Two Treatises, The Lords Prayer, The Six Principles, Treatise 1 – Title page

Two Treatises, The Lords Prayer, The Six Principles · Treatise 1 – Title page

p. 1A Treatiſe vponupon the LORDS Prayer.

THis prayer hath three parts, the firſt is the Preface; in which is declared whom we muſt pray vntounto, in theſe words: O our Father which art in heauen. The ſecond part is the prayer it ſelfe, ſtanding on ſixe petitions. The laſt is the Concluſion, which rendreth a reaſon why we pray to God alone; becauſe p. 2the kingdome, which is all authority to grant our requeſts, belongeth to him: the power, that is, all abilitie to execute our deſires, is with him: the glory, that is, all this honour of being acknowledged a fountain of good things, belongeth to him a Father of lights, from whō eueryevery good gift deſcendeth; who in this regard is onelyonly to be inuocated and praiſed. From the Preface in generall obſerue; No Angels or Saints departed, but God our Father onelyonly muſt be p. 3inuocated of vsus. In nothing be carefull,Phil. 4.6.Phil 4:6 but let your requeſts be known to God with thankſgiuing: Whatſoeuer you aske my Father in my name, you ſhall receiue it. What an vnſeemely thing were it, that children ſhould ſeeke to ſeruants in the houſe for ſupplie of what they want, not to their naturall parents? ſo here. Againe, we cannot call vponupon any religiouſly, on whom we may not beleeue. Rom. 10. Now to deriue faith from any creature is a thing accurſed. p. 4Ier. 17. Curſed is he that maketh fleſh his arme, and is withdrawne from the Lord. Thirdly, to pray faithfully, (that is, ſo as we are perſwadéd that we ſhall receiue that we aske) requireth knowledge of three things: Firſt, that the partie we pray to or call on, doth heare vsus to know our deſires: Secondly, that he is willing to helpe vsus: Thirdly, that he hath ability to accō pliſh what he willeth. Now for mentall praiers the Angels often cannot know them; God p. 5who only ſearcheth the hearts and reines, vnderſtandeth ſuch prayers as are mentall and vocall: the Saints in heauen hauehave no meanes how to vnderſtand them, for any thing the Scripture teacheth. I know mans preſumption voucheth many reaſons why Angels ſhould heare vocall prayers; which are as eaſily reiected as recited. Had they knowledge, yet the other things are doubtfull; for they can do nothing which they will not, and they will not do any p. 6thing to which God calleth them not; they are ſo perfectly conformed to his pleaſure, and attend his beckoning in all things. Fourthly, it is his will to be called on, and ſo to performe that he knoweth we want; and he is both willing and able to ſupply it vntounto vsus.

We may argue from this prayer thus: That which is a perfect platforme of prayer, teacheth as perfectly who muſt be called on, as it teacheth what is to be asked: But this is a perfect p. 7forme of praier, teaching fully what things ſoeuer may be asked; Therefore it teacheth vsus fully what kind of perſons may be called on. Ob. The Sonne and the Spirit are not here expreſſed? An. The Father excludeth all other perſons that are pure creatures, not perſons which hauehave the ſame ſingular eſſence with him. Secondly, theſe are not named, becauſe ſuch is the diuine diſpenſation, that though whē one is inuocated all are inuocated; yet the Father is p. 8fitly alone named, becauſe the Sonne hath the part of a Mediator, through whom we go to the Father; and the Spirit the office of a ſchoolemaſter, teaching what to pray, and as we ought. Whence the Councell decreed, y^t not Chriſt, nor the Spirit ſhould be named in directing publike prayers to God; a plaine argument that the naming of Saints was not dreamed of by thoſe times. Let vsus then make y^e name of the Lord our ſtrong Tower, to which we flie ſeeking p. 9ſaluation. Parents louelove not when their children are ſtrange towards thē and ſtand aloofe, being in the meane while affable enough to others. No, let vsus not with God ioyne others. Men louelove not to be ſorted in any buſineſſe but with their peeres and equals; ſo neither ſhall the liuing God like to be matched with his creatures.

Now in particular. Firſt, that he ſetteth downe not a ſingle forme, but a forme of ſpeech of many conioyned, it doth teach, that We muſt not, p. 10becauſe we pray alone, be careleſſe of ioyning with others in prayer. He teacheth his diſciples ioyntly to pray, Our Father, &c.Mat. 18.20.Matt 18:20 and, Where two or three are gathered together, I am in the midſt of them. Looke as if a ſingle priſoner ſhould aske vsus ought, it hath his force; but when all in the houſe lift vp their voices at once, it is much more piercing; ſo in this matter: which letteth vsus ſee how wide ſuch are, who will make light of praying with other, they hope they may pray for p. 11themſelues, and like the old ſaying, EueryEvery man for himſelfe & God for vsus all.

Secondly, hence we note that in our prayers we muſt be mindfull of others as wel as our ſelues. For as he teacheth them to pray, and to ſay, Our Father, becauſe they were more then one ioyntly before him; ſo in this regard that he might make them mindfull of all their brethren, called, or vncalled, that belong to the election of God:Epheſ. 6.18.Eph 6:18 Watch vntounto prayer for all Saints; not p. 12that we may not make a prayer wherein we muſt not mention others, but becauſe wee muſt not faile at cōuenient times in the exerciſe of praier, to mention others as wel as our ſelues, ſeeking their peace with God. We are members of one body: and therfore muſt helpe one another; and ſuch as hauehave learned louelove and mercy, cannot but ſeeke at God the proſperity of their brethren, whoſe conflicting ſtate they know by good experience in thēſelues; wherfore we muſt ſtirre p. 13our ſelues vp to the faithfull performance of this dutie. He were a graceleſſe childe that would neuer pray for his mother; & we would thinke he would do little for vsus, that would not lend vsus a good word here or there: ſo when we remember not the Church, and will not open our mouthes one for another to God, what louelove is there? Secondly, let vsus therefore frequent this dutie, not in word or ſhew, but in deed and truth. From the practiſe of this dutie p. 14it cometh to paſſe that a Chriſtian man is like a rich merchant, who hath his factors in diuers countries: ſo a Chriſtian man hath in all places of the world ſome that deale for him with God (that neuer ſaw his face) who are petitioners for him vntounto God. Thirdly, hence that he teacheth vsus to pray, Our Father, we learne, that We muſt in prayer to God come with louelove to the brethren. If thou art about to offer thy ſacrifice at the altar,Mat. 5.23.24.Matt 5:23Matt 5:24 and remembreſt thou haſt any thing againſt p. 15thy brethren, go, reconcile thy ſelfe firſt, then do thy duty after; otherwiſe the Lord will turne away from our prayer. If one ſhould giuegive the King a petition, and carrie in his hand, or about him, ſome ſtinking ſauour which the ſence of any abhorred, could he thinke but the King would turne from him? So he that cometh petitioning to God with wrath and malice, which ſtinketh odiouſly in Gods noſtrils, muſt look that God will turne his countenance from him. p. 16Hence Saint Peter ſaith,1. Pet. 3.7.1 Pet 3:7 that by wrath prayers are troubled; wherefore let vsus labor to be of brotherly affection one towards another. Should our parents know that we are fallen forth with our brethren, durſt we come in their ſight? would we looke for other then to be checked from them? euen ſo the Lord will turne his back to our prayers, while our affections are turned againſt our brethren. Further, obſerue hence both a ground of reuerence and hope, when p. 17we come to deale with God: If I be a Father,Mal. 1.6.Mal 1:6 where is my reuerence? We come with reuerence before our earthly Princes, and in all our geſtures expreſſe it: how much more muſt this be in vsus, when we hauehave to deale with the liuing God? for this Father is impartiall in iuſtice, that we hauehave need to conuerſe before him in feare. Againe, it is a ground of hope; earthly parents will not deny their children good things: much leſſe ſhall God deny vsus his Spirit, p. 18and what euer thing is good for vsus. This therefore doth rebuke the rudeneſſe of ſome that care not how vnprepared they fall vponupon prayers, how rude geſture they vſe in it, how vnmannerly they breake away after it, vſing their Father as if he were a cypher, or a father of clouts, rather thē a God that will without reſpect of perſons iudge eueryevery one. Our doubting minds muſt hence be reproued, and ſtrengthened. How confidently do children come to p. 19their parents? If we hauehave a ſuite to a friend which is reaſonable, we will preſume it; how much more may wee be of good hope in all our requeſts which we make to God?

