The English Catechism Explained, Commentary · Lord's prayer

The English Catechism Explained · Commentary · Lord's prayer

p. 422Of the Lords Prayer.

Queſt. 116. HOw, and according to what patterne, ought wee to pray?

Anſw. The Patterne and forme of prayer for our direction, is the Lords Prayer. Our Father which art in Heauen, hallowed bee thy name, thy kingdome come, thy will bee done in earth as it is in heauen. GiueGive vsus this day our dayly bread and forgiue vsus our treſpaſſes, as wee forgiue them that treſpaſſe againſt vsus, and lead vsus not into temptation, but deliuer vsus from euill: For thine is the Kingdome, the power▪ and glory, for euer and euer. Amen.

Explan. Hauing hitherto made way to the Lords Prayer, following in the Catechiſme, by conſidering ſome neceſſary queſtions: it followeth now, that wee come more neerely to the prayer it ſelfe, which is our onelyonly abſolute and perfect patterne. Concerning this prayer, conſider we ſome things generally, and then particularly of the parts heereof.

Generally, who was the Author of this prayer.

1The Author of this Prayer. Lu…. 11.1.Anſw. Chriſt Ieſus our Lord, who with the Father and Spirit is God bleſſed for euer. Hee hauing beene himſelfe, buſied in prayer, was deſired by his Diſciples, ſaying; Good maiſter teach vsus to pray, as Iohn alſo taught his Diſciples: and he ſaid vntounto them. When yee pray, ſay, Our Father which art in heauen, &c. Whence ir hath the name, the Lords Prayer, as the Lords Day, the Lords Supper, &c:

22. Conſider therefore the excellencie of this Prayer, as Salomons ſong, is called a Song of ſongs: ſo this may bee a p. 423Prayer of Prayers, excelling all other prayers. And, as the Lords Supper, becauſe by him inſtituted is of that reuerend account, that whoſoeuer eateth and drinketh vnworthily, eateth and drinketh his owne damnation; ſo, whoſoeuer vſeth the Lords Prayer, being of diuine Inſtitution, vnworthily, endangereth himſelfe of damnation heereby. The Author is the wiſedome of the Father, & like vntounto himſelfe hath made this Prayer, with admirable wiſedome, drawing the whole Scriptures into a ſhort Epitome heerein, and comprizing all our wants of eueryevery kinde in a few wordes, with all moſt needfull directions about prayer, and reaſons mouing in the offering vp of Praoer. So that if all men ſhould all together hauehave ſtudied all their dayes, they could not posſibly make a prayer of ſuch worth and excellencie.

3Math. 6.9.Matt 6:9Thirdly, conſider the vſe of this prayer, which is both for the words, and the matter and forme. Some thinke, that it is onelyonly to be vſed, as a direction, by which wee may learne how and what to pray, and that the wo ds are not to be vſed, becauſe Chriſt ſaith, After this manner pray yee. Others thinke it the onelyonly prayer to be vſed at all times, and vponupon all occaſions; becauſe Chriſt ſaith, When yee pray ſay, Our Father, Luc. 11.2.Luke 11:2&c. But neither right, the truth is (that which maketh a perfect conſent betwixt theſe two Euangeliſts, reporting what Chriſt ſaid) viz. the vſe of this Prayer is not onelyonly to direct for matter, or for words, but for both, ſay theſe words when ye pray, or vſe this patterne for a direction, and frame all your petitions accordingly

Firſt, vſe the words of this praye, if thou knoweſt not, how otherwiſe, according to it to expreſſe thy minde, and though thou knoweſt, yet vſe it, and vrge the Lord, as it were heereby to heare thee; for, as C…pria… ſaith. A father will acknowledge the voice of his only ſon, & the Lord cānot but acknowledge the voyce and words of his ſon, being vttered by any of the faithfull. But take heed, leſt in praying theſe words, the tongue runne without the heart, as it muſt needes doe, in thoſe that ceremoniouſly rehearſe them, making haſt to hauehave done, euen like vntounto a chlide ſaying his leſſon, which he hath conned perfectly. Such may ſay the words of Gods deare p. 424Son, and yet goe away without any notice taken of them, becauſe they pray not his words, which is a harder matter to doe. Wherefore, to pray theſe words rightly, thou muſt in ſome conuenient meaſure vnderſtand them, and hauehave the minde taken vp with them, in the vttering the heart ſtill conueying it ſelfe into the meaning of eueryevery petition, which that it may be done, there muſt be vſed good deliberation in him that prayeth.

Thus, if this prayer be ſaid, it is well vſed alone, or added to other prayers: like vntounto a wraſtler, who hauing vſed his beſt skill and ſtrength, to ouercome in his wraſtling, yet finding the victory, getting to bee very hard, hee re-inforceth himſelfe at the laſt, with all his might, force and skill, together, that he may carry away the prize: ſo the Chriſtian man wraſtling, as Iaacob with God by prayer, in the end re-inforceth himſelfe in this prayer, that he may not depart vnbleſſed. Two extreames are heere to be taken heed of: The one is, too much confidence in the words of this prayer often repeated, as ſome Popes of Rome hauehave granted great pardons to ſeuen Paternoſters, and as many Aue Maries, ſaid ouer eueryevery day, or on ſome dayes, and in ſome places: which is groſſe and ſuperſtitious: The other is, too much detracting from this prayer, by accounting it no better, or not ſo worthy, as a mans owne conceiued prayer, which is derogatorie and arrogant. Secondly, vſe this prayer, as a forme of direction, learning hereby what to aske, what firſt & chiefly, with what affections and aſſurance.

