to be admonished to overcome this their earthly mindedness, lest their end be damnation, because they mind earthly things, Phil. 3.19. Use 2 Let the desires of Christians therefore be fewer, and less vehement for the things of this life, and let their principal care be, how their sins may be forgiven, and the strength thereof abated; the particulars whereof come now to be handled in the two next petitions. The fifth Petition. And forgive us our debts, as we forgive our debtors. Here follow those petitions that concern the soul and eternal life: which as they do properly tend to the exceeding great benefit of man, so do they most excellently serve for the accomplishing the chiefest desire of every good man, namely, the attaining of the glory of God, in the coming of his kingdom, and doing of his will. For no man is accepted to be a subject of Christ's kingdom, until his sins be forgiven; neither can any man do the will of God, until he be sanctified, and have power against sin. Now because sin doth hinder God's glory and man's happiness, our Saviour directeth his Disciples to deprecate sin, and that in two respects: First in respect of the guilt and punishment, from which they are to desire to be acquitted and justified. This is the subject of the fifth petition. Secondly, in respect of the dominion and power of sin, which is prayed against, and is the subject of the last petition. These words, Forgive us our debts, as we forgive our debtors, contain a petition, Forgive us our debts. an argument to persuade him that asketh forgiveness, that he is capable of forgiveness, and that he may be assured he shall be forgiven. In the petition come to be considered the subject of it, Forgiveness of debts. the circumstances which do set forth this forgiveness. In the subject of this petition there are to be considered the act of forgiveness, forgive, and the object whereabout forgiveness is exercised; namely, our debts. Debts, that is, sins; so Saint Luke saith, Forgive us our sins. And because it is set down in the plural number and indefinitely, by debts or sins, we must understand all sins, both original and actual, venial or smaller sins, deadly or greater sins; the smallest are not so little that they need no pardon, and the greatest are not so heinous as that they cannot be pardoned. Sins are called debts by similitude, because man stood bound by the law (first written in man's nature, and after in tables of stone) unto perfect obedience, with this obligation, Gen. 2.17. Deut. 27.26. that If he continued not in all things written in the Law, the forfeiture was, he should be accursed; which curse comprehended in it all miseries in this world, and eternal destruction in the world to come. This forfeit Adam and Eve did make, and in them all mankind, who daily add unto this debt by their actual sins: the guilt & punishment of these sins are the object of forgiveness. Forgive. Forgiveness is an act of grace, whereby a man is acquitted from the whole guilt, and is released of all the punishment of his sin, in such sort that nothing can be laid to his charge. In this act of forgiving, Rom. 8.33. allusion is made unto the acts of creditors to their debtors, which stand bound to them in obligations to pay certain sums of money, or upon not payment to forfeit a far greater sum. Now when the debtor doth make this forfeit, and is no way able of himself to discharge it, if the creditor doth forbear to sue the debtor, and doth freely cancel the obligation, and give to him an acquittance of that debt, this act of his is, To forgive. It is likewise resembled by the act of a King and a judge towards such subjects as by transgressing the law, had forfeited their lives into the hands of justice. Now when the King of his mere grace doth remit the offence and punishment, this is to pardon and forgive. Such an act as this, is that of God's forgiving of a sinner. Now because forgiveness of sins is of the greatest consequence that can concern man, and because justification of a sinner, and this act of forgiveness is much mistaken, by some wilfully, by others ignorantly, I will endeavour, in opening the meaning of this word (forgive) as distinctly, and as clearly as I can, to show what our desire extendeth unto, when we say, forgive, showing First, what things do necessarily go before forgiveness of our sins. Secondly, what it is to have them forgiven. Thirdly, what are those immediate effects of forgiveness, which are comprehended under it. Before any man can have his sins forgiven, two things are required. First, that satisfaction be made unto the justice of God, who is the party offended by Sinne. Secondly, that there be a qualification of the party to be forgiven, by faith, whereby he doth apply to himself the interest which he hath in the satisfaction before mentioned. For, although God's forgiving of sins be in many things like man's forgiving of men their trespasses; yet in this it differeth much. Man by a mere single act of mercy forgiveth without satisfaction, else it were no forgiveness: but in God's forgiving there is an act of mercy, mixed with justice. For the Scripture saith, that without shedding of blood, Heb. 9.22. that is, without satisfaction, and expiation for sin, there is no remission. Not but that God by his absolute power and mere mercy could have forgiven man's sin without any satisfaction of his justice. Exod. 34.6 For mercy is as natural to God, as is justice, and God was in himself free to either, being no more tied by his justice to punish sinners, than by his mercy to forgive them. God doth nothing, out of himself, by any natural necessity, but doth all things freely, according to the good pleasure of his will. Ephes. 1.9. And if he had so pleased, he might as well out of his mere mercy have pardoned a sinner without any satisfaction, as to account the guilt, and inflict the punishment of man's sin upon another, upon Christ a surety, in himself innocent, and to accept of that punishment for satisfaction. But God, intending to bring more glory to his holy Name, and to show his more abundant love unto man, in doing him a greater good, he did in his holy wisdom make choice rather of saving man by a way of mercy tempered with justice, whereby the glory of more of his Attributes and Excellencies might shine forth; and man being by this way incorporated into Christ his Saviour, his salvation is made sure for ever. Whereas if God had by a single act of mercy pardoned man, and then have left him to stand upon his own bottom, he had remained in a great likelihood of falling again into a like state of condemnation. God intending thus to glorify himself, and to save man in a way of mercy, but not without satisfaction to his justice, he knowing that no person in the Godhead was capable, as God only, to perform any act of satisfaction to God; knowing likewise that no mere creature could be of all-sufficient power and worthiness to satisfy his justice, or to stand as a Mediator between God and man, they being at enmity by reason of sin: He therefore in his infinite wisdom, and of his rich and free grace, did ordain his only begotten Son, the second person in Trinity, now jesus Christ our Lord, by whom he made man, and all things else, and in whom all things consist, that he should become man, by assuming into the person of his deity, the very nature of man, consisting of body and soul, to subsist in the deity by a personal union, being to be very God, and very man in one person; who being thus qualified to be a Mediator, Rom. 5.17, 18, 19 1. Cor. 15.45. he ordained him to be a second Adam, as a common root, and to stand as a surety in the stead of all those whom he co-ordained should be engrafted into him, and which should be made members of him, and be saved by him. Wherefore he together ordained that with man's nature he should assume the guilt of sin, Isa. 53.4. 2. Cor. 5.21. Rom. 8.3. and to be accounted as a sinner, and, by God himself, to be proceeded against, as against a notorious sinner. For which cause he was to be accursed, not only by being made subject to humane infirmities; but to be arraigned, condemned, and withal to have the fierceness of the wrath of God due to sinners, poured out and executed upon him. And that he should dye the accursed death, that by death he might expiate sin, and through death he might overcome death, and destroy him that had the power of death, Heb. 2.14. even man's greatest enemy, which is the devil. All this our Saviour took upon him, and perfectly fulfilled, Philip. 2.8. being obedient even to the death of the cross, upon which he made that one oblation, by the merit and efficacy whereof, Ephes. 2 15 he slew the enmity, and made the atonement between God and us: having obtained eternal redemption for us, Heb. 9.12. and became the author of eternal salvation unto all them that obey him, Heb. 5.9. perfecting for ever them that are sanctified; in that by the power of his deity he conquered, and rose from the death, Act. 2.24. it being impossible that he should be holden of it, Heb. 8.1. and is set down on the right hand of the throne of majesty in the heavens, Heb. 7.25. ever living to make intercession for them. Thus you see the first of those requisites which go before remission of sins; namely, satisfaction of God's justice, by the merit of those things which Christ jesus did and suffered in man's stead, He shedding his blood (as he himself saith) for many for the remission of sins. Mat. 2● 28 The worth and efficacy of this satisfaction made, and redemption purchase● by the precious blood of Christ was greater than only to merit at God's hands that now (his justice being satisfied) he might forgive sins, and save men if he would, upon any such possible condition as he should please to appoint, and accept: for Christ by his death, resurrection, and intercession, deserved and procured, that God should actually forgive; job. 17.19. 1. Thes 5.9, 10. and also give grace and eternal life to all those to whom Christ was ordained to be an head and a Saviour: Act 3.31. even to all those whom, from before the beginning of the world, joh. 17 2. God gave unto Christ, and were ordained to believe in Christ, and that should be united to him by his Spirit. A second thing required before that a man's sins shall be forgiven, Rom. 10. ●, 10. is belief, and faith in Christ jesus. For faith is the condition of the new Covenant published in the Gospel; joh. 6.29. and i● is the bond of our spiritual union with Christ on our part, and is the mean and instrument whereby we receive Christ, and do rely upon him, joh. 1.12. and whereby we do apply him with all his merits and benefits unto ourselves unto our salvation. joh. 6.35. This the Scriptures do hold so useful and necessary, that they ascribe our justification by forgiveness of our sins unto it: Rom 5.1. God accounting our faith, as he did Abraham's, Ro 4.3 5. unto righteousness. But how is our faith accounted for righteousness? not as it is a gracious quality inherent in us, and a part of our sanctification, but as it hath relation to Christ, who is our righteousness, and is the sole object of our faith unto justification; for which cause we hold, against the Papists, that we are justified by faith only. Of this it is that all, both Prophets, Christ himself, joh. 3 16. Act. 10.43 and all the Apostles, have witnessed, namely, that through Christ's name, whosoever believeth in him shall receive forgiveness of sins. By faith in Christ, I mean such a faith as is a sound, a lively and an effectual faith; such a faith as hath faith in the Law unto conviction of sin, and unto penitence for sin, going before it; and a faith in the precepts both of the Gospel and of the Law unto repentance of sin and holiness of life concurring with, and following after it. This condition of believing which doth qualify a man for, and which doth interest a man into, the benefit of Christ's redemption, is not left, as Adam's standing or falling was, in the hands of a man's free will; for so there might have been a possibility that all Christ's sufferings might have been in vain and none might have been saved, namely, if none would believe. But Christ died, and rose again, not only to satisfy God's justice in the behalf of all which were to be saved, but also to give them faith that they might indeed be saved. For it is apparent by the Scripture, that the end why Christ died, and gave himself a ransom for many, was not, Mat. 10.28 that only he might satisfy God's justice, in which satisfaction man's redemption doth virtually consist, but that also God by him might give faith unto all which were ordained to eternal life, Act. 13.47.48. by which their redemption and salvation (purchased with Christ's blood) might actually, in the time appointed by God, exist, and take effect in them. For faith is one of those blessings wherewith God blesseth, Eph. 1.3.4.15. in and through Christ, all whom he chose in him before the foundation of the world. It was not enough for man's redemption and salvation, Heb. 10.14.15.16.17. that Christ by his once offering of himself, should only begin to save man, but by the same he hath perfected for ever them that are sanctified. Wherefore the promise of the new covenant is (as the holy Ghost witnesseth) that he will put his laws in their hearts, and in their minds, he will write them, that is, h●e will give them faith & repentance; and their sins and iniquities he will remember no more. Here we see that God promiseth to give knowledge of him, and faith in him, as well, as to forgive their sins, nay therefore he giveth faith, and the knowledge and fear of him, that (in a way of mercy mixed with justice) he may forgive, that so (as he saith) 〈◊〉 righteousness being ou● 〈◊〉 faith, Rom. 3.26. God might be just, 〈◊〉 justifier of him which believeth in jesus. Christ, elsewhere, is said to have given himself for us, Tit. 2.14. that he might redeem us from all iniquity, which cannot be meant by satisfying God's justice only, that so God if he pleased, might forgive iniquity, and that man if he pleased, might believe (as the diefiers of man's free will would have it) but that he might purify us to himself, (which he worketh by his spirit, in the exercise of our * Act. 15.9 faith) to be a people zealous of good works. This is the very end why God raised Christ and exalted him with his right hand, to be a Prince and a Saviour, namely, to give repentance, as well as forgiveness of sins. He doth not say, Act. 5.32.32. to give forgiveness of sins to the Israel of God, if they will believe and repent; but he saith absolutely, to give repentance, that is, faith, and amendment of life, that their sins passed might actually be forgiven. Though faith be not in the text named, yet it is understood in the word repentance, faith being the first part of repentance, whereby an unbeliever turneth from his unbelief, and becometh a believer, from whence followeth the whole change of a man by repentance to new obedience. In this sense repentance is also taken, Acts 2.28. as will appear if we compare Saint Paul's answer to the jaylours' question, Acts 16.31. with that of Saint Peter, both answering to one and the same question in effect: Peter saith, Repent and be baptised, Paul saith, Believe and be baptised. So that if Christ died and rose again to give repentance and remission of sins, he died and rose again, and was exalted to give faith and forgiveness of sins. Faith (considerable in and about forgiveness of sins) is either primary, or secondary. The first is a believing in Christ, that through him our sins may be forgiven, and that we through him may be saved. The second is a believing that our sins are forgiven, and that by Christ we shall be saved. The first is a single and direct act of the soul, joh. 1.12. receiving Christ, and relying upon Christ, and upon the promise of forgiveness and salvation by him; by virtue whereof a man is united to Christ, and is engrafted into him, and before God is justified. The second is a reflect act of the soul whereby in a man's conscience he hath some spiritual sense that he doth believe in Christ, and that God hath forgiven him his sins, and hath justified him through Christ, by which act God doth by his spirit speak peace and comfort to a man's soul, which is not that faith whereby we stand just before God, but that whereby we are assured our sins are forgiven, and that we are in state of grace through Christ. The primary faith is that which is to be chief prayed for, in the behalf of ourselves and others before conversion. The secondary faith is chief to be prayed for in the behalf of ourselves and others after we believe, and are in state of grace and salvation. Christ's righteousness, whereby a man is justified before God, in that it was performed by Christ for man, unto God, is virtually, and in way of right, man's righteousness, even before he doth actually believe, and that because by the decree of God the Father, and in the purpose of Christ it was performed for all that should through him believe. But this righteousness of Christ is not accounted to a man, nor yet is his in possession and use until he do indeed believe, (I speak of men of years) by that primary faith before spoken of; nor yet is Christ's righteousness ours in any comfortable sense of it to ourselves, until we believe by that secondary faith before mentioned. Now, secondly, I am to show what it is to have sins to be forgiven. Forgiveness in proper speech is an act of God's mercy in not imputing or accounting to a man his sins, and thereupon, in not punishing him for sin. Which act is called also in Scripture, a taking away sin. A covering of sin, a blotting out of sin, a casting it behind his back, and the like. To forgive sin, not to impute sin, and to be justified and discharged from the guilt and punishment of sin is all one. Act. 13 38.39. Here the sense of forgiveness of sin is to be enlarged, and taken synechdocically, for our whole justification and salvation; that is, not only for freedom from guilt and punishment of sin unto eternal death; but also for acceptation unto favour by the imputation of Christ's righteousness unto eternal life. In this justification, these two things are to be considered: First, the very act of forgiveness of man's person, in respect of Gods not accounting him a sinner. Secondly, the application, and manifestation thereof unto a man's self, whereby a man hath assurance that his sins are pardoned, and doth actually enjoy the benefits that follow forgiveness. Forgiveness in both these respects are here meant. That this may be fully and plainly understood, consider the whole order of justification. It is first in the gracious purpose of the Father, to forgive and justify a sinner; wherefore with the Son and holy Ghost he did fore-appoint him thereunto. Secondly, it is in the Son, who being God and man, did actually by his death and resurrection purchase this forgiveness. Thirdly, it is in the holy Ghost, who doth actually apply the grace and merit of Christ, and so maketh a sinner capable of the favour and mercy of the Father, through the merit of the Son. When this application is made, Christ actually by way of intercession, presenteth the sinner unto his Father, who thereupon doth actually receive him into favour. Now, after this act of acceptance of a man into favour is passed with GOD, through Christ, than the holy Ghost doth make application of it unto the conscience of him that is accepted. In the justification of a sinner, there is a blessed concurrence of the special acts of the three Persons in the blessed Trinity. God the Son having made satisfaction, doth also make intercession for him; God the Father having imputed his sins to his surety Christ, ceaseth to account them unto him, and, accounting Christ's righteousness to him, he accepteth of him as most righteous. The holy Ghost having made an inseparable union between Christ and the sinner, he doth seal and ratify this his justification unto him. It must be diligently observed, that though justification be but one individual act in respect of the Father, Son, & holy Ghost, in the first act of Faith, and conversion of a sinner, whereby the person of a man stands justified before God, and shall, without intercision of justification and loss of this favour of God, stand before the bar of God's tribunal, and is, and always shall be absolutely justified and acquitted from all sins past, present & to come, because all obligations & hand-writings against him, are in that act canceled and blotted out: he forgiving all trespasses, Colos. 2.13.14. Yet it must be known, that of this act there is (as it were) a double sentence: First, in Court of heaven, at which time the elect in Christ have their names enrolled in the book of God's effectual calling, and are numbered among the just, which sentence can never be revoked or blotted out: this is that which was passed with God (that I may so speak, after the manner of men) in the first act of conversion. Secondly, this sentence of forgiveness is passed in the court of the conscience of him that had the former sentence pronounced for him in heaven. This sentence is the second act of the holy Ghost, wrought in this manner. First, after that a sinner is convinced of his guiltiness of sin, and of his damnable condition because of his sin, than forgiveness is offered, and pronounced to the ear in that gracious promise of salvation to all that believe in Christ jesus, which promise is proclaimed in the ministry of the Gospel, in which light of the Gospel, he showeth unto a man possibility of salvation, setting before him (I speak of men of years and understanding) Christ the means of salvation; and by this means the holy Ghost worketh faith in Christ; then confession and grief for sin; then prayer to ask forgiveness; and grace to live godly, and then doth witness to his spirit that he is accepted of God. Thus sentence is pronounced in the conscience: from whence ariseth sense of God's love, which is called the shedding abroad of the love of God in our hearts by the holy Ghost, Rom. 5.5. also sense of the loving countenance of God, Psal. 4.6 7. which is the sign of his loving kindness, and is that speech of God, by which he doth say to our souls, he is our salvation, and then ariseth in our heart's peace of conscience, and joy in the holy Ghost. This sentence of forgiveness unto the conscience hath different degrees: it is sometimes more clear in the apprehension of the soul, sometimes more dim, yea sometimes quite blotted out in the counterpane of our release, or copy of our acquittance; as it was with David, Psal. 51. so that a person perfectly just before God, hath sometime little or no sense or apprehension of it in his own conscience, but doubteth whether he be in state of grace or no. Which happeneth because of the stain and guilt of new sins, which guilt abideth in the conscience, until a man do confess his sins, repent, and ask forgiveness, and, by a renewed faith, apply forgiveness: by which means the evidence of his pardon is again by the holy Ghost exemplified, and sentence by this new application is again pronounced in his conscience; whence ariseth new assurance of salvation, and renewed joy in the holy Ghost. This is that justification, which for distinction sake, Divines call justification by parts, or continued, or repeated justification, or new application of one and the same justification: which justification though in respect of the sentence pronounced in heaven, is one individual act, whereby a man standeth always just before God; yet in respect of the pronouncing of that sentence to the heart, it is not actually applied; neither can a particular sin be said to be every way actually forgiven, until after it have been committed, is confessed, and repent of; nor until forgiveness be asked, and until the holy Ghost hath made new application thereof unto the conscience, through renewing of faith, by which a man doth again and again, as new sins are committed, apply the merits of the blood of Christ unto his soul. Also it must be known that the sentence of pardon which is passed in heaven with God, is not fully executed until the last degree of it, when sentence of absolution shall be pronounced by Christ jesus: Come ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world, Matt. 25.34. It must moreover be conceived and held, that notwithstanding this distinction of justification between an absolute justification in respect of God, and a justification by parts in respect of application to man's conscience, there are not two kinds of justification, a first and a second, as the Papists hold: but one and the same justification, considered in different respects. In respect of Gods actual acceptation of a man's person, justification is absolute; but in respect of the actual application and manifestation of God's acceptation unto a man's conscience, justification is by parts and degrees. When a man already justified asketh forgiveness, he doth not ask a new justification, but a second or new application of pardon unto the conscience of those particular sins which are daily committed, together with continuance of God's favour, and more clear evidence that he is sealed up unto the day of redemption. The third thing to be spoken of for the better understanding the word [forgive] concerneth the effects following the apprehension thereof; these are Peace of conscience, Rom 5.1. Ro. 14.17. and joy in the holy Ghost. These things touching justification and remission of sins being opened, we may understand what is prayed for, when we say, Forgive sins. We pray, first, that those which belong unto God's election, but are not yet converted, may be accepted of God through Christ jesus, God not imputing their sins to them, but unto Christ, whereby they are freed from the curse. We pray likewise that Christ's righteousness may be imputed to them, that they believing in Christ, might be saved; and for that cause pray, that they may believe. Secondly, we pray that ourselves and others being justified and accepted into favour, it would please the Lord to continue this his favour, and that he would signify and make the same known to our hearts and consciences daily, by a new testification of the holy Ghost, accompanied with a new application of pardon for new sins daily committed, and that we may have more and more assurance of our perfect redemption at the day of judgement; and that we may have peace of conscience, and joy in the holy Ghost, in the mean time. The particular circumstances in this Petition come next to be laid open, which are three: First, the connexion of this Petition by this copulative (and) that is, As well forgive sins, as give daily bread. The second is, the person who is to forgive, that is, God the Father, through the satisfaction and mediation of the Son, by the application of the holy Ghost. Thus much is employed in forgive, in which the person God is understood. The third circumstance concerneth the persons prayed for, (us) that is, the same persons mentioned in the fourth Petition, namely, ourselves, and all our neighbours living upon the earth, that belong to God's election, be they already justified or not justified. As we forgive. These words contain an argument to encourage him that prayeth, to ask forgiveness. The Evangelist Luke saith, for we forgive: which place in Luke doth interpret this in Matthew. The particle (as) doth import a resemblance, from an act of ours towards man, of that which we would have God do for us; but it doth not denote either the measure or manner how we would have God forgive us, but only a certainty of the truth of their own forgiving of others. And although this (as), and (for) in Luke, show that these words are a reason and argument to move us to ask and expect forgiveness from God; yet it doth not imply that our forgiving of others is the cause why God should forgive us: but arguing from the less to the greater, argueth thus: We do, and can forgive; therefore God can much more forgive us also. This is but a proposing of their estate and condition unto God, reasoning from a sign of God's love and grace towards them, that they have cause to expect forgiveness. In like manner (for) is used, Luk. 7.48. Her sins which are many, are forgiven, for she loved much: where the woman's love was not a cause of great forgiveness, but a fruit and sign of God's forgiveness. So that in these words he that prayeth, doth represent to his own thoughts, and doth utter unto God thus much: That sith he himself that hath but a drop of mercy, yet could and did forgive; and sith this power in them to forgive others, proceeded from a reflex of his mercy towards them, and so was an argument that he already loved them; therefore they are bold to ask and expect forgiveness of him, who is infinite in mercy, and hath begun to show mercy to them already. The sense of this whole Petition may be rendered thus: O Lord God, who art the only forgiver of sins, sith we cannot glorify thy Name, neither can our lives be pleasing to thee, or comfortable to ourselves, so long as thou art unreconciled to us, and so long as thou hidest thy loving countenance from us: be pleased therefore through Christ, whom thou hast made to be our redemption, to be reconciled to me, and to all thine elect upon the earth: impute not our sins to us, but free and acquit us from the whole guilt and punishment of all sins, small and great. For this cause we confess our sins, and do believe thy promise of forgiveness, Lord help our unbelief. Impute likewise the righteousness of Christ unto us, and grant that thy Spirit of Adoption may daily make more and more application of forgiveness to our hearts, untto he f●● assurance of hope, that we may have peace of conscience, joy in the holy Ghost, and in the end everlasting life. Lord this thou canst easily and will readily do; for even we, that have but a small measure of compassion, forgive those that wrong us. And sith by this our forgiving of others,. we know thou hast begun to forgive us, continue therefore thy grace; and certify daily to our hearts, that thou art our salvation. And forgive us our sins. If it be observed how this Petition is joined to the former, intimating, that natural life without forgiveness of sin, will little avail a man: and if it be considered that forgiveness of sins (in that sense as hath been delivered) is the subject of this Petition, we may note, It concerneth all men to desire Doct. 1 and endeavour after forgiveness of their sins through Christ, with the application and assurance thereof to their hearts and consciences by the holy Ghost. They must desire that God would not impute their sins, but impute Christ's righteousness unto them, that they may be delivered from all guilt and punishment of sin, and may be heirs of glory; and that he would daily pass the sentence hereof to their conscience. Hoseah saith, Hos. 14.2. Take with you words, and turn to the Lord, say unto him, Take away all iniquity, and receive us graciously. The Prophet David to whom the Prophet Nathan had pronounced forgiveness of his murder to his ears, 2 Sam. 12.13. yet because God had not pronounced it to his heart, but withdrew his countenance from him, he is therefore earnest with the Lord, saying, Purge me with hyssop, Psal. 51.7. to 13. make me hear joy and gladness. Hid thy face from my sins, and blot out all mine iniquities. Renew a right spirit within me. Restore to me the joy of thy salvation. Until sins be forgiven, Reason 1 they separate between God and man, whether he be converted, or unconverted, Isa. 59.2. Your iniquities have separated between you and your God, and your sins have made him hide his face from you, that he will not hear. And, We have transgressed and have rebelled, saith jeremy, thou hast not pardoned. Thou hast covered thyself with a cloud, Lam. 3.42.44. that our prayer should not pass through. If a man be not in state of grace, his prosperity in this life doth but fat him against his day of slaughter; and increase of his days are but a multiplication of his sins, against the day of account. And he may look for death to arrest him every day, which if it do before his sins be remitted, he shall be found in his sins at the day of judgement, to his everlasting perdition. If a man be in state of grace, yet if by new sins the Lord be provoked to withdraw his loving countenance, and to show tokens of his displeasure against him, his life becometh unprofitable, and uncomfortable, until God speak peace to his soul again. He cannot come boldly into God's presence to pray, hear, or receive the Sacrament: or if he do come, he is very heartless in the performance of them, and all that a man hath, though it be a kingdom, can give him no comfort, Psal. 32. Psal. 51. as it was in David's case. But when God forgiveth sins, God of an enemy becometh a friend, and of a displeased Father, beginneth to look graciously upon his child: from this pardon it is that a man is freed from all misery, and by the assurance and sealing of pardon to the conscience, do follow peace of conscience, freedom and liberty of heart, to come before GOD at all times, and in the end everlasting life. Until sins past be pardoned, Reason 2 and the sinner is justified, he cannot do Gods will, nor glorify his name. For, Luke 7.47. ●7. until much be forgiven, no man can love much; for to whom little is forgiven, the same loveth little, saith Christ. A man is not sanctified until he be first justified: he can never repent, and live holily in time to come, until he have hope that all his sins past are pardoned. But when a man by a lively faith, doth lay hold on Christ for pardon, the same faith doth draw virtue from Christ, whereby 〈◊〉 doth kill sin, and is quickn●● in the inward man. And nothing maketh man so fearful to offend, and careful to please God, for time present and to come, as a firm persuasion of God's love to him, in pardoning his sins past. Now this pardon must be sought for in Christ, and must be applied by faith; because Christ jesus is the Mediator, who hath satisfied for sin, and hath made a way for God's mercy: and faith is the only instrument on man's part, to apply this remission and redemption. The particulars comprehended in this point, may easily be gathered by that which hath been said in the interpretation of (forgive:) namely, that in ask forgiveness, we ask freedom from the guilt, and punishment of all sin: we ask eternal life, together with reference to the means, namely, Christ; therefore we 〈◊〉 faith to apply Christ, and a daily certificate by the spirit, that our sins are pardoned. Also we ask assurance, and the fruits of assurance of forgiveness in this life, viz. peace of conscience, joy in the holy Ghost: The particulars being remembered, the uses follow. If forgiveness of sins be Use 1 so , they are then to be held extremely foolish, and beyond measure sinful, that of all things, care and look least after forgiveness, and the making of their salvation sure unto them. If they have offended, and are in danger of punishment by the laws of man, then, if by petition, or bribe, satisfaction, or by any other means they can procure either commutations, releasements, or pardons, they will spare no pains this way: Or if they can make sure to themselves, and to theirs, large temporal estates, it is all that they do labour to make sure in this life: but they are altogether negligent in seeking remission of sins by Christ jesus, they have no thoughts of making their calling and election sure. Nay, because they would be thought to have reason for what they do, in not seeking for assurance of salvation, they would make themselves and others believe, that it is impossible to be attained, and that to be sure of salvation is high presumption. If they can provide for their bodies, they will trust God with their souls, they hope that he that made them will save them: they confess they be sinners, and who are not? Thus slightly they pass over their justification, a matter of the greatest consequence of any thing that can concern them. But what doth this argue, but that they are ignorant & senseless of their miseries: for if they knew they were cast and condemned, they would, as in case of life and death, beg pardon, as a prisoner at the bar would beg for his life. If these men did not love their sin, and flatter themselves, presuming of God, that he will be merciful notwithstanding their abominable sins, they would never neglect that invaluable benefit of remission of sins. But let them not catch hold and rest on these presumptuous hopes, they will deceive them, for they be but the hypocrites hopes, like spider's webs; the Besom of death putteth an end to them all. Then, God will show that he can be merciful to the vessels of mercy, and yet be just in the damnation of all that neglect so great salvation, offered by such gracious means as by 〈◊〉 pardon, if they would hearty ask it. This should move all men to Use 2 pray, and used all means to obtain remission of sins, and assurance thereof to their conscience. He that is in danger of an execution upon his body, to imprisonment or to death, or that hath not evidence for his lands and possessions, cannot rest nor have any quiet, until he have a pardon, and have gotten better evidence. Motives inducing to the ask forgiveness Were we but spiritual to apprehend the miseries that abide men until sin be pardoned, namely, that we are exposed to God's eternal wrath; and if we did prize heaven at so high a rate as it deserveth, it being an inheritance incorruptible, reserved in the heavens: and if we did but well consider, that if the pardon of the sins even of God's people be not made known and sure to their hearts, though their sins shall not damn them indeed and for ever, Psal. 32. Psal. 51: yet they damn them in their own sense and feeling for a time, through horror of conscience, as it was with David. And if we did but consider, that the peace of God passeth all understanding, and that there is nothing would make us so comfortable to ourselves, nor so fruitful in the knowledge of our Lord jesus Christ, as assurance of salvation: and if we held him to be only the blessed man whose transgression is forgiven, Psal. 32.1. and whose sin is covered; we would use all means to have faith in Christ; we would importune God, and give him no rest, until he had pardoned our sins, and sealed the pardon to our conscience by his Spirit, which is the seal of our redemption. Forgive. The person of whom Forgiveness is asked, is our Father which is in heaven: wherefore it followeth, It is God that forgiveth sins. Doct. 2 Yea, because our Saviour directeth us to ask forgiveness of none but of God, we may conclude that it belongeth to God only to forgive sins. I, Isa. 43.25. even I, am he, saith God, which blotteth out thy transgressions, for mine own sake, and will not remember thy sins. Daniel saith, To the Lord our God belongeth mercies and forgivenesses, Dan. 9.9. With the Lord is mercy, and plenteous redemption, Psal. 130.7. And it was a true position among the jews, that none could forgive sins but God only, Mark. 27. Reas. 1 To forgive iniquity, transgression, Exod. 34 7. and sin, is a branch of his name, therefore peculiar to God. Reas. 2 Every sin is committed against God, yea, those sins which are committed against our neighbour. David when he had committed adultery and murder, Psal. 51.4. said, Against thee only have I sinned. Reas. 3 Sin is of an infinite nature, being committed against a perfect and most holy law, and against an infinite God: so that there must be infinite merit in the Mediator, and infinite mercy in him which through the Mediator shall pardon sin, which infiniteness is only to be found in God. Men are to forgive their brethren, Ob. therefore not GOD only. Distinction must be made, Sol. that in one and the same act there may be a trespass against man, because it wrongeth him; also there is offence against God, because it is sin, namely, a transgression of his Law. Men may, and must forgive the wrong and trespass against themselves, but must not, nay, cannot forgive the sin against God. Ministers are allowed by God himself to remit sins, Ob. joh. 20.23. Sol. Ministers remit sins ministerially, in Christ's name, pronouncing only Gods forgiving of sin; as Nathan said to David. 