Which art in heauen, &c. By manifeſting the effect of glory; otherwiſe he filleth heauen & earth, yea all the creature is with him as a moate within the light of the Sunne; but looke as a King who by his authority & power ruleth ouer all his kingdome, is at the Court more eſpecially p. 20diſplaying there the glory of his maieſty: ſo God whoſe eſſence and preſence of powers is eueryevery where, in the heauens as in the Court of his Maieſty, doth manifeſt his glory more excellently.

Obſerue then; that In coming to God we muſt ſet before vsus his heauenly Maieſty. For this ſtirreth vp reuerence, moueth deuotion, making vsus to be heauenly minded, ſtrengthening our faith. The gliſter of the pomp of earthly Princes doth moue the ſubiect to all p. 21humble regard of them, to al ſeemly ſubmiſneſſe in their behauiours towards them: and doubtleſſe, the not being ſtriken with any conſideration this way, doth make vsus ſo looſe and heedleſſe when we approach to God. Againe, this doth admoniſh vsus to be heauenly minded, if we will hauehave any coniunction with God: for as he that would ſpeak to the King at Court, muſt bodily moue himſelfe thither where the King bideth; ſo we that would ſpeake with God, who dwelleth p. 22in heauenly glory (aboue all this viſible frame of the creature) we muſt in ſpirit by faith moue our hearts thither, where he is. Beſides, where our Father is, there our country is: Vbi pater ibi patria: & therefore as pilgrimes and ſtrangers do long after their natiue ſoiles, ſo muſt we after that glorious inheritance, which our father in the heauēs reſerueth for vsus. Thirdly, it confirmeth vsus in our faith: being in heauen, he both ſeeth our wants, and is of all p. 23ſtrength and power to effect our deſires. Our God is in heauen, and doth whatſoeuer he will. Parents earthly who hauehave large hearts, hauehave ſhort hands, though they wiſh vsus well, yet they hauehave no power to effect what they would; Were it thus with our Father, faith were ſhaken: but whē he wanteth not will as a father, nor power as a heauenly gouernour, our faith is firmly vnderpropped. How then are we to accuſe our ſelues, who know not how ſufficiently p. 24to admire and adore an earthly maieſty, a mortall man, and yet are ſo reſpectleſſe of the high excellency of God? How ſlow of heart are we, that we are not raiſed vp higher then theſe earthly things, when we are to deale with our God glorious in the heauens? Why do wee dread and truſt in the power of mā, not awing nor hauing confidence in this power, when the power of eueryevery creature higher then the earth is vnreſiſtable by it? as what power of fleſh can p. 25reſiſt the leaſt cloud frō dropping his raine, the leaſt ſtarre from ſending forth his light and influence? What a power is this of the Creator of al theſe things, who dwelleth in glorie aboue them? Let vsus therefore conſidering this heauenly, glory our Father hath, grow vp to more reuerence, deuotion, and affiance towards him. Now follow the petitions, in which I will obſerue this order: Firſt, to open the phraſe of them where it is needfull. Secondly, to ſhew the contents p. 26of eueryevery petition. Thirdly, conſiderations how we may feelingly come to make our ſeueuerall requeſts to God. Fourthly, the cōcluſions which may be drawne from them.

Hallowed be thy Name. Name is put here for God, by name, or any other wayes notified, that is, made knowne to vsus: Name put for the perſon named, as Acts 1.15, by a Metonymie of the adiunct, and ſo named, one kind of manifeſting a perſon, for all other, by a Synecdoche. p. 27Hallowed here ſignifieth to be manifeſted, and acknowledged holy; as wiſdome is iuſtified of her children: ſo declared to be, and approoued of thoſe that embrace her. The ſumme is, that God wold ſo worke, that himſelfe howſoeuer made knowne by titles, word or works, may be diſcerned of vsus as holy, and ſo confeſſed, and accordingly reſpected of vsus; that God would effect this that himſelfe may be more and more honored of vsus, who are his choſen, and in all others p. 28that are the children of deſtruction.

1Firſt then, here we aske that God would worke all ſuch things as may be matter of his praiſe, whether they be good things towards his children, or iudgements vponupon the wicked. For thus God doth honour himſelfe, when he doth ſuch things before vsus, vponupon which we take occaſion to honour him. Hence it is that he will win honor to his Name in deliuering his children; and when he inflicted that iudgement p. 29on Aarons ſonnes, he ſaid, he would be glorified in ſuch as come neare him: if he might not hauehave it from them, he wold hauehave it in them, by ſending ſuch iudgments on them, as might be matter of his glorie.

Secondly, we aske of 2God to refraine the bringing of ſuch things vponupon vsus, which might make wicked ones take occaſion to prophane his Name. For when God ſaith, he will not pollute his Name among the heathen, by p. 30the vtter extinguiſhing of his people, he doth teach vsus that the giuing occaſion to wicked ones to crow againſt his people, and himſelfe their God, is a diſhonor of his Maieſtie; and therefore here we pray it may be preuented. Yet if it ſo fall out that the ſtate of Gods people is incorrigible, and they will not be reclaimed from prophaning Gods Name, it is better that the open enemy ſhould blaſpheme them, then that he ſhould receiue ſuch intollerable indignity p. 31from his owne people.

Thirdly, we aske y^t God would make vsus grow vp to acknowledge him, in all meanes, and wayes of his, wherein he manifeſteth his glory. For as the Sun ſhining brightly, ſhould be glorious in it ſelfe, but if eyes were not opened to behold it, it ſhould not be had in accompt as glorious with man; ſo the Lord, glorious in all his wayes, hath not that glorie in his creature, till, the eye of the mind opened, this be diſcerned of them.

p. 324Fourthly, we aske that he would enable vsus in ſpirit, word, and worke, to giuegive him glory from our ſelues, and ſeeke that others may do the ſame, moued by our words & works; that as we diſcerne him to be holy & glorious eueryevery way, ſo we may accordingly glorifie him. For theſe may be diſtinguiſhed; yea ſeuered, Rom. 1.21. that we might be zealous of his glory.

5Fiftly, for others as yet vncalled, they are two-fold, belonging to the election of grace, or p. 33otherwiſe. Now for the former we intreate that God would daily bring them home to glorifie him with vsus, yea that he would giuegive them godly ſorrow for ſuch things as before their viſitation they heedleſly neglected, Pſal. 67. For other we pray, that God wold reſtraine them from their high prophanation of his Name, and that he would turne their rage (and ſo by proportion all their other ſinnes) to the praiſe of his Name, Pſal. 18. Now to ſay this petition feelingly, wee p. 341muſt cōſider. Firſt, how neceſſary a thing it is that God ſhould hauehave his glory: for to this end all things were made, we liue, moue, and hauehave being from him to no other 2purpoſe. Secondly, though this is ſo neceſſary, yet how little God is honoured by vsus who are his, he paſſing by vsus in many parts of his prouidence we not ſeeing him, nor taking any heed to him in the things we do ſee; not affected with feare, ioy, thankfulneſſe as they require, little thinking on him, not p. 35ſpeaking of him to his praiſe, not ordering all our works in ſuch ſort as they might be to the glorie of him our heauenly Father. How many wayes do we take his Name in vaine? Thirdly, 3we muſt conſider how our hearts are ſo poyſoned with louelove of our owne names, eſtimation, & that glory which is from man, that we are altogether careleſſe of Gods glory. Hence it is that if we circumſtantially ſo faile, that it craſeth our reputation in any kind with men, it p. 36doth ſting vsus; but when we fault towards God, we paſſe it ouer well enough. Hence it is that if one put the leaſt contemptuous behauiour vponupon vsus, vſing a terme of any diſgrace, it doth kindle cooles preſently; but we can heare Gods Name diſhonored, and not be affected, and moued with it. We had need therefore to pray vntounto God, that he would heale this matter. 4Fourthly, to marke how fearefully with wicked ones not yet called, Gods Name is prophaned: p. 37Doth it not pittie vsus when we heare that our friends hauehave ſuch ſeruants as do twentie diſhoneſt parts, which will redound to their diſcredit? Did we ſee their giuing no regard to their maiſter, rioting his goods otherwiſe then he commandeth, drinking themſelues drunke in his cellers, would it not grieue vsus? Thus that Lord of vsus all, that Maiſter in heauen is vſed by thoſe that ſhould be ſeruants vntounto him; which if we will weigh, we cannot p. 38but crie to him for helpe that thoſe deluges of his diſhonour might be ſtopped and diminiſhed. 5Fiftly, Gods promiſes to ſuch as ſeeke his glory, and threatning to ſuch as do otherwiſe; he will honour ſuch as honour him, and ſuch as deſpiſe him ſhall be deſpiſed. Theſe things pondered, wil ingender ſome more feeling when we preferre this petition. The things to be collected are theſe.