Queſt.Are not other prayers alſo to be vſed by vsus, though differing from this in order; yet conſonant in matter?

Anſw.Yes doubtleſſe; for otherwiſe, the Apoſtle Paul in his Epiſtles would not hauehave vſed ſuch variety of order and manner in thankſgiuings, requeſts, and deprcations, for his ſpirituall children, for himſelfe, for the whole Church: nor would the primitiue Chriſtians, in their ioynt prayer for the Apoſtles hauehave beene ſo bold as to premiſe this part of thankſgiuing, before their intreating of Gods asſiſtance to the Apoſtolicall offices, as they did, when Peter and Iohn being diſmiſſed, and charged to ſpeake no more in the name p. 425of Ieſus, they all together prayed vntounto the Lord.Act. 4.24.Acts 4:24 Wherefore though this order bee generally to bee followed, yet neither is it alwayes neceſſary, nor yet is it a ſwaruing from this direction, though ſome of theſe petitions onelyonly bee asked in our prayers, and others bee omitted. But the errour is, when we goe beyond the rules heere giuen vsus, doting too much vponupon worldly things, or hauing proud, vnfaithfull, or malicious hearts, we make our prayers the labor of poluted lippes.

Why doth the Apoſtle ſay that we know not what to aske,Queſt. Rom. 8 26.Rom 8:26 as wee ought, but the Spirit it ſelfe maketh requeſt for vsus, with ſighes, which cannot be expreſſed: if this be a perfect direction teaching vsus all things? Or, are we not rather to hold it a generall direction onelyonly for matter, and that to be true, which hee ſaith for words, we know them not afore-hand, wee follow not any ſet forme of ſpeech, but as the ſpirit giueth vtterance at the time of prayer. And ſo heere commeth to bee enquired, what is to be thought of ſet formes of prayer, and whether it be well to vſe them?

Anſw.It is true indeed: wee know not of our ſelues, as naturall men, what to aske, but the Spirit of God teacheth vsus, partly enlightening vsus by the Word of God, and partly ſtirring vp this heauenly motion in our mindes, to pray, and long after the fulneſſe of Gods grace, which is an argument of our full deliuerance from mortality and baſeneſſe, into perfect glory of ſoule and body, and this onelyonly is the ſcope of the Apoſtle in that place. Againe, becauſe prayer is the worke of Gods Spirit, it may bee hence gathered, that all ſuch as hauehave the Spirit, and are regenerate, doe and are able in ſome meaſure to pray, to their owne comfort, hauing none other helps of prayers made by men, or aforehand deuiſed by themſelues. Yet it doth not hence follow, that it is not good to pray in ſet formes of prayer, no more that it is not good to hauehave ſtaires, to goe vp into an vpper roome, becauſe a man may make a ſhift to goe vp by a ladder, or by ſome other meanes.

In publique, for the ordinary ſeruice of God, it is needfull there ſhould bee ſet formes of prayer, becauſe it is not certaine, that eueryevery Miniſter of Gods Word hath the p. 426Spirit of Prayer in him to teach him: and if hee had, there would be danger through weakneſſes of memory, of omitting many things needfull to bee prayed for in the congregation, of excurſions, and runnings out into clauſes impertinent, and idle, in ſo long prayers, and of tautologies, and repeating the ſame things againe and againe, to the wearying of the congregation.

Numb. 10.35. Numb. 6.24.Num 10:35Num 6:24And thus this heauenly ſeruice of Prayer, ſhould bee vnequally performed, according to the inequality of the miniſters, ſome Churches hauing men able and ſufficient, ſome againe very weake ones and deficient. For theſe cauſes, ſet formes hauehave beene vſed anciently in the Church of God vnderunder the Law; Moſes vſed the ſame forme of prayer, when the Arke remoued, and when it ſtoodſtill: by the commandement of the Lord, he taught Aaron and his ſonnes a forme of blesſing the people.

Rom 16.24. 2 Cor 13.13.Rom 16:242 Cor 13:13Dauid made many Pſalmes, which were formes of praiſe, and prayer to bee vſed publikely, as the 104 105.106.107. Pſalmes, the 90. Pſalme, was a Pſalme for the Sabaoth. VnderUnder the Goſpell the firſt forme of prayer is the Lords Prayer the firſt forme of blesſing is that of Paul▪ The grace of our Lord Ieſus Chriſt be with you all: or more fully, The grace of our Lord Ieſus Chriſt, the louelove of God, and the Communion of the holy Ghoſt bee with you all, Amen. And ſince it hath beene the cuſtome of Gods Church to pray in the congregation by ſet prayers. If therefore theſe rules following be obſerued, I ſuppoſe it ſhall be well.

Rules of prayer.Firſt, that all vſe the ſet formes of common prayer, appointed in publique.

Secondly, if more ſpeciall prayers are to be vſed before, or after the preaching of the word (for which no ſet common forme is, nor can well bee appointed) that eueryevery man endeauour himſelfe hecrein, either with words ſtudied, and ſet before, or then iudiciouſly and reuerently conceiued, as by the Spirit he is able.