2 Sam. 12.13. The Lord hath put away thy sin: But they do not forgive sins authoratively, as from themselves. Use 1 This condemneth the abominable presumption of the Pope, who daily taketh upon him to forgive sins. Use 2 This must teach all that would have pardon of sin, to seek only unto God, and not to any creature, living or dead. Use 3 This is comfortable to all that need and desire remission. It is well for them that GOD doth not put them over to others, but reserveth this power of pardoning of sins to himself: they that come to him may be assured that he will and can forgive them: Psal. 86.5. for David saith, He is plenteous in mercy unto all them that call on him. What though our sins have abounded, both for greatness and number: The grace of him that pardoneth aboundeth much more: For with God is plenteous redemption, Psal. 130.7. All that believe this, & have Use 4 had their sins pardoned, must admire and praise the name of God, saying with heart and voice, Who is a God like thee, that pardoneth iniquity, and passeth by the transgression of the remnant of his heritage? Micah 7.18. And with David, Bless the Lord, O my soul, and all that is within me bless his holy Name, who forgiveth all thine iniquities. Psal. 103.1.3. Forgive: this implieth a free gift, wherefore if justification be by forgiveness of sin, we may conclude, Salvation is by the free grace Doct. 3 of God. The Apostle saith, We are justified freely by his grace, through the redemption that is in Christ jesus. Rom. 3.24. Also he saith, And you hath he quickened, being dead in your sins, having of his grace forgiven you all trespasses: so the word forgive there signifieth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Col. 2.13. And God himself saith, I, even I, blot out thy transgression, for mine own sake. Isaiah 42.25. Either salvation must be of grace, Reason. or of works, for it cannot be of both: Rom. 11.6. for then grace were no grace, or works were no works. But salvation is not of works, therefore of mere grace, according to that of the Apostle, By grace are ye saved through faith, not of yourselves: it is the gift of God, not of works, lest any man should boast. Ephes. 2.8.9. Quest. But it may be demanded, how salvation can be said to be of God's grace, when as full satisfaction was made by Christ unto the justice of God, whereby it was purchased, and merited for us. I answer: Answ. That the justification and salvation of a man, to whom God hath given faith, should be of God's grace, and yet of merit, and therefore of justice; herein is no contrariety, if we distinguish, and consider different respects; In respect of Christ, our justification and salvation is of merit, and is an act of God's justice; but in respect of us it is of grace, and is an act of God's mercy. It is true that salvation is purchased for us: but who did it? was it not God the Son? Man did not, nor yet can he purchase his own redemption. And though we be saved by that purchase of Christ, how were we ordained thereto? How was Christ ordained and became a purchaser for us? How came we to have the Gospel preached, and to have faith by the preaching thereof, and the earnest of the Spirit joined to our faith? Is not all this of God's free grace? Therefore the Apostle when he speaketh of redemption through Christ's blood, he addeth, through his rich grace, Eph. 1.4.5.6.7. Had man stood in equal terms with God, when he entered into covenant with him; and the tenor of the covenant had been that he must keep the Law, or be damned, except he himself could procure a sufficient surety to suffer, and be damned for him. If man had then procured for himself such a surety, and the same surety had made satisfaction; in this case, Gods aquitting the offender had been a mere act of justice. But Adam stood bound alone, without a surety, and, he having sinned; both the new covenant, and the surety in whom it was established, and all the means, whereby a sinner is saved are of God's gracious appointment, accomplishment, and acceptance; he glorifying himself by saving sinful man in a way as well of infinite mercy, as of infinite justice. Hence it is, sith the price was of God's gracious ordination, and was paid by Christ as well very God, as very man, the greater the price and satisfaction was, the greater is the mercy and grace of God, in pardoning by such a means. So that free grace in God, and such a purchased redemption by God for man, can stand well together. Indeed our salvation in respect of Christ is purchased, for he hath paid dear for it. Therefore when he doth mediate for us to his Father, he can, and doth hold forth his merits and satisfaction for us; that his Father may see that now the Law is satisfied, he may without impeachment of his justice be merciful to such whom Christ doth present unto him: But in respect of us, salvation is every way of God's free grace. Use 1 This doth evidently overthrow all doctrine of merit of works, both before and after conversion. Before conversion all men are dead in sins and trespasses, without faith, and cannot please God. After conversion if a man could do the will of God in all things, it were but his due debt. The payment of rent orderly in time to come, is no sufficient discharge and payment of debts, rents, or arrearages behind unpaid; but alas! when we have done all that is commanded, the best must say, Luk 17.10 he is an unprofitable servant. Use 2 How comfortable is this to afflicted and burdened sinners, that see no worth in themselves, and find that they have nothing in them to pay for a release, or ransom? here yet they may see grace, yea free grace in God. If we will but ask forgiveness, 2. Cor. 5.20. and accept forgiveness (for God sueth to us by his Ministers to be reconciled to him) and if we would be thankful for forgiveness, his name and nature is to be gracious: he must deny himself, if he do not of his free grace forgive, and save us. Forgive, doth import remitting of guilt and punishment of sin. Whence, sith justification is by forgiveness, this followeth: All that are truly justified, are Doct. 4 freed from all guilt, and all punishment of their sins. The Apostle saith, There is no condemnation to them that are in Christ jesus. Rom. 8.1. He saith likewise, Who shall lay any thing to the charge of Gods elect? It is God that justifieth. Rom. 8.33. Reason 1 Christ jesus bore all the guilt and punishment which was due unto man, Isa. 53.4.5.6. for it is said, He bore our griefs, and carried our sorrows. And he was wounded for our transgressions: and the Lord laid on him the iniquity of us all. And Christ is said, By himself to have purged our sins. Hebr. 1.3. Wherefore if all the guilt and punishment be satisfied in Christ, it must not be thought that God will at a punish any that are saved by Christ. Reason 2 Forgiveness is no forgiveness, if there be not remissed of punishment. Ob. God pardoned David's adultery and murder, yet reserved for him temporal punishment: and the like may be observed in Gods dealing with many others, wherefore sin may be pardoned, yet as punishment not remitted. Sol. It must be granted, that temporal evils did befall David after his sin was pardoned; and the like doth befall other of God's children: but it must be known, that those afflictions were not satisfactory punishments, or had any respect unto the justification of those that were therewith exercised; but they only had respect unto their further sanctification. The same evils in different persons, namely, the godly and the reprobate, are of different natures, and are sent of God for different purposes: in the wicked they are signs of his wrath, but to his children they are signs of his love; Heb. 12. they are to the wicked plagues, and forerunners of destruction, but they are unto the godly corrections unto instructions: they are only God's physic, to purge out the corruption, and to abate the power of sin, and are means leading to sanctification, as I said, but have no respect of satisfaction in any degree unto justification. Use 1 This confuteth Popish doctrine of satisfactions of God's justice by temporal punishments, either in this life, or in Purgatory. They will acknowledge that Christ satisfied for all eternal punishment, but not for temporal. Which distinction was not known in Christ's time: it was only invented to lay a foundation for Purgatory, and the appurtenances thereof, which being razed by this and like truths of Scripture, will, when Antichrist shall be revealed by the spirit of God's mouth, be discovered to be but a fable. It were little for the honour of Christ, that he should pay so great a price for the redemption of man from eternal punishment, and yet should leave him to himself to satisfy for temporal. The hearts of all that believe Use 2 in Christ, should rejoice at this, to consider that they are not only freely redeemed, but that they are also fully redeemed from all punishment temporal and eternal. If temporal chastisements be inflicted, God doth send them in love, either as trials of his graces wherewith he hath endued them, or as physic to prevent or remove the corruption of sin which yet remaineth in them; they do only serve to show what grace they have, or prepare and make way for that grace they shall have. Crosses are not curses to them, but blessings: for, Blessed is the man whom the Lord correcteth, and teacheth him out of his Law. Psal. 94.12. Us: that is, the Disciples as well as others. The Disciples were already justified, yet by Christ's direction, even they must every day make this petition, even as oft as for daily bread: whence learn, Doct. 5 The best of God's children, notwithstanding they be already justified, must every day ask forgiveness of their sins. Daniel prayed every day, Dan. 6.10. and in his prayer he confessed and asked forgiveness for his own sins, and the sins of the people, Dan. 9.19. Reas. 1 The best men are clothed with infirmities, jam. 3.2. and in something or other do sin daily; therefore had need to ask forgiveness daily. Reas. 2 If pardon of a sin be not asked that day in which it is committed, the guilt lying upon the conscience, it doth benumb the conscience, and so it is forgotten altogether; or else when it is put off till many sins be committed, either the heart is discouraged with multitude of offences, that it is afraid to present itself before God, or if it do come into God's sight, those many sins are confessed and prayed against but confusedly and in gross, for the most part. In ask forgiveness, a man Reas. 3 doth not ask only that universal and absolute justification of his person before God, but also continuance of that his gracious acceptance of him into favour; also he asketh (under that word forgive) new applications to the conscience of pardon of the sins, which daily he doth commit, with a further ratification of assurance of salvation unto his heart. It is not enough that the pardon of man's sin be actually passed with God, but this pardon must be sued out, that the same may also be passed in a man's conscience: and this must be renewed daily, even as the conscience is blurred and stained with sins daily; else a man shall have little fruit or comfort of that general and original pardon which standeth upon record for him in the heavens. The Lord hath in most excellent wisdom ordered, that the justification of a sinner should be in this manner, namely, though it be a perfect and absolute act of God, whereby the person of every membere: Christ, in the very instant of actual engrafting into Christ, standeth acquitted of all sins, yet in respect of the application of it by the work of the holy Ghost, and in respect of the full execution of it, he will that it shall be made known to man by parts and degrees, and that he shall wait for the full execution of it until the day of the Lord. For this maketh a man conceive more heinously of sin, and to be more circumspect that he do not commit it; it maketh him more earnest to pray that it may be forgiven, and it maketh him more hearty thankful when it is forgiven. If any dream of perfection Use 1 in this life, this doctrine may serve to awake them out of it: for if the best men need forgiveness daily, then without question the best do sin daily. By this it appeareth, that sins Use 2 committed after Baptism, and relapses and backesliding after conversion are pardonable, else our Saviour would not have framed this petition of ask forgiveness, for the use of Peter, and the rest of the Church in case of their failings. And if God require that one man forgive another, not only every day, but seven times in one day; then God will much more forgive his children if they sinne oft in one day, if they do but confess their sins, and ask him forgiveness. Use 3 This reproveth those that put off the seeking of forgiveness of sin, either until the hand of God be upon them, Danger of deferring to obtain forgiveness of sins. or until some especial cause of humiliation be offered; then through disuse they are much to seek: for time hath caused many sins to be forgotten, and custom of lying long in sin doth harden the heart, that it doth not distaste sin as it might have done when it was first committed. Hence for the most part cometh slight, general, and confused confessions and prayers: or if they set themselves more carefully to search out their sins, (it having been long since they made their peace with God) the multitude of their sins come so thick to their remembrance, and do so affright their conscience, that their souls are much perplexed through despair. All these inconveniences would be avoided, if they had asked forgiveness of every day's sins every day. But of all men they are most too blame, that make no care of obtaining forgiveness till age & death, when often times death giveth them no warning, or if it do, pains and sickness take up the whole man, that as for the most part they have no heart, because their hearts are hardened through long custom of sin, so they have time little enough then, to attend and seek ease and health for the body, which is in the sense of misery. And then it shall be just with God, to reject them in sickness and old age, which in their health and youth would not accept of forgiveness when he offered it. Wherefore it shall be every Use 4 man's greatest wisdom, to ask pardon, and to make his peace with God every day. It is not safe to suffer sins to lie long unconfessed and unpardoned, lest it fester. Green wounds are soon cured, with most ease to the Patient▪ if David had ●ake● pardon for his adultery that day he did 〈…〉 it, he had not murdered Vriah: for sins lying unpardoned, beget other sins daily. And if he had relented at the bloody fact of kill Vriah, and presently repent, it would not have cost him so much horror of conscience as it did. Ask pardon therefore every day, than w● sins be more particularly confessed, and more distinctly, and earnestly prayed against, and pardon will be sooner granted, and that with less horror of conference. Use 5 Whereas committing of sin after knowledge, and Falling oft into the same sins, doth much affright and burden the heart of many of God's dear children, in so much that they are afraid to come so oft to God for pardon of the same sin: yea sometimes they doubt whether they be in state of grace. This Doctrine doth serve to remove this doubt, and these fears. This salve which Christ hath prescribed to cure such sores, showeth that it is incident to his own Disciples to have need of it. And sith he hath appointed a remedy for sins committed after conversion, namely, every day to ask forgiveness, & more assurance of his favour: let us daily use this remedy, assuring ourselves that this days sins confessed and prayed against, shall be forgiven as well as any committed and forgiven heretofore. As the body hath relapses into the same diseases, and the same physic may be used to recure them: so the soul hath relapses, and the same remedy which before hath done good, may and must be used again to recover them. Us: that is, all such who in judgement of charity now are, or may be God's children. Hereby our Saviour teacheth, Doct;. 6 Every Christian ought to desire and endeavour that others may have their sins pardoned, and their souls saved as well as their own. Our Saviour saith, Father forgive them, Luke 23.34. If a man see his brother sin a sin which is not unto death, he shall ask, and he shall give him life for them, 1 joh. 5.16. Daniel he prayed for forgiveness of the sins of the people, Dan. 9.19.20. Reas. 1 The like glory of God's free grace doth manifest itself in their salvation, as in the salvation of ones self. Reas. 2 Herein they shall show their greatest love unto them, by praying for the greatest good unto them, namely, forgiveness of sin, and peace with God. Love to the Church & common Reas. 3 wealth doth require it; for while the sins of God's people remain unpardoned, they do decline, and grow worse and worse, and the whole Church and State is exposed unto God's judgements. This moved Ezra to pray for the people, fearing lest God should be angry with them, till he had consumed them: because they had married strange wives, Ezra 9.10.14. Wherefore all that hinder Use 1 those means of salvation, which should work in their neighbours a sight of sin, grief for it, and faith in Christ, are much to be blamed; whether they withstand the preaching of the Gospel, that it cannot be preached in the places where they dwell; or whether they use all devices to keep them from hearing the word where it is preached, or do use any enticing or compulsive means to draw them into sin. Thousands there be of this sort, gross hypocrites as they are: for they will say, Forgive us, when yet they take all courses to clog others with the guilt, and make them obnoxious to the temporal and eternal punishment of many sins, if ever they had obtained pardon themselves, they would not thus hinder the means of forgiveness of the sins of their neighbours. Use 2 Let all that profess the name of Christ, do what in them is to procure the salvation of their brethren: pray for them, show them their misery, show them Gods mercy, use all means that they may believe; and as for such as do believe, but yet are full of doubtings, pray unto God that he would say to their souls, that he is their GOD. Thus doing, you shall honour God, and give good proof that your own sins are pardoned, you shall show love to your neighbour; and you shall be a means to convert a sinner, and comfort a distressed soul. Lastly, whereas the sins of Use 3 many fearful and tender hearted Christians do oppress them, that they (as they think) cannot pray for forgiveness, they only can groan and sigh out requests, but cannot express them: such as these may take comfort, and raise up their spirits by thinking on this Doctrine. What though they cannot satisfy themselves in their own prayers, they must not be so uncharitable as to think that others cannot pray. Yes they can pray, and must, and do pray for the forgiveness of your sins. Live upon their stock, when ye have little of your own. The Papists talk of a Treasury of the Church, wherein are reserved the overplus of the merits of Saints, that when men lack merits of their own, the Pope may furnish them with some merits of others. This treasury is but a fiction: but this doctrine commendeth unto you the true Treasury of the Church. First, Christ jesus, who commanded all Christians on earth to pray one for another, he did pray for you, joh. 17. and he ever liveth to make intercession for you. Heb. 7.25. Next him, all faithful Christians do, according to the will of God, pray for you, which prayers of theirs are daily offered up by Christ for you. Out of this treasury of others prayers, you shall assuredly obtain pardon: for all their fervent prayers cannot but avail with the Lord, because they pray for you by his appointment, as you see in this text. Us: that is, such as were mentioned in the former petition, for whom they ask bread, namely, their living neighbours: whence note, Forgiveness of sin is to be Doct. 7 asked for the living, not for the dead. If it were a duty to pray for Reas. 1 the dead as well as the living, there would have been some precept, or it would have been commended in some example in Scripture. Wherefore we may conclude in such a case as this, from the silence of Scripture, that only the living, not the dead are to be prayed for. It is vain and bootless to Reas. 2 pray for the dead: for either they be carried by the Angels into heaven, where they need not our prayers; Luk. 16. or else they are thrown into hell (the Scripture knoweth no third place) out of which our prayers cannot fetch them. Eccles 9.10. And there is no repentance or forgiveness in the grave. Use. We are therefore to abhor and avoid that point of Popery, which teacheth praying for the dead: yet as absurd and vain as it is, that old Popery which was bred in the bone will not out of the flesh of many Protestants. For many will never speak of any departed, but with this addition: God be with him, or, Lord have mercy on his soul. If ye tell them of this fault, they say, Better say so, than worse; and if we do them no good by our prayers, we are sure we do them no harm. I answer: what necessity is there of praying better or worse for them? And grant that your prayers do them no harm, I am sure they do them no good. But in praying for them, you do yourselves harm, in committing a sin against God, by making a prayer which cannot be a prayer of faith. Now he is unwise that will do himself harm in any thing, wherein he neither pleaseth God, nor doth good to his neighbour. Our, implieth a plain acknowledgement and confession of sin, without hiding, excusing, or extenuating of sins. Whence this is observable, In ask pardon of sin, there Doct. 8 must always be an hearty acknowledgement and confession of sin. When David gave over hiding his iniquity, and said, I will confess my transgressions to the Lord, then, saith he, Thou forgavest the iniquity of my sin. Psal. 32.5. We have a large example of his confession of sin, original and actual, Psal. 51.3, 4, 5. Daniel saith, We have sinned against thee, Dan. 9.8. Hearty confession of sin Reas. 1 giveth glory to God; for thereby it is acknowledged that God should have been obeyed: this giveth him the glory of his authority and sovereignty. Also thereby is acknowledged that God's Law which is broken, is equal, holy, and good, else the act of sin could not be acknowledged to be a fault. Reas. 2 A free confession showeth that a man is ashamed of his sin, and that he is humble, and sorry for it, and he is hereby capable of forgiveness: whereas when a man hath committed a sin, if he will not confess it, it doth then stand God upon, to seek out his proofs, and bring him to his trial. Reas. 3 An unfeigned confession of sin, argueth a true desire of pardon, yea it doth put an edge to desire: for when the bed role of many damnable sins is laid open to the view of a man, it will make him earnest with God: as it did Daniel, who after his confession, is most fervent in prayer, saying, O Lord hear, O Lord forgive, O Lord hearken and do, defer not for thine own sake, O my God. Dan. 9.19. God hath promised to forgive Reas. 4 those that confess their sin. If we confess our sins, he is faithful and just to forgive us our sins. 1. joh. 1.9. It is therefore a great fault Use 1 not to confess: but to go about to hide sin from God, and a man's own conscience, this doth greatly aggravate sin. This sin is one of the first sins, and one of the commonest sins that are amongst the sons of men. When the devil had drawn Adam and Eve into sin, he knew the best way to keep them from forgiveness, was to teach them to excuse, and extenuate their sin: the man layeth the fault on the woman, yea upon God himself: Gen. 3. the woman layeth it on the serpent, neither of them will take it upon themselves: Even so it is with all the children of Adam, until God endue them with a great measure of his grace, either they will deny, or excuse, or extenuate, or shift it off, imputing their sin, either to their natural disposition therefore they cannot choose they must be borne with▪ or they impute their sins to the wickedness of the times, or to their company, or to the devil; when all this while the evil heart which is most in fault, is not charged at all with any faultiness: whereas in touch whatsoever was the occasion, or whosoever was the entice▪ if the heart yield to commit sins, the sin is a man's own and must be called as it is in the petition, Our debt, or my d● It is the extremest folly 〈◊〉 can be, to go about to hide si● for it cannot be hid from his eyes which seethe all things, who will one day, when all secrets shall be made manifest, fully discover it. It is a fault to commit sin, but it is aggravated when it is not confessed. If I covered my transgression as Adam, or after the manner of man, saith job, job 31.33. and 2. By hiding my sin in my bosom. Then what portion of God is there? and what inheritance of the Almighty from on high, verse 2. For this is the general evil, which is to be applied to all the particular sins mentioned in that Chapter. The hiding of sin therefore is dangerous, according to that saying, He that hideth his sins shall not prosper. Prou. 28.13. Would any man have his Use 2 sins forgiven, then let him uncover his sins, and lay them open before God in confession; that so God may hide and cover them in Christ, who is the covering and true propitiation of all our sins, that through him, he may put them out of his remembrance, as if they were cast into the bottom of the sea. In confession, it shall be needful to observe these rules. 1 Confession must be hearty, not verbal, for this is mere hypocrisy. 2 It must be voluntary, not constrained, and forced; as w● that of Pharoahs', when Gods terrible judgement being upon him, he said, I have sinned against the Lord, etc. Exod, 1●. 16. 3 It must be mixed with faith, and hope of pardon: 〈◊〉 was that of Daniel, Dan 9.9. saying, 〈◊〉 the Lord our God belong mercies and forgivenesses, though we have rebelled against thee. It must not be a desperate commission, like that of Judas, Mat. 27 4. sayi● I have sinned in betraying innocent blood. 4 It must be with holy affections, of grief & godly shame for sin; with contrition and brokenness of heart; with a loathing and detestation of the sins confessed, and with true humiliation of heart. Thus did Ezra confess, saying, O God, Ezra 9 I am ashamed, and blush to lift up my face to thee my God; for our iniquities are increased over our heads. Thus did the prodigal son, saying, Father, Luk. 15.18.19. I have sinned against heaven, and against thee, and am no more worthy to be called thy son. Such was the confession of the honest Publican, who with a dejected countenance, and humble gesture, said, Be merciful unto me a sinner. Luk. 18.13. 5 It must be entire and unpartial, one particular must lead to the confession of original sin: so did David, Psal. 51.5. And from original sin we must ascend to particular actual sins, and as near as we are able, unto all particulars, be they secret, or open, among which be sure that thou conceal not those sins to which thou art most inclined, yea thy best beloved sins especially. 6 Lastly, confession of sins must be made with full purpose and resolution of heart to forsake them. Whosoever shall in this sort confess their sins, shall assuredly be forgiven, For he that confesseth and forsaketh his sins, shall have mercy. Pro. 28.13. Debts. Sins are called debts, because of the resemblance they have to debts by forfeit, for not keeping the condition of the obligation. When● note, Doct. 9 Sins do cast men into debt; and into arrearages with God. Those that are called sins 〈◊〉 Luk. 11.4. are here called deb● by Matthew. And sin is likened unto the debt of ten thousand talents. Mat. 8.24. Sin is a breach and forfeiture Reas. 1 of that bond of obedience, wherein man doth stand bound to God by the Law. The consequences of sin Reas. 2 do argue it, for when sin is committed, either payment and satisfaction must be made by the surety Christ jesus, or else a man is liable to the arrest of his own conscience, and in certain danger to be cast into the prison of hell, until he have paid the utmost farthing, that is, for ever and ever. This serveth to discover unto Use 1 all sinful men, that they are much in debt, and in the state of bankrupts: they are more in debt than themselves and all their friends they can make in this world, can satisfy: yet foolish men, if they be so wealthy, and withal so civilly honest, as to owe no man any thing, they are then proud, and insult over their neighbours: when yet they make no bones of any sin, that may make for their pleasure, profit, or credit. This doctrine doth give these foolish ones to understand, that there is a debt of love to be paid to their neighbour, and a greater debt of love and obedience to God; which debt they must pay, or else, if it be not answered for, they do forfeit their bodies and souls to the wrath of God, to be tormented in flames of brimstone for ever. Wherefore I wish all such to consider, they are fare in debt, it may be not of money, but in a debt which is ten thousand times worse: they are in debt to Go● into whose hands of justice it is a most fearful thing to fall. Heb. 10.31 If they were in debt to man, it may be they have, or may have wherewith to pay it, or might by bribes, or favour, or cunning de vices, or by hiding themselves, or by running away, or lastly by death, quit themselves of their adversaries. But this debt of sin no man can pay, for what shall a man give for exchange for his soul? Mat. 16.26 What is the whole world to it? it cannot buy out one soul. Here is no shifting of the arrest of conscience: sooner or later it will serve them with a writ to appear and answer at the great Assizes before God's judgement seat; there is no hiding of themselves, though they call to the mountains to cover them; there is no running away; Rev 6.16. Luk 23.30 Psal. 139.7 for whither can they run from God's presence? And whereas death freeth other debtors, this debt into which sin hath cast them, is most called for, and most terrible after death: when within a little while, they must come to judgement, where God's justice is so exact and infinite, that every particular sin, with every aggravation thereof, must be put into the indictment, and into the plea, and be proved against them: then he must pass sentence against them, and then, except it can be pleaded for them, that Christ jesus hath satisfied for them; and unless they can show an acquittance sealed by the Spirit of God in their life time before their death, which seal leaveth always an impression of holiness in him that is sealed; if they cannot do this, the exe●tion of eternal damnation is served upon them. Oh fear● execution! and oh miserable men that are in continual da●ger of it, yet make no care 〈◊〉 prevent it! Use 2 This should stop the mouth● of those that scoff at such 〈◊〉 fear God, for being so 〈◊〉 and so nice (as they will ca● 〈◊〉 because they tie themselves so strictly to hear every Sermon which they can with any convenience, and because they will not let a day pass without prayer, nor will eat a meal but with prayer before, and thankes after meat: they will not swear an oath, nor run to Wakes and dancing on the Sabbath day: they will not drink with good company (as they call themselves) nor be familiar with those that are not so precise as themselves▪ for this they count them fools, and call them Puritan, and any thing that may disgrace them. This Doctrine giveth these scoffers to know, that if these should not do the things for which they twit them, they should run into the debt before spoken of: and what though the omission of some things they do, be but a small sin, as they will account it; yet many of these will make a great debt: besides the least debt without forgiveness will damn a man. These men therefore might be wiser, and should forbear their scoffs, and it were much safer for them to do as the strictest Christians do. Use 3 This putteth an apology into the mouths of those who are excepted against for their preciseness: Are those things ye do, commanded? and are the things you forbear, forbidden in the word of God? (you must look to that,) than you have to answer your conscience, and all that shall except against you, and may say, sin 〈◊〉 a debt, you are loath, nay you dare not come into that debt, which may forfeit your right and comfort in God, and may cost you the loss of your souls. If this answer may not be taken, it is because they want grace, & true wisdom. But howsoever, let this comfort and confirm your own hearts in well doing. Let this provoke all men to Use 4 avoid sin, and if it were possible not to commit it at all. But because in many things we sinne all, therefore when we have sinned, let us conceive of it, as of the forfeiture of our souls, that it may humble us, and cause us to seek in time to get this forfeit wiped out of God's book, by such means as are appointed by God himself in his word; which are by believing and resting on Christ jesus, who is the surety for man. And be we sure to confess, and ask forgiveness of this debt, and never give over until it have pleased God to seal an acquittance unto our consciences by his Spirit, which he will give to all that ask it. This we should do, Luk. 11. ●5. because sin is a debt, and that of most dangerous consequence. Debts: Our Saviour doth not say debt, as speaking of one debt, or of one kind of debt; but he saith debts, that is, all kind of sins, as well venial as mortal, (if we may use that distinction) as well small as great. From hence observe, Doct. 10 Whosoever would be justified before God, must be beholding to God for the free forgiveness of all his sins, as well as of any David saith, He forgiveth all thine iniquities, Psal. 103.3. Reas. 1 All sins are mortal, and of themselves damnable. For, Cursed is every one that continueth not in all things written i● the Law to do them, Gal. 3.10. Wherefore if all sins be not pardoned, a man abideth under the curse there denounced. Reas. 2 All sins are venial and pardonable in Christ, to all believers and penitent persons; therefore they may expect pardon of all, as well as of any one. This confuteth the tenant of Use 1 Papists, which hold that such sins which they call venial, do not deserve hell, and may be done away by crossing and knocking the breast, by holy water, by any work of charity, and such slight satisfactions. Let all that will be saved, be Use 2 glad they may be beholding unto GOD for pardon of all their sins, and let us ask for remission of all sins. God can as well pardon all, and the greatest sins, as one of the least; and the least sin hath need to be pardoned as well as the greatest; for a Musket shot will kill as well as the shot of a great Ordnance. As we forgive our debtors. These words are the reason serving to strengthen the faith of such as are to ask forgiveness. Here therefore we learn, Doct. 11 In ask forgiveness of sin, it is meet that reasons be used to express what ground a man hath to ask and to expect forgiveness. Thus David yields reasons why God should have mercy on him: first from his tender mercy; then from his own confession of his sins; then from his faith in Christ, and from the effects which would follow upon Gods showing mercy to him; all which may be plainly seen in Psal. 51.1.3.7. etc. Reason. Apt reasons serve much to embolden and encourage a sinner to come before God: and this he hath need of, because Satan hath many devices to keep him from ask forgiveness; as sometimes to hide from his sight the ugliness and danger of sins, causing him to forget his sin, or to think there is no great need of pardon. I● this fetch of his will not prevail, than he setteth all his sins before him, and stretcheth them upon the tenters of aggravation, making them seem bigger than they are, pleading God's wrath and justice against them. Now against arguments of discouragements and fears, reasons of ask forgiveness are very useful. They are therefore to blame, Use 1 who ask forgiveness of their sins, and yet cannot render a true reason why they should expect forgiveness. Let all that would break Use 2 through all discouragements, and would ask forgiveness of their sins with confidence, furnish their hearts with strong arguments taken from God's nature, and God's commandment to ask, and from God's promise of forgiveness, or from their misery, and capableness to be forgiven, or the like, that when they come to GOD in prayer, though they are not to go about to persuade God with arguments to grant that which of himself he is not inclined to, yet they may use arguments to persuade themselves to ask, and hope for forgiveness. As we forgive them that trespass against us. Note here; those which make this petition, must be able to say truly, they forgive others, that thereby they may approve themselves to be capable of forgiveness from God, and that they have good reason to expect it. Hereby we learn, Doct. 12 Whosoever would have God forgive them their sins, they must be able truly to say, they forgive all other their trespasses against them. Our Saviour saith, If ye forgive men their trespasses, your heavenly Father will also forgive you: but if you forgive not men their trespasses, neither will your Father forgive your trespasses, Mat. 6.14.15. Also he saith, When ye stand praying, forgive, if ye have aught against any, Mark. 11.25. God hath expressly commanded Reas. 1 every Christian to forgive one another. Eph. 4.32. Col. 3.13. Now if man will not for his sake, at his commandment, forgive one hundred pence, why should he expect that God should forgive him ten thousand talents at his entreaty? God hath promised forgiveness Reas. 2 to all that from their heart forgive their brethren their trespasses, Mat. 18.35. Mat. 6.14, 15. To forgive another in mercy Reas. 3 and compassion towards men, and in conscience towards God, this is a sign that God hath already begun to forgive us: because that our forgiveness of our neighbour, is but a reflex of God's former forgiving of us: for God's love to us first, maketh us love our brethren. Now if we can assure ourselves God hath begun to pardon us, we may assure ourselves he will again pardon our sins if we ask it. Ob. It doth belong only to God to forgive trespasses. Sol. In every wrong done to man, there is a double trespass, one against man, another against God, whose commandment is broken by that trespass done to man. Now it is most true, that God only can forgive the sin and trespass against him, and no man must presume to forgive the sin commited against God: only he is to entreat God to forgive the sin committed, in the wrong done to him, as Stev● did, Acts 7.60. who said, Lord lay not their sin to their charge. But forgiveness spoken of in the point, is of forgiveness, not of the sin, but of the wrong and trespass against man. The Scripture alloweth men to require their debts, Ob. and if they be wronged to complain to the Magistrate; and for that cause both magistracy and judicial constitutions were set up in the commonwealth of Israel: therefore it may seem all trespasses are not to be remitted. In every wrong done unto us, Sol. there are two things concur: First, defect of love in him that wrongeth us, which is apt to beget the like defect in us, to cause us to cease to love him, yea to spite and seek revenge. The second thing is, there is some hurt or damage groweth either to our name, life, or goods, which worketh in us that are wronged, desire of satisfaction, and recompense for the hurt done unto us. The first of these, namely, their ill will to us, must always be forgiven; so that all ill will in us to them, and all purpose of revenge must absolutely and utterly be laid down by us: and of this forgiveness the petition speaketh: of requiring of debts and of satisfaction for the second evil in the wrong done to us, that is, for the hurt and damage we sustained by the wrong, is that which the Scripture alloweth us to require. Yet because requiring of debts and satisfactions may proceed from malice and revenge, difference must be put between one wrong and another: some are small, and they do us little damage, and the consequence of them cannot be to any great harm: some other wrongs are great, which do much hurt our names, goods, or lives, and the consequent of them is great. Again, satisfactions must be distinguished: some are to be made to the Magistrate, others unto the party wronged. Now all those smaller wrongs, which are no great blemish to our name, or any great impairing of our goods or quiet, must be remitted, even in respect of satisfaction; 1. Pet. 4.8. because love should cover all such offences. And if we seek satisfactions in these cases, it must needs proceed from want of love, and from some degree of revenge: except the Magistrate and commonwealth be interessed in the cause, and do require us to prosecute such offenders, for to make them examples to like offenders: but than it must be done in love, and mercy to their persons. But if the damage be greater than love is bound to pass by; In what case a man may go to Law, and, how. because, in our name, life and goods, we are much wronged, or the consequent of not seeking satisfaction would be much to our damage, or to the dishonour of God and religion (as in some cases it falleth out where the matter of the wrong is not always great) in such cases the Scripture alloweth us to seek satisfactions: but with these and the like cautions, and rules. First, be sure the cause of the complaint be good and just. Secondly, that, as I said, it be a matter of weight. 