1Firſt, that the chiefe thing that we are to deſire, is that God may more & more be honored; p. 39this is to be dearer to vsus then our owne ſoules, which made Paul and Moſes ſo affected, that they could with the hazard of their ſoules hauehave promoted it. Rom. 10. We ſee it hath the firſt place; this is more worthy then all the creature beſides. The end is more worthie, then that which ſerueth to the end; as meate and drink which ſerue to maintain the bodily life, are not ſo good as the body. So when all the creature & all the actions of vsus, are to tend hither, that God p. 40may be glorified, it is ſure that Gods glorie is farre more excellent; which muſt make vsus ſeeke that he be more & more ſanctified of vsus. We ſee that ſeruants of honourable perſonages they are all for their Lords honour; they will runne into bookes, and out of good inheritances ſometimes, to maintaine a kind of gallancy, which graceth, as they thinke, the perſonage they ſerue; ſhall not we to our great good honour our God? O let vsus ſeeke it. Who will keepe p. 41a ſeruant no way to his credit? no more wil God let vsus retaine vntounto him alwayes, if we be ſo careleſſe to him this way.

Secondly, when we ſeeke this at God, we confeſſe it is God that teacheth and enableth vsus to honour him. Our children hauehave no behauiours more ciuill, to our credit, which we do not traine them vntounto. None by nature vnderſtandeth, none enquireth after God; nor yet care to glorifie him as God; as he is the God that teacheth vsus to profit p. 42in all points ſo in this. The vſe of it is to teach vsus to referre all vntounto God, that we do proſperouſly this way, who worketh it in vsus, not our ſelues; as alſo to teach vsus on whom we muſt hang with conſcience of our own wants, that we may more and more be enabled this way.

3Thirdly, hence we ſee what care we muſt hauehave neither to diſhonour God our ſelues, nor to partake with it in others: for ſo doing we ſeeme to mocke God, and denie in deed, that which p. 43we beg in words: he that asketh his daily bread, and is careleſſe to get, or ſaue any thing by ſome lawfull calling, ſhould deride and tempt the liuing God.

Finally, from hence we perceiue, that ſpying Gods diſhonour, wee muſt be grieued: For who can deſire that truly but it will grieue him to ſee the contrary? Yea we muſt by eiaculation of our mind renew our requeſts, (when we ſee ſuch ſpectacles) that God himſelf would prouide for the maintaining p. 44the honour of his owne Name.

Thy kingdome come. A kingdome is ſuch an order or ſtate of men, in which one gouerneth, the reſt are ſubiect, vntounto their good. So Gods kingdome is ſuch an order, or eſtate, wherein God hath all ſupremacie, and men acknowledge themſelues liegemen to his Maieſty, to their great benefit temporall and eternall. For the kingdome of power is not here meant vnderunder which the diuels themſelues liue: but that kingdome p. 45of heauen prophecied by Daniel: which is ſuch a gouernmēt in which God moſt graciouſly ruleth, & we willingly obey, to our euerlaſting happineſſe. This kingdome God ruleth partly mediatly by his Vice Roy Ieſus Chriſt; partly immediatly when Chriſt ſhall reſigne vp that Mediator-like kingdome, as hauing now brought all to God his Father. Who then ſhall alone with his Son (as the ſecond perſon, not as Mediator) and Spirit, be all in all. So we p. 46pray that God would that the honour of his Name may be amplified, make his gouernment ſpread in the hearts of men, that the number of his ſubiects may be increaſed, and ſubiection augmented, who are all brought vnderunder him, till all be perfected in the kingdome of glorie.

The things that we aske are:

1Firſt, that God would caſt downe the kingdome of Sathan, and all the props and pillars of it, where yet it is vnſhaken; p. 47in this God is glorious, as a lawfull King in ſubiugating vſurping tyrants.

Secondly, that God 2would plant both outwardly and inwardly the externall face, and inward ſubſtance of his kingdome where yet it is not.

Thirdly, for our ſelues 3conuerted, that God would roote out therelickes of darkneſſe in vsus; which are as yet not ſubdued to his grace.

That he would continually 4increaſe in vsus all thoſe heauenly vertues p. 48that he hath begun of his merciemercy.

5That he would ſubdue all the enmities and impediments which Sathan raiſeth to let vsus this way.

6That he would giuegive vsus all meanes ſeruing to this end.

7Laſtly, that he would bring vsus to his kingdome of glorie.

For ſuch as are vncalled, not belonging to Gods mercy we pray:

8That Gods power may bring them on their knees, and that they may be cruſhed with a rod p. 49of iron.

Motiues to the deuoure asking of thoſe things.

Firſt, to conſider the 1breadth of the diuels poſſeſſion, how potent and numberſome his ſubiects are. Who could ſee the King holding ſome Shire within his kingdome, and enemies ſpread like Graſhoppers ouer the face of all his countrie? Beſides, what good ſubiect that loued the honor of the King, could thinke on this, or the wilt with drie eyes?

Secondly, we muſt p. 502weigh what a glory it is to God, and ſecurity to vsus, when true hearted Iſraelites are increaſed, as a Princelike Diademe; ſuch is the multitude of well ordered ſubiects.

3Thirdly, we muſt conſider the ſtrong battell which this ſtrong man the diuell & his Angels make (hindring the entrance of Gods kingdome nationally or perſonally) to all ſincere ordinances of God, to all the more full conformitie and ſubiection of thoſe who are already conuerted from Sathan p. 51to God.

Fourthly, to obſerue 4what a deale of darknes and luſts of darkneſſe remaine, like Cananites, as prickes and thornes in vsus.

Fiftly, how prone we 5are to fall away and be brought backe againe, and how farre we are frō being fully ſubdued to God.

Finally, what miſeries 6we are here ſubiect to, what bleſſedneſſe wee want, becauſe the kingdome of God is not yet fully come.

Theſe things well p. 52pondered will make vsus feelingly crie to God that his kingdome may come. Doth not eueryevery good ſubiect wiſh the enlargement of the Kings territories, the rooting out of all oppoſites, that ſet themſelues againſt the proſperity of his kingdome? So muſt we if we be true ſubiects to the kingdome of glorie. Did we border vppon the Turkiſh Empire, ſo that we were often forraged, would it not make vsus crie to God for helpe? and ſhall the diuell ſtill ſinke vsus in our p. 53perſons, eueryevery where inuading, and ſhall we be ſilent? What tyrannie to Sathans and ſinnes tyrannie? What wants to the wants of righteouſneſſe, peace, ioy? &c. in which things Gods kingdome cometh. We ſhould ſeeke it ſo farre as we want it, and ioy in it ſo farre as we partake in it: to be naturaliſed into our kingdome is a benefit great ones eſteeme; but to be within Gods kingdome, ô how bleſſed?

Doctrines to be deduced.

p. 54Firſt, who it is that can trample Sathan vnderunder our feet, & diſſolue the workes of the diuell: it is God alone: it is he that muſt turne vsus before we be turned out of the kingdome of darkneſſe. Praier preſuppoſeth both want of that we aske, and impotency in our ſelues to attaine it, or that it is out of our power. Againe, the ſtrong man holds poſſeſſion till a ſtronger cometh. Now who is, of any other creature, ſtronger then Sathan, in ſuch degree that to p. 55caſt him out the Papiſts giuegive ſome place in this worke to the libertie of our will? But though it be true, we turne becauſe we will turne to God, yet (we will turne) doth note, not the principall cauſe, but a cauſe ſubordinate, working by way of free diſpoſition, which diſpoſition it receiueth from God, not from naturall ſtrength, ſo that ſtill all is by him. Men turne not, becauſe they will not conuert; [becauſe] here noteth the fundamentall, radicall, prime cauſe of impenitent p. 56not conuerting, which the wil doth by way of diſpoſition, which it hath by nature of it ſelfe vntounto ſinne. But it is otherwiſe when we ſay, This man conuerts to God becauſe he will conuert; for here God is preſuppoſed the principall Agent; man a ſecondary and inſtrumentall; the habite diſpoſing him to do this, being grace receiued frō God, not deriued to him with his nature. Away therefore with Papiſts doctrine, which make the will of man in a manner p. 57almightie. God offers grace like as a Merchant ſetteth his wares to ſell, leauing it to our will whether we will buy or no. Were this true, if you aske what diſcerneth me from another vnconuerted? I anſwer, My will; I by the freedome I had of will, took that proffered, which another by the ſame libertie refuſed.