Thirdly, that nouices, or ſuch as hauehave not the gift of well conceiuing prayers, vſe ſet formes of prayer, deuiſed by others in priuate.

p. 427Fourthly, that ſuch as vſe the prayers of others, labour to be moued with the ſame ſpirit of the Authors, as if the wordes did flow from the Spirit in them.

Laſtly, that no man ſtand heere without indeauouring to goe further, if hee can pray ſome ſet forme, but ſtriue to grow to more perfection in this heauenly faculty, and to bee able without the helpe of ſet wordes, to make knowne his deſires vntounto the Lord. If any man ſhall thinke as ſome doe, that this is preſumption, without ſet wordes to come to God in Prayer, when as to a mortall Prince wee dare not, hee is greatly deceiued, and ſheweth to hauehave little vnderſtanding of the faithfull mans neereneſſe vntounto God, and acquaintance with Gods holy Spirit. For, will ſuch as wait about the Kings perſon eueryevery day, and talke continually with him, ſtudy ſet wordes afore-hand, what to ſpeake? they will indeed thinke of the matter concerning which they would ſpeake, but for wordes they would not, eſpecially, if they had alwayes ſome eloquent perſon at their elbow ready to prompt them, and to tell them what to ſay: in like manner, faithfull men doe continually attend vponupon the Lord, and talke with him by Prayer, and the moſt eloquent Spirit of God is alwayes ready to prompt and helpe them; wherefore, ſo that the matter to be ſpoken of be thought vponupon before, it is no preſumption to come without ſet wordes, in ſuch, as by experience doe finde ſome ſufficiency by Gods gracs, to talke thus with their heauenly King and Father?

Queſt. What deſireſt thou of God in this prayer?

Anſw. I deſire my Lord God our heauenly Father, who is the giuer of all goodnes, to ſend his grace to me, and to all people, that wee may worſhip him, ſeeue him, and obey him, as we ought to doe. And I pray vntounto God, that he will ſend vsus all things that bee needfull both for ſoule and body, and that he would bee mercifull vntounto vsus, and forgiue vsus our ſinnes, and that it will pleaſe him to ſaue▪ and defend vsus in all dangers ghoſtly and bodily, and that he will keepe vsus from all ſinne and wickedneſſe, from our ghoſtly enemy, and from euerlaſting death: And this I truſt he will do of his mercy and goodneſſe, through our Lord Ieſus Chriſt, and therefore I ſay, Amen. So be it.

p. 428Explan. Heere in briefe are ſet downe the moſt needfull things contained in the Lord… Prayer with ſuch plainneſſe, as that euen children may attaine ſome good vnderſtanding of the prayer heereby, which was the laudable intent of our Church, in prouiding this wholſome milke for tender babes.

I ſhall not need therefore to adde any explanation of theſe words of our Catechiſme, (being ſo plaine and euident of themſelues) other then by poynting at the parts of the Lords Prayer ſecretly diffuſed through this Anſwer. The firſt parcell whereof compriſeth, both the meaning of the Preface, that he vntounto whom we pray, calling him, Father which art in heauen, is the Lord God of heauen and earth, our common Father by faith, and heauenly, moſt glorious, and full of maieſty, from whom eueryevery good thing deſcendeth; and the meaning of the firſt Petitions, that by our worſhipping him, hee may be glorified, and his name hallowed, by our liuing as his loyall ſubiects, and faithfully ſeruing him, his kingdome may come, and by our readines to obey him, in eueryevery thing, his will may be done in earrh, as it is in heauen, and not onelyonly by ſuch a… readily obey, but by all people, his ouer ruling power compelling the diſobedient and ſtubborne.

The words next following are the interpretation of the reſt of the petitions, that he would giuegive vsus all things needfull both for ſoule and body, which is to giuegive vsus this day our dayly bread, to forgiue vsus our ſinnes, is the next petition: to ſaue, and defend vsus from all dangers, &c. is, not to lead vsus into temptation, but deliuer vsus from euill, from all ſinne, and wickedneſſe, from our ghoſtly enemy, and the end and reward of being led heereby, euerlaſting death.

The laſt clauſe, And all this I truſt he will doe, &c. ſerueth to explaine the concluſion, for thine is the kingdome, &c. thou art a moſt gracious King, full of mercy and goodneſſe, in Ieſus Chriſt, and this thy mercy and goodneſſe ſhall thus bee more glorified, wherefore I truſt and aſſure my ſelfe, that thou wilt doe theſe, and in this confidence, I ſay, Amen,

p. 429Queſt. 117. How many bee the partes of this Prayer?

Anſw. Three, the Preface; Our Father which art in Heauen: the Petitions; Hallowed be thy name, thy kingdome come, &c. And the concluſion▪ For thine is the kingdome, the power and the glory, for euer and euer, Amen.