1. Cor. 6.5.6. Thirdly, that it be necessary; for what may be well composed otherwise, must not be● brought to the Magistrate. Fourthly, the prosecution o● a suit or complaint, must not be in an ill manner, as, in spl● and malice, or by any indirect and unlawful courses, but 〈◊〉 love, and in a legal way. Fifthly, the end of the pro●●cution must be good, as to re●ver his right without whi● he cannot well live, with● his own, or others great prejudice; or it must aim at the suppression of the wicked, Psal. 10.17.18. 1 Cor. 5.5 Deut. 19.19.20. 1. Tim. 2.2. or chief at their reformation, or for the terror of others; or last of all, that we may live in peace. The objections being answered, and the doctrine thereby explained, the uses follow. All malicious and revengeful Use 1 persons, who will yet say this petition, are hereby condemned of gross hypocrisy, and lying to God's face: when in words they say, they do forgive, but in truth they do not. And withal in saying these words they must know, that they make an imprecation against themselves; so that God may in justice according to their own words, not forgive them, because they do not forgive others. And if any leave out this clause out of the Lords Prayer, because they hate their brethren, they are guilty of no less sin than he that uttereth it in hypocrisy. They that revenge themselves upon their neighbours, wrong God more than their neighbour could wrong them; for they usurp upon his divine prerogative: Ro. 12.19. for vengeance is mine, saith God, I will repay. Therefore they should not give place to wrath, for if they would be patiented, God would right them. Let all these unmerciful and revengeful spirits consider what is said in the parable of him that would not forgive his fellow-servant: Mat 18.34. He was delivered to the tormentors: and let them also consider, that th●● shall be judgement merciless, 〈◊〉 him that hath showed no mercy, jam. 2.13. Let every one that would have God forgive him his sins freely from his heart forgive all those that trespass and wrong him. Let us for this cause put 〈◊〉 bowels of mercy, Colos. 3.12.13. kindness humbleness of mind, meekness, long suffering, forbearing one another, and then this will follow, forgiving one another. No man can wrong us so much as we daily trespass against God: therefore if he forgive us the greater, we must forgive the less. No man can wrong us so much as our Saviour was wronged for us, Luk. 23.34 yet he forgave his persecutors, and hath left us his example, that we should follow his steps. And because no man shall have the like provocations that God's children shall have, they have need of much faith; wherefore that we may forgive our brethren, until seven times a day, let us with the Disciples pray, Lord increase our faith, Luk. 17.4, 5. If any man have a merciful heart, though sometimes his Use 3 heart will begin to rise and boil against his brother, yet if he can and do keep it down, and doth put away all purpose of revenge, freely forgiving his brother: this man should herein take comfort, because he may with boldness ask, and expect of God that he will forgive him, For mercy rejoiceth against judgement. jam. 2.13. The sixth Petition. And lead us not into temptation, but deliver us from evil. When a man, having been wearied with the burden of the guilt of sin, and with the fear of God's wrath, hath at the length by earnest suit obtained forgiveness of all his sins, and also peace with God, his next desire and care is, how he may keep this peace, by endeavouring to spend the rest of his time in holiness, willing in all things to please God. The thing contrary to this holiness, is the act of sin, which is here called evil. The cause of this evil is temptation, both which are deprecated in this petition; and the contrary, namely, good motions unto holiness with perseverance therein, are prayed for. The subject therefore of this petition is sanctification, consisting of abstinence from evil, and perseverance in doing that which is good. The place and order of this petition is excellent, for by obtaining what is here asked, a man keepeth his peace with God, and holdeth the assurance of pardon of his sins. Secondly, holiness bringeth with it convenient means for this present life, for it hath the promise thereof, 1. Tim. 4.8. or contentment with want. 1. Tim. 6.6. Thirdly, it enableth a man to do the will of God on earth. Fourthly, it is a proof that the kingdom of God is come unto him. Lastly, when grace is obtained, and sin beaten down, in the same measure God's name shall be glorified. Thus it appeareth how all the petitions in a perfect order are linked one to another: all the five latter serving the first and principal, namely, the glory of God in hallowing his name. This petition is propounded in two sentences, joined together by the discretive conjunction (but) which showeth, that in the latter clause the petitioner doth enlarge his desire, and crave Gods help against sin in a further degree than was asked in the first clause, scil. that God would not only not lead th●● into temptation of evil: Ne inducas, sed educas. but to deliver them from evil. Sin here is considered in the immediate cause thereof, scil. temptation, prayed against in the first clause, Lead ●s not into temptation. It is considered likewise in respect of the very act of sin, scil. evil, prayed against in the second clause, But deliver us from evil. In the first clause, an act of God concerning temptation unto sin is deprecated, namely, that he would forbear to lead into temptation, and forbear to show himself an adversary: but this is asked not absolutely, but under correction, if it might stand with his pleasure, and with his glory. In the second clause, their suit is enlarged, wherein they desire a further act of God, that if it must needs be that they must be exercised with temptations, that he would stand for them, and deliver them from the evil of those temptations: this latter is asked for, absolutely. In both clauses of this petition, we; must consider the person to whom suit is made, scil. God. the persons for whom, us. the things prayed against, namely, sin, but in different respects, both of the cause thereof, temptation. act of sin, evil. Temptation. Temptations unto which men are subect, Tentatio probationis, tentatio se duct●●n. are of two sorts, proofs or trials of a man's graces; these are not to be prai● against, for in such he must rejoice, jam. 1.2. motions or enticements unto sin, by Satan, by evil men, or by a man's own evil heart, such as are spoken of, Jam. 1.14. Temptation is good, or evil. A good and blameless temptation is, when any one that hath right to make experiment of what a man is, or of what he will do, doth (to a right and good end, by lawful means) make trial whether a man will do or not do that to which he is moved or occasioned. An evil and blame-worthy temptation is, when the end of him that tempteth is, that he that is tried or tempted should do that which is evil; doing it with a mind to persuade thereunto. Lead, By this act of Gods leading into temptation, we are to understand such an overruling act of God's providence, by which he disposeth of all things good and evil, whereby, (partly by what he doth by his concurrence with him that tempteth, touching the substance of his act, and partly by what he permitteth in not hindering what he could hinder concerning the evil and irregularity thereof, and partly by what he omitteth, leaving a man to himself to struggle and wrestle with the temptation) it cometh to pass that a man is not only enticed unto, but overcome of the evil unto which he is tempted. God must be acknowledged to have an holy hand in all temptations whether good or evil. In good temptations God is properly an agent and worker, Gen. 22.1.2. as when he proved and tempted Abraham by commanding him to offer his only son Isaac: likewise when he causeth men to prosper, as when he reigned Manna to tempt or prove the children of Israel, Exod. 16.4 whether they would walk in his law; In like manner when he sendeth afflictions, as he did to the Israelites in the wilderness to humble them, and to prove what was in their hearts, Deut. 8.2. whether they would keep his Commandments or no. In evil temptations God is not at all (in proper speech) an agent, or worker of the evil of the temptation; but yet he hath to do in, and about all evil temptations, and that not only in determining them to a good end, as to his own glory, and also in the concourse of his power to the substance of the act, whether of Satan, of a man's self, or of other men when they tempt; God hath further to do in evil temptations. He hath to do in them both by way of permission in permitting, and in not restraining Satan, or a man's own concupiscence, or other men from tempting, by which way of permission he is said to prove or tempt men; as in Deuteronomy, Deut 13●. in his permission of false Prophets to seduce: and also by way of omission insuspending his action, and forbearing to give grace, or to do that which he was wont to do, and if he would, could do, to keep a man from acting the sin to which he is tempted. By this way of omission God is said to have proved or tempted Ezekiah, when the Ambassadors of the King of Babel came unto him. 2 Chron. 32.31. The Scripture saith, God left him to try him that he might know what was in his heart. These acts of God's permission, and omission (for which (in Scripture phrase) God is said to tempt, or to lead into temptation) are expressed sometimes by words of negation, and sometime by words of action. By words of negation, where it is said, speaking of the great temptations which the Israelites saw; Deut. 29.4 The Lord had not given them an heart to perceive, etc. By words of action, where it is said by the Church, Isa 63.17. O Lord, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Likewise God saith of false Prophets, if the Prophet be deceived, Ezek. 14.9 I the Lord have deceived him. And in the Revelation it is said touching the ten Kings which became Antichristian; God hath put into their hearts to fulfil his will (namely, Revel. 17.17. his purpose and decree concerning the permission of the tyranny of Antichrist) and to agree and give their kingdom to the beast, etc. Now because where God permitteth tempters to tempt, and also forbeareth to give grace to resist the temptation, he doth not remove that, which, if it were removed, would hinder the temptation, nor give that which should hinder the yielding to it, and for that hereupon such is man's sinful disposition) temptation, and sinning followeth infallibly, therefore this permission and omission of Gods, is expressed by words of action, and by words (as it were) of eausality as here, by leading; though God be fare, and fare from being any cause of the sin, or of being any blame-worthy cause of the temptation, as shall further appear hereafter. To tempt unto sin properly (which God doth not) and to lead only into temptation, (which God doth, and may do) do much differ. For to tempt, (taken in the evil sense) is to entice, & to endeavour to move the will of man to wickedness, and that with a mind to have him to act it: according to that of the Apostle james, jam. 1.14. A man is tempted when he is drawn away by his lust, and is enticed. Of this tempting it is which the Apostle Paul speaketh, when he saith to the Thessalonians, 1 Thes. 3.5. I sent to know your faith, lest by some means the tempter have tempted you. But, to say, that God doth thus tempt any man, is blasphemy: for Saint james saith, jam. 1.13. God tempteth no man, because he cannot be tempted to evil. But to lead into temptation, (taken in the good sense) as it proceedeth from God, is only such an act, or acts of God's sovereignty and wise providence concerning man, whereby it so cometh to pass, that a man is exposed to the temptations either of Satan, of other men, or of a man's own evil lusts, who are the proper, and only actors of temptation unto sin. In this act of leading into temptation, allusion may in part be made unto the acts of a General of an Army, who may according to his discretion, lead which band he pleaseth, and set them in the Forlorn hope, the place of greatest danger; and may keep which band he pleaseth in the Reserve, or in some Fort, the place of greatest safety. It may likewise be somewhat resembled by an act of the Moderator of the games of combats, where none might enter the lists, and play their prize, but according to the permission and appointment of the overseer and moderator of those exercises. The Lord God he is the great Lord of hosts, and is the overseer and over-ruler of the great Theatre of the world, who doth at his pleasure moderate and order all actions therein in perfection of wisdom to his own glory. Evil, is either evil of punishment, which is temporal, prayed against in the fourth petition. eternal, prayed against in the fift petition: Or evil of sin, which is referred either to persons, or actions. When this word evil noteth out a person in Scripture, it signifieth the devil, who because he is of himself so exceeding evil, and doth make it his work to infect all men with evil, he is called the evil, or the evil one. So he that (Math. 13.19.) is called the evil one in the Greek, is v. 39 called the devil. Some would restrain this word evil, that it should mean the devil, as if he only were prayed against in this petition: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. & that because this word evil in the Greek hath his article joined with it, which giveth an emphasis to evil, pointing at some special evil one, which is the devil. I do grant that sometimes these articles do give a special force unto the words to which they are annexed, yet for the most part, the Greeks' use to add them rather for a grace and ornament of speech, and are so used seven or eight times at least in the Lord's prayer. So that seeing there is no necessity in respect of the word evil, to understand the devil only; and because evil of sin, is most opposite to sanctification, I think that it is not Christ's meaning to restrain the word evil unto him. Evil hath respect to actions, and then by evil is meant any irregularity or swarving in any action contrary to the will of God, to which will of God, evil of sin, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, id est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. properly standeth in opposition: in which sense it must be taken in this petition; and if we put any emphasis in the article, it may as well denote evil of sin in general, as any particular evil: yet here I do not exclude the devil, as if he were not meant at all to be prayed against; but do include both him and evil men, and the evil world, the evil heart, and all other things, so fare as they are movers and inticers unto evil. In this very sense are the same words used by Christ, saying, Father, joh 17.15. keep them from the evil or from wickedness. So 1 joh. 5.19. The world lieth in evil, or wickedness. And that of the Apostle, Rom. 12.9. is without all exception, Abhor 〈◊〉 that which is evil, cleave to that which is good. Evil is here taken indifferently, for all manner of evil of sin, and whatsoever doth conduce unto it. Deliver, implieth two things: First, preservation from falling into sin: Secondly, help of God to rise out of sin by repentance: both these deliverances are here meant. Keeping from evil in Christ's prayer, joh. 17.15. and deliver from evil in this prayer, have one meaning. When Paul saith, Rom 7.24. Who shall deliver? he meaneth, who shall give me power against this body of sin? And that Gods giving of repentance is deliverance from evil, that saying of the Apostle, 2 Tim. 4.25.26. maketh it manifest, where Gods giving men repentance, verse 25. is all one with recovering themselves out of the snare of the devil: which evil, is without our question prayed against in ●hose words, Deliver us from evil. Us, in both clauses, (lead us, and deliver us) noteth out the same persons mentioned in the fourth petition, scil. ourselves & all our brethren that live upon the earth. That we may understand the meaning of this Petition more fully & more cleanly, it is to be considered, what grace of God it is which is he● prayed for, by virtue whereof a man may be delivered from the evil here deprecated. First, we pray that God by an act of his gracious providence would free us (if it might be) from the very temptation unto sin, namely, that we may be delivered and kept from seducers & corrupters, that they may not tempt us unto evil; according as Saint Paul prayed, that Satan's buffeting, 2 Cor. 11.7.8. the prick● in the flesh, might departed fro● him. We may pray that God would please not to lead us unto temptation. Moreover, sith GOD hath thought it meet that his own children should be exercised with manifold tentations; and the flesh, the world, and the devil conspire to assault us with temptations; it cannot be, but we shall daily be tempted. Wherefore prayer also is to be made unto God, that he would not lead us into temptation; that is, he would be pleased to uphold us, and that he would so effectually work in us by the grace of his spirit, that we may not be ensnared by it, and held under the power of it, so as to be overcome, & made to yield to commit that sin to which we are tempted. This special and effectual grace is it which is requisite, both that we may resist temptations, and that we may have both will and ability to live holily & righteously in the whole course of our life. By this effectual grace I understand not only such a work of the holy spirit of God, that enlighteneth the mind, and which cureth the will by an immediate influence, so fare, as only to raise the will from its natural propensity to evil, to a mere indifferency to resist a temptation to evil, if a man will, and to embrace a motion to good, if he will. But it is such a powerful work of the Spirit, that it causeth the will so to decline evil, that it will resist the temptation, if he can; and causeth the will so to incline to good, that it will embrace the motion thereunto, & perform it if he can. For true saving grace is goodness, making the sinful and evil will of man, holy and good. Now the goodness and holiness of the will of man reform doth not consist in a bare power to resist evil, and to do good, if a man will; but it is an habitual disposing of the will to that which is good only. Hence it is that although (by reason of the dominion of the flesh before a man is regenerate, and by reason of the remains of the flesh after he is regenerate) he is apt to resist, & for a time may actually resist exhortations and motions unto good actions; & also is apt to take part with a temptation to evil, and for a time to yield unto it; yet this saving grace of God, is so powerful, that in the end it prevaileth against all opposition made against it. For this gracious work of God, doth so clear & change the judgement, will, and affections, and doth so powerfully purge and convince the conscience of a man, that it taketh away from him a will to resist a motion unto good, and it taketh a-away from him a will to take part, with a tentation to evil, so that his former unwillingness to good, & his former willingness to evil ceaseth; and therefore he hath no longer a will actually to resist that which is good, though in respect of the nature of the will, there doth remain a possibility of resisting, if the will were otherwise disposed. The will of man which was ill disposed, having formerly lost its freedom to good, being in bondage to sin and to Satan, is now by this grace of GOD rightly disposed, being freed and set at liberty to bend itself, from sin; towards holiness, and i● thereby enabled actually to refuse the evil, and to choose the good. This alteration and change in the will of man, and the effectual determination of it by God's grace infused, is not made by any constraint of the will, for the will cannot be constrained; And it is without any the least infringing of the liberty of man's will in a most free production of his acts. For it is effected by a gentle, by a sweet, and by a gracious drawing forth the act of the will, in a moral way, by force of argument and persuasion. For it causeth (together with the propounding) that divine truths are received with that clearness and evidence in man's judgement, that in reason he neither can, nor will choose but believe them. Likewise this good grace causeth sins from which a man is dehorted, to appear to him so odious and abhorrent, that he in reason neither can, nor will choose but refuse and shun them, when in a temptation they are presented to him. Also it maketh the good, to which a man is exhorted and moved, to appear so lovely, so desirable, and so choice worthy, that he, in reason, neither can, nor will choose but to embrace it, and endeavour to perform it. 2 Cor. 8.16.17. In this manner was the will of Titus drawn forth into act according as Saint Paul testifieth when he saith, Thanks be to God which put the same earnest care into the heart of Titus for you: for indeed he accepted the exhortation. This grace doth so strengthen the inner man with might, by a plentiful and powerful shedding the love of God into man's heart, that it causeth such an ardency of love unto God, and causeth such an intention of will to please God, and such a conviction of the conscience of his duty to God, that the love of Christ, 2 Cor. 5.14. (to use the Apostles phrase) constraineth him, and prevaileth powerfully, & overcommeth his old contrary delight and concupiscence of the flesh, so that the old man of sin, cannot do the evil, nor yet hinder the good which it would. Gal 5.17. For, when God pleaseth to work in man effectually to salvation, he doth by his grace, first enlighten the mind, and heal the will of its imbred averseness and adversenesse to good, and of its proneness to evil; Isa. 57.17.18. and this he doth by his spirit, ingenerating and infusing a spiritual principle of grace, giving to man a divine & new nature, 2 Pet. 1.3.4. which is as the soul of the soul, by which man's will is not left indifferent, and indetermined to do, or not do; but by which it is made apt, Psa. 119. ●0 and by which it doth bend and press forward unto the performance of all such actions as do tend to a supernatural end, such as tend to God's glory, and eternal life, this he doth by his prevenient grace: then from this inward and vital principle (God by his subsequent grace preoperating and setting man on work) the understanding, will, and affections do apply themselves according as they are occasioned by their objects, and their God assisting, the acts of faith, hope, and charity are drawn forth, and perfected. This grace therefore whereby a man is delivered from evil, is not only an habitual grace, giving a power only to the will, leaving it in the pleasure of the will to suspend whether it will resist a temptation or no; but it is an actual grace improving the habitual power which God infused into the heart of man in the first act of true conversion, which it doth, by adding new strength, whereby it assisteth and stirreth up the will, and draweth forth its ability into the act both to nill and to shun what is sinful; and to will and to do what is hon● and godly. For as no man hath so much as a power to will to abstain from sin, without habitual grace, so neither can he actually abstain from sin without actual grace. The moral power of abstaining from sin, floweth from that good habit of grace which prevaileth over the natural power of the will, causing it to cease its indifferency to good or evil, and to incline unto good only; and that not in general, as by the natural power of the will it may do; but in special, namely to the good of holiness and honesty: This good habit is by a special grace of God brought into act, not only to will, but to do that which is good, Phil. 2.13. and acceptable in his sight. For God not only determines the will to the substance of the act, by a way of determination natural; but also to the goodness of it, by way of determination supernatural. This grace God giveth to one, and not to another, not because of his foresight of what one would do, and another would not; or because one hath disposed himself for it by the readiness of his will, or by some other good work, and the other hath not; but of his mere good pleasure, Phil. 2.13. Therefore he that would have it, must ask it of God by prayer. That it is needful to the producing of good works of faith, repentance, new obedience, and of perseverance, that GOD should afford first his prevenient superoperating grace to begin the good work in the will of man, whereby (the will being an active power) doth suboperate, and actually will to believe, will to repent, and to resist a temptation, to live godly, and to persevere; and also that it is needful that God do afford a subsequent prevailing grace whereby a man under God by his help may indeed believe, repent, resist a temptation, and do what may be pleasing in God's sight, and also persevere; this is evident both by the Scriptures, namely, Philip. 2.13. and elsewhere, as also by the experience of the best children of God. God hath given the Apostle grace to will, for he saith, Rom. 7 1● 18.19. to will was present with him, when yet he wanted power to do the good which he would, for, he saith also, how to perform that which was good, he found not. The Spouse had grace to will to run after Christ, yet in the sense of her inability actually to run, she prayeth thus, Cant. 1.4. Draw me, and we will run after thee. Our Saviour saith, joh. 6.44. none can come to him, except the Father draw him. That man cometh to Christ, that is, believeth in him; this is the formal and proper act of man, but that he is wrought to this act, this is of God by his grace, as effectual as if he were forcibly drawn. Now if God should give only a less measure of grace, that is, if he only raise the will to an indifferency, to will, if a man will, and shall suspend the concourse of his gracious power requisite to the act of willing and doing that which is good, until the will by its own liberty, now restored by grace, shall determine whether it will choose, or refuse to will, or to do; man in this state shall never partake of that gracious concourse, whereby a man should actually will, or do any thing that is truly morally good: for man in this state will never determine to will, or to do that which is good, but rather the contrary. For since man's fall, the remains of inbred sinfulness, (even in the regenerate) which doth so easily beset him; Heb. 12.1. together with the addition of the weight of a temptation, these will, (if God add no more than a general concourse of his power, which he affordeth to the substance of all men's actions, good or bad; or if he only be ready to yield a special gracious concourse to the doing of a good work, which he is a like ready to yield unto all, upon supposition that their will shall first determine to will, or to do it) the weight, I say, of the disposition of the flesh, lusting against the spirit, & the weight of the temptation, will cause that the wills indifferency to good shall cease, and the will of man will actually determine for that which is evil. Whence it must of necessity follow that every man will inevitably fall into sin, and will live and dye in it, and so no man can possibly be saved: for we may well reason thus. If our first father Adam, who had not in his will two contrary principles, flesh and spirit, who had not two contrary dispositions and propensities fight & weighing one against the other; as every man (even he that is most regenerate) now hath; But if Adam's will was habitually and perfectly well disposed to the choice of good only, having not the least propensity to evil, and had no weakness, but what was common to him as a creature, namely a possibility through freedom of his will to choose the evil, and to refuse the good, if he would, it being possible that he might be deceived in judgement; yet, because, when he was tempted, (though with no other temptation but such as by his habitual grace he might easily have resisted) God left him to the liberty and power of his own will, and did not afford him a special help by his grace; he was overcome of the temptation. Let it now be considered, if Adam in state of innocency, and in a state of perfection, if when he was left to the liberty and power of his will, the temptation caused his will, that was in equal balance, to will and to make choice of that which was evil; being overcome of the temptation, is it possible that any man living, (who shall have only grace to will and do well, if he will, who shall have no more grace of God, till first he himself hath determined to will that which is good) shall ever actually withstand daily temptations, or, being fallen, shall ever rise out of his fall; for he never will will, either to resist the temptation, or by repentance to rise out of his sin. The matter of this petition, and the words being explained, they carry this sense. O Lord God which lovest good, and hatest evil, thou which over-rulest and disposest all things by thy divine providence, now that, of thy mercy, thou hast delivered me, and all other of us that believe, from the punishment of all our sins past, in forgiving all our trespasses; do not now (we beseech thee) expose us unto the temptations of the wicked world, of the devil, or of our own evil hearts; but that, whensoever they assault us, to entice us, or enforce us to evil, we may by the power of thy grace and might resist and overcome them. And whereas through our frailty we are fallen, and daily do fall into sin; Lord give grace unto us to rise out of our sin by hearty repentance. For this cause vouchsafe unto us thy holy spirit, that good motions may be put into us, and may be strengthened in us, that by the deeds thereof we may mortify the deeds of the flesh. Let the same good spirit also frame us unto, and uphold us in an holy course of new obedience, that we may serve thee in holiness and righteousness all the days of our life, to the glory of thy most holy Name, in doing thy will. Led us not, etc. It is evident that sanctification and holiness of life, is the principal thing aimed at in this petition: whence if we observe with it, the conjunction (and) which joineth this to the other petition, we learn, It ought to be the desire and Doct. 2 endeavour of all Christians, as well to be holy, in this life, as to be happy in that which is to come. As well to have power against sin, as pardon of it: as well to be sanctified, as justified. Christ prayeth for all that did & should believe, saying, I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from evil. joh. 17.15. and verse 17. Sanctify them with thy truth. David speaking of presumptuous sins, saith to God, Let them not have dominion over me, Psal. 19.13. The like prayer he maketh against all sins, saying, Order my steps in thy word, and let not any iniquity have dominion over me, Psal. 119.133. The whole tenor of Scripture is that we should abhor that which is evil, and cleave to that which is good, Rom. 12.9. Reas. 1 For, justification and Sanctification are so inseparably conjoined, that no man hath his sins forgiven, who hath not withal the fruit of it unto repentance, and holiness of life here in this life. This I shall make evident by these arguments following. (1) It is one part of the new Covenant of grace that men should be holy: and for that cause God hath not only required holiness to be shown on their part, but hath promised as well to write his Law in the hearts of his people, Heb. 8.10.12. as to be merciful to their unrighteousness, and not to remember their sin. (2.) It is one end to which God hath chosen men in Christ to be holy, Eph. 1.4.5 and without blame before him in love, as well as to be adopted children by Christ to obtain everlasting life. (3.) It is the end of the office and coming of our Saviour jesus Christ, and of the merit and efficacy of his death, resurrection, and intercession, not only that believers should obtain forgiveness of sin, and everlasting life; but that so many as the Father gave unto him might believe, repent, and live holily and righteously in this present world; Tit. 2.14. he purging them to himself to be a peculiar people zealous of good works. (4.) It is the end of the Scriptures not only to lay the foundation of faith for the remission of sins, that through consolation thereof, joh. 15 4. joh. 17.7 Eph. 5.26. believers might have hope; but also to sanctify and cleanse them from the filthiness of their sins, that they might be holy, and without blemish. (5.) It is the end of every Christian man's profession and calling, 1. Thess. 