Secondly, marke who muſt ſtrengthen, confirme, and perfect all things begun in vsus; he ſanctifieth vsus throughout. Euen as the Sunne p. 58firſt bringing light, doth more and more ſubdue all the darkneſſe of the aire, till it come to full ſtrength; ſo the ſame God that firſt diſpelleth the darkneſſe of ſinne and ignorance, doth more and more perfect the light begun, till it come to glorie: and as the ſame Phyſition which firſt recouereth vsus from ſome deadly lingering euill, muſt after reſtore decayed ſtrength and cleanſe all relickes of ſicke matter, by ſuch diets as Art aduiſeth, ſo God, &c. What then if p. 59we ſee all weake, ready to ouerturne; many graces in a manner vtterly wanting, ſo weake they are in vsus? God that calleth the things that are not, as if they were, is the beginner and perfecter of his kingdome.

Thirdly, that Gods kingdome is but in part come vntounto vsus; we ſee not all things as yet put vnderunder him; many not called, many enemies & euils vnſubdued, many works of darkneſſe hanging about vsus: which muſt comfort vsus, though we find theſe things; we p. 60could not ſay this praier, were there not matter of this nature ſtill dwelling with vsus, in our conflicting courſe. We are ſaid to be tranſlated out of the kingdome of Sathan, in regard y^t we do not volūtarily ſuffer vnderunder him as a lawful King, but vnwillingly as vnderunder an vſurper too ſtrong for vsus. Againe, he is begun to be, and certainly ſhall be caſt out. Now that is ſaid to be done, which a while is ſo in doing that it certainly ſhall be finiſhed.

Laſtly, note what eueryevery p. 61true Chriſtian muſt ſeeke with his vtmoſt endeuour, that both himſelf and others be in ſubiection to God. We ſhould with Ieremie and Dauid bewaile the auerſeneſſe of others, & rebellions they liue in againſt God: and like Paul, bemone the lawes of euill which dwell in vsus, &c. EueryEvery one would hauehave God to ſaue him, but few heartily deſire that God would rule ouer him. How do Papiſts ſeeke to propagate the Popes kingdome? They find out new p. 62worlds, rather then his ſubiects ſhould not be made vp: & how would a naturall ſubiect grieue to ſpie in himſelfe much falſhood, much rebellion againſt his Soueraigne? So muſt wee grieue that wee hauehave hearts ſo falſe and rebellious againſt God. How do men profeſſe perfect conformitie and totall ſubiection to men?

Thy will be done in earth as it is in heauen.

In which words two things are to be noted; firſt, the doing of Gods will: ſecondly the p. 63manner. The wil of God ſignifieth not his ſecret vnreſiſtable will, but his will as it is reuealed to vsus, that we ſhould walke after it. [In earth] Earth, in this place, is put by a Metonymie of the ſubiect, for men dwelling on the earth. [As it is in heauen] that is, readily in all parts, conſtantly, with ſome reſemblance to the heauenly creatures, though not with like perfection. The ſumme is, that whatſoeuer God reuealeth as his will vntounto vsus, which he would hauehave vsus do, or p. 64by euent maketh known as his will, which wee muſt ſuffer, that we may obey him both in the one and the other; like as the heauenly creatures obey him, though not with like perfection. The things we aske are 1theſe: That God would bring ſuch as belong to his merciemercy frō the ſnare in which they are taken to do the diuels & their owe will, to do his owne pleaſure and worke in 2his vineyard. Secondly, for our ſelues, that he would giuegive vsus grace more and more to renounce, p. 65and die to our owne works; and that he would ſtrengthen vsus with grace more fully in all parts to obey him: ſo that we may increaſe like good trees, in bearing the fruites of righteouſneſſe, till we feele not our ſelues, but Chriſt, thinking, ſpeaking, working in vsus. Thirdly, that he would 3make vsus perſeuer in his obedience to the end, and in the end. Fourthly 4that he would giuegive vsus in all the euils we endure, to make his will our will, and bleſſe his p. 66Name. Conſiderations mouing to the more deuout making of this requeſt are theſe.

1Firſt, to think how moſt liue in the open breach of all Gods Commandements. Would it not grieue a good ſubiect to ſee men trample downe the Kings lawes, and eueryevery one runne vppon his owne head? Secondly, 2to thinke in how many things daily wee offend in our vnfruitfulneſſe, which maketh vsus rather be vtterly idle, & picke ſtrawes, then gird vp our ſelues to holy p. 67thoughts? Our idle light diſcourſe, our inordinate affections, our treſpaſſes eueryevery where, & following our owne luſts. Thirdly, how imperfectly, and in a ſorrie 3faſhion, we performe our daily duties both towards God, and one another; what a deale of ſinne cleaueth to them, that we find not foreign, we cannot perfect y^e things we deſire. Fourthly, our inconſtancie, which maketh vsus no 4ſooner in a good thing, but we are out againe: and as little birds leape p. 68from pule to ſprigge, ſo we are out and in, and through ſloth cannot hold out at theſe works, which are a dead worke to our vnregenerate 5parts. Fiftly, our vtter impotencie to thinke, will, do, perfect (in ſome ſort) and perſeuer in any good things; and the ſtrength of our naturall inclinations carying vsus another way.

6Laſtly, the manifold diſcomforts which the diuell doth muſter againſt vsus, that he might keepe vsus from entring into, or continuing on, p. 69in any good action.

The concluſions are theſe:

Firſt, that it is God 1that giueth vsus both will and deed, maketh vsus perſeuer in eueryevery good word and worke, teacheth vsus to profit in obedience. Hoſ. 13. In me your fruite is found. Ioh. 15. Out of me you can do nothing. In thoughts and words we are like eckoes, we cannot ſpeak inwardly or outwardly till God hath ſpoken firſt to vsus in the deeds we do: he prepareth thē and worketh them firſt, p. 70we after him in nature, as a boy writing vnderunder one who leadeth his hand in that he writeth. For, longer then God acteth the grace we hauehave, it moueth not at all: for as an inſtrument now ſet in tune giueth no ſound if ſome Muſitian touch it not; ſo we when Gods kingdome coming hath diſpoſed vsus by grace, and made vsus fit to worke well, yet cannot worke any thing till God moueth vsus vntounto it, nor yet continue in working, longer then he vpholdeth vsus in it. This p. 71then is our ſanctuary againſt all our vnfruitfulneſſe and diſobedience: hold the Lord who hath vndertaken to write his Law in thy heart, and to put his Spirit in thee, and make thee obey his commandement. And this muſt teach vsus to giuegive all glorie to him, who is the firſt and principall worker of eueryevery good thing in vsus.

Secondly, we note 2hence, that no mans obedience is perfect; for that we pray for is not yet attained. In many things we ſinne, in the p. 72good things we do, we cānot perfect them: the fleſh luſteth againſt the ſpirit, and the ſpirit a gainſt the fleſh, that we cannot do the things we would. Not that our deeds are ſinnes, but the beſt of them is ſinfull: As wine hauing ſome water mingled with it, yet is called wine; for the beſt part giueth denominatiō to the whole. The Papiſts know not what it is truly to make this petition, that write ſo much for the iuſtice of workes.

3Thirdly, note that p. 73Chriſtians muſt not cō tent themſelues in any thing they hauehave attained, but muſt ſtriue to perfection:Mat. 5.48.Matt 5:48 Be ye perfect as your heauenly Father is perfect. We muſt ſhoote at the higheſt marke, though we take our arrowes vp ſhort enough daily. When we call men ſtill on, they thinke wee know not what we would hauehave; do they not thus, and thus? &c. but he that laboreth not to be better, will grow worſe and worſe, for who gathereth not, ſcattereth.

p. 744Fourthly, we ſee true Chriſtians muſt be as carefull to hauehave good liues, words, workes, &c. as good hearts. We ſay not onelyonly thy kingdome come, but thy will be done. EueryEvery man will hope he hath grace in his heart, and yet no man careth for obedience in his life; but the not doers of Gods will deceiue themſelues.