Eccleſ. 4.17. Exod. 3.Eccl 4:17Exod 3Explan. This Prayer being an abſolute forme of direction for vsus, hath in it all things needfull, both for beginning, proceeding, and concluding: the petitions are not nakedly ſet down without a preface, neither are they left without a concluſion hemming them in on both ſides, to ſhew both the necesſity of preparation, when we addreſſe our ſelues to prayer, and of obſeruation when wee hauehave prayed. Preparation to prayer there muſt needs be, otherwiſe we ſhall be ready to offer the ſacrifice of fooles, wee ſhall draw neere to the flaming buſh, with ſhooes on our feet, and tread on holy ground with vncleane feet, and compaſſe the Lords Altar with vnwaſhen hands. Obſeruation there muſt bee when wee hauehave prayed, to giuegive God the glory of our petitions granted otherwiſe we ſhall deale deceitfully with God, & mocke him;Gal. 6.7.Gal 6:7 (which he wil not heare) pretending his glory and kingdome, but the ſequell ſhewing when we reſt at the blesſings receiued, that we intend our owne eaſe and pleaſure.

Queſt. 118. In the Preface, why doe you call God Father?

Anſw. Becauſe he is ready as a louing Father, to heare mee calling vponupon his name, whence J learne with boldneſſe. and confidence to come vntounto him in my prayers.

Explan. Hauing ſhewed the necesſity of preparation vntounto prayer in generall, heere follow the parts of this preparation in particular. And the firſt is, to conſider rightly, vntounto whom we pray, and with what faith and affiance. Hee, vntounto whom, is called Father, teaching vsus both who can pray, and what faith is required in praying. Firſt, he only can pray aright, and as a true Chriſtian, that can call God Father by adoption & grace through Ieſus Chriſt. It is not ſufficient; that p. 430hee be thy Father by creation, for ſo is he the father of the ſpirits now damned in hell: but he muſt alſo be thy Father by regeneration, through the preaching of his word, caſting thee into a new mold of righteouſnes and holines, according to his Image,Rom. 8.25.Rom 8:25 wherein man was firſt made. For wee hauehave receiued, ſaith the Apoſtle, not the ſpirit of bondage to feare againe, but the Spirit of adoption whereby wee cry, Verſe 16.Abba, Father: And the ſame ſpir t beareth witneſse with our ſpirits that we are the children of God. So that there muſt be a Spirit in him, that will pray, making him the childe of God by adoption,1 Ioh. 3.3.1 John 3:3 purging him to become holy, as he is holy.

1 Ioh. 3.9.1 John 3:9Whence it followeth, that a wicked man liuing in ſinne, cannot pray, ſeeing he, which is borne of God, ſinneth not, who only is indued with the Spirit of Prayer. All his praying therefore is a vaine beating of the ayre with a ſound of words, neither ſhall he ſpeed any more then Eſau of the bleſſing belonging to the firſt borne, though he cryed with ſtrong cryes and bitter. Hee may wiſh indeed as Balaam, Let me dye the dea h of the righteous but he cannot pray, & ſo is without fruit heereof, theſe wiſhes differing ſo farre from faithfull prayer.

Differences betwixt praying and wiſhing.1. Becauſe wiſhes are ſudden and inconſiderate, ſtraightway ceaſing as a ball rebounding, when it is at the higheſt, it falleth againe; prayer is with deliberation, and giueth not ouer without ſpeeding of the thing deſired.

2. Wiſhes are without reſpect of the meanes and care of right or wrong, in attaining the thing wiſhed for: Prayer is with ſubmisſion to the vſe of the meanes, and care of preuailing by right onelyonly.

3. Wiſhes, are for the moſt part of things worldly, I would I had ſuch an houſe, ſuch riches, &c. prayer, is chiefly for things ſpirituall, and heauenly, one only petition of ſixe being for things temporall.

4. Wiſhes are ſometime for things ſpirituall and heauenly, but very inconſtant as Balaams wiſh, and that of Simon Magus pray vntounto God that none of theſe things befall mee: prayer perſeuereth, as Iaacob wreſtling heereby, will not let God depart vntill that hee yeeldeth to bleſſe him.

p. 431Eſa. 1.13. Prou. 15.8.Isa 1:13Prov 15:8Furthermore, as a wicked man cannot pray, ſo his ſaying of prayers is an abhomination to the Lord. Of the wicked Iewes Incenſe is abhomination to me, ſaith the Lord: and The ſacrifice of the wicked, ſaith Salomon, is abomination to the Lord. The King, or ſome noble perſon would diſdaine it much, to bee waited vponupon at the Table with Clownes all miry, and dirty, and the King of heauen is no leſſe offended, if any wallowing in the mire of ſinne, come to giuegive attendance vponupon him in prayer. Woe then to wicked perſons, that will, ſteale, whoore, prophane the Sabbath, drinke, oppreſſe, and kill, and yet come and worſhip in the Lords Houſe. This is ſo abominable, that euen naturall men, and Pagans doe abhorre it in Chriſtians. Penda an heathen king of the Mercians,Hovvs Chron. pag. 67. would not ſuffer any Chriſtians, that liued contrary to their profeſſion to goe vnpunniſhed: So the Turke doth at this day. See then here the horrible eſtate of wicked men, pray they ought, it being a common duty of all men, and yet pray they cannot; yea, they ſinne, if they pray, ſuch a maze or Labyrinth doth ſinne bring them into.