4.7. not only to believe and hope to be saved by Christ; but also to be holy, and to become the servant of Christ. (6.) It is the end why God sendeth his Spirit into their hearts, and causeth it to dwell in his children, Rom 8.16. not only to be a spirit of adoption to witness to their spirits that they are Gods children; but also to be a spirit of sanctification to work out the stony heart, Ez●k. 36.26, 27. and to frame in them a new heart, causing them to walk in his statutes, and to do them. (7.) It is the end of the Sacraments, the seals of the new Covenant, not only to signify and seal remission of sins by jesus Christ; but also that, by him, all that believe in him, being engrafted into the similitude of his death and resurrection, Rom. 6.4, 5, 6. should dye unto sin, and walk in newness of life. These things considered, it is most apparent that justification and sanctification are never severed in one and the same party; wherefore he that prayeth for, and expecteth to be justified, must also pray, and endeavour to approve himself to be sanctified. A second general reason, why all Christians should pray for, and labour after holiness, is because if a man be not holy and righteous in this life, he is not capable of true glory and happiness in heaven▪ in the life to come; and that whether we respect God, or a man's self remaining in his sin. God will not admit him, let him make what claim he can unto the kingdom of heaven; his put off shall be, Luk 13.27 Depart from me, I know you not, ye workers of iniquity. For without holiness no man shall see God. Heb. 12.14 But suppose it were possible that a sinful man might be admitted into heaven, heaven would be no heaven to him. The place, persons, and exercises there would be tedious, and a vexation unto him. For all things there are things of God, holy and spiritual most contrary to the disposition of a natural and carnal man. 1. Cor 2.14. God saith, The natural man receiveth not the things of the Spirit of God, they are foolishness unto him. To whom God's ordinances, and presence in them, as in hearing, praying, and praising God, and to whom holy company, and holy conference is tedious, in this life the same heart and affections remaining, even these and the like things would be an hell to them, even in heaven. For to make a man happy (even in heaven) it is needful that the faculties and powers of his soul be so fully rectified and perfected, that he may comprehend and enjoy the object, that thing wherein man's happiness doth consist. Now though God's presence in his glory, and in his goodness, which is the object of man's happiness, is always in heaven; yet, if the understanding, the will, and the affections of a man be not sanctified, and thereby made capable of, and suitable to the object, what content, and joy can he take therein. It is with the reasonable soul in the apprehension of intellectual and spiritual things, as it is with the senses in bodily objects: Colours though never so orient and various, yet they can give no delight to a blind, or illaffected eye. Sounds, though never so melodious, cannot delight a deaf, or illaffected ear. Meat and drink though never so well relished and delicious, cannot delight him whose is out of taste; nay the best do savour and taste ill with such a one. Even so the most spiritual things in heaven would be so fare from delighting a carnal and unholy man, that they would seem, to his fancy, very foolishness, and they would be to him a very vexation. Use 1 It is therefore an intolerable fault for a man to profess the name of Christ, and yet to live ungodly: Num. 23.10. this is the fault of too many who desire to have their sins forgiven, but desire not to have them mortified; they desire to go to heaven, like cursed Balaam, when they die, but endeavour not to be holy while they live. But (as if this were not enough to be sinful themselves) many do make a jest at all conscionable living in others, and a scorn of all that endeavour to keep a good conscience in all things, and yet will expect that Christ shall save them. How hath the devil deceived these men? yet thousands are justly given over to this strong delusion. If any of you shall happen to cast your eyes on these lines, consider the Doctrine in hand, and learn that for certain, he that is not holy in this life, shall not be happy in the life to come. For whomsoever God justifieth, Rom. 6. those he sanctifieth; and whosoever have faith to partake of Christ's merits, do by the same faith partake of the virtue of Christ's death to the kill of sin; and of the virtue of his life and resurrection, to the quickening of the inward man. And at the day of judgement all that profess Christ, and yet obey not the Gospel of Christ, 2 Thes. 1.8. shall be burnt in flames of God's vengeance, as well as those which know not the Gospel, and profess it not at all. For when such shall say to Christ, when the door of heaven is shut against them, Lord, Lord, open to us, he shall say to them, Luk. 1●. 25, 26, 27, 28. I know you not whence you are; if they reply, we have professed thy name, he doth make the same answer as before, saying, I know not whence you are; depart from me all ye workers of iniquity. There shall be weeping and gnashing of teeth, when they shall see all the godly in the kingdom of God, and themselves thrust out. Use 2 Gods own children must here be put in remembrance of that too too little holiness that many of them show forth in their lives, and of their too much pride, voluptuousness, worldliness, and profaneness; and how that they show forth little more than a bare form of godliness, showing little or no power thereof in their lives. I do entreat these men to consider seriously of the reasons of this point, and of the motives to an holy life prosecuted in the next Use; and to say each with himself, How do I by my sins grieve and dishonour God? how do I discredit my holy profession? how do I grieve, and hinder the godly? how do I open the mouths of the wicked? and how do I hurt myself, and interupt my peace with God? and how do I play the fool, in making choice of the crooked damnable ways of the devil, leaving the strait and saving paths of God's commandments? Think this with thyself, then humble thyself, then pray, and endeavour a reformation. Use 3 This should incite all that profess Christianity, to labour in prayer to God, and to take pains with their own hearts, that they may get more and more power over their corruptions, and more and more grace, that they may show forth true godliness in their conversations amongst men. To induce you hereunto, consider (besides the reasons already given in the doctrine) these motives following. First, all Christians should endeavour to be holy in their conversation out of the due respect which they own unto God, (1.) Out of love, and in conscience of duty, 1. Thess. 4.3. 1. Pet 1.15, 16. 1. joh. 3. 2●. Mat. 5.16. because it is the will of God, our sanctification, that we should be holy, as he is holy. (2.) Because holiness pleaseth him, and (3.) because he is glorified by it. Whereas a wicked life, of such as profess his Name, Isa 63.10. doth much grieve his holy Spirit, Isa. 3 8. Heb. 3.10. and doth provoke the eyes of his glory: I was grieved with this generation (saith he.) Also they dishonour him, as he saith to the jew, by breaking the Law dishonourest thou God? Secondly, consider that an holy life doth adorn the Gospel, Tit. 2.10. and true religion of God; but a vicious behaviour, of men that profess Christianity, 1. Tim. 6.1 doth cause the very religion and doctrine of God to be blasphemed. Thirdly, consider the different fruits of an holy, and of an ungodly conversation in respect of our neighbours with whom we shall converse. 1. Pet. 2.12. 1. Pet. 3.1. A constant good conversation is a means to win, unto the power of godliness, those which yet are strangers to the life of God; and it doth rejoice the hearts, and doth confirm and increase the forwardness in grace of those which are already the children of God. Moreover, an unblameable life doth muzzle the mouths, 1 Pet. 2 15 and put to silence foolish men; or if they be so maliciously wicked, that they will needs speak of such holy persons, as of evil doers; they shall be in the end ashamed, 1. Pet. 3.16. for falsely accusing their good conversation in Christ. But the ungodliness of those which profess Christ doth much grieve, and oft times doth corrupt in part, and infect, even those that be truly good; and doth harden the wicked in evil, and giveth them just cause to complain, and exclaim against them. Fourthly, consider the good or evil which accrueth, or befalleth to a man's self, according as his life is holy, 1. Tim. 4.8 or sinful, Godliness hath the promise of the life that now is, and of that which is to come. Psal. 34.9, 10. Wherefore holiness of life will either keep a man from crosses and afflictions, and will remove such as are already upon him; Psal. 34 19 1 Same 3.18. Psal. 119.71. Rom 8.28 Deu. 28.8 Phili 4 11. or will make him able fruitfully and patiently to bear them, causing all things to work together for his good. It will likewise procure all plenty and prosperity, or it will cause contentment in adversity. Also by adding unto a man's faith, an holy, righteous, and sober life, he doth make unto himself his calling and election sure; 2. Pet. 1.10. from whence ariseth peace of conscience, Rom. 5.1. and joy in the holy Ghost in this life, and according to his holiness, Matth. ●5. 28.46. such shall be the extent of his eternal glory in the world to come. But a sinful life pulleth down God's judgements upon a man, and maketh them to abide long, and causeth impatience under crosses; causing likewise a purblind judgement, barrenness, 2 Pet. 1.8, 9 and much unfruitfulness in the knowledge of our Lord jesus Christ. This careless falling into sin, and lying in it causeth, even in the elect, doubtings of their being in state of grace, Psal. 77. and in God's favour, and of their salvation, as also desperate fears through horror of conscience. And if a man have only a form of godliness, but denyeth the power of it by a bad conversation, he is unto God abominable, Tit. 1.16. and is exposed not only to be accursed in every thing he puts his hand unto; Deut. 28 20. in the things which concern the outward man; 2. Thes. 2.11, 12. but to be further given over to Apostasy through strong delusion, being to every good work reprobate, that in the end he may be damned, because, though he made a profession of believing, he yet took pleasure in unrighteousness. Fifthly, consider holiness itself, in respect of the nature thereof as it is compared with, and standeth opposite, to wickedness. Eph. 4.24. Holiness is a likeness and conformity to God our heavenly Father; it is his very image renewed in us, which according to him, is created in righteousness and true holiness. But sin is enmity to God, Rom. 8.7. joh. 4.44. a conformity to the very devil. The ways of holiness are all heavenly, holy, spiritual, equal, Rom. 7.12. and good; but the ways of wickedness are all earthly, unjust, jam. 3.15. sensual, and devilish. I refer the judging here of to any that is in his senses, and hath but the use of right reason when he is himself, namely, whether works of piety, mercy, righteousness, and sobriety, be not fare better than acts of profaneness, cruelty, unjustice, intemperance, and uncleanness, let any man instance in himself in particulars. All these motives considered, is there not cause why we should desire and labour to be holy, namely, for its own sake, for our neighbour's sake, for our own sake, for Religion sake; but chief for the honour and glory of our God, even for God's sake. Mean●● e godly. For this cause we must learn to know the ways of godliness by frequent reading, and hearing the Word, which Word as it is the rule, so it is the ministry and means of obtaining the Spirit of God, which is the Author of godliness. Moreover, though the Word and holy Spirit dwell in us, we must stir up this Spirit, and be very circumspect, and watch unto well-doing, praying unto God to give us both to will and to do that which is according to godliness; and lastly let us converse much with those that live holily. Who so doth thus, shall be able in some good measure to subdue his wickedness, and shall increase in true holiness. Lead thou, and deliver thou, The person prayed unto here to be understood is God, without whom no man can be delivered from evil. Unto him our Saviour sendeth his Disciples to make this petition. Whence observe, Whosoever would be preserved Doct. 2 from sin, or delivered out of it, and would lead a godly life, must obtain it wholly of the gift and free grace of God. The Lord must give grace, else no man can be holy, joh. 15.5. Without me you can do nothing, saith our Saviour, I am the Lord thy God which teach thee to profit, which leadeth thee by the way which thou shouldest go, saith the Lord, Isaiah 48.17. It is God which worketh in you both to will, and to do, at his good pleasure, saith the Apostle, Philip. 2.13. And he saith, The God of peace shall tread Satan under your feet shortly, Rom. 16.20. Man is of himself insufficient Reas. 1 to think so much as a good 2. Cor. 3.5. thought, much less is he able to make himself holy. Before his conversion he is dead in sins and trespasses; and in the very power of sin and Satan, who taketh him captive at his will. After his conversion, 2. Tim. 2.26. he is frail, and disposed of himself to return to his former evil conversation, if the Lord do not support and enable him to stand by his grace. The way of man is not in himself, it is not in man that walketh to direct his steps, jere. 10.23. If man cannot order himself in the smaller things which concern the outward man, much less can he dispose himself in the greatest which concern the inward, in the matters of sanctification. If God do not prevent man with his grace, he cannot so much as will that which is good, and being prevented, if God pursue him not with his grace, he shall but will in vain; Rom 7.18. to will may be present with him, and yet he may not find ability to do that which is good; this was the Apostles case, and the case of Ephraim. Ier 31.18. For when we have done what we can, and do as much as lieth in our power (which yet we must not be wanting in) yet conversion, actual resisting of temptation, and new obedience is out of our power, any further than we are helped by God's free grace. The adversaries unto holiness Reas. 2 be most subtle, and mighty, they are principalities, powers, and spiritual wickednesses, that if they be not resisted by a stronger, even by the power of God's might, Eph. 6.10, 12, 13. they will prevail unto ungodliness, man cannot be able to withstand in the evil day. As God only is able to overcome Reas. 3 sin, and give grace, so God hath in his wisdom reserved it as a part of his divine prerogative, himself to bestow it. For he knew well that if man could confer grace, or could attain it by any means without him, or having obtained some initial or preparative grace, may then have the prime stroke in the doing of a good work, by his own freewill, than all the praise thereof would be given to man, & God should have none: and man would grow so proud, that he would claim heaven by merit; and flesh would glory in his presence, 1 Cor. 1.29.30. if God were not man's sanctification, as well as his redemption. Use 1 First, this confuteth the Popish doctrine of freewill, which teacheth that a man hath power of himself, without God's special grace, to resist temptation. This also confuteth those that do not acknowledge that God wholly, and of his free grace and mere good pleasure doth bestow the gift of faith, repentance, & perseverance to any man, but according to their works, at least, according to this work, namely, if they will, what is this, if not Pelagianism, condemned by the Orthodox long since? who opposed those men which held that God giveth grace to men according as they dispose themselves thereunto, for want of which disposition he denyeth it to others. Thus making the act of faith either not at all to be the work of God, any more than by concurrence to the substance of the act, or to make him to be the less principal worker of it, and withal, that what God in the second place doth, he is held to do it according to man's work preceding; which taketh away the chief praise from God, and giveth it to a man's self, because it suspendeth faith, repentance, and every good work upon the determination of man● will. Indeed man neither doth, nor can believe or repent until first he himself determine in his will to believe and repent; but this he cannot do before that God hath wrought this determination in his will by the grace of his holy Spirit, by which also he enableth him actually to believe, to repent, and to do the things that are acceptable in his sight. God first doth work the power, than the will, and also the deed. God inclineth and swayeth man's will to follow his; and doth not expect and stay until man doth will, and then follow it. It i● impossible to the working of man's will, that God, having given him a power to will, should expect that man should first produce the act of willing, and then should graciously concur to the said act; For what need shall there be of God's concurrence to draw forth the act of a man's will, when he hath willed already. Moreover, if God by his grace did only give a man power to will and to do, if he will, and if God shall there wait, and proceed no further by the help of his grace, until men have willed; then, the efficacy of man's willing doth depend, not upon God's purpose, and upon God's grace given, according to the purpose of God's will; but it doth depend originally, and principally upon man's will: and hereby man shall be made a converter of himself, before God have converted him; and it may rather be said (contrary to the Apostle) that man worketh in God the will and the deed: Phili. 2.13. then to acknowledge that God worketh in man the will and the deed: and it may be said that God worketh in man according to man's good pleasure, and not according to his own good pleasure. And thus man shall have matter of glorying and boasting in himself, because he hath differenced and discerned himself, by his willing to believe, to repent, and to convert, and to resist a temptation, when another who had alike sufficiency of grace, and had God alike ready to join with him to help him, yet would not believe, repent, convert, or resist a temptation. The tru●● to be maintained touching this point is; that the beginning, proceeding, and consummation of a man's regeneration, and sanctification is of the free grace of God in man, without any cause in man moving him thereunto. And the cause why he giveth unto some men faith, repentance, & power, Rom. 9.11 16.18. Eph. 2.4, 5 1 Pet. 2.10 Act. 19.9. against temptations, and not to others, this is not because he findeth in some, good dispositions, and such good works which he findeth not in others: but of his mere will and pleasure. For God hath mercy on whom he will, that is, he softeneth hearts, and giveth grace to believe, etc. to whom he will: and he hardeneth, that is, leaveth into impenitency and unbelief, whom he will. This Doctrine of God's free and full grace in the work of sanctification doth also overthrow the merit of works done by men in state of grace. For even then every good work is done by the continuance and new supply of God's grace. Now if the doing of good works, which are fruits of sanctification, be of grace, how can they merit? This also discovereth the ignorance Use 2 and folly of such as presume that they can presist temptations at their pleasure, and therefore presumptuously run into manifold occasions of sin; and that they can repent when they will, and this they think they will do hereafter; intending to convert, and to be godly before they die: thus the devil and a deluded, and deceitful heart doth mislead them; For if God give them not grace to resist a temptation, and if God convert them not, and give them repentance, 2. Tim. ●. 26. Satan will hold them captive at his will; and they will, by reason of the hardness and impenitency of the●● hearts, Rom 2.5. treasure up to themselves wrath against the day of wrath, and revelation of the righteous judgement of God. Moreover, how doth any man know that God will give him grace hereafter, who hath refused, and daily doth refuse and resist God's grace tendered in the Ministry of his Word, for the present. If he do, it is more than ordinary: for his ordinary dealing with such sinners is, that because they refuse, and continue long to refuse when he calleth, therefore he giveth them up unto their own hearts lusts, Psal. 81.12 that they walk in their own counsels, and either he never giveth them a will to seek unto him, or if he giveth them ever any will to seek him, it shall be to seek him with a mere selfe-serving, and so, that when they call, he will not be found of them, Prov. 1.24.28. For they will not seek him with their whole heart. We heard before in the prosecution of the doctrine, how much holiness deserved to be desired; now would we obtain it, then according as we are taught by this doctrine, we must seek it of God: let us say to him, Turn thou us, jer. 31.9. and we shall be turned. And with David, let us wish, Psal 11●. 18 36. O that my ways were directed to keep thy statutes. Open thou mine eyes, that I may behold wondrous things out of thy Law. And, Incline mine heart to thy testimonies, and not to covetousness. And, Set a watch O Lord before my mouth, keep the door of my lips. Incline not my heart to any evil thing. Psal. 141.3.4. And, Ps. 139.24 Lead me in the way everlasting. Let us use all those means which he hath ordained to preserve us from sin, let us betake ourselves to the Christian armour, Ephes. 6.13. and resist whatsoever opposeth itself to the will of God. But this resistance must not be in the power of our own might, but in the power of GOD'S might, through whom it is that the weapons of our warfare do beat down the strong holds, 2 Cor. 10.4.5. and do bring into captivity every thought to the obedience of Christ. If we do thus, we shall stand fast in the evil day, even in the day of the fiercest temptations. Use 4 Lastly, hath any man obtained mercy of God to have power to resist temptations, or to recover himself out of his sin, and, is he made able to do any thing that is good? let him take notice, that this was of God's free grace: and that it was wholly of his grace. He must, to the praise of God acknowledge that all is of God, nothing of himself. He must acknowledge that God is not only the Author, or beginner, Heb. 12.2. Phil. 1.6. but also the perfecter of our faith; and that he is not only the beginner of the good work of conversion in him, but that he hath been, and will be the performer and perfecter of it unto the day of Christ. And as we praise him for that he made us, Psa. 100.3. and not we ourselves, so we must praise him for that he hath regenerated and new made us, jam. 1. 1●. and not we ourselves; being moved hereunto not by any thing in us: But as he of his own will begat us with the word of truth, so of his own will by the same word of his grace, Acts 20.32 he doth build us up further, till he give us an inheritance amongst all those that are sanctified. If we will do this seriously, it will keep us from three of the greatest sins which a Christian is incident to, into which he will certainly fall, if this present consideration, and the like do not restrain him. These are spiritual pride, contempt of our weak brethren, and unthankfulness to God. For let our graces be never so many, and never so excellent, how can a man think highly of his own worth, or meanly of his brother, when he considereth that all he hath is nothing but what he received? 1 Cor. 4.6.7. And the more graces we see in us, the more thankful we will be to God which gave them to us. Let us therefore see God in every good grace we have, and in every good work we do, then shall we remain low in our own eyes, merciful to our brethren, and thanekfull to our God. But let us, in our thanksgiving, give the whole praise of every good work to God; not part to God, and part to ourselves, which is to rob God of all. For, sith God deserveth all, if we give not all unto him, he taketh it as if we gave him none at all. Lead thou us not, etc. but deliver thou us. Here note, that Gods own leading of men into sin is deprecated, and his delivering out of sin is prayed for: whence may sound be collected this doctrine following, God hath an holy, overruling, Doct. 3 and disposing hand in the temptations and evils to which men are subject. He can and doth restrain, or give men up unto temptation; he delivereth from sin, and out of sin, or suffereth men to fall into, and lie in sin, even as in the holy wisdom of his sovereignty it shall please him. And this he doth and may do, without any the least touch, stain, or impeachment of his holiness, or being any way properly the author of any sin: as shall further appear in the handling of this point. Gen. 45.8.50.20. Exod. 14.4▪ The envious practices of joseph's brethren against him. The hardening of Pharaohs heart. Elies' sons not harkening to the voice of their father. 1 Sa. 2.25. Sheme●● cursing of David. 2 Sa. 16.10 The putting of a lying spirit in the mouth of Ahabs' Prophets. 1 Kin 22.23 The deceiving of those Prophets of the Idolaters mentioned in Ezekiel. Ezek. 14 9 The blinding of the eyes, joh. 12.40. and hardening of the hearts of the pharisees. Rom. 1.26 The giving up of the Gentiles to vile affections. And the sending of strong delusion to those which receive not the love of the truth. 2 Thes 2.11 All these (that I may speak as the Scripture speaketh) were of God, or from the Lord, which things (though sinful) are said to be of God, and he speaketh as if he took all to himself, not for that he worketh them by an immediate hand of his providence: For, this were to make God the principal author of sin, which to conceive is blasphemy; but because in those things he permitteth something, doth something, and doth order and determine all things thereabout. God before all times decreed Reas. 1 what things should come to pass in time; not only all the good things that should come to pass by his working: but also all the evil things that should come to pass by his permission. The sinful conspiracy of Herod and Pontius Pilate, Act. 2.23. with the jews and Gentiles in putting Christ to death, was no other, Act. 4.27.28. than what God's hand and counsel determined before to be done. Reas. 2 Gods providence and power is present to support and sustain in their natural life & strength, all tempters to evil, Act. 17.28 & all actors of evil; in his concourse to the substance of their acts. Reas. 3 God doth restrain & cha●●● up Satan, job. 1.12. job. 2.6. Psal 81.12. wicked men, and a man's own evil heart, or letteth them lose, & permitteth them to tempt, even as he will. Reas. 4 God doth present when he pleaseth, such objects, where●● a man through his own corruption may stumble, or be alured to fall into sin. The administration of certain occasions, and opportunities to sin, is often from God. Reas. 5 The Lord doth refuse to give his Spirit, Mat. 13.11 1 Cor. 2.8.10.14. Deut. 29.4.5. without which no man can resist the first temptation, or recover himself out of the least sin: or else doth 〈◊〉 it, both to whom he will, and when he will, at his pleasure. The Lord when he pleaseth, Reas. 6 doth withdraw his ordinary restraining and common graces and gifts of the mind, whereby he suspendeth those powers of the soul, which if they were not suspended, might discern between truth and falsehood, and between good and evil: Rom. 1.28 he giveth many over to a reprobate mind, to a mind void of judgement: from whence vainness of imagination, darkness of the understanding, blindness of mind, and hardness of heart, do follow as certainly, as the darkness of the air doth follow the setting of the Sun in the firmament. God, according as he pleaseth, Reas. 7 doth limit the sins of men both to the time when, and to their bounds how fare, and no farther. Last of all, God hath an hand Reas. 8 of direction, and ordering of men's sins, ordering them in the manner of committing of them, and directing them to their set object, and to such good ends, as he in his wisdom pleaseth. Thus it is evident that God hath a hand in the temptations and sins of men. Now that he is not blameworthy, or any way a cause of their sin, shall further be cleared. For which cause let us consider these five things. 1 First, what God is in himself, and in respect of man. 2 How fare only, and no farther, God hath a hand in men's sins. 3 What acts come between God's actions touching the action which is sinful, and the immediate act of sin, as it is sinful. 4 What are the ends that God proposeth, and attaineth in those his actions. 5 How God standeth affected to sin, both before and after it is committed. 1 Consider first that God is holiness itself, his nature doth not admit of any possibility of erring, Gen. 18.25. Heb. 6.18. or of doing any thing which is not holy, equal, & good; God is under no Law, himself is his own Law; whatsoever therefore he doth according to the counsel of his own will cannot be faulty. Now, Eph. 1.11. God doth all things according to the counsel of his will. Moreover God is the Creator, man is his creature. God is an absolute Sovereign, no way bound to man to do him good, or to preserve him from evil (except he please to give him a promise.) He is so absolute, that he needeth not give account to man of his actions: nay, job 33.13. because man (when God had made him good) did fall by his own evil inventions or devices, Eccles. 7.29. he hath deserved that God should do him no good at all, but that he should punish him with all evil. Wherefore, why may not his will be reason and equity enough, why he will choose some to be vessels of mercy, and reject others to be vessels of wrath, Rom. 9.18.19.20.21. and to dispose of all things concerning them, that being left to themselves, and to manifold temptations, they shall work out their own damnation? 2 If we consider how fare God worketh in evil, all that can be said, that God doth in respect of sin, may (as I suppose) be referred unto tho●e things mentioned in the reaso●● of the point, scil. His decree, His support of the actors, and concurrence of his power to the substance of the act of sin, His permission, His proposing of external objects, His forbearing to give his sanctifying Spirit, His withdrawing his common gifts of his Spirit, whereby the powers of the soul become suspended, and do cease to do those good offices for man which else they might do, His limitation of sin: and lastly, His ordering of sin to serve his own ends, as he pleaseth. Now touching the counsel and decree of God to permit sin, and then for to leave man hardened in his sin, and last of all, to punish him eternally for sin, no man hath cause to except against any thing herein: whether we respect Gods negative acts in not willing to hinder sin, but to permit it; as also in his not giving grace to some men to rise out of it; or whether we respect his affirmative acts thereabouts, as his concurrence to the substance of the act, or his determination of the means whcreby sin should be committed, and of the ends to which sin should serve after it should be committed. Which I will make to appear thus, as followeth. God intending to glorify himself in the manifestation of his manifold excellencies in the attributes of his goodness, wisdom, power, mercy, and justice, he decreed, and determined with himself to create man, and to make him good, even after his own image; and withal, to give him power to persevere in that goodness if he would: Moreover he decreed to leave him to himself, even to the liberty of his will, and to permit him to fall into sin; decreeing withal to raise some of mankind out of their fall and sinful condition, through Christ, by giving them faith, repentance, and grace to persevere in the way of holiness, and in the end to give them everlasting life, notwithstanding that by sin they had deserved everlasting death, and that for the manifestation of his glory in the way of mercy mixed with remunerative justice: likewise he together decreed, to leave the other some of mankind fallen into sin, and not to vouchsafe them the grace of faith and repentance; and withal he decreed, that for their sin he would punish them with eternal death, and this for the manifestation of his glory in the way of justice vindicative. This I conceive to be but one formal decree of means (not subordinate one to another, but ordained together) tending to one main end, namely, to the end of all ends, even to the glory of God, though in different ways, to wit, in the way of mercy, & in the way of justice, namely, Rom. 9.22.23. to the making known of the riches of his glory on the vessels of mercy which he had afore prepared to glory: and also to the showing of his wrath, and making of his power known on the vessels of wrath, fitted, or made up to destruction. For God made (therefore it must needs be that he decreed to make) all things for himself: Pro. 16.4. not only the godly, who are the vessels of his mercy, for the day of salvation; but also the wicked, who are the vessels of his wrath, for the day of evil, even for the day of destruction. God decreed that sin should be by his permission, through Adam's fall. God did not leave it to be as a fortuitous, or casual thing which perhaps might come to pass, & perhaps might not come to pass; but foresaw it, as a thing certain, that sin would be, through Adam's transgression of his Law, in as much as he determined to permit him so to do. Upon this permission it did infallibly follow that Adam would sin. For this permission being granted, the thing permitted must needs follow; because Gods will can neither be changed, nor resisted. And without Gods will nothing can be. The event also, and man's woeful experience, doth too well prove that sin is in the world. God likewise decreed to leave some men in state of sin, not giving them of his saving grace, and also determined for sin to condemn them, as appeareth clearly by the Scriptures. For Saint Peter saith, that some stumbled at Christ the cornerstone, and at the Word, 1. Pet. 2.8. being disobedient, whereunto also they were appointed; 2. Pet. 2.9. And he saith also, that God knoweth how to reserve the unjust unto the day of judgement to be punished. The Apostle Paul saith, We are not ordained to wrath, 1. Thes. 5.9. implying that God hath ordained some, namely, the wicked, unto wrath. Saint Judas saith of certain men that were ordained to this condemnation, jude 4, & 13. to wit, to be left to their own hearts lusts, turning the grace of God into wantonness; and, also, for that their wickedness, to have the blackness of darkness reserved for them. Thus we see what it is which God hath decreed touching sin. Now lest God should have any the least imputation of unjustice or cruelty cast upon him, or of being the author of sin; which were blasphemous to conceive. I will therefore in the second place show how, and in what manner he hath decreed sin to be, and to be punished; whereby it shall appear that God is holy, and blameless, even in this as well as in all other his ways; and will be every way justified when he is judged. It is most true that God decreed that six should be; but how? He did not decree that sin should be, as he decreed that all good things should be, namely, by his operation, he producing them; but he decreed that sin should be only by his permission. It must also be considered, how sin came to have a being by God's permission. Permission, either is a middle thing between command and prohibition, and in that sense it imports a kind of allowance; in this sense God never did, nor will permit sin; for he hath most straightly forbid i●; or else permission is taken for a middle thing between furthering the being of a thing, and impedition or hindering of the being of the said thing, in this sense it is taken in God's decree of sin; he willed it to be, but so as he did not further the being of it as it is sin, nor yet did he hinder the being of it, only he did permit it. Great difference must be put berweene God's decreeing the things that be good, and the things that be morally evil. For the decree that good things shall be, is accompanied always with an effectual operation of God, which causeth them to be; but the decree that evil shall be by God's permission is not accompanied with any effectual furtherance or operation of God in the way of a cause to effect it. God is truly the cause of every thing that is good; but he is not at all truly the efficient cause of the evil of sin: yet there was good cause why God might decree to permit man for to sin. For he knew it could be no wrong done to the reasonable creature, if he should leave him to his own nature to do according to the nature and freedom of his will; especially, he having made it only disposed to good, and able to hold itself only to that which was good, if he would. Besides, he knew that to leave the creature (made in such perfection) to its own nature, was in itself, not against, but according to the common good of the creature. Wherefore sith God knew how sin might be, without his causing of it to be, and knew also that, for the manifestation of his further glory, it did belong to his omnipotent wisdom and goodness rather to draw good out of evil, than not to permit it; why might not he in his holy wisdom decree to permit it? Moreover, there could be no faultiness in such a decree, because that in it was set such an order, that neither the coming of things to pass by God's permission, nor that which should come to pass by his working, should either offer violence to the wills of the reasonable creatures, or should take away the liberty or contingency of second causes; but doth establish them rather. For God's decree doth determine the creature to work according to its nature, that as all natural agents (as that stones should descend, if they be not upheld, and that fire should burn combustible matter) should work necessarily; so all voluntary agents should work freely and contingently. The liberty of the creature, together with the sinfulness of the act of the creature may and doth well stand with the decree of God. Indeed upon supposition of God's decree to permit Adam to fall, it followed by necessary consequent that Adam would fall; yet was it not necessary that Adam should fall necessarily: But rather upon supposition of God's