Petition 4. GiueGive vsus this day our daily bread:

The words are eaſie all but the laſt [Bread;] it is put for whatſoeuer thing ſuſtaineth this p. 75preſent life and comforteth it. Ionathan eating honie, is accounted to breake the oath of eating bread. Daily bread is whatſoeuer is conuenient for vsus to poſſeſſe for the preſent; ſo giuegive of mercy to vsus, and then renewing our faith and inuocation daily towards thee, who careſt for vsus, all ſuch things which thou ſeeſt we may conueniently poſſeſſe for the preſent time. Firſt for thoſe who are Gods, but yet vncalled, whether hauing aboundance, but without p. 76the title of inheritance, or hauehave neither title nor poſſeſſion of any thing, (for many belonging to merciemercy conflict with extreame pouertie) we pray in the behalfe of theſe, that God would giuegive as a Father to the one, as children & heires in Chriſt, the things they hauehave; for the other, that God would be pleaſed by a new grant, to furniſh them with neceſſaries, who hauehave iuſtly, as we all, forfeited all things. We who hauehave ſomething about vsus, yet find p. 77want of others; we wiſh that God would ſupply vsus ſo farre, as he ſeeth good for vsus. We who are called, and hauehave for outward things more then we could in modeſtie aske, (for God doth for his ſometimes this way, and other, aboue that they can aske or thinke:) we do beg at God to maintaine theſe things vntounto vsus; for he muſt vphold our lot as well as deale vsus forth our portion. Secondly, we wiſh that God would giuegive vsus his leaue to vſe the things wee hauehave. p. 78Thirdly, that he would giuegive vsus power to take a taſte of ſuch comforts which through his allowance, we hauehave libertie of conſcience to vſe. Fourthly, that he would with his bleſſing make them comfortable to vsus, ſo that we may with gladneſſe of heart vſe them. And from hence we may ſee that eueryevery one hath reaſon to make this petition which ſhall be. Now if we be in Chriſt, and yet poore, hauing in a manner nothing, wee pray that God out of his ſecret p. 79would miniſter to vsus, & make the fruite of his daily prouidence a contented portion vntounto vsus, be it neuer ſo little; and finally make vsus ſee him by faith our all ſufficient God, that will not leaue vsus, nor forſake vsus. The motiues breeding deuotions this way are, Firſt, 1for all that find the want yet of ſomething, for the more comfortable ſeruice of God, that they would well weigh the wants of others and of themſelues. Secondly, 2conſider what a ſweet thing it is, to feele this, p. 80that God or his grace giueth this or this to vsus. If we ſit at boord with great perſonages, if they carue vsus a bit and giuegive it vsus, the whole feaſt is not ſo ſweete to vsus, as their honorable remembrāce of vsus. All the creature is a deafe …ut, and no better if God be not perceiued in it. Laſtly, that he would bleſſe all meanes we vſe, tending to preſeruation of this preſent life. Thirdly, for ſuch as hauehave abundance, they muſt conſider, how he that giueth theſe things is the maintainer of thē; p. 81how eaſily God might bring the things they hauehave to nothing, letting riotous ſeruants and children like back dores, bring downe the houſe. Secondly, how many wayes God can keepe them frō being able to vſe or find comfort in any thing they take or poſſeſſe; if he ſend a ſcruple into the conſcience touching the lawfulneſſe of it, if he ſend ſickneſſe, deepe diſcontents, lingering after that we hauehave not; or otherwiſe, if he ſhould giuegive vsus to ſuch weakneſſe p. 82in vſing any thing, that we ſhould breed our ſelues more bitterneſſe in the end, then we take comfort in the firſt taſting of them; how little things put vsus out, that for the time all we hauehave is nothing to vsus? Laſtly, we muſt conſider how all things without Gods bleſſing are nothing, clothes warme not, meates nouriſh not, phyſicke heales not, labors proſper not to effect any thing: which thoſe well know, whoſe falſe affiāced harts hauehave bene well whipped out p. 83of all the creature. The 1cōcluſions follow. Firſt, that God giueth and maintaineth to vsus all things belonging to this life. God giueth, God taketh, faith Iob. Iob 1.21.Job 1:21His bleſſing maketh rich, ſaith Salomon; EueryEvery good & perfect gift deſcendeth from him.Iam. 1.17.Jas 1:17 Mine is all the earth, I giuegive it to whom I will: he openeth his hand and filleth eueryevery liuing thing. For as in a houſe the Maiſter of the family keepeth (to the dogs) eueryevery creature in it, giueth one greater another leſſer wages: p. 84putteth ſome in honourable place, others in the ſcullerie: ſo doth God the great Pater familias, Father of all the family in heauen and in earth; neither can any deale vsus a fit ſtate but he. For as the Phyſitian onelyonly can preſcribe the diet, ſo God he ſeeth where a full and liberall meaſure, where a more ſparing is expedient. The diuell he taketh vponupon him that all kingdomes are his, he giueth them as he will; a lowde lie; he cannot touch a hog till God ſealeth him a warrant: p. 85and as an executioner that killeth by poyſon, ſerueth the Magiſtrate: ſo doth he ſerue God in giuing a deadly ſweete poiſoned cup to thoſe God leaueth to his power. Againe, though our good, friends and our meanes helpe vsus with this or that, yet God is the firſt donor; theſe are inſtruments conueighing that which God of grace deuiſeth to vsus, and beſtoweth vponupon vsus. He that ſendeth a preſent is the giuer of it, not the man that putteth it into our hands; which doth p. 86teach vsus to be content with that wee hauehave. We looke our children & ſeruants ſhould take that of vsus which we giuegive them, without murmuring, or diſcontented ſemblance, be it fine or courſe, &c. How much more muſt we be willing to ſtand to Gods caruing, and not dare to quetch againſt his diſpoſition?

2Secondly, it teacheth vsus thankfulneſſe to him. If we ſoiourne a weeke or two with any, how thankfull are we? But we are Gods daily p. 87gueſts al the yeare long: he layeth the cloath eueryevery where. The ſecond thing is, that the leaſt outward thing is the gift of Gods grace to vsus; we deſerue it not, we are leſſe then the leaſt of his mercies, ſaith Iacob. Nothing is more free then gift, yea we aske it on gift, challenge it not as due. Theſe are the children which God of his grace hath giuen me; ſuch therefore as will challenge heauen by forme of commutatiue iuſtice, becauſe they hauehave giuen a penny anſwerable p. 88to that penny worth, were neuer taught by the Spirit of Chriſt.

Thirdly, obſerue hence, that our faith and inuocation muſt be daily renewed towards God for his care on vsus in this life. Whatſoeuer we hauehave, our faith muſt be no leſſe on him, then if we were ſtripped naked of eueryevery thing; yea our mouthes muſt be no leſſe open wide, to him. Dauid though a King, ſaith, The Lord is my potion, & the ſuſtainer of my lot. Had we done p. 89much for one, if he whē he felt himſelfe warme ſhould not reſpect vsus, but looke at his owne ſtrength, would we not count it treachery? If a ſubſtantiall man, who deſerued credite alone, ſhould be leſſe truſted when he layeth downe a ſufficient pawne, would it be well taken? Apply this. But what need we eueryevery day to do thus? Anſwer. Becauſe all we hauehave, God doth let vsus no longer leaſes of it then for the day. Againe, this we hauehave of anothers; we cannot vſe it though we p. 90hauehave it without the owners leaue; as the ſeruants that keepe things vnderunder vsus, we allow them not without our leaues to do their pleaſure with them. Beſides you heard aboue, that God can keepe vsus frō touching them, or finding any cōfort in them (though we vſe them) or feeling his ſweet grace, as who is the giuer of them. Wherefore let vsus take heed of the ſenſuall confidence in the creature, and flie vp in ſpirit to him that giueth and maintaineth with vsus all p. 91things; as the Sunne which both bringeth & continueth the light with vsus. Let vsus not ſet downe our reſt vponupon things preſent, and ſing with the glutton: Take thy reſt ſoule, or with the Prieſt: His requies mea; but by benefit of the things we hauehave, let vsus, as by wings, flie vp higher into beleefe on our Creator. God therefore delighted in this, & often to heare vsus, doth keepe vsus Tennants at will, as it were, frō hand to mouth often, that we might waite on him. Egypt p. 92had Nilus to water it, but the land of the Iſraelites was to expect, the firſt and the latter raine, when God ſhould as a gardener with his ſpout pot, ſo from the bottels of the cloudes powre vponupon them.

Fourthly, obſerue that we muſt not trouble our ſelues with diſtruſtfull cares for time to come: ſome are neuer well but while they hauehave things ſo fluſh, that they are not forced to go to God. Some though they hauehave neuer ſo much for the preſent, p. 93yet if they hauehave nor prouiſion for times to come, ſo y^t they ſeeme to themſelues out of gun-ſhot, they are not contented. Hence it is that many rent themſelues a ſunder with fore-caſting, and fearing, touching things to come: otherwiſe prouidence for time to come, which falleth within the reach of our daily courſe is not forbidden. Ioſeph laid vp in yeares of plenty againſt ſcarcitie. We are ſent to the Ant to ſchoole, that we may learne in Sommer to p. 94prouide againſt winter, and parents de iure do lay vp treaſures for their children: God would not hauehave vsus ſuperſtitious Capuchians, who thinke it an offence to hauehave any thing vnſpent ouer night; nor prophane companions that ſing Care away, and ſet cocke on hoope, whoſe money burnes in their purſſes till it be conſumed; nor yet fooliſh vnprouident ones who buy their fuell when it freeſeth; but care of time to come, which cometh from vnbeleefe, and deſire p. 95to be greater then that we ſhould need to care.