2 Secondly, from the perſon, vntounto whom we are directed to pray, wee learne, if wee bee ſuch, as can rightly call him Father, to come with all boldneſſe, and confidence vntounto him. Father ſometime, and moſt commonly ſetteth foorth, the firſt perſon in Trinity: ſometime, but very rarely, the ſecond, as where the prophet ſaith, Hee ſhall call his name Emmanuell, Eſa. 9.6.Isa 9:6the euerlaſting Father. And ſometime the whole Trinity, as where the Apoſtle comparatiuely ſayeth,Heb. 12.9.Heb 12:9 Ought we not much more bee ſubiect to the Father of Spirits? We may therefore pray vntounto the whole Trinity, but more properly vntounto the firſt perſon, God the Father, in the name of God the Sonne, by the aſsiſtance of God the holy Ghoſt. But though we come before ſo high a maieſty, he is our Father, and doth accept vsus for his children, to our great incouragement not to bee afraid, but to come often, and with all filiall boldneſſe vntounto him:Luc. 11.1…Luke 11:1 If a ſonne deſireth, ſaith Chriſt; of any of you, that is a Father, for bread, will he giuegive him a ſtone? if hee aske a Fiſh, will hee giuegive him a Serpent? If yee then, which are euill. can giuegive good gifts vntounto your Children, how much more ſhall your heauenly Father giuegive p. 432the holy Ghoſt, to them, that deſire him? What boldneſſe did Iaacob vſe ſaying, I will not let thee goe vnleſſe thou bleſſe mee firſt? and Moſes ſaying, rather blot mee out of the booke which thou haſt written? and Abraham, diſſwading the Lord from deſtroying Sodome, if fifty, if forty, if thirty, if twenty, if but ten righteous were found there? Children ire bold aand confident to aske of their louing Parents, and ſoae Gods … children to aske of him.

Queſt. 119. Why doe wee ſay our Father, and not my Father?

Anſw. Becauſe J ought to pray for all other the children of God, as well as for my ſelf….

For whom we muſt pray.Explan. As we are directed for the perſon vntounto whom, ſo alſo for the perſons for whom wee ought to pray, and that is, not for our ſelues onelyonly, or ſome few of our friends, but for all our brethren and Siſters by grace, that can call God, as we do, Father. And theſe are to be diſtinguiſhed into certaine ranks or orders.

1. Wee muſt pray for all ſuch as are effectually called by the preaching of the word, theſe are already our brethren, and fellow members of the ſame body of Chriſt, they are of the houſhold of faith, and their welfare ought as much to affect vsus with ioy as our owne.

2. For all ſuch, as God in his eternall ſecret counſell hath appointed vntounto life but are not yet called from their wandrings to be of one ſheepe-fold, vnderunder one ſhepheard the Lord Ieſus Chriſt: we muſt pray for them, that God would haſten their vocation, as Chriſt hath giuen vsus example in his prayer for his ſheepe;Iohn 17.20.John 17:20 I pray not for them onelyonly, which thou haſt giuen me, ſaith Chriſt, but for them alſo which ſhall belieue in mee through their word.

3. For Particular perſons, of whom wee hauehave receiued benefit, vnderunder whoſe gouernment wee liue, or which bee more deare or neare in the fleſh vntounto vsus. Thus S. Paul promiſeth that for the liberality towards the poore Saints at Ieruſalem there ſhould bee thankſgiuing of many vntounto God,2. Cor. 9.12. … Tim. 2.2.2 Cor 9:12 and, Le prayers, ſaith he, and ſuplications, and giuing of thankes bee mad p. 433for all, for Kings, and for ſuch as be ſet in authoritie. And ſuch people, as with whom he had ſpecial acquaintance, he profeſſeth, that he made often mention of them in his prayers, and for the Iewes, that were his kinſmen according to the fleſh, hee ſheweth his great earneſtneſſe in prayer, for their conuerſion.

4. For ſuch, as whoſe neceſsity is more ſpecially made knowne vntounto vsus, if they be in danger of ſickneſſe, troubled in mind, diſtracted vponupon any dangerous enterpriſe or iourney, or in any diſtreſſe.Iames 5.14.Jas 5:14 If any be ſicke (ſaith Iames) let him ſend for the Elders of the Church and let them pray for him.

5. For men generally of all eſtates and conditions, that they may be ſaued; for this is good and acceptable, ſaith Paul, in the ſight of God. 1. Tim. 2.3.1 Tim 2:3And likewiſe for men of all Countries and Nations: for this cauſe wee Engliſhmen muſt pray for Gods ancient people the Iewes, for Turkes, Heathen, and ſeduced Papiſts, that they may come to the vnity of Faith.

6. For our enemies, and thoſe that hate vsus:Matth. 5 44.Matt 5:44 Pray for them that hurt you, and perſecute yau, and louelove your enemies, ſaith the Lord: not that they may be bleſſed, and heartned to proceed in their enmity and malice, but be ouercome with our innocency, and requiting good for euill, and ſo hauehave their heart turned vntounto God.

Whom we muſt not pray for.Now as there is ſome for whom we muſt pray, ſo there be others, for whom we may not pray, but pray againſt.

1. The Deuill, ours and Gods common enemy, wee muſt pray againſt him,Rom. 16.20.Rom 16:20 that he may be confounded and troden vnderunder our feet.

2. All knowne enemies of God: Dauid hath many Pſalmes of imprecations, and praying againſt ſuch: of this ſort is Antichriſt, which is an Aduerſary, 2. Theſ. 2.4.2 Thess 2:4and exalteth himſelfe againſt all that is called God. Such was Iulian the Apoſtata, againſt whom the Church prayed:1. Sam. 16.1.1 Sam 16:1 and Saul was declared to bee ſuch vntounto Samuel, for which cauſe he is rebuked for mourning and praying for him.