decree, Adam's fall, by eating the forbidden fruit which God permitted him to do, came to pass freely and contingently, that is, with a possibility of the contrary, namely, of forbearing to eat of the forbidden fruit. This was because God had made man a rational and voluntary agent, to work contingently, and freely, according to the freedom of his will; and not to be forced thereto by any necessity. The decree of permitting sin doth not lay any necessity upon any man to commit sin. Sin hath not relation to God's decree as the effect hath to its cause, but only as a consequent of it, and as an object whereabout the decree is conversant. God's foreknowledge of what shall come to pass, and his will to permit it to come to pass are sufficient to denominate a necessity, or certainty of event, that the same thing must needs come to pass: but neither his foreknowledge, or his will that a thing shall come to pass by his permission, maketh God the author of that which is foreknown, or permitted: but, to produce a thing, that maketh God to be the author of it. As for sin, there is no operation of God concerning it as it is sin, but rather negation, or suspension of that grace which if God did bestow, would keep man from committing of it. God's decree to permit sin, doth not destinate any man to sin, for destination is the ordaining of a person to a certain end: an evil action cannot be the end to which a man is ordained. And this decree of permitting sin, and of leaving him in his sin, and then of damning him for sin, all which presuppose that God decreed to create man, yet from hence it doth not follow that God made any man to the end he might damn him: the end of his creation, and of all the parts of Cod's decree, was the manifestation of his own glory. He made all things for himself. Prov. 16: 4. Now if man might fall by God's permission, and yet God is free from being author of sin: then who can have any colour of exception, if after man is fallen, God do leave him in his sin, and shall condemn him for his sin, especially, sith that, though God's decree to leave a man in state of sin, and to reprobate him from faith, and other graces needful to salvation be absolute and without any cause out of God, but of his mere will and absolute pleasure: yet he never decreed to reprobate or destinate any to damnation absolutely, nor yet doth he execute or damn any but for his sin. God never doth save, or damn any absolutely: but as they are found to be in Christ, or as they are found, to be in their sins, out of Christ. For God did not absolutely elect any unto salvation, nor absolutely reject any to damnation; but he decreed to save only those which should actually, by his Spirit, believe in Christ, repent, and persevere in an holy life to the end; if they be of years of discretion, and such as by secret union of the Spirit should by a way unknown to us, partake of, and belong to Christ, if Infants within the covenant of grace. And he decreed to damn only such as should persevere in their sin, and infidelity. For the promise of salvation, and the threat of damnation is made respectively only to such. Yet know that God, of his mere will and pleasure, did absolutely elect some, and did determine to give them the grace of faith in Christ, repentance towards God, and perseverance in holiness of life; and likewise absolutely to reject others therefrom, and to leave them in their sin, and infidelity. Thus God is cleared from being any author of sin, or, yet, to blame, if he proceed in rigour in the eternal punishment of some for sin. I will last of all show that God was no deficient cause in Adam's sin, though he did decree to permit it, and did work accordingly, either by denying his grace, or by concurring with him to the substance of the act which was sinful. In all this God did not carry himself otherwise than an absolute Lord, and a most holy God might rightfully do. What though God made the forbidden fruit of an alluring nature, pleasant to the eye, and good for food, as it seemed to Eve; and was called by an alluring name, a Tree of knowledge of Good and evil? What though God exposed Eve unto the temptation of the Serpent, and Adam to the temptation of his wife? What if God restrained the good Angels that they did not, as otherwise they might, assist Adam against Satan, and against his temptation, by minding him of his duty to God, and of the falsehood and malice of the devil, and how much he was but lately beholden to God? And what though God left Adam and Eve to themselves, without giving them actual assistance of his grace, any more than what he gave them in their creation, to preserve them from falling, which he gave to the good Angels and denied to others? What hath God done in all this which he might not do? For notwithstanding all this, there was a natural and true possibility in Adam and Eve to have forborn to eat of the forbidden fruit in spite of Satan though he did his utmost that he could. Adam and Eve did eat the forbidden fruit as freely without compulsion, as ever before they had eaten of any other tree in the Garden: No compulsion, but bodily appetite leading them to eat of the common fruit; and partly bodily appetite, and partly affectation of being like God in knowing good and evil, seducing them to eat the fruit which was forbidden. There remained (I say) a true possibility in Adam, to have stood. For, by virtue of the graee of God received in the creation, he could not only have abstained from every outward action forbidden him of God, but to abstain from it in a gracious manner, for that both outwardly and inwardly he was more disposed, and better accommodated to obedience, then to disobedience, being made of an holy disposition within, and having the commandment of God from without, yea an easy commandment given to Adam for his greatest good, and that from that God who had newly made him after his own likeness, and had made all the world for him. Wherein now was God wanting in any thing towards Adam which he ought to have done for him? Man now being fallen (not through any fault in God, for God made him good, but they sought out many inventions, Eccl. 7.29. (which caused their fall) that God should elect whom he will in Christ to give them grace, and according to their grace to give them eternal glory; and on the other side, that God shall reprobate others, whom he will, and leave them in their sins, and for their sins to punish them with eternal death, who can justly complain or except against it. If any man cannot fully comprehend these things, and satisfy his own reason herein, yet he is to believe that it is so. For this is an object of our faith, rather than of dispute how it can be. It is sufficient that the Scriptures say it is so. That saying of the Apostle, O man (that art a man of a shallow reach and apprehension, that art a creature, and now art a sinful creature) who art thou that repliest against God? Hath not the Potter power over the clay, to make of the same lump, one vessel to honour, another unto dishonour? Rom. 9.20.21. This should satisfy every Christian in this point. Secondly, that God by an act of his providence and power upholdeth the tempters and tempted, giving them life and strength for action, this is not subject to exception: for herein man is much beholding unto God, for that, in and by him, Act. 17.28 he doth live, move, and hath a being. Thirdly, he by an act of his sovereignty, doth let lose Satan, and doth not hinder the tempter from tempting. Qui cum possit non prohibit, ●ubet. Indeed, amongst men, he that doth not hinder evil when he may hinder it, becometh accessary, and is safety; but this is because the law of nature, and the law of God requireth that no man shall suffer his neighbour to be hurt or endamaged, if he can hinder in but the absolute Lord God is not tied in any such bond unto his creature, no not before Adam's fall, much less sine●. Fourthly, God doth sometimes by an act of his wisdom, propose some object whereby occasion of sin may be taken, 〈◊〉 Bathsheba's washing her se●●e was ministered unto David's sight: and the wedge of gold & Babilonish garment by God's providence was presented to the covetous eye of Achan; and this he doth to discover what is in man's heart, and why may he not? We think we may laysome silver, or sweetmeats in fit places here & there, to try our servants or children's fidelity: may not God do the like much rather? Fiftly, he forbeareth to give saving grace: but whom doth he wrong herein? sith he is not bound to give grace to any man. Sixtly, God doth by an act of his justice, giving up a sinner to a further degree of sin, doth withdraw those gifts of the mind which once he gave; which thing he hath just cause to do, if he please: for what man hath not by his sin deserved this punishment? If a man abuse his hand, why may not God whither it, 1 Kin. 13.4. as he did Jeroboams? We hold this to be good justice, and is it not as good justice, that those that have abused their powers of imagination, of understanding, and of discerning things that differ, should be punished by being deprived of the right use of them? There is no less holy justice in this latter, than in the former. Lastly, that God doth limit sin for time and measure, as he did the sins of the Romans for the elects sake; Mat. 24.22 and that he doth direct them to good ends, as he did the sin of Ioseph's brethrens in selling their brother, Gen. 50.20 and sending him into Egypt for the good of jacob and all his family, here is matter of praise and glory to God, no matter of exception against God. If God act no further in sin than hath been● said, I hope it is manifest that he may act thus fare, and 〈◊〉 be innocent. Now God ha●● no further act in sin, jam. 1.13. he tempteth no man. He is no agent in sin, as it is a sinful act: for he doth not entice, or solicit unto sin; he doth not incline man's will unto sin, by infusing or putting into it any evil, which was not there before: but only leaveth man to the temptations of his own lusts, the lusts of the world, and of the devil. The third thing considerable is, what acts come between God's act and the act of sin, or who are the immediate and proper actors of sin as it is sin. These agents and acts are either external or internal; the external are the suggestions of Satan, and the evil motions of men, which propose, entice, and persuade unto evil: the internal is a man's own evil heart, upon which the most blame doth lie. For then a man is tempted, saith james, jam. 1.14▪ when he is drawn away by his own lusts, and is enticed. Wherefore in those sins in which God is said to have most to do, the fault was laid upon the person that wrought himself unto evil, as upon the proper cause, when still God is cleared. As, where God is said to harden Pharaoh's heart, Exod. 7.3. the true and proper hardener was Pharaoh himself, for so saith Moses, When Pharaoh saw that there was respite, he (that is Pharaoh) harned his heart. Exod. 8.15 And whereas it is said, God gave the Romans up to uncleanness, their acts of uncleanness did not follow as properly caused by any act of God; but from a cause in themselves, for so he saith, Rom. 1.24. the dishonouring their own bodies was through the lusts of their own hearts. Sin is a concrete compounded of two things, of the fact, and of the obliquity of the fact; we 〈◊〉 distinguish between the ●●stance of the act, and the for●● thereof, wherein the sinfulness of the act doth lie. God he is a cause concurring to the substance of the act; he concurreth not to the sinfulness of the act, but only denieth his grace, which if he would have vouchsafed to bestow, it would have hindered it: which grace he is not bound to give to any: It was enough that he gave a sufficient grace to Adam to stand, if he would. So that we may truly avouch, that the devil, or man that enticeth another, or a man's own self that enticeth himself, Deus est ordinator von author peccati. are the true causes and authors of sin, but not the Lord, who hath only a permitting, an overruling and disposing hand in sin, as is is sin. The fourth thing to be considered is, the end which God proposeth and attaineth by permitting and ordering of the sins of men, far different from those which men propose in committing of them: which ends are holy & good, namely, to set forth his own glory; and that many ways, as by discovering the impotency of the creature, what need it hath to depend upon the creator, for that man though perfect, yet could not stand for want of a special grace to support him: also to manifest his own freedom and absoluteness over his creature; besides that, his wisdom saw that permitting sin (in such a way as could no way impeach his holiness) it would make way for the manifestation of his power in his infinite grace and mercy mixed with justice towards some, and in his infinite justice towards others. This he did, not that he could not glorify himself otherwise; but for that in his holy wisdom he held it fitte●●●o glorify himself thus. But the end of the proper causes of sin is always naught, namely, envy against man, and malice against God, was the cause why Satan tempted man to sin; the satisfying of some vile lust is the cause why man enticeth, and is enticed unto sin. Why might not God first permit sin to be in the world, that so a clear way might be made to the manifestation of his holiness in hatred of sin, and in his just revenge upon sinners? in which respect though sin was no way good in acting, yet it was good that it should be acted. And since the fall, his end of giving up the wicked unto abominable sins, is to show his displeasure, in his righteous punishing of one sin with another; for this he holdeth to be a meet and equal punishment; as he saith of the Romans, Rom. 1.17. They received in themselves that recompense of their error a● wa● meet. He doth thus dispose of their sins, that it may also appear that he hath just cause to damn them at the day of judgement. Wherefore though sin be evil, ye● the punishment of sin is 〈◊〉 evil, but exceeding good. The ends of the Lords permitting and disposing of the temptations and sins of the elect are manifold. First, at the first his permission of sin to be, through man's fault, made way for an object of his mercy: since the fall he permitteth hi● own people to be tempted unto sin, to show his wisdom and power in sustaining the●, that they do not fall into evil, notwithstanding the subtlety of Satan, and the deceitfulness of their own heart: or if they 〈◊〉 into sin, he suffereth it, that he might show his grace and mercy in forgiving, and his almighty power in rescuing and delivering them out of the power of sin. Also God oftentimes suffereth his own children to commit some great sin, that he might discover unto them which do commit it, that wickedness of heart which they would never else have acknowledged to be in them. And this God doth, that he might cure them of their diseases of sin, doing like a skilful Physician, let them fall into one disease, to cure them of a greater, as they say, they will cast a man into a burning ague, to cure him of his Lethargy: or like as a cunning Surgeon can gather dispersed humours unto an head, and there make an issue, whereas he may let out that corruption which otherwise could not be drawn forth; even so God by suffering his children to fall into some great sin, letteth out that security and pride, which else would not be cured, and worketh that humiliation, repentance, and care to shun sin afterwards, which would not else have been wrought in them. Seeing therefore God hath such good ends moving him to permit sin, and to dispose of it in manner as hath been said, he is to be cleared from all imputation of faultiness in all that he hath to do in the sins of men. The last thing to be considered, is how God standeth affected unto sin. Touching which, be it known, that he hateth it perfectly as it is sin, for he forbiddeth it before it be done: he never approveth of it by his approving will when it is done, yea he is so displeased with it, that he never letteth it go unpunished after it is committed: for he hath punished it in Christ for the elect, and is daily in punishing of it, and reserveth it to be eternally punished by hellfire upon the reprobate. Thus God's holiness is every way cleared, though he permitteth sin, and hath an overruling hand in men's sins. God is the cause of the action which is the matter of sin, Ob. therefore of the sin. Here is no sound consequence: Sol. for as sin is an action, and is an effect of God, it is good, and is no sin: Peccatum est defectus nou effectus but sin is sin as it is a defect and failing in the action, swarving from the rule of righteousness: which is not caused by God, nor by any cause which hath any direct subordination from God the chief cause of all things. God disposeth of sin, Ob. and worketh in sin, therefore in some respect an author of it. Sin hath reference unto God as it is an object, Sol. or subject wherein, or whereupon he worketh, disposing it to his own holy ends: but it never hath reference unto God as the effect hath to the efficient cause, Peccatum quà peccatum, est objectum operis, nb● opus Dei. to be wrought by him: therefore it doth not follow, because he hath a work concerning it, or in it, therefore he is a cause of it, so long as it cannot be said he doth work it. Ob. God is a cause without which sin could not be, therefore a cause of sin after a sort. Sol. Grant that wirhout God sin could not be, yet he is in no sort a cause: for this kind of cause which is called sine qua non, is 〈◊〉 truth no cause. And all that ca● be yielded is, that God is only a cause by accident: now caus●● by accident, are properly no causes. No wise man will say, the warmth of the Sun is a true cause of the stink of carrion, which doth not stink until the Sun did shine upon it: the cause of the stink is in the 〈◊〉 thy corrupt matter of the carrion, not in the warmth of the Sun: for the same Sun shining at the same time upon violets, occasioneth a sweet smell. The Scripture doth seem to say plainly, Ob. that the cause of some men's sins have been of God, 1. King. 12.15. The King harkened not to the people, for the cause was of God. Now in not harkening to them, the King sinned. Cause, Sol. in that place doth not signify the proper effecting of a thing causally, but a disposing of the proper causes so as they did produce this effect. God left Rehoboam to his evil heart, and suffered the young counsellors to give counsel according to the pride of their own hearts, by which means it came to pass that Rehoboam sinned: the infatuating of Rehoboam, who was of himself partially and corruptly affected towards his young Counsellors; and the not putting of wisdom into Rehoboams green head was of God; but that Rehoboam made choice of the worst counsel, that was a most free act of his own. Now God's hand was in the disposing of these things, that the thing before prophesied might come to pass. Thus much the word translated cause doth signify, scil. the thing brought about, or brought to pass was from God. This act of not harkening, must be considered in diverse respects: First, as an evil act of Rehoboam and his evil Counsellors; in this respect God did not cause it. Secondly, it must be considered as a meet punishment of that kingdom, and as a means to bring to pass the prophecy of Ahijah, in which respect that God in justice should leave Rehoboam and his young Counsellors to their folly, and to the pride of their own hearts, it was good▪ and was caused of God. Thus it may appear, as I hope, that God hath an overruling and disposing hand in men's sins, without being author of sin, and without any impeachment of his-holinesse. The uses follow. They are therefore to blame, Use 1 that alter the form of this petition, saying, Suffer us not to be led, in stead of Lead us not. Their end may be good, but their alteration is naught, and to no purpose: for in truth this change of words doth not clear God's justice any more than Christ's own words. Let the petition therefore remain and stand holy as it is set down by Christ: for it is presumption to teach Christ how to speak. This our tenant is an apology Use 2 against Papists, or any other that shall slanderously affirm, that we hold either directly or by consequent, that God is the author of sin, although we say, as this petition teacheth us, that God leadeth into temptation, and hath more to do in the sins of men than a bare permission. Use 3 This should cause all men to admire and magnify the infinite wisdom and perfection of God's holiness, that can have so much to do with sinners, and with their sins, and yet there doth not so much as one dust or spot of defilement cleave unto him. Use 4 Hereby are condemned the blasphemies of very many, who to excuse or lessen their sin, will lay the fault on God, because Gods determinate counsel, hi● providence, power, permission, and his giving men over, is in their sin, and because he might have hindered it if he would; therefore they think they cannot choose but sin; and why should fault be found with them; if God would, it shou●● be otherwise. Such are brought in objecting, Rom. 9 Who hath resisted his will? Why doth he yet find fault? This they take from Adam, who before his conversion would have laid the fault on God, rather than take it on himself: for he saith, Gen. 3.12. The woman whom thou gavest to be with me, she gave me of the tree, and I did eat. But take notice, that although he thus extenuated his sin, by laying it on God, yet God could, Gen. 3.17. and did curse Adam and the earth; the bitter fruits whereof we feel unto this day. Know therefore, thou that any way darest put off thy sin upon God, if thou do not believe in Christ, and forsake thy sin, the Lord will one day show to thy cost, that he can bring it about, that thou through thine own evil heart shalt sinne, he giving thee over unto it, and yet can in holy justice cast thee into hell for thy sin. For he can say, he deceived the false Prophet, and yet justly punish the said Prophet, and all that are deceived by him. Ezek. 14.9, 10. Use 5 May God if he please lead into temptation? and can we not be overcome by temptation, except the Lord permit? This should teach all men to live so, that God may be their friend, and may not be provoked in his justice to give them over to the power of the devil, and unto their own lusts. For which cause observe and keep these directions following. 1 First make your peace with God by faith in Christ, repent of all sins past: and having hereby obtained friendship with God, then keep it, by being good before him; which is then approved, when you shall endeavour to please him, by doing his will in time to come, which if ye do (for this is to be good before God, or to please God) than you shall escape the snares and nets, the hands and bands of the most enticing harlot in the world, (the like may be said of all other temptations) but the sinner (saith Solomon) shall be taken by her. Eccles. 7. 2 As much as in you is, abstain from all sin; for, since man's fall, Gods giving over unto sin, is a punishment for some former sin: but especially shun those particular sins for which God doth in special sort give men over; the chief whereof are these following: 1 First, all refusing, 2 Thess. 2.10.11. or a slight and formal receiving of the truth; For this causeth God to send men strong delusion to believe a lie. 2 Abusing, or not making right use of that knowledge a man hath, Rom. 1 21.22, 23, 24, 26, 28. doth cause God to infatuate and give him over to vile affections. 3 A willingness of heart to be ignorant of the truth, and a wilfulness to practise evil: for of such saith the Lord, Ezek. 14.4 He that setteth up his idols in his hea●●, and cometh to the Prophet, I the Lord will answer him that cometh according to the multitude of his idols. 4 Presumption of a man's own power of himself to resist temptations: Matth. 26.33 34. for this cause the Apostle Peter was given over to fall so fearfully. 5 All willing casting of one's self into the occasions of sin: for this cause Jehoshaphats familiarity with Ahab, 1. Kin. 22. caused him to be given over to believe Ahab's false Prophets, rather than good Micaiah. 6 Idleness to live without a calling, or negligently in a calling, Ezek. 16.49. doth expose a man unto the Lords giving him over unto many abominations: for this he gave over Sodom to uncleanness 7 Allowance of secret sins: this provoketh God many times to give men over unto some gross open sin, that it may work sense of sin, shame for sin, and true repentance in the elect; & may work unto shame and eternal perdition of the reprobate. Eat all sins therefore as much as in you lieth, if you would not have God lead you into temptation; but especially take heed of those before mentioned. Let all that believe in Christ, and have thereby true interest Use 5 in God, draw comfort from this doctrine: for God you see, hath an overruling hand in the temptations and the sins of all men. Satan therefore cannot winnow us, nor buffet us; no, Luk. 2●. 31 he cannot touch us, but as he hath leave of our heavenly Father, the Lord of hosts. This we understand further by the case of Job, job cap. 1. cap. 2. Luk. 12.31 Peter and Paul, Satan could not assault them until odd Gdid permit him: and when he ha● leave to do his worst, the grace of God was sufficient to preserve them, 2 Cor. 12.7. that either they did not fall, or it did recover them out of their falls, and in the en● caused them to dye conquer on over Satan, over their own lusts, and over whatsoever opposed itself to the obedience of Christ in them. Moreover, if God's childr●● do sin, he can order and dispose of their sin to their good and to his own glory: for many of God's children have reape● more benefit by falling into some sin which through Go●● mercy hath humbled the●●, than they have by doing some good duties, whereby they have grown exceeding high minded. Have we not cause therefore to rejoice that we are under the safe conduct of such a leader? But let no man abuse this comfort, and pervert it to his harm, by taking liberty to sin, because God can be glorified by it, and can work good out of it. What though the skilful Physician can make treacle of poison, and can tell how to apply poison to his patient for his recovery; yet if the patiented hereupon be too busy with these poisons, they will prove his death. Let us be glad our God can draw good out of evil, but let us not be doers of that which is evil. Us: That is, our brethren, as well as ourselves, Lead not them, but deliver them also. Here therefore we learn, All Christians must desire and Doct. 4 endeavour that all others might be kept from sin, and may live holily as well as themselves. Christ jesus told Peter, that he had prayed for him, that (whereas Satan would winnow him) his faith might not fail: & doth withal enjoin him, that when he is converted, that is, when he should recover himself of his fall, He should strengthen his brethren. Luk. 22.32. He doth himself elsewhere pray to his Father, saying, Keep them from evil. joh. 17.15. The Apostle Paul saith, The very God of peace sanctify you wholly. 1. Thess. 5.23. We have express commandment to rebuke our brother, and not suffer sin upon him. Levit. 19.17. Also the two should edify one another, ●. Thes. 5.11. God our Father is displeased Reas. 1 and dishonoured by their 〈◊〉, and is delighted in, and honoured by their well doing, as well as by ours. Sin is every way hurtful Reas. 1 to them, and godliness is every way gainful unto them as wel● as to ourselves. Now the sa●●● Law that bindeth us to love 〈◊〉 selves, doth bid us love o●● neighbours also: Leu. 19 17 & where love is, it will edify. 1. Cor. 8.1. The sins of others may Reas. 3 cause God to have a controversy with the whole land wherein we live, Osea 4.1. so that it may go ill with us for their sakes: whereas repentance doth prevent and remove God's judgements, Psal. 107.32. and the holiness of a nation procureth blessings to the whole land. Thus spoke the Spirit of God unto Asa, The Lord is with you, while ye be with him, but if ye forsake him, he will forsake you. 2. Chron. 15.2. Pro. 14.34 Righteousness (saith Solomon) exalteth a nation, but sin is a reproach to any people. Wherefore in love to our country we should desire and do our best, that the inhabitants thereof should be godly. Sin is a common, hurtful, Reas. 4 and hateful enemy to mankind, therefore as we would do with a Fox, Wolf, or Serpent, it should be smitten at, wheresoever it is met with: but grace is a common, profitable, and amiable benefactor unto mankind, wheresoever it dwelleth; therefore it should be our desire to place it every where, where we may get it heart-roome. It behoveth men, even in true Reas. 5 love to themselves, to desire that their neighbours should be kept from sin, and might live godly. For we are in danger to be accessary, and so be made to bear their iniquity, Levit. 5.1. and to partake of their sins, if we should not do our best to restrain them. Their sins are catching and infectious, it concerneth us therefore, that if the plague and fire of sin be begun in a town, that it be cured, and quench●● lest it infect, and spread to 〈◊〉 own houses. And if throu●● our watchfulness the sinne● others should not infect us, 〈◊〉 they would be a continual vexation unto us, if we be righteous; as it was with Lot, 2. Pet 27.8. Whose righteous soul was vexed daily, with seeing and hearing the filthy conversation of the men of Sodom. On the other side, if our neighbours be godly, they are excellent persons in whom our souls may delight, Psal. 16.3. they will be examples and provokers of us unto love and good works, Heb. 10. ●4 they will exhort, admonish, and comfort us; they will likewise pray for us, Psal. 141.5 especially if we have been any means of the conversion, or increase of grace in them. In doing thus, we shall approve ourselves to be converted, & engrafted into Christ, and become indeed trees of righteousness, Pro. 10.21 when our lips feed many, even to the winning of souls. Prov. 11.30. It is therefore a great fault in Use 1 those that do see their neighbours run into idolatry, superstition, profaneness, covetousness, voluptuousness, vaingloriousness; yea suffer them to lie in these sins, and yet do never bewail their estate to God in prayer for them, that God would deliver them out of the snares of the devil; nor ever speak of their sins, except sometimes behind their back to their disgrace, or to their face by way of girding, railing, and recrimination; but never do in love and wisdom admonish them. What doth this argue, but that they love not God, they love not their neighbour, they love not their country, they love not godliness, they hate not sin, neither are they wise for themselves, that will not quench their neighbour's house on fire, whereby their own houses are in certain danger of being burnt up and consumed with them. But it is a greater fault to give evil example unto others, and to entice unto sin; as to profane the Sabbath, to neglect the exercises of religion, to contemn authority, to be contentious, wanton, drunken, unchaste, thievish, liars, and such like. And their sin is so much the greater, by how much they in saying unto God, Led us not into temptation, & deliver us from evil, would seem to desire that all their neighbours should be kept from sin. This is gross hypocrisy, for which they shall be sure to answer. Besides, the blood of all those whom they have enticed unto evil, and discouraged from goodness, shall be upon their heads. But most intolerable is the sin of those, which notwithstanding they say this petition, yet do hate all that endeavour to keep a good conscience, holding it cause sufficient why they should speak evil of them, and persecute them, because they run not with them to the same excess of riot: 1 Pet. 4.4▪ 5. which persons not only do evil themselves, but desire that others may be as bad as themselves, and do delight in those which are most wicked. Doth not God say, that these shall give an account to him who is ready to judge the quick and the dead? to which judgement, if by no means they will be reclaimed, I do leave them. Use 2 Whosoever would approve himself a lover of God, of grace, of his country, of his neighbour, and of himself, and would approve himself to be an hater of sin, and would prove that he is an unfeigned Christian, & that he is no hypocrite when he maketh this petition; then let him be earnest with God in hearty prayer, that he would sanctify, and give grace, with the increase thereof daily, unto all his neighbours and brethren. Also as God giveth unto any man a calling, either by virtue of his place of authority, or by that familiarity and special interest he may have in his neighbour, or by any other good opportunity, let him exhort, admonish, 1 Thes. 5.11.14. and encourage his neighbour, that he may come out, and keep out of the ways of evil, and may enter in, and walk on in the ways of godliness. For, whatsoever we must pray for, we must do what in us lieth to procure it. Wherefore except our neighbours show themselves swine, Mat. 7.6. by open and often trampling these pearls under their feet, and except they show themselves dogs, by snarling at us, and flying in our faces, we must never neglect this office of exhorting and instructing one another. And let this be remembered, that even then when without breach of charity we may count them as swine and dogs, yet we must never give over praying for them. David did fast and pray for his enemies: he shed rivers of waters because men kept not Gods Law. Ps. 119.136 Samuel professeth, 1 Sa. 12.23. he will never cease to pray for Israel. jeremiah speaking of God's judgements coming towards the jews, saith, But if ye will not hear it, my soul shall mourn in secret for your pride. jer. 13.17. If a man shall first reform his own ways, by pulling the beam out of his own eye; Mat 7.5. if he be wise to observe the fit times and places wherein he doth admonish; if when he doth endeavour to restore his brother, he do it with the spirit of meekness, Gal. 6. 1● he may boldly and with hope of good success instruct his neighbours. If this duty were thus performed, oh how should one neighbour enrich another with these holy pearls! and there would not be the thousandth part of that sin committed that now is, if every man would in wisdom and love be his neighbour's remembrancer. Set upon this duty therefore. I confess, it is a thankless office amongst most men, but it is most profitable to men, and most praiseworthy with God; and whatsoever effect it take with men, thy work is with God, and thou shalt shine in the end as a star in the firmament. Do Christians pray one for another, Use 3 that they may not be led into temptation, but delivered from evil? why then should any Christians discourage themselves because they cannot pray so earnestly aga nst the temptaons of sin and Satan, nor yet can resist them as they would? Be of good comfort notwithstanding, only persevere, and never give over to pray and resist according to thy power: for you must consider, you have the benefit of other men's prayers, yea, of the prayer of Christ, who did not only pray, that Peter's faith should not fail him when Satan should sift him: but he prayed that his Father would keep from evil, not only those which did then believe, but those also which should believe, joh. 17.15.20. of which number you are. Use 4 If it be a Christian duty to desire and use all good means to preserve a neighbour from sin, than it is an unchristian part in any that shall take it ill when his neighbour doth exhort and admonish him: which is the manner of most men, who as if it were not fault enough to refuse good counsel, return him evil for his good, giving him scornful language, saying, Who made thee ruler over me? Look to your own self, Exod 2.14. you shall not answer for me: Who made you a controller? You may meddle with your own matters: you take too much upon you, and such like. But know ye, O ignorant, unthankful, and foolish men, God hath made every one a controller of another, (if to instruct and to admonish in love be, to be a controller) and tell me, if the same man should acquaint you with your enemy's purpose of taking away your life, and should dissuade you from going that way in which he lay in wait to kill you, or should offer you his company to assist you: if he should tell you of your bodily disease, and withal give you wherewith to cure you, or should help quench the fire that is begun upon your house; if he should but help your beast out of the ditch, Exod. 23.45. or should but untangle your sheep caught in the brambles; would you answer him with What is that to you? or, I need none of your help; or, Who sent for you? or, Who gave you authority to meddle with me or mine? I presume you would not: but mere common sense and civility would move you to hold these proffers to have proceeded from good neighbourhood, and therefore you will accept his good will; you will thank him, and will requite him with the like kindness if he need. Grace and religion should teach you, that Christian good counsel is a better fruit of Christian brotherhood, and is a certain evidence of a better love to you, by as much as your souls are to be preferred before your body, and your goodness before your goods He is a miserable foolish man, who is wise in all things except in the case of his soul. Let all men therefore be as ready to suffer wholesome words of instruction and admonition, as any shall be willing to offer them. It is their love to perform it, but it shall be your benefit to accept and follow it. Be of David's mind: he saith, Psal. 141.5 Let the righteous smite me, it shall be a kindness, and let him reprove me, it shall be an excellent oil, which shall not break my head. And let us when any Abigal shall dissuade us from sin, 1. Sam. 25.32, 33. do as David did, Bless God first, for sending them, then bless the advice, and follow it, and forget not in the last place to bless the persons which advise us, and labour to keep us from sinning against God. Whosoever shall receive instruction in this sort, shall never want good counsellors, nor good counsel, nor God's blessing upon it, when these two meet, namely, Pro. 25. ●2▪ a wise reprover to an obedient ear, it is both an ornament and an happiness, in every Christian society. Us: Even such persons as the Disciples, which were already converted, and had received the true beginnings of sanctification. Whence observe, Doct. 5 Those which are already converted and sanctified, are yet subject unto temptation unto sin, and to lie some space of time in it, if the Lord please to lead them thereinto, and do not deliver them from it. Gen. 20.2. 