Laſtly, marke hence what he teacheth vsus vnderunder the name of Bread which is neceſſary, and commonly begged for food. Marke hence that our deſire muſt be moderate touching things of this preſent life. Thus Agur prayeth in the Prouerbs 30.8. Lord let me not want, nor abound, feed me with food conuenient for me. Iacob ſaith, Seeing thou giueſt me bread and rayment, thou ſhalt be p. 96my God for euer: Paul; Hauing bread and rayment, let vsus be content. Nature is content with ſmall things; and as a lampe with a litle oyle is maintained, with much extinguiſhed; ſo is this light, this naturall life which the ſoule cauſeth in the bodie. And it is to be marked; for not the hauing, but the louing, and affecting of great things is ſinfull. For, what God caſteth vponupon vsus walking within the compaſſe of our wayes, we are with thankfulneſſe to embrace it. A p. 97mans proſperitie is not in abundance; for the dinne and tumult which accompanie the expences that follow vponupon it, are more irkeſome then that exceeding of ones eſtate is contentfull. A moderate eſtate hath more eaſe and comfort, another more diſturbance and oſtentation. Let vsus therefore bridle in our inordinate appetites, which know not how to ſay enough. If we hauehave but ſmal things let vsus learne to be content, and deſire no greater. But how may we p. 98know what is a lawfull from an vnlawfull deſire? Euen as you know a thirſt naturall, from an vnnaturall thirſt, which a dropſie or ague cauſeth; the one with a draught is ſo ſatisfied that another is not cared for: the other once ſerued, doth make way for freſh deſire after a ſecond: ſo theſe ſinfull ones, the enioying one, is but the beginning of another.

The 5. Petition: And forgiue vsus, &c.

This petition hath two thing to be marked. p. 99Firſt, the requeſt it ſelfe. Secondly, the inſinuation of it. To forgiue a ſinne is to quit vsus, and ſet vsus free from the guilt and puniſhment, which by reaſon of ſinne we hauehave brought our ſelues into; and to accept of vsus, and to vſe vsus as if we neuer had offended by our ſinnes: for ſinne maketh vsus ſtand debtors to Gods iuſtice, indebted ſo farre as to ſatisfie by ſuffering deſerued puniſhment. As we forgiue. Theſe words do not pleade a cauſe, vponupon which God ſhould forgiue p. 100vsus; for we cannot louelove, and ſo by conſequent cannot forgiue others, till God hath forgiuen vsus firſt: as the wall cannot reflect heate vppon a ſtander by, till the Sunne hath ſhined vponupon it. Neither do they make compariſon, in this wiſe, to forgiue me no otherwiſe; but as thou ſeeſt me ready to forgiue another; as if our forgiueneſſe were a maſter ſampler or picture, after which God were to cō forme his forgiuing of vsus: but they do ſerue partly to inſinuate with p. 101God by argument taken from the greater; We that hauehave much of the old leauen, by the ſparke of thy grace in vsus, are ready to forgiue; be thou much more: or by holding forth a ſigne teſtifying of vsus, that we are perſons to whom belongeth forgiueneſſe, not ſhewing why wee ſhould be forgiuen: and thus ſtrengthening our faith to beleeue that we are heard in that requeſt.

Laſtly marke; we are ſaid to forgiue treſpaſſes againſt vsus; for the ſinne p. 102againſt God we cannot, but the iniurie or dammage againſt our perſons we may; as if the Magiſtrate take a theefe wronging vsus, we may forgiue him his iniurious mind towards vsus, but cannot abſolue him from the offence againſt the law.

Firſt, we aske that God would apply that merciemercy of his, reaching to forgiueneſſe, vntounto them that are yet the children of wrath, ouer whom yet his anger abideth through their vnbeleefe: and this we p. 103aske in reſpect of our brethren by grace of election, yet vncalled.

Secondly, for our ſelues, we do not aske that God would iuſtifie vsus; for God is not off and on, he playeth not faſt and looſe. Whom once he iuſtifieth and forgiueth their ſinnes, he neuer remembreth ſinne againſt them. We therefore whoſe ſinnes he hath pardoned, aske three things; the continuance 1of his grace, that his mercifull pardon may be a gift without repentance. Secondly, p. 1042we aske the manifeſtation of it, that he would make vsus ſee and feele this forgiueneſſe of his; for our daily ſinnes do weaken our comfortable apprehenſion, and dim the ſpirituall ſight of our ſoules, and do blot the counterpaine with vsus of this releaſe God hath made vsus. Now we get by this petition our releaſe newly exemplified, our ſight cleared, our ſence reſtored. To this ſecond branch therefore muſt be referred theſe three things as asked by vsus. p. 105Firſt, that God would heale the doubtings and darkneſſe of our minds. Secondly, that he would ſtrengthē our faith to ful aſſurance in this point, that our ſinnes are pardoned. Thirdly, that he would make vsus feele our peace in the ioy following it.

Thirdly, we aske in this petition, that God would ſpare vsus as a father doth his children, remouing from vsus thoſe temporall chaſtiſements which our ſinnes might eueryevery way bring vponupon vsus, to our great ſmart: p. 106for though God as a Iudge hath pardoned our ſinnes, yet as a father he may ſcourge them in 1vsus. The firſt meane of the more deuotionall propounding this petition, is, to let our hearts ſmite vsus in the ſinnes which of infirmitie we we fall into; for becauſe men paſſe by ſinne impenitently, without conſcience of it all the day, therefore they without life and power, and feeling deſire, propound this requeſt to God at 2euening. Secondly, to marke how vncomfortable p. 107it is when Gods countenance this way is hid from vsus, and how heauie it is when darkneſſe and doubting do grow vponupon vsus.

Thirdly, we muſt get a feare of Gods fatherly corrections which we prouoke. The child that feareth the rod will be afraid and crie to hauehave a fault pardoned: So we muſt thinke what a ioy and ſweet ſtate it is to hauehave our Quietus eſt daily by vsus. Let vsus then earneſtly and affectionatly cry to our God, Forgiue vsus our treſpaſſes. What p. 108will a Malefactor now in danger leaue vnattempted to get his pardon? what it one might be releaſed from his debt, but asking to hauehave it forgiuen? who would not ſeeke inſtantly, who would ſpare to ſpeake that hauehave this hope? The concluſions follow.

1Firſt, againſt the Papiſts, here is to be noted, that God onelyonly can forgiue ſinne, and reſtore the feeling of his grace to vsus. No man can hauehave the life of God before iuſtification vntounto p. 109life on Gods part. Now contrition out of louelove to God is a ſupernaturall life, and therefore muſt needs follow Gods pardon. This is a demonſtration againſt the Papiſts; none can forgiue ſinnes but God.

Secondly, againſt the 2Papiſts note, that Gods forgiueneſſe is free; we do not redeeme it with our ſatisfactions, but beg it of merciemercy.

Thirdly, marke that 3no man liueth without his daily ſinnes; we like infants hauehave our ſcapes; like wounded perſons p. 110cured, our ſcarres, like white ſwans our blacke feete.

4Fourthly, that we may come to aſſurance that our ſinnes are forgiuen. For whatſoeuer we aske in Chriſt agreeable with his will, we know that we are heard in it.

Obiect. They who beg a pardon of ſinne, are not ſure of pardon. Anſw. Falſe; for then Saint Peter who knew (by Papiſts confeſſion) his ſinnes pardoned, could not ſay this prayer. Secondly, the conſtruction before, ſheweth, that the continuance p. 111in forgiueneſſe, not the firſt beginning onelyonly is here asked. We may inuert it; they who may aske forgiueneſſe may come to aſſurance that they hauehave it.

Fiftly, marke that our faith and inuocation touching this point, muſt daily be renewed.