3. We ought not to pray for the dead, whoſe eſtate is vnchangeable, as Abraham told the rich Glutton being in hell, that they which were there, could not come hither.

p. 434Queſt. 120. Why is there added in the preface, Which art in heauen?

Anſw. Not for that I belieue God to be in heauen only, for he is eueryevery where; but becauſe to bee in heauen, is an argumeni of great glorie, wherefore I learne with all reuerence and humility to pray vntounto him being our father moſt glorious.

1. Eing. 8 27.Expl. Here followeth the third thing in the Preface for our direction, Which art in heauen. This is not ſpoken circumſcriptiue, as though God were contained in the heauens; for the heauen of heauens are not able to containe him, or as though, if the heauens were not, God cannot bee as the inhabitants of the earth cannot be, when the earth ceaſeth; for God was before all heauens, and earth, and creatures. But God is ſaid to be in heauen.

1. Firſt, for his glory, which doth moſt ſhine in the third heauen, it being moſt manifeſted there to the holy Angels, and bleſſed Saints, by an immediate viſion and fruition; as alſo his glory, that is, the manifeſtation of his Wiſdome, power, &c. is by way rationall deduction, argued from the lower heauens, and the hoaſt of them, the …unne, Moone and ſtarres, according to the Song of the holy King; The heauens declare the glory of the Lord, and the firmament ſheweth his handy worke.

2. There is not only a naturall, but alſo ſupernaturall and extraordinary demonſtration of his glorious attributes of Iuſtice, Mercy, Power and Wiſdome, which are manifeſted from heauen, as by the Prophets, who were immediately inſpired from heauen to declare them; and by Chriſt, who came from heauen; and ſometimes by the ſignes which the heauens beare, portending great alterations, as before the deſtruction of Ieruſalem, and the like: and laſtly, by influences comming from the heauens, moſt notably to deſtroy moſt notorious ſinners, as the old World, againſt which the windowes of Heauen were opened to drowne them: and Sodome, againſt which fire and brimſtone came thence to burne them vp.

Thirdly, for his puritie, and holineſſe, euen as the heauens are pure, and not obnoxious to corruption in ſuch manner, as p. 435the inferiour bodies are: yea, when they ſhal at the laſt periſh, and hauehave an end, the yeares of the Lord, the ſame pure, and holy God, ſhall laſt alwaies, according to the Pſalmiſt; Thou art the ſame, and thy yeares ſhall not faile.

4. For his excellent maieſticall,Pſal. 101 2….Ps 101:2 and inacceſsible brightneſſe, euen as the moſt ſhining heauenly creatures, the Sunne and Starres. And all this ſerueth to breed in vsus humility, and reuerence in cōming before the Lord, euen as the ſinful Publican, durſt not looke vp to heauen, but cryed;Luke 18.Luke 18 Lord bee mercifull to me a ſinner, and as the poore Prodigall; Father, I am not worthy to be called thy child:Luke 1.53.Luke 1:53 for the proud the Lord diſpiſeth, the rich he ſendeth empty away, that is ſuch, as acknowledge not themſelues vnworthy wretched ſinners,Eſay 66.2.Isa 66:2 and preſume vponupon any thing in themſelues: but the humble ones, that tremble at his word, that doe reuerence before him, hee wil looke, and hauehave reſpect vntounto. Which ſhould make vsus ſo to temper our boldnes with humility, and reuerence in praying to this our moſt glorious Father, that when we would be bold with him, like ſonnes, we incurre not the blame of ſaucineſſe and irreuerence with the Iewes, and be challenged with that ſharpe ſaying; If J be a Father, where is mine honour, Mal. 1.….Mal 1if I be a Maſter, where is my feare, ſaith the Lord of Hoſtes?

Queſt. 121. How many bee the Petitions of this prayer?

Anſw. Six, whereof the three former concerne the glory of God, the three latter concerne nur ſelues.

Explan. In handling the petitions of this prayer. 1. Wee are to conſider of them in generall, and then in particular: Generally they bee ſixe, as many concerning Gods glory, as our owne neceſsities, and the firſt in order concerning Gods glory, the laſt our ſelues.

The equall number teaching vsus, how gratious the Lord is towards vsus ſinfull men, allowing vsus, if we come with one requeſt for the aduancement of his glory, to come with another for our owne benefit, if with three for him, with three for our ſelues alſo. This is no ſmall fauour, when a mortall King will … p. 436when do the like, happy would his ſubiects think themſelues, and pray often, and heartily for his health, and honour, if premiſing prayers for his welfare, hee would allow them to petion freely alſo for themſelues, being ready to grant their deſires.

Happy then are we, that ſerue ſo good a King, but vnworthy of this happines, ſith that vngratefully wee ſeeke not his honour, but the ſatisfying of our owne worldly luſts, hee alloweth vsus to pray as much for our ſelues, as for himſelf, three for our ſelues, and three for him, but wee pray three for him, and threeſcore for our ſelues, or nothing for him, and altogether for our ſelues, thus requiting the Lord euill for good. Let eueryevery man bee aſhamed of this, and deſire as heartily the glorifying of Gods name, as his owne neceſſary foode and raiment, as the welfare of his owne ſoule.