2. Sam. 11. Mat. 26.78. Abraham's lying, David's adultery and murder, Peter denying of his Master, and that saying of James, 3.2. In many things we offend all, doth evidently prove it. Reas. 1 Sanctification is but in part, while men carry about these sinful bodies of flesh, 1. Cor. 13. they know but in part, and have received but the first fruits of the Spirit. Rom. 8. There will always be tempters Reas. 2 in this life, namely, the world, the flesh, and the devil: therefore there will be temptations in the best men, and the more holy any one is, the more malicious the tempter is, and more vigilant to ensnare him. God hath ordered that man Reas. 3 shall be subject to falling into temptations, even in his estate of regeneracy, to try his watchfulness over himself, and that he may always see matter of humiliation in himself, and be kept from being exalted above measure, and that the power of God in preserving men from sin, and delivering them out of it, may be seen in their weakness. This confuteth that most false Use 1 and uncomfortable opinion of some, that hold that after a man is converted he cannot commit a gross sin against his knowledge. I refer them to the examples in the point. If they shall deny that Abraham, David, and Peter, were converted at such time as they committed those sins, (as I hear they do) they contradict manifestly the holy Scripture: for it is most clear that Abraham had a justifying faith when he was called out of his own country, Heb. 11.8. which was before he told any one of his two lies. David was converted before he was King, for God saith of him in the very rejection of Saul, that he had found a man according to his own heart. Act. 13.22. Now his honest heart was not given him after he had committed adultery and murder, but before Samuel anointed him to be King: for when Samuel had thought that Eliab the eldest son of Jesse, a man of an excellent presence, had been the man which God would choose, God doth tell Samuel that he looketh not on the outward appearance, 1 Sam. ●6. 7. but on the heart, Peter likewise was converted before he denied his Master: for our Saviour saith unto his Father concerning all his Disciples (except Judas) that they kept his word, and saith, joh. 17.6.14. They are not of the world. It is to be wished, that authority would restrain these revivers of old heresies, lest they fret like a Gangrene, and increase into more ungodliness. 2. Tim. 2.16.17. This likewise confuteth the Use 2 opinion of those that dream of perfection of holiness in this life, I mean those that think that a man at sometime of his life may attain such a degree of holiness, as not to sinne any more. Indeed all Christians must be perfect in truth, in desire, and in labouring after perfection, which yet shall not be attained in the highest degree, until we come to heaven. This teacheth us what to Use 3 think of those that boast they know not what temptations mean. This argueth that the strong man keepeth the house, and that they are like drunken men wounded, but are not ware of it. For if they were sanctified in truth, the devil and flesh would ply them with manifold temptations. Use 4 Let none abuse this doctrine, when they are reproved for their running into temptations, and their falling into sin, to excuse or lessen their faults by saying the best men are subject to temptation. It is easy to fall into sin as they did; but it is not easy to repent and rise out of their sin as they did. Use 5 This likewise condemneth the ignorance and folly of those who look that such men as are indeed godly, and which make a more forward profession of religion than others should live without sin. Therefore if such happen to sin they cry out upon them; whereas they can applaud themselves, and others which do ten times worse. Let no man therefore give Use 6 over his watch, but be always armed against his spiritual enemies: for he shall meet with temptations; wherefore let no man be secure, but let him that standeth take heed lest he fall. 1. Cor. 10.12. For the best men may have their slips. If the Disciples of Christ be Use 7 subject to temptations and sins, then let no man be uncharitable in censuring either his neighbour or himself, as if they could not be in state of grace because they have been overtaken with some gross sin, or because they be cumbered with manifold temptations. All the question must be, what is a man's ordinary walking: and touching the sin they are fallen into, it must be considered whether they be convinced that it is a sin, or at least have had sufficient means to be convinced, but will not be convinced, and whether they delight in it, or do wilfully lie in it; and whether their temptations be not by them wrestled with, and resisted ordinarily: for if they resist those sins of which they are eonvinced, and do not willingly lie in any sin, than they are in estate of grace, notwithstanding some falls, and many temptations: and they may in faith, and with a comfortable expectation of help from God, pray to be delivered out of them. Use 8 If the best men be subject to temptation; then no man must think it strange that he is daily pestered with temptations: neither must he be discouraged, as if that befell him, which did not befall Gods own children. All our care must be that we be not overcome of the temptation; of which I shall speak more particularly in the next point. A child of God, if he shall keep close to God, is in a most safe condition, notwithstanding temptation. For no temptation shall befall them but such as is common to men: and God is faithful, and will not suffer them to be tempted above that they are able, but will with the temptation make a way to escape, etc. 1 Cor. 10.13. Either God will keep us from the hour of temptation, Revel. 3.10. or he will keep us from the hurt of the temptation. For in that Christ in all points was tempted as we are, he having a feeling of our infirmities, both can and will secure his own that are tempted, Heb. 2.18. Heb. 4.15. Into temptation: Our Saviour directing his Disciples to pray against sin, doth first will them to pray against temptation. Whence we learn, Whosoever would be preserved Doct. 6 from sin, must pray against and withstand the temptations thereof. He that is not wary and careful to resist temptations, cannot live godly. The devil did deceive Eve through his temptations, Gen. 3. and Adam was likewise drawn into the transgression by the temptation of Eve: Math. 4. whereas Christ Jesus the second Adam by resisting the devil's temptations, preserved himself from sin. The youth spoken of in the Proverbs was caught and ensnared by the subtle temptations of the harlot. Pro. 7.10.21. But joseph by resisting the temptations of his Mistress, Gen. 39.9. kept himself chaste, although her temptations were cunning, and most importunate. Christ saith again and again, Pray that ye enter not into temptation. Luk. 22.40.46. Reas. 1 For temptations and motions to sin are the very seed and kernels of sin, which if they may be entertained, so as they may but receive any warmth in a man's heart, there is presently a conception of sin, which will cause him to be in labour and travail of it, until he have brought it forth into act. jam. 1.14.15▪ There are no creatures so apt to bear issue, nor ground so rank to bear weeds; no tinder, or gunpowder so ready to take fire, as the heart of man is to conceive sin, and be inflamed with lust by evil motions and temptations: wherefore, all that would avoid sin, have cause to resist it in the temptation. To resist beginnings of the evil of sin, Obsta principijs. is as needful to be observed for a rule against diseases of the soul, as to withstand evils of pain in their beginning, is needful in diseases of the body. Hereby we may judge what is the cause that sins do abound, Use 1 and spread infinitely. It is because temptations are not resisted, which fault deserveth sharp rebuke. Yea, many are so fare from praying against temptations, that they willingly foster and nourish any that shall be offered, and like him in the parable, do sweep and garnish their hearts, Mat. 22.44 opening the doors, and making it ready prepared to entertain any temptation. They contrary to the Apostles command, make provision for the flesh to fulfil the lusts thereof, Rom. 13.14. still thinking and plodding on wealth, or feeding themselves with high thoughts, or are always hunting after unlawful pleasure, running always into those actions, places and companies, which minister most occasions of temptations. Insomuch that the devil and lust, are not more ready to present evil motions, than the mind is to plot and contrive how to compass them, Micah 2.1.2. or then the hand is to act them: yet these men will mock God, and say, Lead us not into temptation. And if they be exhorted to avoid the occasions of temptations, they set light by it, and would make us believe they are not so simple as to be taken with idolatry, covetousness, whoredom, drunkenness, pride, revenge, or any such like crime, although they keep company with idolatrous, or covetous, or voluptuous, or vainglorious persons. Yea (if we would believe them) they can wallow in the midst of occasions of sin, and yet come forth undefiled. Let a man husband his heart as well as he can, and let him sow into it the best seed he can get, yet he shall find that too many lusts will of their own accord spring up, & hinder the growth of godliness in him. We count them ill husbands that will not weed their land: but if we should see men ploughing, and sowing nothing but all manner of weeds, would we not say they were out of their wits? Such mad men are all those that nourish in them temptations unto evil. But what men sow or suffer to be sown, that they shall reap. Prov. 22.8. If they sow wickedness, they shall reap vanity. At harvest when others shall have corn, they shall be sent empty away. When in the day of the Lord the good Wheat shall be saved, the wicked with their lusts shall be cast into a furnace of fire, Mat. 13.41.42. Use 2 Would any therefore not be the breeders and nurses to those evils which will like vipers kill all that do bring them forth? Let them take heed of temptations which beget them. We must be careful to shun all occasions of sin; for it is much easier to avoid the occasion, than (running into the occasion) to avoid the sin. Occasions and tentations are snares, it is much easier to avoid a snare, then, being entangled, to get out of it. Let us all therefore watch & pray, that we fall not into them. But it is doubted by some that it is not lawful to pray against being tempted, thinking it lawful only to pray that they may not be overcome of the temptation. I answer, I doubt not but the very temptation itself, as it is a motion and enticement unto sin, is to be prayed against also. For the Apostle Paul did not only pray to overcome the prick of the flesh, and buffet of Satan, 2 Cor. 22.7.8. but that it might departed from him. And why may not a man desire not to meet at all with those his enemies which seek his life, as well as when they assault him, desire to quit himself of them? I confess, request must be made for the one and the other, with some difference. When we pray that we may not be tempted, it is always under correction, not absolute, but if it might stand with Gods will and pleasure: we desire to run the race of Christianity without meeting with stumbling blocks, or any occasions of our stay or turning out of the way; but if God will have us meet with these impediments, we pray absolutely that we may pass over them, and not be let or turned out of the way by them. And if he will that we must enter into the conflict, we pray that we may overcome. Now because resisting of temptations is of great consequent; it will be worth the pains to consider these four things: First, what is a temptation. Secondly, who are the tempters. Thirdly, how they tempt. Fourthly, how a temptation may be resisted. 1 Temptation is any and every motion unto the doing of any thing which God hath forbidden in his word; or to the leaving undone any thing that God hath commanded; or to do any thing otherwise then God hath commanded. When a thought of any evil is presented to the mind to be done, this is a temptation. 2 The tempters are, Satan, called the tempter, Matth. 4.3. jam. 2: 14. and men, with whom we converse, when they move others to sin; and also the lusts of our own evil hearts. 3 These tempters do move a man to sin, by presenting unto the mind, thoughts of sin to be committed by him. The devil by his suggestions, as he did to David, putting him in mind to number the people. 1 Chro 2.21.1. Man tempteth by speech, or some outward sign, whereby he giveth a man to think what evil he would have him do. Thus the harlot tempteth by her words, Prov. 7. by her eyelids, and by her dalliance. A man tempteth himself, when the lust of his own evil heart doth minister matter of thoughts of sin to be committed, or when by the sense of some outward object, the evil heart taketh occasion to present evil thoughts unto the mind. Sometimes all these tempters conspire together in one and the same temptation, and most commonly Satan and the evil heart combine in those temptations which are most mischievous. But we need not so much inquire who tempteth, as to know how to resist the temptation. These tempters prosecute their temptation in this sort. If the party tempted be of himself a slave to sin, and is given over unto sin, and is already disposed to a particular sin, than there needeth no more but a bare suggestion or motion to it; that is enough to cause such a one to commit it. But if a man be endued with the Spirit of grace, or of restraint, than all the devices that the wit of man and subtlety of the devil can find out, shall be used, both in the proposing of the temptation, and prosecuting thereof. Then an eye shall be had to all advantages that may be taken, either from a man's natural disposition, or from his sex, or from his different condition of life and calling; from his estate in the world, be he rich or poor, noble or base; or from his estate in grace, be he a babe or strong man in Christ; or from observation in what thing a man is least armed; or from observation what a man doth esteem or disesteem most; also from place, time, solitariness, company; &, whatsoever particular circumstance shall fall out, it shall be taken to the greatest advantage to further the temptation, making use of the infinite varieties of evil unto which, and of the manifold varieties of means by which a man may be tempted. In moving a man to like that which is evil, there is always a face and appearance of good set upon it: and in moving a man to dislike that which is good, a vizard of evil is put upon it: or if notwithstanding the motion, the evil to which a man is moved, will appear sinful, than they will present considerations, that it is but once, or for a short time that they shall hold that evil course; also, how the best men have fallen, and have notwithstanding been saved: how that God is merciful, etc. And withal, motives shall be fetched from the credit, profit, or pleasure, that shall be attained upon yielding: and on the other side, from disgrace, loss or pain that may follow upon not yielding to the temptation. It is not in the power of man to find out the windings and turnings, the sleights and devices, the cunning reasonings and subtleties that sin by its agents can and doth use to circumvent and ensnare mankind. Sinful inventions are so deep, that most wise Solomon professeth he could not find them out, no not in either sex: for so he saith, The inventions or sinful devices of one man of a thousand, have I found out; but the inventions or sinful devices (for thus the supply of the defective sentence is to be made) of one woman among all those have I not found. Eccles 7.27, 28, 29. Where the word rendered account, should be rendered reasoning, or invention, or device of sin: for it is the same word which in v. 25. is translated reason, (namely of wickedness & folly) and is the same which ver. 29. is translated inventions, which of necessity must be meant the same which the Apostle 2 Cor. 2.11. calleth devices. Now that it appeareth what a temptation is, also who are the tempters; and that sin by her agents Satan and sinful men, is most crafty and cunning in tempting, it remaineth that we should chief learn how we may be preserved from being ensnared by it. Now because the tempters are so strong and subtle, it is necessary that we call unto our aid a stronger & wiser than our adversaries, which only is the Lord, who can restrain them from tempting, & deliver all such that are tempted. Wherefore hearty prayer must be made to him, as our Saviour teacheth us, that he would not lead us into temptation, but deliver us from evil. And because he resisteth temptations in us by his Spirit, by putting into us good motions to the contrary; prayer must be made unto God, that he would give unto his holy Spirit, which may work effectually in us against temptations. Whosoever is good before God, and pleaseth him, whosoever shall take heed that he do not grieve this Spirit, & quench the good motions of it, they praying for it, shall be sure to have it, Luk. 11.13. and shall escape the hurt of the temptation, when the sinner shall be taken by it. Eccles. 7.26. Yet it is not enough that we be reconciled to God, and do keep our peace with him, and have his holy Spirit dwelling in us: for though God could subdue all our sins, and resist all our temptations for us, without our own help, yet he will have us to resist, by exercising the whole reasonable man in the conflict against sin: for which cause he giveth his word to direct us, and the manifold graces of his Spirit to arm us, Eph. 6.13. that we ourselves may by the power of his might withstand temptation in the day thereof. Now that we may withstand temptations, it shall be good to observe this order: First to look to our own heart, Pro. 4.23. for that is the hold and fort of the soul; if that be not true to us, we are sure to be foiled in every temptation: wherefore we must have it in an holy suspicion, so fare as to cause us to examine and search it daily, to find out those treacherous and deceivable lusts that lurk there; jer. 17.9. Eph. 4.23. and when by the light of the word we have found any evil lusts, than we must not stay till they assault us, but let us assault them, and use martial law, let us presently accuse them & ourselves for harbouring of them, than we must confess and bewail them before God, and condemn and crucify them; then we must make particular and daily application of the blood of Christ unto the heart, and it will purify it, and purge the conscience from dead works, that we shall serve the living God. And let us never leave purging the heart, until we can say, it is not set upon any earthly thing, either to love it, or fear it; for if it be, as he that will be rich, so he that will have pleasure, and will have glory of men, shall fall into temptation, and a snare, and into many foolish and hurtful lusts, 1 Tim. 6.9. which drown men in destruction. A man must by the work of God's Spirit, through the use of the Word, never leave working upon his heart until he have brought it to a firm resolution to will in all things to live honestly. When the heart is thus made sure for God and for ourselves, the next care must be that the understanding, the watchman and intelligencer of the soul, be rightly informed by the Scriptures of all such things that do belong unto its office in the Christian warfare. First, it must be able to discern between good and evil, between things not sinful and sinful: & of good things, to discern which are good but in part, which every way good; & what things are good only to sense and in appearance, and what is good in truth: also what is but in part evil, and what is wholly evil; and what is evil only to sense and in appearance, and what is evil in truth: that the baits to draw unto sin, taken from the gain, pleasure, and glory of this world, may not move us, because we shall know they are but uncertain, transitory, and not the true riches, pleasure and glory; and that on the other side, the bugbears to fright us from doing good, may not remove us, because they are but uncertain, momentany, and light evils, in comparison of the certain & true riches of grace, and of the everlasting true pleasures and glory which is laid up for those that be constant in keeping faith and a good conscience to the death. When the understanding is thus enlightened, we must always set the true danger of sinning, and the true good and glory that followeth upon well-doing, before our eyes; and it will cause the heart to choose the good, and refuse the evil. Moses chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season: the reason was, because his judgement was sound in discerning between good and bad: for it is said, Heb. 11.25.26. He esteemed the reproach of Christ greater riches than the treasures of Egypt: for he had respect to the recompense of reward. If we can but judge aright of the joy that is set before us in the course of holiness, Heb 12 2. it will make us with our Saviour Christ endure the cross, and despise the shame which in this world doth accompany Christianity; and we shall with speed run the race that is set before us, notwithstanding the impediments that we shall meet withal. Now when the heart is established and armed with grace, and the mind with knowledge and judgement, there must be a continual watch set, and faithfully kept; wherefore the eye of the mind must be always awake, to see and observe what particular temptations do arise against us, either from within or without. Therefore the Apostle Peter saith, 1. Pet. ●. 8. Be vigilant, for your adversary the devil as a roaring Lion, 1 Cor. 16.13. seeketh whom he may devour. Watch, saith the Apostle Paul, else there will be no standing fast in the faith, nor quitting ourselves like men. Our Saviour saith unto all, Watch, Mark. 13.17. When by watchfulness the temptation is discovered, than we must buckle all the Christian armour about us, scil. Sincerity, righteousness, Eph. 6. patience, hope, faith, and the sword of the Spirit, the word of God. And being thus armed, we must animate and fill the heart with courage and resolution to resist even unto the death. For which cause, we must make an oration unto it, such as wise and valiant leaders will make to encourage their soldiers; we must mind our hearts of the odiousness and hurtfulness of that thing to which we are tempted; how that it is a lust of the flesh, and of the devil; how it is enmity to our God, and a deadly enemy unto us; how that we must kill it, or else it will kill us. Let us mind our hearts with this, that it will be to the dishonour of our King and country to be overcome; that to yield to any temptation is contrary to our vow of allegiance, which we entered into when we first professed to fight under Christ's banner. Lastly, let us tell ourselves of the equity of our cause, how that our war is just: think also of the wisdom & valour of our captain our Lord jesus Christ, assuring ourselves, that how hard soever our conflict may be, yet if we do not yield, in the end we through him shall overcome, and be more than conquerors. Rom. 8.37 Having thus won the heart to resolution, then let us as the Apostle saith, 1 Cor. 13.16. Stand in the faith, quit ourselves like men. In the conflict we must avoid two evils. First, we must not trust to our own wisdom: for then sin will be too crafty for us. Secondly, we must not resist in the power of our own might, for then the principalities and powers will be too strong for us. We must therefore resist by the wisdom of the holy Scriptures, being able to say with our Saviour Christ: It is written, Mat. 4. I must not commit that sin to which I am tempted: and with Joseph, Gen. 39.9. shall I commit this great wickedness, and sin against God? Resistance of sin in this sort, is not only a defending of ourselves, but a wounding of our adversaries. We must also be sure in our conflict to entreat God's aid, that in the power of his might we may prevail. When we resist by the wisdom of the word and power of God, if we submit unto God, and be earnest, and constant in resisting, we shall put Satan to flight: for God saith, jam. 4 7. Resist the devil, and he will fly from you. But remember always that his departure will be but for a season: Luk. 4.13. we must therefore always keep on our armour, and keep our watch, and let our experience of overmastering former temptations, give fresh courage unto us to resist all that are to come. But deliver us. Here our Saviour will have his Disciples to ask to be delivered out of their sin into which they are fallen, as well as to be kept from falling. Whence observe, Doct. 7 It must be every man's desire and endeavour if he be fallen into any sin, to be delivered out of it by repentance, and that he may walk before God in new obedience. jer. 31.18. Turn us Lord, and we shall be turned, saith the Prophet. The Church of Ephesus is bid to remember from whence she is fallen, Revel. 2.5. and repent. And the Minister must wait when God will give repentance, and recover evil men out of the snare of the devil. 2. Timoth. 2.25.26. Which place showeth that repentance is deliverance out of sin, and doth intimate that it must be desired. Until a man have repent, Reas. 1 his prayers are not accepted of God: for that cause God commanded the jews to repent: saying, Isa. 1.26.18, 19 Put away the evil of your doings: cease to do evil, and learn to do well: and then they might come to God, and he would respect them. Until sin be repent of, a Reas. 2 man is as it were manacled, or as a bird touched with lime-twigs; it taketh away the life and comfort of spiritual exercises, as of hearing, praying, and receiving the Sacrament: he cannot set about them with any nimbleness of spirit, while he lieth in any sin. Sin unrepented of taketh Reas. 3 root, and infecteth further and further: it will increase itself, and beget other sins. Reas. 4 While a man lieth in sin, he may look every hour when God shall inflict some fearful judgement or other, and then the remembrance of a sin unrepented of, proveth more heavy, and more stinging than the judgement itself. Whereas, though a man have sinned, yet if God have given him repentance, and have recovered him out of his sin, he may come before God with boldness, and can perform exercises of Religion with cheerfulness, and shall either prevent crosses, or remove them, or they shall do much good to his soul while they lie upon him. Use 1 This is to reproove all such, who as they care not how they fall into sin, so they care as little how they be delivered out of it: yea though God call them to repentance, and give them space to repent, yea though sometimes God awake them by his judgements, and by checks of conscience, and doth offer them his Spirit to turn them unto him: yet neither his patience, nor bounty, doth lead them to repentance. They will say, Lord deliver us from evil, but refuse to be delivered. This their hypocrisy aggravateth their impenitency, and their impenitency aggravateth all such sins as are not repent of: for it is a fault to commit any sin, but when it is not repent of, this sin is continued, yea doubled, and multiplied; for every day they should turn from their sin, as ordinarily as they seek their daily bread. No sin so dangerous as impenitency; for therefore the sin against the holy Ghost is unpardonable, not in it own nature, but because they that commit it cannot be renewed unto repentance. Heb. 6.6. Impenitency therefore though it be not the sin against the holy Ghost, yet it must needs be a fearful sin. For he that liveth and dyeth in impenitency is as sure to be damned, as he that sinneth against the holy Ghost. Let all that refuse to forsake their sins look for God's visitation, jer. 5.3.7.9 as he saith in Jeremy: They have refused to return, etc. How shall I pardon? shall I not visit for these things? and shall not my soul be avenged on such? etc. Use 2 It doth therefore concern every man, having fallen into evil (for who is it that sinneth not?) to use all means to repent, and recover himself of his fall: and then do his best to hold on a steady course of new obedience. Have not men in prison cause to seek for deliverance? and if any man be fallen into a lapse after a sickness, hath he not cause to seek for recovery of his former health? such is the estate of every sinner until he have repent. But let this repentance be true, and sound, proceeding from grief for sin, and hatred of sin, not turning from one sin to another, or a bare leaving of sin, but it must be a conscionable turning from evil to good. It must be, in the bent and intention of the soul, and in our whole endeavour, a turning from all sin, as well as from any one, even from as many as we can come to the knowledge of, as well from secret as open, as well from beloved sins, and such as are in credit in the world, as from any other. Ezek. 8.31. We must cast away all our transgressions, saith the Lord. It must be speedy, while it is to day, lest our hearts be hardened through the deceitfulness of sin. It must be constant, Heb. 3.15.16. as daily as we ask daily bread. If we would but enter into our hearts and consider what we have done when we have sinned, how we have transgressed an holy commandment, & thereby have grieved the holy Spirit, disgraced our holy profession, and have offended a merciful Father, and a severe judge, who yet if we will turn, will have mercy; but if we refuse to turn he will punish, and will not pardon; the thoughts of these things would work grief, and hatred of sin, and hope of pardon, from whence would follow repentance never to be repent of: if withal we pray hearty, saying, Deliver us from evil: for with all the means we do use, prayer must be one; for as we cannot repent without God's help, so he will not help and give us repentance except we ask it. From evil. By evil is meant sin. Our Saviour would have his Disciples pray against sin under the name of evil. Whence we may learn, Sin is evil, and God would Doct. 8 have all men when they think of sin, represent it to their mind in the name and notion of an evil, yea of the most evil thing. It is called evil. Rom. 12.9. where it is said, Abhor evil. joh. 5.19. The whole world lieth in evil. Thus David in confessing his sin unto God, doth affect his heart with shame and remorse, saying, Against thee have I sinned, and done this evil in thy sight, Psal. 51.4. Sin is absolutely contrary Reas. 1 unto God who is goodness itself: yea enmity to him, Rom. 8 7. therefore it is the evil of evils. Sin doth separate a man from the Reas. 2 greatest good. Isa. 59.2. It doth separate a man from God. No other evil, be it imprisonment, poverty, disgrace in the world, sickness, death, doth separate a man from God; he may enjoy God, and may have a blessed communion with him notwithstanding the worst of these evils; which he cannot do while he lieth in his sin. Wherefore sin must needs be the greatest evil. Reas. 3 Sin is the cause of all the evil of punishment that any creature is subject unto, for sin brought man under the curse, and will hold him under it, except the mercy of God, through the merit of Christ, do deliver him. Reas. 4 Sin doth give denomination unto all things that are truly evil, causing them to be called evil: Gal. 1.4. the world is therefore called evil, because it is a sinful wo●ld. Men are called evil men, 2. Tim. 3.13. because they be sinful men. And because the devil exceedeth all other in sin, he is called the evil one, Matth. 13.19. Use 1 Is sin evil? how then hath it bewitched and deceived most of the sons of men? for they account nothing evil, but what bringeth loss to their estate, and shame to their name, and pain to their body, or some other misery to their outward man: as touching sin, many are so fare from judging it to be evil, that, because they conceive it serveth for their pleasure, gain, or credit, of all courses, they think none so good as those that are sinful. What man so vile, but thinketh his course good, and thinketh all are fools that are not of his mind. The Papist is so well conceited of his Popery, as he looketh to win heaven by it. joh 16.2. The persecutor thinketh he doth God good service in molesting such as fear him. The swearer thinketh his speech doth not sound well, and is without all grace, if it be not filled up with oaths. The covetous, the voluptuous, the vainglorious, all of them applaud themselves in their ways as if they were good, though (as Solomon saith) the issue there of is the way of death. Pro. 14.12 It standeth sin upon, that the devil and wicked men should transform themselves, and transform sin, and put some goodly painting upon it to make it seem good, else no reasonable man could be brought to commit it: for the will of man doth by virtue of its mere nature so perfectly abhor evil, it being the proper object of detestation, that it would always shun it, therefore there is put an appearance of good upon it, whereby it may deceive. But woe be unto them that call evil good, and good evil; that put darkness for light, and light for darkness. Isa. 5. 2●. Use 2 Doth Christ call sin evil? then let us believe him, and not our own lying hearts, nor yet the father of lies, who would bear us in hand that sin is not evil. But let us always conceive of every sinful act, as 〈◊〉 evil, naughty, & hurtful act, and let it be our greatest care to avoid sin. Oh if we could represent the acts of sin under the name of an evil act unto our apprehensions, our will would at the first motion loathe and detest it more than it doth a toad and a serpent, and would either kill it, or run from it. Whensoever therefore we are tempted unto sin, let us see it as it is, a most evil thing; let us account of it as it is, a most evil thing. And whatsoever colours be set upon it, or whatsoever good means it is called by, if the thing so called be a transgression of God's law, let us call it a most evil and most abominable thing. Yea, we must conceive of every sinful action, and must account it a greater evil than the eternal torments of hell. For the least evil of sin is greater than the greatest evil of punishment: for the greatest punishment is an effect of God's righteous hand; but the least sin is contrary to God, it is very enmity unto his holiness. If sin might appear to every reasonable soul to be as it is, such an evil as hath been said, it would work grief and repentance of sins past, and hatred and departing from sin for ever afterward. Use 3 Lastly, how thankful should all God's children be to him, because he doth preserve and deliver us out of sin, out of the great evil every day; and we have his word that he will continue this grace, until we shall be presented to himself without any spot of this evil in the day of the Lord? He doth not only pardon us, and free us from the guilt and punishment of our sins, but (which is no less mercy) he doth deliver us from the power of sin, he delivereth us from evil. We must therefore magnify the Lord, and say, Who is a God like thee? Mica. 7.19. who dost not only pardon, but wilt subdue our iniquity. And with David, let us call upon our souls to praise God, because as he forgiveth all our iniquities, so also he healeth all our diseases, that is, Psal. 103.3 he doth sanctify us, delivering us from all evil. For thine is the kingdom, and the power, and the glory, for ever. These words contain the reason of all the petitions: it is delivered in an exact form of thanksgiving: so that it doth excellently serve both to confirm the faith of him that prayeth, and to give glory unto him that is prayed unto. The Evangelist Saint Luke doth not mention this clause. It is probable that when our Saviour did teach his disciples in private, at the request of one of his disciples, he did only teach them how to make petitions: but when he taught them in public, he did add this clause, to teach them as well how to praise him, and give him thanks, as to pray unto him and make requests. It is sufficient for our learning that any one Evangelist hath recorded it. In this clause we have the note that showeth that these words are a reason of the former requests, in the word (for.) Then we have the arguments or grounds of the reason, which are taken from certain respe●● in God, which do minister matter of faith, assuring them that they had cause to ask and expect of God all the former petitions: and do also minister matter of praise, showing what cause there is why all glory should be given unto him. These respects of God are three, Sovereignty, Power, Glory; which are set forth by the appropriating particle, thine, whereby these three, Kingdom, Power, and Glory, are ascribed, as proper, to God. Thine is kingdom, etc. and also with the copulative, and, conjoining the two latter respects or privileges in God with the former, and the power and the glory. All which three are illustrated by their continuance, for ever. Kingdom, signifieth Gods absolute sovereignty over all things, to whom only it appertaineth of right to forgive and to give at his pleasure; therefore they make their suit unto him. Power, signifieth that all-sufficiency in God, whereby he is able to do all things according to the good pleasure of his will. Many have kingdom, so that it pertaineth to them to help their subjects, but want power, as it was with the King of Israel, who said in the famine, 2 Kin. 2.27. If the Lord do not help, whence shall I help? But as it belongeth unto God to hear the petitions of his subjects, so he hath power to grant whatsoever they shall have need of: hence the petitioner gathereth assurance that he shall have his petitions granted. Glory, is that high estimation, honour and praise which is due to any person for their worth and goodness: this is originally in God, as well as sovereignty and power, and in that respect is appropriated to him. Wherefore when it is said, Thine is the glory, thus much is implied, that as all glory and praise is due to him, so they do now give it to him. And if he shall grant their requests, it will be for his glory; therefore they are bold to make these petitions, and hope to speed in their suits: whereas, though it appertaineth unto God, and he were able, yet if the things asked were not for his honour and glory, he would never grant them. For ever, is to be applied unto kingdom, power, and glory, namely, it doth now and shall always belong to his prerogative royal (because kingdom is his) to hear the petitions of his people. He is now and shall for ever be able to help them: he now hath and shall for evermore have glory and praise ascribed unto him for granting their requests; therefore they pray unto him. The meaning of these words may be thus expressed: O Lord God, which art King of kings, and rulest over all, we have none either in heaven or in earth to whom we may make our requests but thee: for thine is the kingdom, it belongeth to thy place of sovereignty to provide for thy name and honour, by advancing thy kingdom, by causing thy will to be done, and by preserving and receiving into favour, and by giving grace to thy people. Thou Lord art able to fulfil all this that we have asked: and we do yield thee, as is most due, the glory of thy sovereignty and power: and if thou shalt please to grant these our requests, as thou shalt therein deserve, so we shall be ready to give unto thee all glory everlasting: wherefore we are bold to ask, and to expect the granting of them. For thine, etc. In the entrance into prayer Christ taught his disciples to represent God to their thoughts, under such titles and names whereby they might confirm their faith in prayer: and here in the close and end of prayer, he doth wish them to press and urge God from consideration of his sovereignty, power and glory, from whence they may encourage themselves by good reasons, both to ask and look for what they have asked: whereby we learn, The Lord would have his children Doct. 1 have good ground and reason for the petitions they ask of him, and would have them uttered unto him in their prayers. Thus did Jacob, when he prayed to be delivered out of the hands of his brother Esau, saying, Gen 32.9.10.11.12. O God of my father Abraham, and God of my father Isaac; the Lord which saidst unto me, Return into thy country, and to thy kindred, and I will deal well with thee: I am not worthy of the least of all the mercies which thou hast showed unto thy servant. Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children. And thou saidst, I will surely do thee good, and make thy seed as the sand of the sea. In this prayer jacob gathereth reasons from the covenant between God and his fathers, from God's commandment and his obedience thereto, from his acknowledgement of God's mercy and his own unworthiness, from the relation he had to God, being his servant, from the condition of his adversary, he being his enraged brother Esau, from the extreme danger he and his wives and children were in, & lastly from a promise that God had made to him in respect of his posterity, which could not be fulfilled if Esau should have destroyed Jacob and all his children. Upon all these reasons, he doth ground that petition, Deliver me, I pray thee, from the hand of my brother, from the hand of Esau. In like manner Solomon confirmeth his faith in the beginning of his prayer, 1 King. 8.23.24.25.26. And it is ordinary with David throughout the Psalms. Reas. 1 Though God need no reasons either to inform him of their need, or to move him to supply their need; for he knoweth every man's case better than himself, and is more readily inclined of himself to help, than any man can be ready to ask: yet he doth delight, that his children should yield reasons of their requests, because therein they show proof of their knowledge, faith, confidence, and other graces, which is much pleasing to their Father. Reasons in prayer doth much Reas. 2 confirm faith in us, and stir up good affection in prayer. For when a man can assure himself he hath good warrant to ask, and to hope to obtain, he can break through all the discouragements which the devil or a man's own heart can cast in to hinder him. Hereby all praying without Use 1 understanding, (be the intention of the heart never so good) must be judged to be faulty: for he that knoweth not what he asketh, can never give reasons why he asketh. Use 2 This reproveth all rash and inconsiderate entrances and proceed in prayers, which is, when men are led therein only by custom or present sense of necessities, but never exercise their faith in uttering any reasons of their requests. Hence it is that they are so weak in faith, and so cold in devotion, and heartless in their prayers, because they do not establish their faith, and put life to their affections, by uttering of apt reasons of their present petitions. Use 3 Whosoever therefore would make a prayer in faith and fervency, must follow our Saviour's direction, & the examples of godly in Scripture, who have gone before us in giving reasons of their requests. For it doth please God to hear his children reason it out with him. Wherefore he doth sometimes of set purpose seem not to hear, but rather seemeth to deny his children that pray unto him, because he would have them answer all doubts, and resist all impediments, and be more importunate with him in giving reasons why they should be heard. Thus the Lord dealt with the woman of Canaan: first he seemed not to hear her; then when he heard, he seemed to deny her suit, and yielded a reason of his denial: Mat. 15.25 28. yet all this was but to make trial of her faith; which when she shown by her importunate continuance of her suit, and wise answering of Christ's objection, saying, Truth Lord, yet the dogs do eat of the crumbs which fall from their master's table: she thereupon received of him a commendation of her faith, saying, O woman, great is thy faith; and withal obtained her request even to the full, for he said, Be it unto thee even as thou wilt. Reasons of our petitions may be taken from God's nature, from his promise, from our capableness to have our prayers granted, either because we are in Christ, and are his servants, and do pray in his name; or they may be taken from our need of help, or from that experience we have had of help in time past, or from the thanks and glory that we do give, and will give, if it shall please the Lord to grant our requests. If from these & such like grounds out of Scripture, we shall wisely make choice of reasons befitting our present occasions, and shall use them understandingly, not so much to inform or persuade God what he should give, as to inform and persuade ourselves how to ask, we shall be much helped in our praying, and God will be well pleased with our prayers. The reason of the ask the aforesaid petitions is set down in a form of praise and thanksgiving; from which we may observe, Christians must in their prayers Doct. 2 as well offer praise unto God, as make requests. We must as well give him glory and thanks, as pray to him to give us grace, or any other good thing. Thus saith David, Thine O Lord is greatness, and the power, and the glory, and the victory, and the majesty. Thine is the kingdom, O Lord, and thou art exalted as head above all. 1 Chron. 29.10.11. David calleth upon his soul, and all that is within him, to praise his holy Name, Ps. 103.1.2. The Apostle requireth that in every thing, by prayer and supplication with thanksgiving, we should make our requests known unto God, Philip. 4.6. Also he saith. Let us by Christ offer the sacrifice of praise to God continually, that is the fruit of our lips, giving thankes unto his Name, Heb. 10.13. Reas. 1 Praise and thankes are 〈◊〉 unto God: for he himself do most excellent, being infinite in all holiness of wisdom, power, mercy, and all the rest of his divine attributes. If there be any excellency in any creatures the praise belongeth unto God, because he made it excellent: and if any good thing be bestowed upon any man, whatsoever was the secondary means God was the first cause, and 〈◊〉 the true giver thereof: Of him are all things, therefore to him be glory for ever, Rom. 11.36. Reas. 2 It is good, pleasant, and comely, to praise the Lord, Psal. 147.1. It is good, because it is the will of God, being a part of his worship. It is the best means to continue and make good unto us the good things we have. 1 Tim. 4.4 It is the best means to procure those good things which we yet have not. It is well pleasing unto God: for he saith, He that offereth praise, glorifieth me. Psal. 50.23 It doth become the upright to be thankful, Psal. 33.1. for it doth show their humility, and dependence on God, & acknowledgement that they, in all things are beholding unto God. This reproveth all those who Use 1 notwithstanding they have the great book of the creation and frame of the world to look upon, and the book of the Scriptures to look into, both which do set forth the unspeakable excellencies of God; yet never admire him, nor speak of him to his praise: whereas if a mortal man shall do some curious piece of work, showing therein some rare skill and invention, his work shall be gazed on, and admired, and the workman praised of every one, and he shall be half deified. And if a friend shall save their lives, or deliver them out of prison, or do any other such special kindness unto them, they thank him, and acknowledge themselves beholding unto him as long as they live: whereas God which gave power, and will to the same friend, to do thee good, and doth give them all other good things, who would also deliver them from the bondage of sin and Satan, a●● from eternal death, he is forgotten, and is never thanked by them; yea many of those who in their distress do seek unto him, and are helped, even they, like the nine Lepers, never return to give thanks. Luk 17.17 It is ten to one (as we say) if any give glory to God. Most men ascribe the praise of all good things which they have, unto nature, fortune, luck, or chance, unto their wit, or to their hands, or to their friends, to any person, or thing, rather than unto God, without whom they could have had nothing. These men are wilfully blind, if they do not see that God's hand doth all things: But if they see that all things are of God, and yet will not give him the praise and thankes, they do much wrong God in depriving him of his honour, and do manifest themselves to be utterly unworthy of all good. There is no sin can be more hateful than ingratitude. There is no sin can be more hurtful to the committer of it; for it doth provoke God, and cause him in wisdom and justice, to take away from them those good gifts which once he gave unto them. As he did with his daughter Israel, of whom he saith, Hos. 2.8.9 Because she did not know that I did give her corn, etc. Therefore will I return and take away my corn in the time thereof. And for this cause God giveth men over unto reprobate minds, because they having means to know God, and cause to be thankful, Yet they do not glorify God: neither are thankful, Rom. 1.21.28. Use 2 Let all that profess the name of God learn hereby to be always as ready to speak of God, and to God, in praises and thanksgiving, as to ask and receive any thing from him by petition. For which cause we must consider the works and word of God, for they testify of him. God's infinite wisdom, power, mercy, and goodness, and all other his excellencies, are seen in the creation, preservation, and redemption of man, and are all clearly revealed in his word. In so much that when David did consider the heavens, and the work of his fingers, he breaketh forth into an holy admiration of God, saying, O Lord our Lord, Psal. 8.1.9 how excellent is thy name in all the earth. And the Apostle could not speak of the work of redemption by Christ, but he saith concerning God, To whom be glory for ever, Amen. Gal. 1.5. Eph. 3.21. If we would but consider how little good, and how much evil we deserve at God's hands; how that it is his mercy we are not consumed: and if we would consider how little evil, Lam. & how much good we receive every day of his mere goodness, we could not choose but be thankful. Wherefore we must bewail our barrenness of heart, and with David call upon our souls, and all that is within us to bless and praise his holy name. Psal. 103.1 We must call his benefits to remembrance, and tell our souls what great things the LORD hath done for us, recounting one benefit after another, until we have convinced our hearts of our duty, and have enforced ourselves unto thankfulness. But our thanks must not be verbal only, like that of the proud Pharisee, saying, Lord I thank thee: Luk. 18.11 they must be hearty, and real; which is then, than we show that we do indeed acknowledge ourselves bound and beholding to God for those things for which we say we give him thanks, namely, when we use his gifts as he hath appointed, to his glory, and when we give ourselves both in soul and body to his service: thus let us give thanks: it is good, it is pleasant, it will become us. Then this, nothing more pleasing unto God, nothing more profitable unto us: for every hearty thanks, is a real effectual begging of continuance, and blessing upon what we have, and of new supplies unto what we have not: such shall never want good gifts, because God knoweth he shall never want hearty thanks. Thine is kingdom. He saith not, thou hast a kingdom, but which is more, thine is kingdom, that is, all kingdom and sovereignty is thine in original right, and is not a derived sovereignty as all other governments are. Whence we learn, Absoluteness of authority Doct. 3 and Sovereignty is properly and only in God. The Lord made that great Monarch, and earthly king of kings, Nabuchadnezzar to acknowledge and proclaim that he was a God of Gods, and a Lord of kings, and that his kingdom was an everlasting kingdom, Dan. 2.47. and 4.3. The Lord made, and doth Reas. 1 preserve all things, therefore must needs be above, and have sovereignty over all things. The acts of God do prove it: Reas. 2 for he changeth times, he removeth kings, and setteth up kings. Dan. 2.21. By him kings reign. Pro. 8.15. All powers are of him. Rom. 13.1. Use 1 This should take down the pride and insolency of all that think in their heart, or speak with their tongue, saying, as they in the Psalm, Psal. 12. 4● Who is Lord over us? This should likewise make all wicked men to tremble; for he who is an absolute king, whom no policy nor power can withstand, he to whom vengeance belongeth, even he is Lord over them. Use 2 If absolute sovereignty be proper unto God, than we must acknowledge no sovereign Lord and master, to have right to give such laws that properly of themselves bind the conscience, but only God. For is this respect our Saviour 〈◊〉, One is your Father which is in heaven, and one is your Master, even Christ. Matth. 23.9.10. Wherefore the Pope must be held to be an usurper of God's prerogative, because he doth presumptuously take upon him to give laws, such as shall properly bind the conscience, whereby he doth domineer over men's faith and conscience, 2. Thes. 2.4 and doth take upon him as God. Hereby we must be exhorted Use 3 to yield absolute subjection in all things, at all times, unto the commandments of God. 1. Cor. 6. And as for inferior and subordinate authorities of men under him, we must for his sake submit ourselves unto them, but in the Lord only: 1. Pet. 2.13 for if they command any thing that God hath forbidden, or forbidden any thing which God hath commanded, we must answer them with the words of the Apostle, Whether it be right in the sight of God, to hearken unto you, more than unto God, judge ye, Act. 4.19. To refuse to obey them in this case, is not to resist authority, but to resist the corrupt wills and lusts of those that abuse and exceed their authority. Use 4 This should teach kings, and all inferior governor's in the Church, commonwealth, and family, to acknowledge that they derive their authority from God, Ezra 1.2 whose is kingdom. Wherefore they must beware that they do not tyrannize over their subjects, and domineer over their wives, children, or servants, abusing the authority which God hath given them, as if they had no master to whom they should give account of their government. For the Apostle saith unto all such, Your master also is in heaven, neither is there respect of persons with him. Ephes. 6.9. Use 5 Lastly, it will much refresh and rejoice the hearts of every servant and child of God, to consider that their God and father is King, and Lord of all: for the majesty and sovereignty of the father is for the honour and advantage of the children. They cannot be base and ignoble, which have such a Lord and Father: for as Christ our head is hereby honourable, because he hath such a Father, so we the members are honoured, and may rejoice, 1. Cor. 12.26. because we have such an head, whereby we become one with his father and our father, to whom absolute sovereignty doth belong. If we lack any thing, we do hereby learn to whom to repair, even to God, who will not fail his subjects that depend upon him, Rev. 1.6. Rev. 5 10 but will make them all Kings unto him: for his is kingdom. And if we be oppressed by the authority of men, we need not be troubled, but may commend ourselves unto God in well-doing, 1. Pet. 4 19 comforting ourselves in this, that he that is higher than the highest, regardeth us. Eccles. 5.8. And the power. Sith power is ascribed unto God: we may observe, Doct. 4 Power originally belongeth unto God. All power is in him, and from him. David saith, Power belongeth unto God, Psal. 62.11. Daniel saith, Wisdom and might are Gods, Dan. 2.20. Reas. 1 He is God, therefore omnipotent. Reas. 2 The works of creation, preservation, and redemption, do show his eternal power and Godhead. Use 1 All the wicked which provoke God against them because they will not obey his will, should tremble & quake at the thoughts hereof: for the Lord, of whom Nahum saith, that he revengeth, he revengeth, is great in power, and will not at all acquit the wicked: who can stand before his indignation? Nah. 1.2.2.6. He is able to destroy both body and soul in hell. Matth. 10.28. This reproveth all that call Use 2 Gods power into question, like those Israelites which said, Psal. 78.9. Can God prepare a table in the wilderness? Or like those that think their sins to be so many, & their hearts to be so hard, that they cannot be pardoned or cured. This doctrine of God's power Use 3 may give hope unto most grievous sinners, that if they will repent of their sin, and believe in Christ, they shall be saved. For the Apostle speaking of hard hearted jews, saith, God is able to engraft them also, if they abide not in unbelief. Rom. 11.23. If God's hand be upon any Use 4 man, let him not think that by any violent means he can deliver himself from under his hand; but let him humble himself under the mighty hand of God. 1. Pet. 5.6. There is no contending with God, that can prevail with him, but jacob's wrestling, which is humble and hearty prayer: by this a man may have power over God, and prevail, if he can weep, and make supplication to him. Hos. 12.4. Use 5 Would any man have power to do good, and to eschew evil, and to resist and overcome all his enemies both bodily and ghostly; he is here taught from what fountain to derive and draw it, even from God only, whose Name is the strong God, Exod. 34.6. Use 6 If any man have any power to do himself and others good, let him not be proud thereof, nor yet abuse his strength, but let him thank God for it, and use it for God, who gave it. Use 7 Lastly, Gods own people may gather much comfort to themselves, when they consider that they are sons and daughters of God almighty. I, even I, 2. Cor. 6.18. am he (saith God) that comforteth you: who art thou that thou shouldest be afraid of a man that shall dye, and of the son of man, which shall be made as grass? Isa. 51.12. Nahum saith, The Lord is good, Nahu. 1.7 a strong hold in the day of trouble, & he knoweth all that trust in him. Hast thou not known (saith God) that the everlasting God, Isa. 40.28.29.30.31. the Lord, the Creator of the ends of the earth, fainteth not, neither is weary: he giveth power to the faint, and to them that have no might, he increaseth strength. Even the youths (that is, the strong adversaries that presume upon their own strength) shall faint: but they that wait upon the Lord, shall renew their strength. Asa did confirm himself against an host of more than a thousand thousand enemies, by this point in hand, saying to the Lord, 2. Chron. 14.11. It is nothing with thee to help, whether with many, or with them that have no power. And whereas God's children are many of them little and weak, and their adversaries mighty and strong; yet if they lay hold on the power of God's might, they shall stand in the evil day, and be sure to overcome. Thus John encourageth all God's children, saying, Ye are of God, 1. joh. 4.4. little children, and have overcome them, because greater is he that is in you, than he that is in the world. Paul comforteth himself in this, when persecutors went about to take away his life, 2. Tim. 2.12. saying, I know whom I have believed, and I am persuaded that he is able to keep that which I have committed unto him. And hereby we know that our vile body shall be made like Christ's glorious body, Philip. 3.21. because of that mighty working whereby Christ is able to subdue all things to himself. And we are assured of that inheritance incorruptible in the heavens, because both it is reserved for us, and we are kept for it, by the power of God through faith unto salvation. 1. Pet. 1.4.5. And thine is glory. In that glory is appropriated unto God we learn, All glory and praise primarily Doct. 5 and properly belongeth unto God. Therefore the four and twenty Elders ascribe glory and honour unto him. Revel. 4.11. Likewise all creatures in heaven and in earth, and under the earth, and such as are in the sea, and all that are in them, are brought in, giving glory and honour to him that sitteth upon the Throne, and unto the Lamb for ever and ever, Revel. 5.13. This is, Reason. because God only is of himself excellent and glorious. If any other persons or things have any excellency or goodness, they have it of God: for of him, Rom. 11.36. through him, and to him are all things, (saith the Apostle) to whom be glory for ever, Amen. Who so would be further confirmed, and would see what use he should make of this Doctrine, let him look back into the first Doctrine of the first Petition. For ever. Here it must be observed, that Doct. 5 All divine prerogatives and properties that are in God, are everlasting. His sovereignty, power, and glory, and all his attributes had no beginning, and shall have no ending. Moses in the Psalm saith, From everlasting to everlasting thou art God, Psalm. 90.2. The Apostle saith, To the King eternal, immortal, etc. be honour, and glory for ever. 1. Tim. 1.17. who also speaking of God in another place, saith, Who only hath immortality, etc. to whom be honour and power everlasting. 1. Tim. 6.16. The nature of God is perfect and absolute, without mixture, Reason. or composition of things contrary or diverse: so that there cannot be in him any internal cause of corruption and ending. Also God is independent, and above all other things: that there can be no external cause, and therefore no cause that can cause any alteration in him, or can put an end to his being: therefore God must needs be the same yesterday, to day, and for ever. Is God everlasting in every Use 1 one of his properties? then let the wicked fear and tremble: for the truth of all Gods threatenings in his word is everlasting; heaven and earth shall pass, but no jot of the truth of his Word shall be unfulfilled. Hereby they must assure themselves that the intolerable torments of hell that are appointed for them, are everlasting. If there might be an end of God's justice, power, and glory, there might be an end of torment: but so long as God (whose breath as a stream of brimstone, Isa. 30.33. doth kindle hellfire) is everlasting, Mark. 9 the gnawing worm and scorching fire made to torment every sinner, must needs be everlasting. Ah, how can they endure this everlasting burning! Isa. 33.14. The thoughts of the eternity Use 2 of God's properties, are exceeding joyous and comfortable unto all that have made their peace with God through faith in Christ: for his truth, his grace and love, and his power to save them, 1. Thes 4.17. Psal. 16.11 is everlasting. By this we may assure ourselves, that after the day of judgement we shall both in body and soul ever be with the Lord, in whose presence is fullness of joy and pleasures for evermore: because he that hath promised and purchased, and which hath prepared and reserved an eternal inheritance in the heavens for us, 1. Pet. 1.4. ever liveth to fulfil and continue it to us. Sith all God's excellencies are Use 3 everlasting, we must daily and constantly for ever ascribe unto him glory everlasting. Amen. This is the second part of the Lords Prayer, whereby is expressed the right disposition of the mind and heart of a man when he prayeth, which is indeed the very life of prayer. This Hebrew word Amen, remaineth for the most part untranslated in Greek, Latin, English, and in all other languages. It is used either in the beginning or ending of a speech. In the beginning of a speech it importeth an earnest asseveration, whereunto our saying, verily, or indeed, or in very truth, doth answer: in this sense it is often used by Christ in the Gospel. When it is in the latter end of a speech, as here, and in diverse other places, it signifieth two things, either a wish of the heart to obtain what is proposed, or else a persuasion of the heart that it shall obtain that which was proposed. Oft times it signifieth both. That Amen is a wish and desire of what was before spoken of, it appeareth by Benaiah's answer to David, when he had appointed Solomon to be ruler over Israel, and over judah, saying, Amen, which he doth explain by these words, The Lord God of my Lord the king say so too. 1. King. 1.36. That Amen showeth a persuasion of faith touching the thing before spoken of, see Rom. 9.5. where when Paul had said of Christ, that he was over all, God blessed for ever, he addeth Amen, that is, he was assuredly persuaded that it was so. Amen, in this place, signifieth both the assent and wish of the heart, as also assurance of faith, and expectation of the petitions before mentioned. These different acts of the soul, scil. a hearty wish, and expectation of what is wished, are not so different, but that they may in one instant be acted at once in the heart, and therefore may fitly be expressed in one word, so long as the word, Amen, doth signify both those acts of the soul. As it expresseth the assent and desire of the heart, it implieth knowledge, truth of heart, and fervour in ask. As it expresseth faith of the heart, it implieth an assured expectation to obtain the things asked. This sense of Amen may be thus rendered: O heavenly Father, now that I have asked all these petitions according to thy will, in the name of Christ, I do hearty wish and desire again and again, that thou wouldst grant them: and I am persuaded, and do expect that in the best time they shall be granted. Amen, As it signifieth assent of heart unto what was asked, doth necessarily presuppose the understanding of what was asked. Whence we may collect, Doct. 1 Prayer must be made with understanding. Whosoever prayeth must know what it is that he prayeth for. Sing ye praises with understanding, saith the Psalmist. Psal. 47.7. I will pray with my understanding, saith the Apostle. 1. Cor. 14.15. meaning he would pray so, that both he might understand himself, and that others might understand him also. Reason. Every man must say Amen to his own petitions, as well as to the petitions that others do make for him: for this Lord's prayer is to be said in the closet as well as in the Church. Now the Apostle saith, he that occupieth the room of the unlearned, cannot say Amen at the giving of thanks, if he understand not what is said by another. There is the same reason why a man cannot say Amen to his own prayers, if he do not understand what he hath said. This confuteth the Popish Use 1 divinity, which requireth no more in prayer then a general good intention of the heart, which is sufficient, though it be not understood what is asked, and though a particular attention of the mind be not added (and I would it were only the Papists error.) This confuteth the Papists Latin service, whereto the unlearned people cannot say Amen. Whereas they say, God understandeth Latin, and doth like of devotion, I answer he must understand what the heart saith, as well as what the tongue uttereth: and as for blind devotion, (such as that is which is without understanding) he doth abhor it. Yet this is a common fault not only among Papists, but of the common sort of ignorant professors of the true religion; for even many of them, if they have said over their prayers, do think they have served God well, and and are blessed for that day: when poor souls, they do not understand one half of what they speak. Let all before spoken of understand, that all uttering of words of prayer without understanding, are but bare repetitions of words; they are no prayers, but mere babbling, which God detesteth. Use 2 Whensoever any man doth pray unto God, let him be sure that if he pray alone, he do understand what it is that he uttereth before God, and if he be the mouth of others, that he express his desires in such words, that those that hear him may understand him, that both himself and others may indeed say Amen unto his prayer, Amen, This implieth intention, and assent of heart unto all the petitions before mentioned. Whence note, The mind and heart must always Doct. 2 be conjoined with the tongue or thought in prayer. There must be truth and intention of heart in all prayers. David saith, his prayer did not go out of feigned lips. Psal. 17.1. The Apostle saith, He would pray and sing with the spirit, as well as with the understanding, 1 Cor. 14.15. The Lord did dislike the prayers of Israel, because when they prayed, they cried unto him not with their heart. Hoseah 7.14. He did likewise abhor the prayers of the Pharisees, because they only drew near unto God with their mouth, and seemed to honour him with their lips: but their heart was fare from him. Mat. 15.8. Reas. 1 Truth of heart, and true intention of the mind unto the requests or thanks which a man doth offer, is the very life of prayer, without which, words or thoughts in prayer are but an outside and carcase of prayer, and are mere hypocrisy. Reas. 2 The promise of hearing and granting requests, is made only unto hearty and unfeigned prayers: Ye shall seek me, and find me, when ye shall search for me with all your heart, saith the Lord, jerem. 29.13. And Christ saith, whatsoever ye desire when ye pray, believe that ye receive them, and ye shall have them. Mark 11.24. Use 1 This is to discover and reprove much faultiness in the prayers of many men, of whom, albeit it cannot always be said, they pray not in understanding (for they know what they say,) yet they may be charged with this fault, that they do not pray in the spirit: for they do not always mind what themselves or others do utter in prayer, or if they mind it, do not hearty desire it, or not desire all that is asked: they will say Amen to the petition for daily bread, but say not Amen to thy will be done, or lead us not into temptation. These offenders are of two sorts. One sort never take notice of this their slightness and hypocrisy, and are so fare from being humbled for their failings, that even for their hypocritical service they expect God should respect them. Thus did those jews, Isaiah 58.3. who said, Why have we fasted & thou seest us not? all such are in the power of hypocrisy, who except they repent, must expect to have their portion with hypocrites. There are another sort of offenders in this kind, that through drowsiness of body, wandering of their thoughts, and through an evil custom of slight and heedless praying, alone or with others, do not mind the things which they seem to pray for: but either have their thoughts suspended, that they think on nothing, or else have their thoughts on some other things than what are uttered in prayer: but these either take themselves in the manner, in the time of prayer, whereat they grieve, and presently call in their thoughts, and fix their heart upon the present work, or at least when they have made an end of praying, they will call their failings to mind, and humble themselves before God for them. Albeit this latter sort are God's children (for the best are subject to slightness, hollowness, and many wand'ring thoughts in prayer) yet they must judge this manner of praying to be sinful, and must suffer themselves to be reproved, and must reprove themselves, and take pains to avoid this evil of heedlessness and hypocrisy in prayer: else, how can they say Amen to their own or other men's prayers, when they did not give heed or attend unto prayer: their prayers must needs be without spirit and life, and therefore displeasing unto God. This calleth upon every one Use 2 which would make an acceptable prayer unto God, to have a care that not only the matter of his prayer be good and lawful, and that he also do understand what he uttereth: but that his heart and spirit likewise do join in the uttering of every request and thanks that he offereth unto God. The heart must be lift up unto God, and be kept steady upon him, and upon every confession, petition, and thanksgiving, from the beginning of prayer unto the end thereof, that in the end we may with firm remembrance of what hath been spoken, and with good advisement, redouble our desires, and testify our hope of audience, when we say Amen. Thus to pray, is to pray in the spirit. Amen. In saying Amen, a man repeateth and redoubleth his desire, as if he said, What I have desired, I do again, and again desire, and wish it may be so. Whence note, Doct. 3 There ought to be an holy fervour and earnestness in prayer. Good King Hezekiah shown his earnestness, when he said, Incline thine ear, O Lord, and hear: open thine eyes, O Lord, and see. Isaiah, 37.17. Daniel is likewise earnest, when he saith, O Lord hear, O Lord forgive, O Lord hearken and do: defer not for thy name's sake. Dan. 9.19. Ask, seek, knock, saith our Saviour, Matth. 7.7. Those prayers which prevail with God, are called effectual fervent prayers. jam. 5.16. For when a man is fervent Reas. 1 in prayer, it argueth that a man is sensible of what he doth ask, and that he is unfeigned in his ask. It argueth that he hath faith Reas. 2 and hope to obtain what he asketh, Mat. 15 22. 25.2●. as it did the faith of the woman of Canaan. The evils to be prayed against Reas. 3 are so extremely hurtful, and things to be prayed for, such as grace and glory, are so excellent, and so exceeding needful, that it concerneth men to be earnest. God only can hear and help, Reas. 4 if he help not, we perish: good reason therefore why we should be urgent with him. Reas. 5 The more fervent any man is in requests, the more hearty he will be in thanksgiving. Use 1 This reproveth the faintness of the prayers of many persons, who put up only slender and single requsts unto God, without redoubling, or seconding them with pertinent repetitions, or hearty adding of Amen to their requests; which argueth that either they have no hearty desires of that they ask, or they have little hope to speed: both which failings in prayer do much displease God. Use 2 Let all therefore that are to come before God in prayer, not only pray with understanding, and in the spirit, but with fervency of spirit. Luk. 18.1.2 Christ teacheth this by the parable of the importunate widow, and unjust judge: for by importunity and earnestness she prevailed, even with him. Wherefore if we would importune the righteous and most gracious God, we should prevail much more. This fervency commendeth and giveth force to our prayers, yea, though they be utterred but with unperfect speech and inward groans, more than the most fine phrases, and most choice words that can be uttered, if fervour be absent. Amen doth also express that persuasion of faith and hope, which he that prayeth hath to obtain his requests. Whence we learn. Whosoever prayeth aright, Doct. 4 must believe and expect, that he shall have his prayers granted. This same Christ himself teacheth, saying, What things soever ye desire when ye pray, believe that ye receive them, and ye shall have them. Mar. 11.24. The Apostle would have men pray every where without doubting. 1. Tim. 2.8. John saith, This is the confidence that we have in God, that if we ask any thing according to his will he heareth us. 1. joh. 5.14. Reas. 1 Because whosoever asketh aright, asketh only those things which are lawful, and according to the will of God. Therefore may expect to have them granted. Reas. 2 God hath peomised to grant the petitions of them that pray unto him, saying, Ask and it shall be given you. Matth. 