Out of the inſinuation, that our forgiuing others, is a ſigne we are ſuch to whom forgiueneſſe belongeth, or a helpe ſtrengthening vsus to beleeue the forgiueneſſe of our ſinnes, obſerue:

p. 112All Gods actions to vsus imprint their ſtampe in vsus: his election maketh vsus chuſe him, and chuſe the houſhold of faith before all others: Know, as the Apoſtle ſaith, according to the ſpirit, not the fleſh; his louelove of vsus maketh vsus louelove him and our brethren; his forgiuing vsus maketh vsus forgiue our brethren. Againe, when we find that a ſparke of grace maketh vsus readie to forgiue; how much more may we aſſure our ſelues, that God will out of his endleſſe mercies p. 113be readie to forgiue vsus? and this Act of ours though it is no cauſe, yet it is a condition, in which God doth make vsus come to feele the pardon of our ſinne which he freely forgiueth. So that as he who ſeeth a print of this or that Image, doth know that the ſeale hath bene ſet there and applied: ſo wee feeling our ſelues readie to forgiue, do come to know this more ſurely, that Gods forgiueneſſe hath bene applyed in vsus. And as one that doth ſee that p. 114done which is greater, will eaſily beleeue the leſſer; ſo we ſeeing our ſelues made by his grace though ſinfull ones, readie to forgiue, may much more be perſwaded that God ſo infinite in goodneſſe hath pardon for vsus, that we may feare him. Thirdly, as they who hauehave the condition on which a thing is to be done, may boldly expect performance of that which dependeth on it; ſo we hauing forgiueneſſe, in which God hath promiſed vsus forgiueneſſe, may be p. 115bold to aſſure our ſelues that we are pardoned.

Let vsus therefore nouriſh this grace, and put away implacableneſſe, which once out, will neuer returne; we ſo forgiue as neuer to forget: whereas Gods, and ſo all true forgiuing, is his neuer remembring any more that which is remitted.

Petition 6. And leade vsus not into temptation, but deliuer vsus from euill.

Here are two things to be conſidered. The petition, the explanation, or correction annexed p. 116to it. Petition, Leade vsus not into temptation; the explanation, But deliuer vsus, &c. that is, leade vsus not ſo into temptation, but ſaue vsus from the euill of it. We reade of three temptations. Firſt, Gods tempting man. Secondly, mans tempting God. Thirdly, the diuels tempting man. The firſt is two-fold, as when God manifeſteth his grace he hath beſtowed on man, and thus he tempted Abraham: or when he maketh man ſee his weakneſſe, and how vnable p. 117he is to ſtand without his grace. Man tempteth God, when leauing his ordinary way of waiting on God in meanes, he will put him to it, to ſhew his merciemercy, power, &c. before his time. Thus the Iſraelites tempted him. But the third belongeth to this petition: the diuels temptation, who laboreth to bring vsus into ſinne, and to with-draw vsus from God to our temporall and eternall deſtruction. Euill here ſignifieth that which maketh vsus worſe, not in p. 118regard of our feeling onelyonly, but in truth and before God: as which doth harmefully ſeparate our vnion, or diminiſh our communion with God, who is our onelyonly God and all-ſufficient portion. The ſumme is: O Lord we know it is to thy honor our life ſhould be a warfare, neither can we here liue without temptation. Do not ioyne vsus againſt Sathan in battel, but ſo as ſtill to hauehave vsus in remembrance, that whether he tempt vsus by aduerſitie, or proſperity, p. 119or what way ſoeuer, yet he may neuer ſeuer vsus from thee, take vsus out of thy hand, nor diminiſh the bleſſed communion we hauehave with thee, farther then thou ſeeſt it needfull, to the end we might receiue it in great abundance. The things we aske are theſe.

Firſt, that God would 1of his merciemercy keepe vsus, from knowing temptation, ſo farre, as he may with his glory; not ſuffering the diuell to aſſaile vsus this way, much leſſe preuaile againſt vsus: for though we cannot abſolutely p. 120make this requeſt, yet vnderunder the Lords correction, and with condition it may be propounded; If it be poſſible, let that cup paſſe.

2Secondly we deſire, that if we needs muſt conflict, that yet God would vphold vsus and make vsus ſuperiors; euen conquerors in eueryevery thing, wherein we are to be tempted. Now this we do not aske abſolutely, for ſometimes it is good that we ſhould be foiled.

3Thirdly, we deſire in p. 121this petition, that God, if he ſee it good ſo to humble vsus, as to let vsus take the fall, yet he would not let our faith faile finally; but would ſo ſtrengthen vsus, that we may ſee all the euils that we hauehave ſuffered working to our good, and our ſelues at length more then conquerors, in him who loueth vsus.

Finally, as we aske 4this preſently for our ſelues who are alreadie in this warfare, ſo we wiſh it to all Gods elect when they ſhall be called to the like condition. p. 122Now the motiues.

1Firſt, to thinke to what the temptations of the diuell tend: this is the white he ſhooteth at, that he might make vsus naked before God; ſtripped of his fauour, which is better then life. For the diuell ſeeketh by them to make vsus diſhonor God, rob our hearts of his kingdome, ſetter vsus ſo with our ſin, that we may be diſinabled from obeying him; to take away all our peace and proſperity in things outward, to fill vsus with feare and weariſomneſſe p. 123in all the duties we go about, and vncomfortable doubtings, yea deſpairings touching the pardon of ſinne; in a word, to bereaue vsus of all good which in the former petitions we deſire; and to bring vponupon vsus the contrary euils which are moſt horrible. He playeth no ſmall games when he beginneth his temptations. Secondly, 2we muſt remember how tedious his former tempting & preuailing againſt vsus hath bene; for we (like children, who p. 124remember beating no longer then it ſmarteth) we I ſay, remember the bitterneſſe of our daily falls the diuell giueth vsus, no longer then God letteth the ſting of them ſtick in vsus; and this doth make vsus that we feelingly cannot pray againſt that whoſe anguiſh and euill we do not remember. 3Thirdly, we muſt conſider, how we are eueryevery where ſubiect to temptations, at home, abroad, in wife, children, ſeruants; in good companie, to ſecuritie and vnfruitfulneſſe; in bad, p. 125yea in good deeds; before we do them, when we hauehave done them: as to ſecuritie and pride after thē, at bed, at board. For as fooles and children, not knowing euils feare them not, ſo we not knowing this euill, are leſſe fearefull, and flee not ſo fearingly, praying to hauehave it preuented; eueryevery where ſnares of temptation are laid for vsus. Who that ſhould go ſuch a way, in which he could not take a ſtep without danger, would not go warily, and often lift vp his p. 126heart for protection? 4Fourthly, we muſt think how diligent and watchfull the diuel is; he knoweth what baites we bite at, and will caſt them out eueryevery where: he knoweth where we are weakeſt, and he will neuer want occaſions to prouoke vsus. Againe, we muſt thinke how mighty he is, what can he not do with vsus if God keepe vsus not? he would carrie vsus to any euill, as a whirlwind doth the dry 5ſtubble. Fiftly, we muſt often repent our owne infirmities, how we be p. 127ſo farre from being able to withſtand him, that all we hauehave of our owne, is readier to follow then he to whiſtle vsus after him. Sixtly, we muſt remember 6ſuch examples of worthies as hauehave bene grieuouſly foiled; as Dauid, Peter, &c. Yea preſidents we hauehave of ſome hanging themſelues, ſome tempted to it; for ſuch examples are like the thunder, though it ſtriketh a few, it feareth all: and are not we ſubiect to hauehave our minds diſtracted, aſſaulted, with any euen the moſt p. 128grieuous things that euer we heard to hauehave befallen others?

Laſtly, we muſt conſider what a ioy it is when we go a day more freed. Lord what an eaſe is it to the ſoule? or if we be in a litle forwardneſſe to ſinne, yet if we be reſcued ſeaſonably, how doth it reioyce vsus? what peace doth it ſpeake to vsus? Looke 1. Sam. 25.32. Now could we worke vponupon our hearts the feeling of this benefit when he hauehave it, the ſweetneſſe of it would enforce vsus to beg p. 129it heartily; whereas not heeding the worth of it, we aske it vnaffectionatly. Now follow the concluſions.

Firſt, this petition 1compared with the 1. Cor. 10. about the 13. God will not ſuffer you to be tempted: we ſee how that Gods ſufferance is to be vnderſtood without his action, he is a voluntary agent in theſe things which he ſuffereth. We muſt not thinke his permiſſion is a pure permiſſion, either without his will, or working in the p. 130thing permitted, as often mans is; for man may be ſaid partly to ſuffer this, not to do it, becauſe other cauſes hauehave their actiuity without him, and dependencie on him; but it is otherwiſe with God.