The order of the petition.The order of placing the petitions concerning Gods glory firſt, and then thoſe concerning our ſelues, teacheth, 1. that God is abſolutely to be reſpected, and for himſelfe, but man for Gods cauſe. He is the Soueraigne Lord of all, and the reuerence of him ought to ſway all; the greateſt men are not ſo to be reuerenced ſimply for their power and greatnes, but for him,Matth. 10.28.Matt 10:28 and in him; I will tell you (ſaith Chriſt) whom yee ſhall feare, not him that can kill the body, but him that can deſtroy body and ſoule in hell fire. And this is the argument vſed by the Apoſtle, to perſwade obedience to the higher powers,Rom. 13.1.Rom 13:1 becauſe there are no powers but of God, and the powers that are, are of God Euen as the riuers come from the ſea, and runne into the ſea, ſo all mens greatneſſe, and that they are men, commeth from God, and ends in God. If God commandeth any thing, he is to be heard for his commands ſake; if man commandeth any thing, he is to be heard for Gods ſake, which if it were ſo, ſinne ſhould not ſo much hauehave the vpper hand: but this is turned amongſt the men of this age, into the contrary, man is heard, and obſerued for himſelfe, God for man, a plaine euidence, whereof is the obedience of the moſt vntounto great perſons and gouernours, and neglect of Gods poore Miniſters armed only with the Word, the Sword of the Spirit.

2. That the firſt, and maine thing by the Lord intended p. 437in creating all, is his owne glory, and whatſoeuer is good for man is ſubordinate vntounto this, and onelyonly ſo farre forth to bee ſought after, as it maketh for Gods glory. The heauens are made to ſhew his glory, the earth, and ſeas are for his glory, al men are made for his glory, yea, the veſſels of wrath: for of him, for him, and vntounto him are all things, to him be glory, for euer, Rom. 11 36.Rom 11:36Amen. This made Moſes to neglect his owne ſoule, rather then God ſhould be diſhonoured, and Paul to lay open himſelfe to the curſe, that God might hauehave glory by the conuerſion of the Iewes. And this will make eueryevery one, that is an obedient ſubiect to the King of heauen, with ioy to beare any croſſe, ſo that God may hauehave glory, to account all loſſe, which is gotten with his diſhonour. For if the maine eſtate of any man bee ſafe, he is the leſſe troubled at ſmall loſſes; but much leſſe if hundreths of pounds bee daily added hereunto, and his loſſes be but ſome few pence: no more ought wee to be much troubled at our owne loſſes, or croſſes, ſeeing the maine, Gods glory, is hereby greatly increaſed.

3. That the glory of the Lords name is ſo deare, as that hee did not only make it his marke in the creation, but in eueryevery particular dutie done by man, hee ſetteth it ſtill, as his marke, as here in prayer, in giuing the law, he beginneth with his owne maieſty in the Goſpell, at the very natiuity of that bleſſed one the Angels are heard lauding, and glorifying God. And in like manner ought wee to bee affected to Gods glory in eueryevery duty ſeeking this firſt, and chiefely, and not to be ſeene of men, as the Phariſees. For if a man doth faſt, pray, heare the word, giuegive almes, deale iuſtly in ſome other reſpect chiefely, he breakes this rule of Chriſt, he pleaſeth not, whatſoeuer, or how oft ſoeuer his deuotion bee, hee can hauehave no thankes at Gods hands.

Queſt. 122. Which bee the three petitions concerning Gods glory?

Anſw. The firſt is, Hallowed be thy name; the ſecond, Thy Kingdome come; the Third, Thy will be done in earth, as it is in heauen.

Queſt. 123. In the firſt of theſe petitions, what do you deſire?

p. 438Anſw. That the holy name of God may bee glorified in the vſe of his titles, word and workes.

Explan. In handling theſe petitions more particularly, I will obſerue, firſt, the order; ſecondly, the ſenſe; thirdly, the ſcope of eueryevery petition.

For the firſt; Hallowed be thy name; this is placed before, thy Kingdome come, to teach vsus, that no man can bee a true ſubiect of Gods kingdome, vnleſſe that in his heart hee maketh principall account of Gods glory. For then onelyonly maiſt thou hope to be accepted as a good ſubiect vnderunder Gods kingdome, when thou firſt deſireſt; Hallowed bee, not mine, but thy name.

The name of God.When thou ſetteſt vp not thy ſelfe, thy pleaſure, profit, or glory, to be chiefly ſought after, in profeſsing the Chriſtian religion, but the honouring of Gods name: ſo that ſuch as ſeeke for aduantage by their profeſsion,1. Tim. 6.6.1 Tim 6:6 thinking; that gaine is godlineſſ, as was the manner of ſome, whom the Apoſtle challengeth, that vnderunder the colour of religion, deceiue, and inueagle others to their owne commoditie, are not of Gods Kingdome, but are puffed vp, knowing nothing, doting in ſtead of going the right way,Verſe 5. or hauing any true wiſdome.

2. For the ſenſe of the words. By the name of the Lord, here we are to vnderſtand that, whatſoeuer it is, whereby the Lord is made knowne vntounto vsus, according to his moſt glorious attributes, wiſdome, power, mercy, &c.