7.7. Our Saviour saith, If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. joh. 15.7. Yea, the promise is made with condition of believing that they shall obtain: therefore they must believe: for Christ saith, All things whatsoever ye shall ask in prayer believing, ye shall receive, Matt. 21.22. Reas. 3 All which pray aright, do ask the Father in the name of Christ, Rev. 8 3. who is that Angel which hath much incense, which he doth offer with the prayers of the Saints, thereby making them acceptable: who hath by his word given all men assurance, that whatsoever they shall ask the Father in his name, he will give it. joh. 16.23. This discovereth the sin of Use 1 many, who notwithstanding they pray daily, yet they are full of doubt, and do not believe that God doth hear or grant their requests. Nay many will say, that it is not their case only, for, they do hear many complain that their prayers are not granted. How can we believe that our prayers are or can be granted. To such I answer, Let not Satan and a misguided judgement deceive you. For, First, the cause may be in yourselves that you are not heard. Secondly, though God do not take any exception against your person or prayer, but liketh both well, yet in his wisdom he may see cause why he will not grant your desire. Thirdly, God may hear and grant your petition when yet you may think that you are not heard. Fourthly, God may for good causes ofttimes defer the granting of your requests, which must not be accounted for a denial. If the fault be in yourself, either through the faultiness of your person, or action in prayer; then God of purpose forbeareth to grant your prayer, not because he heareth not, but because he would have you to amend what was amiss both in yourself, and in your prayer. To qualify a man's person that he may have his prayer heard, it is requisite (1.) that he be the true child of God, that he be engrafted into Christ by faith, and that he abide in Christ, and have his word dwelling in him. For, Abide in me, joh. 15.7. saith our Saviour, and let my word abide in you, ye shall ask what you will, and it shall be done unto you. Or (2.) if a man indeed be regenerate, Psal. 66.18. yet if he regard any particular known iniquity in his heart, and if he lie in any gross sin unrepented of, the Lord hath cause not to hear, for this sin, as a thick cloud, Lam. 3.40.42.44. causeth that his prayer (as Jeremy saith) cannot pass through. (3.) He that would himself be heard of God, and have God to forgive him, must be one that hath put on bowels of mercy, Col 3.13. Mat. 6.14. and kindness, and readiness to give unto, and to forgive his brother at his request, else how can he think that God will hear him, Matth. 18.32.33.35. so as either to give unto him, or to forgive him. (4.) It is requisite that he which would have his new petitions granted, should first be thankful for former and for old mercies received, else this may be a sufficient bar to the granting of new requests. (5.) He that would obtain his petitions, must be ready pressed, and be industrious in using those means wherein, and whereby the good thing asked is by God's providence, or grace usually bestowed; else, let no man look to have his prayer granted. He that doth ask daily bread, he must labour, and use the lawful ordinary means of maintenance, else he may justly starve, notwithstanding his prayer. So likewise a man may pray for knowledge, for faith, repentance, and for eternal life; but if this be but a sluggards wish, and be not joined with using the ordinary means of knowledge, faith, and repentance; as namely, hearing, reading, and meditating of the Word of God, and a right partaking of the Sacraments. If a man do not heed the Word, if he do not consider it, and lay it to his heart: If he do not withal improve the strength which he hath gotten in the use of the means of grace, considering what grounds, and what cause he hath to believe and repent, etc. and if he do not assay, and put himself on to the leaving the sin he prayeth against, or to the doing whereof he desired grace of God; let him never think that he shall obtain the things prayed for. For God never intended to give them, but in the use of those means which he hath prescribed. If therefore your person be not thus qualified: If either you be not in state of grace; or if you live in any gross sin unrepented; or if you be not in charity with your neighbour; or if you have been and are unthankful for old favours; or if you be failing in not using the lawful means of having what you ask, you may thank yourself if (though you have prayed) yet you have not your petitions. Though your person may be in the main fitly qualified in the former respects, yet there may be such failing in the particular act of praying; that it may hinder the granting of the prayer: As (1.) If you pray not to God only. (2.) If you conceive not of God aright. (3.) If you pray not in the name of Christ, at least impliedly. (4.) If the matter of your prayer be not good and warrantable. (5.) If you do not pray with understanding. (6.) If you do not intent your prayer as a worship of God, and be sincere in it. (7.) If it be not with a sensible desire. (8.) If it be not with attention of mind. (9) If it be not with fervour. (10.) If it be not with holy devotion. (11.) If it be not to a right and warrantable end. (12.) And if it be not in faith, believing that you shall have your request put up to God in manner as aforesaid; and if it be not such a faith which causeth you to wait patiently; then, if God have not heard, you must blame yourself; and if you would be heard another time, consider wherein you failed, and amend it; and particulary take heed that when you have endeavoured to pray as well as you can, that, your not believing you should be heard, be not the chief cause why you have not your prayers granted. It will further be objected, Ob. If the failings may hinder the granting of our prayers; then who can believe that ever his prayer shall be heard; for who faileth not in some or other of them. I answer, first God is many times better to us than our prayers, and if he please, he may grant our petitions though made with some special failings; if he do, it is of his mercy; if he do not, the fault was in us. But secondly, difference must be put between a failing, out of weakness and manifold temptations, and that which is through wilfulness, and customary negligence. If a man's conscience can witness to himself, that, when he prayeth, the intent, and the bent of his heart is to pray aright, and not to fail; then God for Christ's sake, in whose name prayer is made, doth pass by and forgive such failings, and doth certainly hear. Wherefore, in such cases, we ought, when we pray, to believe that God will grant our prayers, notwithstanding such failings in prayer. Secondly, though we have not offended him in our prayers, yet God may see cause why he will not grant them. For the general rule of his promise to hear our prayers doth admit of some exception. As, first when, if the thing asked were granted, it would cross some acts of his eternal purpose, not known to us, which he hath intended for the setting forth of his glory in ways unknown to us; whether it be in things concerning his Church, or our own selves in particular. Moreover, we are apt to desire things to come to pass in such or such a way, and by such or such means, and in such or such a manner, as we think may stand well with God's will; when yet God hath some other way, some other means of doing his Church or of doing us good, in another manner than we expect. Many times we would have it our way; but God holdeth it best to give it his way. 2 King. 5.11. Like Naaman the leper, he would be cured one way; but God cured him by another way. Act. 27.24.30.44. God saved Paul and all with him, not as they would by the safety of the ship; but by the pieces of the ship after shipwreck. We are apt to rest upon such and such means, and to set the means above God; than it is fit that he should choose other means, yea he doth many times choose weak means to confound the strong, that all the praise may be given to God, and that no flesh might glory in his presence. Many want comfort, and other things because they prescribe to God the means. Mat. 26.39. In such cases we should always pray with a reservation, namely, if thou wilt let this thing be, or let this thing pass, yet not my will, but thine be done. A second exception is, if the thing asked be not for our good. We many times ask for things good in themselves, and lawful for us to ask; but God who knoweth what is better for us than we do, he knoweth that if we had them, they would not be good for us. In this case to be denied our suit is a mercy, and and a favour to us. God promiseth that we shall want nothing that is good, Psa. 34.10. Psa. 84. 1●. Rom. 8.28. and that he will withhold nothing that is good; and that all things shall work together for good to them that love him. Thirdly, God doth hear and grant our prayers when we think that he doth not. God doth grant our requests diverse ways, Sometimes he giveth the same thing that is asked even in the same kind: as when God gave unto Hannah a son at her request: 1 Sa. 1.27. Psal. 21.2. and gave unto David his heart's desire. Sometimes God doth not give the same thing in kind which is asked; but the same in effect, or that which is fare better. When we ask temporal blessings, as health, wealth, liberty, or the removal of such and such a cross, it may be God doth not hold it fit that those particulars should be given; but if instead thereof he shall please to give patience and contentedness; and more and more acquaintance with God, and a greater dependence on him: If God shall give strength and grace sufficient to bear the cross, and to want the thing desired; if God by the want of earthly things teach us to esteem of and to seek after the true health, riches, and liberty of the soul. If hereby we be weaned from this present world, and be more renewed in our minds, and can be brought to have our conversation more in heaven, than otherwise we should have had if our particular prayer had been granted, who can say that God hath not heard him? who will not say, but that God hath given him more than his requests? Moreover God doth give unto his children their requests in the same kind when they think he doth not; for many think that if they have not humility, patience, power to resist temptations, and to pray with life and fervour as they would, and if they feel not that they have faith according to that measure which they desire: or if they have not the like measure of faith, and of the gift of prayer and of other graces which they conceive to be in other Christians, they conclude they have none at all; whereas God having at their request given these to them in truth, in any measure, he hath heard their prayer, and hath granted their requests. God never intendeth to give to all men one and the same measure of his saving graces; but as he in the parable gave to some more, and to some less, so doth he in dispensing of his grace. If we have obtained these graces in truth, as we have certainly, if we continue to desire them, and do desire to grow in them. We should be now thankful for what we have, and ready to be glad and more thankful, if we could have more; and we sholud be careful to improve what we have to the utmost. But we must not repine against God for that we have so little; nor yet envy others for that they have so much; nor yet slander God's gifts by saying he hath not heard us, or given us such and such graces, because he hath not given us so much grace, as he hath given to others, or so much as we have desired that he should give to ourselves. This fault must be amended, else know, that we deserve that God should be so fare from giving us more, that in his justice, he may take away from us, even that which we have. The least measure of saving grace which he giveth to any of his children, the grain of mustard seed, and that which is called a little strength, this deserveth to be acknowledged, and to be cherished, and, until we can get more, we should walk, and work, and fight in the strength thereof: for this little strength, if we put it forth, Revel. 3.8. will enable us to keep God's word, and will keep us that we shall not deny Christ's name. This small measure of grace will uphold us in state of grace, and by the support of the word of God's grace, it will build us up, Act. 20.32 and bring us to heaven, even to an inheritance among them that are sanctified. Fourthly, God doth often defer the granting of our prayers; this must not be accounted a denial. God deferreth to give the thing asked many times, because we are not sufficiently humbled, judg. 20.18.23.26. or otherwise fitted for audience. Sometimes he deferreth the thing petitioned, for the trial and exercise of our faith, and patience, Mat. 15.22 unto verse 28. and hope: for this cause he deferred the woman of Canaan. Sometimes he doth it to quicken our desires, and to make us the more importunate with him. Sometimes he deferreth us that we may be drawn to seek him again and again; he loveth to see the faces of his children often, which he should not do if we might speed at the first ask. Lastly he sometimes deferreth to give the thing asked, to the end that we might the more esteem the thing asked, after that it is granted; and may be the more thankful for it. For such is our corruption and folly, that what is lightly come by, is lightly set by; and what is easily gotten, is quickly forgotten: But what we get with many prayers and tears, and with much wrestling, we esteem it the more precious in itself; and we acknowledge ourselves the more beholden to him that giveth it. Now therefore to conclude this point, let none say, how can I believe that God heareth me, when yet I find that I have not the thing asked? Consider what hath last been written, I will only add this: If you have not yet that needful good thing which you have prayed for, yet still you must continue to pray for it: For, know that Gods promise of hearing and granting is not made to this or that particular prayer, but to a constant course of ask. God would have us always pray, Luk. 18.2.7 again and again, and not faint: therefore Christ saith, Mat. 7.7. ask, seek, knock, than it shall be given, than you shall find, than it shall be opened unto you. Use 2 Wherefore it doth concern all that pray, to pray in confidence, and in an assured expectation of the things they pray for. When in the truth of your soul you have assayed and endeavoured to pour out your soul to God in prayer, though with much infirmity, yet it being put up in the name of Christ, to be heard for his sake, be sure that you add this, that you do believe that you are heard, and believe that in the best time, and in the best manner, your petition shall be granted: believe this, that you shall have what you asked, or which is much better, which you should rather have asked. There is a necessity of faith in prayer, without which we cannot hope to speed; I mean not only, that faith by which we believe that God is, Heb. 11 6. and that he is a diligent rewarder of them that seek him, and whereby we do believe in him to salvation, Mar. 11.24 but that faith whereby we believe that we shall receive in particular the things which in prayer we do desire of him. Faith in prayer is so necessary, that Saint James saith, If any man lack wisdom, (the same may be said of all other things) let him ask of God, jam. 5 6.7 etc. But let him ask in faith; if he do not, let not that man (saith he) think that he shall receive any thing of the Lord. If we believe, we glorify God, joh. 3.33. and set to our seal that God is true in his promise; but if we believe not, 1 Io. 5.10. we make him a liar; and do much dishonour his holy name. I confess, that a man's faith and expectation may, and must differ in degrees, it must be more or less, according as the things prayed for, are absolutely necessary to salvation, or not necessary; and according as God's promise, the ground of our faith, and hope, is absolute, or conditional. Our prayer for things needful, be they things spiritual, or temporal, must be particular and absolute because a general petition, namely, that God should do with us as he pleaseth, as may be for his glory, and for our good, is properly no petition: for in saying so, a man asketh no certain thing, neither doth he know what he doth ask: So likewise a conditional petition is no petition. We may and must truly and particularly desire the things lawfully asked: yet as we ask temporal things with less earnestness and intention of mind, and spiritual things with more fervour and intention of mind; so our expectation of the one is absolute, and more firm; our expectation of the other is less firm, and always with submission (either expressed or understood) unto the will of God. In resolving this Case, 2 Cases whether a man may ask temporal things absolutely. Whether a man may ask temporal things absolutely, I will with it, propound and answer another Case, to wit, Whether when a man hath asked temporal things, he may expect them absolutely. Whether when a man hath asked temporal things he may absolutely expect them. I answer, difference must be put between ask a thing absolutely, and expecting a thing absolutely, when it is asked. There are some things may be asked absolutely, which yet may not absolutely be expected; Gods command is the ground of our ask; this command to pray for temporal things, is absolute, for we are as well bid to ask our daily bread, as to ask forgiveness of sins. God's promises are the ground of our faith and expectation of receiving the things asked. Now all God's promises are not absolute; his promise of temporal things, and of such spiritual things as are not necessary to salvation, doth admit of reservations and exceptions: that is, he will give temporal things to us, so fare as they may well stand with our enjoying of those good thing which are spiritual and eternal. Likewise his promises which concern the giving a specialty of grace, and of comfort, over and above what is necessary to salvation, upon our ask, are to be understood with this exception, unless, he holdeth it best, 2 Cor. 12.8.9. to keep us humble, hungry and thirsty, watchful and prayerful, under the sense of our infirmity, and want of what we desire; which in some cases is fare better for us, than to have our desire. Namely, when if we had such or such grace and comfort, we should be exalted above measure, and should despise them that had not the like, or should grow presumptuously secure. Wherefore when we shall ask for spiritual things absolutely necessary for God's glory and man's good, such as hallowing of God's name, coming of his kingdom, and doing of his will, also forgiveness of sins, and grace to convert, repent, and to live godly: these things being asked in the truth of our heart, we must say Amen unto them with a full and absolute assurance that our petitions are granted; for of these things the promises are absolute. But as for petitions concerning our outward man, & state of life, and concerning such and such degrees, and measure of grace, and concerning the feeling of comfort, in the assurance of our forgiveness, all which are lawful and needful to be prayed for; though we must say Amen to these also with true assurance that God heareth, and is well pleased with those our Petitions; yet we must not say Amen, with that absolute expectation of enjoying the things asked. For these are asked with a reservation still unto God's will, both when he shall please, and in what measure he shall in his gracious pleasure think good. For my part therefore, upon the former grounds, I conceive, that though temporal good things, as health, liberty, peace, life, and the like, may be absolutely asked, that is distinctly, and particularly without condition; yet those things so asked are not absolutely to be expected, in the very particulars, to be granted. Only this we may and must absolutely expect, when we pray even for these things, that either we shall have them, or that which is better, at least that we shall have grace sufficient to sustain us without them, 2. Cor. 12.9 so as to have matter of comfort in God in this life, and of hope of salvation in the life to come. For in that we have prayed in faith, this should stay our hearts. That we may attain this assurance, our care must be that we make and keep our peace with God, and that we do get and cherish the spirit of prayer, Luk. 11.13. that we may always pray according to his will in the name of Christ jesus, joh. 14.13.14. than we may build upon his promise, and upon his almighty power and fidelity, and we may confidently say with Saint John, 1. joh. 5.14.15. that we know that God heareth us, and that we have the petitions that we desired of him. But, to conclude this point, suppose that when you have done what you can in prayer, yet you do not feel nor find that you have a comfortable answer to your prayers; yet be not discouraged, nor give over, as your troubled heart, and your malicious adversary will oft suggest unto you; but pray daily, and, sith you have a promise of audience, believe and hope, even above your feeling, and above hope. For it will not be in vain that you still pray. Prayer is a duty to God, now if you pray, though for the present you have no other benefit, but this, the discharge of a good conscience, in obedience to God, this will give some secret support to the soul; But be you assured, Gal. 6 9 as in all other well-doing, so you shall find in this, be not weary, and in due season, you shall reap if you faint not, and give not over. Thus I have with God's assistance finished this Treatise upon the Lord's Prayer: in which, amongst many other things, we may see the necessity of prayer, the excellency of it, and also how to pray. I will add a word or two touching the difficulty of praying aright. This doctrine of the difficulty of praying aright, I gather partly from the need that Christ's own disciples had to be taughe to pray: Luk. 11.1. and partly by the many things required in prayer, of which you have heard before. And for proof hereof consider that the Apostle Paul professeth of himself and other believers, Rom. 8.26 saying, We know not what we should pray as we ought. The causes of the difficulty are many. Reas. 1 First, prayer is a spiritual service, and some men are altogether carnal, and the best men are in part carnal; wherefore a mans own inbred, and indwelling evil will always be present when a man prayeth, to cause deadness and unaptness, also to fill him full of fears and doubts, full of impertinent and evil thoughts when he should pray. Reas. 2 Guiltiness of conscience, especially upon the committing of some gross sin; together with ignorant conceits of God that his thoughts are like men's thoughts, Isa. 55.8. implacable, and unapeazeable; this maketh many a man afraid to look God in the face. This was David's case. Many because they have prayed Reas. 3 long, and as they think have not been heard, hence they are discouraged, and out of heart to pray any more. So many things as hath before Reas. 4 been showed, are required to make a prayer acceptable; that it is hard to observe them all when we pray. Satan doth Spite nothing Reas. 5 more than hearty and faithful prayer, for, by it, his kingdom is undermined & overthrown, and by it he himself is cast out of his possession, and kept out; wherefore it standeth him upon to use all his methodes and devices to hinder a man, and either altogether put him by the duty itself, or so distemper him with evil suggestions, doubts, false fears, presumptions, or some other hindrance, that he shall be heartless, faithless, or merely formal and hypocritical in prayer, making him content himself with the work done; but altogether careless how it be done. Use 1 This truth justly reproveth all such as think it an easy matter to pray; therefore never prepare themselves before, nor yet are watchful over themselves when they are in the act of prayer; but patter over certain words of prayer; & think they shall go to heaven by their good prayers. Indeed it is an easy matter to say our prayers, you may teach a child to say them; but to pray our prayers aright as hath been taught before out of the Lords Prayer, is found by all experienced Christians to be no easy thing. Ob. This doctrine touching the difficulty of prayer is enough to discourage men altogether from prayer. Sol. By no means; for prayer is a necessary duty, and must be done; and withal it is a most profitable duty, and will quit all a man's pains; Besides it is not so hard to be done, but that it is possible, nay, certain that by the help of the Spirit of prayer, it may be done in an acceptable manner. In these cases, knowledge of the difficulties do whet on desire and resolution, and doth stir up care and circumspection, it is fare from discouraging any from the work. Wherefore the next use is, let Use 2 none be discouraged from prayer because of the hardness of the work. Break through all lets, for pray you must. Gen. 32.26. Hos. 12.3.4. Jacob by much and strong wrestling did prevail at last. Do in the matter of prayer as men use to do in difficult works. Set to it with all care, and watchfulness. Set to it with all the strength which you have, and which you can get. We must do like those which whet and sharpen their tools which are blunt and dull. We must fetch prayers (as David used to do) out of meditations. If we shall raise up our minds to heavenliness, and get our faith in God strengthened, and if we pray for the spirit of prayer, and if we will join with the spirit in prayer, then much of the difficulty will be taken off. The principal help to prayer, next that of God's help by his Spirit, is the strength & exercise of our faith. Yea the Spirit of God doth both work it, and work by it in prayer. Means to strengthen faith in prayer. We may strengthen our faith in prayer by these considerations. First, from God's general goodness to every creature. He is good to all, Psa 145 9 and his tender mercies are over all his works. He giveth the beasts their food; he feedeth the young ravens that cry. Psa. 147.9. Will he not much more hear man when he prayeth unto him? He hath heard wicked men, such as Ahab, Manasses, and others. Secondly, consider that God is all-sufficient, and able to help. Thirdly, consider the universality of his promise made to them that pray, and the extent of his mercy towards them. He saith every one that asketh, receiveth. Thus David strengtheneth his faith in prayer, saying, Be merciful to me, O Lord, for I cry unto thee daily; Psal. 86.3.5 for thou Lord art good, and ready to forgive: and plenteous in mercy, (to whom?) even to all that call upon thee. This warrant to pray, and these grounds of faith every man, as he is a creature, hath in common with all men, whereby he may be encouraged to pray, and to expect a gracious audience. But every child of God who believeth in Christ, in whom is the Spirit of God to sanctify and cleanse the heart, causing him to will, and to endeavour in all things to please God; all such have more peculiar grounds of faith & expectation to be heard when they pray. These may and must look into the evidences of their adoption, and sonship. They must consider whether they do not believe in Christ by such a faith which worketh by love, (but they must not say they have not this faith, when their conscience can tell them that it is their desire that it may workby love, and that it is their grief when they fail in their duties of love to God or man) now if they by faith have interest in Christ, than they may know they are the sons and daughters of God. Now when we can make good our title to God, that we can call him, by the spirit of adoption, Rom 8.15.16. Father, when we can with son-like affection call him our Father which art in heaven, we may hereby strengthen our faith, and assure ourselves that he will both enable us to pray, and will graciously hear, and grant our prayers. Is it so difficult a thing to Use 3 pray aright; then, is it thus with any man or woman, that in prayer they have found that their hearts have been enlarged, their spirits raised up, their thoughts gathered in, and composed, their minds intentive, and attentive, their faith strengthened, and their conscience eased upon this their hearty and devout pouring out their soul unto God: O then let them bless God for it; for by his grace they have done a great and difficult work: they have done a blessed and most happy work. It is our great faults that we can only complain of our defects in prayer, and not also take notice of, and be thankful to God for his help in our prayers. Which fault if we would amend, we should find less defect, and more help from God in our prayers hereafter. One thing yet remaineth to be spoken of in a word or two, before I conclude, which is to answer this question: Quest. What are we to do after we have endeavoured to pray aright? Answ. I answer, first we must not be carkingly careful abo●● those things concerning which we have prayed. Thus much the Apostle implieth, when he saith, Phil. 4.6.7 Be careful in nothing but in every thing by prayer and supplication, with thanksgiving let your request be made known 〈◊〉 God. Then the peace that we have in God, and in the conscience, that, at God's command, we have commended our cause to God, should cause our hearts to rest quiet. Thus it was with Hannah after that she had prayed, and by Elies' speech had hope to speed, it is said, she went her way, 1 Sa. 1.18. and did eat and drink, and her countenance was no more sad. So likewise did David when he had prayed, he saith, I will both lay me down, Psal. 4.8. and sleep, for thou Lord only makest me to dwell in safety. Secondly, after we have prayed, we must be diligent in using all good means which God hath appointed for the obtaining thereof. We have a precedent for the using of means after prayer, and that according to God's direction, in the example of a good Captain, Cornelius: he had fasted and prayed, and (as we may judge by God's answer) he prayed to be informed in the way of salvation: God directed him to the ordinary means; and he most diligently applied himself unto them, as we may read Acts the 10.5.9. and all with most happy success. Thirdly, it shall be good for us after we have prayed, from time to time to look after our prayers, and carefully to observe how they are answered, and how God hath granted them; whether in the same particular, or some other way, either in giving us better things, or giving patience and contentment without them, or quickening us still to prayer and dependence on him, causing as quietly to wait on him, till he shall please to bestow them; and accordingly we must acknowledge God's goodness to us with thankfulness, as David did, Psal. 86.18.19. saying, Verily God hath heard me, he hath attended in the voice of my prayer. Blessed be God which, which hath in turned away my prayer, not in mercy from me. If upon observation we do not find our petitions granted, than we must consider wherein we failed in prayer, and amend it; but we must not be discouraged, nor suffer our souls to be too much disquieted: we must pray again, and wait, Ps. 42.11. as David did, on God, assuring ourselves that in his good time he will hear us, and that we shall praise him, who is the health of our countenance, and our God; to whom be praise and glory for ever. Amen. FINIS. A Table of the principal things contained in this Book. ASSurance of pardon of sin to be desired. 438. 442. How to be assured that our prayers are heard. 753 What is to be done if a man cannot assure himself that his prayer is heard. 754 Of what things only God is the Author. 590 A large acquitting of God from being an Author of sin, though it be by his permission, & though he lead into temptation. 576. etc. All things are not common amongst Christians. 388 In ask forgiveness, a man must confess his sins unto God. 477 The properties of confessing sins aright. 482 In what case a man may do contrary to scruple of conscience. 71 Sin doth cast men into the greatest debt. 484 Difference between natural and spiritual desires. 5 After a man hath sought the things that concern God, he may desire those which concern his own good. 327 Desires of temporal things are to be confined to the present day. 363 The desires of the things of this life must be moderate. 389 All divine properties in God are everlasting. 710 What is meant by Evil in the last Petition. 518 What it is to be delivered from Evil. 521 Sin is the Evil, the worst of all evils. 673 The best examples are to be propounded for imitation. 301 How far Christ's example doth bind to imitation. 8 Primary faith justifieth: Secondary faith giveth assurance of justification. 419. 420 All true Christians have the Lord of heaven and earth to their Father. 138 What is meant by Forgive. 403. etc. It concerneth all to desire Forgiveness. 437 Motives inducing to ask Forgiveness. 446 It is God only that forgiveth sins. 447 Danger of deferring to ask forgiveness. 466 We must pray that others sins may be forgiven, as well as our own. 470 Forgiveness of sin is to be asked for the living, not for the dead. 475 In ask Forgiveness it is good that a man express upon what grounds he doth ask and expect forgiveness. 494 Who so would have God to forgive them, they must forgive others. 496 Cautions concerning gestures in prayer. 161 Rules concerning gestures in prayer. 162 God is an heavenly Majesty, infinite in all holy excellencies. 146 God is not to be represented by an Image, or under the likeness of any creature. 129. 151 The glory of God's holy name must be the chiefest of every christian man's desire and endeavour. 196 Governors of Families must teach those that are of their charge, the principles of religion. 10 Motives to hollow God's name. 214 It must be every man's desire to be holy in this life. 533 Reasons why we should be holy. 540 Motives to holiness. 550 Means to be holy, 556 We must desire that others may be holy as well as ourselves. 621 Holiness is of God's free grace, not of man's free will. 557 Holiness is the highest title of honour that can be given to any person. 217 Justification freeth a man from the guilt and punishment of sin. 457 Men already justified must yet ask forgiveness every day. 462 Who so is justified must be beholding to God for forgiveness of all his sins as well as of any. 492 What is meant by God's Kingdom in the second Petition. 213. etc. Of Christ's Kingdom, and the government thereof. 228 Christ's delivering up the kingdom to the Father, and his being subject to him, is no diminution of his glory. 239. etc. All Christians must unfeignedly desire the coming of God's Kingdom. 248 In what cases man may go to law, and how. 531 A man should desire to live upon his own maintenance. 378 The enjoying things needful for this life, are of God. 341. 342 What is to be held needful. 392 In heaven is all perfect obedience. 298 Though Christians cannot be perfect in this life, yet they must aim at perfection. 312 Means of growing towards perfection. 314 What it is to pray. 4 Preparation to prayer needful. 30 A twofold preparation to prayer. 32 What preparation is requisite. 37 Requisites in prayer. 33 It is every one's duty to pray. 40 The use of Prayer, though God have no need to be thereby informed. 44 Causes of men's slackness in Prayer. 51. 53 Motives to Prayer. 55, etc. Objections against Prayer answered. 60, etc. The Lord's Prayer may be used, and is to be used, as a Prayer. 72 Set Prayers are lawful. 73 All Prayers are to be made according to the pattern of the Lords Prayer. 79 He that would make a prayer every way acceptable must be God's child. 93 Though the Prayers of the wicked be abominable, yet they are not exempted from the duty of prayer. 99 Wicked men's Prayers are not altogether in vain, though not altogether accepted. 101 Difference in the Prayers of the wicked and godly, and difference in their acceptance. 102 All that would pray acceptably, must be in charity with their neighbours. 109 Prayer is to be made only to the true God. 113 In the entrance into Prayer, a man must represent God to his mind under such titles & names as are aptest to induce him to pray, and as may best help his faith in prayer. 122 In Prayer God is to be conceived of in the distinction of Persons. 125 Prayer ordinarily is to be directed to the Father, in the name of the Son, by the holy Ghost. 133. 134 We must not be rash in Prayer. 150 Man must not needlessly multiply words in Prayer. 157 In what cases long Prayers may be made, & in what not. 158 Prayer must be made with holy devotion. 160 Prayer may be made to God in all places. 166 Public places fittest for public Prayer. 168 Private places fittest for private Prayer. 171 Prayer may be made with voice, or without voice. 179 How fare a voice is fittest to be used in Prayer. 180 Cautions in using voice in private Prayer. 181 When and how a man may pray against others. 268 Bodily welfare is to be prayed for, both for ourselves, and others. 330. 353 Prayers are to be made daily. 373 How oft we must pray. 376 Prayers for things of this life should be less insisted upon then those that concern the life of grace and glory. 398 How spiritual and temporal things are to be prayed for, and how the granting of them is to be expected. 749. 750 With Prayer, praise & thanks must be joined. 691 Prayer must be made with understanding. 716 The mind and heart must join in prayer. 719 There must be an holy fervour in Prayer. 724 When a man hath prayed, he must expect to have the things prayed for. 727 It is a difficult thing to pray aright. 756 Means to strengthen faith in Prayer. 760 What a man must do after he hath endeavoured to pray aright. 764 God would have his children utter to him Reasons & grounds why they ask and expect the things for which they pray. 685 When men are fallen into Sin, it must be their prayer, and ca●● to get out by Repentance. SIXPENCES The properties of sound Repentance, 671 How Saints departed, and Angels in heaven are to be honoured by men on earth. 305 Salvation is of the free grace of God. 451 How a man may prevent Gods giving of him over to sin. 616 Of the kinds of Temptation: 510 What a good Temptation is. 510 What an evil Temptation is. 511 How fare God hath to do in evil Temptations. 513 What is properly to tempt to sin. 516 God hath an holy hand in the Temptations & sins of men. 571 The best are subject to Temptations 633 Who so would be kept from sin must resist it in the Temptation. 644 How Temptations to sin are pressed by tempters, and how resisted by the tempted. 652. 678 It must be every Christians desire that Gods will be obeyed. 285 The chief heads to which Gods revealed Will may be reduced. 287 dissuasives from disobedience to Gods Will. 28 Motives to obedience to God● Will. 29● Means to enable us to 〈◊〉 Gods Will. 29● We must desire that Gods Wi●● be done in an holy manner. 30● What is requisite in the right manner of doing Gods Will. 307 Errata. Page 6 line 5. read from. p. 34 l 4 r. conceiving him p. 243. l. 6. r. rendition. p. 274 l 18. 19 r. considered. p. 277. l. 9 r come. p. 301. l. 24. r. shall. p. 322● l. 12. r. propriety. p. 396. l. 17. r. Th●● they. p. 396. l. 19 r. That they p. 43● l. 27. r. unto the. p. 445. l. 26. r use. p. ●●● l. 3. r. unto his. p. 656 l. 24. r. resist. FINIS.