2Secondly, obſerue that God doth leade vsus into all our temptations. It is ſaid, Math. 4. Chriſt was carried of the Spirit to be tempted. God is the foreign, he onelyonly when he ſeeth meete doth bring his champions forth, and letteth the power of p. 131darkneſſe encounter them; neither can the diuels ſtirre, neither we bid battell of our ſelues. Can the Lions ſtirre till the keeper bring them out? can a dog runne till he that hath him in a leaſſe looſe him? So it is, God he hath them chained vp in his almightie power, yea throwne downe to the priſon of hell: farther then he doth looſe them, and bring them into the earth, where this ſhew is repreſented, and battell to be ſeene, they are not able to do any p. 132thing. Againe we cannot on the other ſide, being ſet vponupon, buckle with the aduerſarie power till God doth leade vsus to it. The Kings champion is not to play at his owne pleaſure, no more are we farther then God deſigneth it. But how can God leade vsus into thoſe temptations which he ſeeth will certainly bring vsus into ſinne? Anſwer. Becauſe ſinne it ſelfe is not abſolutely euill, but onelyonly in reſpect of man ſinning, who would in ſo doing peruert the diuine p. 133order, though he is vnable; as who accompliſheth Gods will, whē he doth contrary it, for ought he knoweth. Againe, as vipers are euill ſubſtances, or natures, which yet are good to that art which maketh vipers of them; or any poiſon which is euill, as it is poiſon in it ſelfe conſidered, yet is good as it is poiſon, to a skilfull phyſitian: and as a bliſter on the fleſh is a naturall euill as a bliſter, yet a bliſter as a bliſter is good when a cunning phyſitian doth draw it, p. 134and may ſee it for good vſe; ſo is ſin to God: we muſt then not caſt our ſelues into temptation; he that loueth danger ſhall periſh. We muſt not make our ſelues poore as thoſe heritickes that renounce all their ſubſtance, that in voluntary pouertie they may commend themſelues to God. Againe, this muſt teach vsus contentment in all our temptations: not that we muſt preuent repentance by this conſideration; but we muſt when we are truly humbled by p. 135this meanes, keepe our ſelues from being ſwallowed vp of ſorrow. For Gods will, and Gods turning all to good; the diuell will whiſper them ſo as to make vsus paſſe by all exerciſe of a broken ſpirit in thoſe things wherein we hauehave offended.

Thirdly, from this conſideration we muſt walke in feare before our God, who as a ſheepheard ſetteth his dog on a ſtray ſheepe, ſo can he ſet the diuell on vsus to hound vsus home if we ſtray from him. Laſtly, p. 136we ſee from this to our comfort, that the diuell cannot come againſt vsus at his pleaſure; we are in the hands of our heauenly Father. Thirdly, we note hence, that all our ſtrength againſt temptation is in God onelyonly; he onelyonly diſſolueth the workes of the diuell, trampleth Sathan vnderunder feete, keepeth him that he cannot ſo much as be diſturbant to vsus; when it pleaſeth him we are downe with the leaſt blaſt; were we in ſtate of innocencie we would not ſtand a moment: let p. 137vsus therefore truſt perfectly on his grace, put on the ſhield of faith onelyonly. Our forefathers acknowledged y^t God, not their ſtrength, gaue them all ſaluation againſt corporall enemies; how much more muſt we confeſſe it againſt ſpirituall? Who knoweth the power of Sathan, or the infirmity of their owne fleſh, that will not confeſſe this moſt entirely? But what ſerueth the armour for? Anſwer. OnelyOnly to this end, that we may be able to get and hold God p. 138with vsus, fighting for vsus. Fourthly, we ſee hence, not temptations, but euill of them is ſimply to be prayed againſt; for theſe are often moſt beneficiall. We muſt therfore learne to yeeld obedience, and bid our God ſmell a ſacrifice from the bittereſt things we taſte, ſo farre as they are his diſpoſition; taking ſhame to our ſelues in them, as they are the fruits of follie.

Fiftly, we may note hence, that no temptation ſhall be able totally or finally to ſeparate p. 139the Saints from God; for that we are taught to pray agreeable with his will, we are heard in that. Now this were the greateſt euill, not onelyonly in regard of our ſeeming or appearance to vsus, but of the matter it ſelfe.

Sixtly, this is a great daily merciemercy, when God keepeth vsus from temptation: not to know a diſeaſe is better, then hauing it to be healed of it; indeed Gods mending is better then his making, which ſomwhat alters the matter. Not to fall when we are readie p. 140to fall, is a great fauour. If one when our feete are ready to fall from vsus, ſhould hold vsus vp, we would count it a great benefit; but to hauehave our damages aduantage vsus, this is the euidence of power and goodneſſe it ſelfe.

The concluſion followeth, partly containing a reaſon why wee aske all theſe things at Gods hands; partly a confirmation of faith asking; partly a praiſing of God. From which, three things are to be marked. Firſt, that none p. 141is to be inuocated on, but he who hath the kingdome, power and glorie: therfore no creature.

Theſe words then containe the reaſon, why we come petitioning to our heauenly Father. For as one lacking this or that in a houſe which is the maiſters, cometh in by the backe doore, if he pray a ſeruant to giuegive it him whoſe it is not, who hath no power ſo to do, &c: ſo if we ſeeke our neceſſities temporall and eternall, at Angels or p. 142Saints, which are ſeruants to God, who hauehave no power to do any thing farther then beckoned to by God, we take a wrong way to the wood.

But the Papiſts thinke all is made whole while they do call vponupon Saints or Angels, not as the principall authors of the things they aske, but as ſecondary patrons, who vnderunder God worke theſe things for vsus. To which is anſwered, that not onelyonly to do religious adoration in any kind to them, as the principall p. 143and chiefe power, is ſin: but alſo to call on them, or truſt in them, as being ſome ſecondarie diuine powers, although inferior to God. The Angel-worſhip among the Coloſſians, did not defer thus much, as if they had bene the chiefe diuine powers; and yet is condemned. Nebuchadnezar did not enact that he ſhould be worſhipped as the higheſt God; yet becauſe he would hauehave honour, in ſome degree diuine, Daniel did decline it as flat idolatrie. Againe, this diſtinction p. 144with which they would ſalue their fact, may be turned vponupon them, as making againſt themſelues. For therefore theſe may not be called vponupon, neither may be truſted to religiouſly, becauſe they are ſecondarie workers of things vnderunder God who is the principall agent.

Secondly, we ſee what may confirme vsus in aſſured hope to receiue our requeſts, namely, to thinke that God hath the kingdome ouer vsus, that he is powerfull and glorious. There is a reſpect p. 145betweene Kings and their people, which bindeth them mutually one to another. Hence it is that we promiſe our ſelues protection, maintenance in our life, the benefit of ſubiects from them, becauſe we are their ſubiects, and they hauehave the kingdome ouer vsus. That God who by reaſon of this obligeth ſinful men to ſeeke the weale of all their people, becauſe they hauehave receiued a kingdome ouer them; himſelfe will not faile on the ſame ground, to procure p. 146all good to vsus, who liue vnderunder the regiment of his grace. Yet becauſe it is not enough that God ſhould hauehave the regall authoritie ouer vsus, vnleſſe he had the power alſo of working all things for our weale, therefore this is ioyned [Thine is the power.] What were ſubiects the better to be vnderunder a gracious Prince, but weake, hauing as ſhort hands to do them good, as a large heart to wiſh it them? So ſhould it fare betwixt God and vsus, if he were not almighty, p. 147able to ſubdue all things to himſelfe; our faith were ſhaken. For we cannot expect the treading of Sathan vnderunder our feete, the quickning of vsus in our ſoules to eueryevery good worke, the iuſtifying, the protecting of vsus; we cannot expect theſe things from one who hath not all power.

Thirdly, had God the right to helpe vsus, had he the power alſo; yet were it a thing that made not for his glorie, reſpected not the aduancement of his honor, our beleefe p. 148might wauer: which now it need not do, it being Gods honour to performe all good things for his choſen. Honor is with men the ſpurre of actions: hauehave men right and power to effect this or that, notwithſtanding if it conduce not to their honor and glorie, they will not moue a finger to it. But now there is nothing that wanteth to our aſſurance, while we know that we are ſuch to whō God hath right; ſuch for whom he hath all power; ſuch, whom to protect p. 149and bleſſe with all things ſpiritual and corporall, is his great glory. The caſe ſtanding thus, how can we doubt of receiuing the things we aske at his hand in the Name of his Chriſt?

Amen] True it is; we thus flie to thee, ô Lord, be it according to our deſire. An aſſeueration, wiſh, or expreſſing of earneſt longing to obtaine all the things in this prayer aboue named.

A TREATISE VPONUPON THE SIXE PRINCIPLES:

Written by that faithfull ſeruant of God, Maiſter PAVL BAINE, ſometime Preacher of Gods word at S. Andrewes in Cambridge.

ANCHORA SPEI

LONDON, Printed by Richard Field for Robert Milbourne. 1619.