1. God is knowne by his name.And this is firſt by his titles, God, Lord, Iehouah, Lord of hoſts, the Almighty, &c. for by theſe God hath made himſelfe knowne vntounto vsus, and th…ſe do ſerue moſt properly to ſet forth God: for which cauſe, though for their office ſake, being Gods Vicegerents, ſome hauehave been called Gods, and Lords, yet neuer any man preſumed thus to bee called, as by his proper name, that we can reade of, amongſt all Gods people, …n the booke of God, but Ieſus Chriſt, who was truly Emmanuel, God with vsus. Let no man therefore aſpire after ſuch names, but leaue them off rather, as too high for mortall man.

2. By his word. Iohn 1. 2. Cor. 3.18.John 12 Cor 3:18Secondly, God is made knowne by his word, and therefore Chriſt hath the title of the word of God, being the fountaine from whence the word of wiſedome ſloweth, and hee that p. 439knoweth the word written, knoweth God, his face being viſibly and gloriouſly reflected to our open faces there, as by a glaſſe. Thirdly, by his works, the heauens, the earth, the ſeas,3. By his work…. infinite number of creatures herein contained, which doe alſo ſet forth God vntounto vsus: For the inuiſible things of him, that is, Rom. 1.20.Rom 1:20his eternal power, and God-head, are ſeene by the creation of the world conſidered in his workes. And as theſe laſting workes of God, do ſet him forth vntounto vsus, ſo doe his tranſient workes, acts of iudgement, mercy, prouidence and goodneſſe. Let thy name be hallowed, or ſanctified.

1. This doth firſt ſignifie,To Sanctifie, what. the purifying of a thing which before was corrupt, and vnholy, thus myſtically it was ſhewed to Peter, that God had ſanctified the Gentiles, when hee being inuited to eate of the creatures appearing in the ſheet, and refuſing them, as vncleane, was the ſecond time commanded: The things which God hath ſanctified, Acts 10.15.Acts 10:15pollute thou not.

2. The ſeparating of any thing common to an holy vſe, thus Aaron and his ſonnes are ſaid to be ſanctified, and their veſtments, and veſſels of the Temple, and all things dedicate, and thus are the houſes of God now a dayes to bee counted holy, and glebes, and tithes of the Church.

3. The acknowledging of a thing to be holy, and declaring it, by giuing all due obſeruance, and reſpect hereunto, ſo that the holines thereof may be made more famous, and notable amongſt all men: and thus principally doe wee pray, hollowed bee thy name, as it is holy, and glorious, make vsus to acknowledge it, and to aſcribe all honour, and glory vntounto it, whether we ſpeake of thy titles, behold thy creatures, and works of prouidence, or receiue any of thy bleſsings, or whether we be conuerſant in the exerciſes of thy Word and Sacraments, or of any other diuine ordinances.

And againe, whereas thy name is vſed, as vnholy by prophane worldlings, vindicate, and deliuer it from ſuch abuſes, and make vsus to ſtand for the maintenance of thy honour againſt ſuch.

And laſtly, prouide for the preſeruation of the ſame, from being vſed as a common thing, working in all thy people an p. 440holy conſent to hallow it together, abſtaining from all common and baſe vſage thereof.

1. The ſupplication.3. For the ſcope of this petition, as eueryevery one of the other, it containeth a ſupplication, a deprecation, and a thankſgiuing. The ſupplication is, that we and all the people of God may glorifie the holy name of God, in our affections louing him with all our hearts, with all our ſoules, and with all our might, fearing him aboue all, putting our truſt only in him: in our deuotion with pure minds lifted vp to him only to pray: and in our ſpeeches, ſwearing rightly, and reuerently by his name, and neuer making mention of him, but wirh high reueuerence: laſtly, in all naturall and ciuill actions, ſeeing, hearing, eating, drinking, labouring, recreating, buying, ſelling, and conuerſing, and dealing one with another, doing theſe, not as men led by ſenſe only, but by religion, eating and drinking moderately, and with thankſgiuing, ſeeing and hearing of Gods works with vnderſtanding, and praiſing his power, his wiſdome, and his iuſtice and mercy, labouring and working the thing that is good, as in Gods preſence, recreating with moderation, and not according to the ſway of voluptuous and vaine minds, and in all our contracts and dealings, following the rule of iuſtice and equity, in the feare of this great God. And this in briefe is commanded by the Apoſtle, Whether yee eate or drinke or whatſoeuer yee doe, 1. Cor. 10.31.1 Cor 10:31doe all to the glory of God. And if in ſome of theſe things onelyonly wee giuegive glory to God, and not in them all, we come ſhort of that, which wee are here directed to ſtriue after. We honour God with our lippes, but our hearts are farre remooued from him; whilſt we performe workes of deuotion outwardly, but hauehave hearts void of this louelove, feare, and truſt, and liues irregular, ſwaruing from iuſtice, temperance, and the feare of God, and tongues let looſe to curſe and blaſpheme God: or elſe wee honour men more then God, whilſt wee follow iuſtice, temperance, and ſoberneſſe, and ſpeake reuerently of Gods name amongſt men, but are cold, and ſeldome, or corrupt in our deuotion. So that this one ſhort petition comprehendeth the three former Commandements of the Law, and herein we craue, that we may be able to doe, whatſoeuer we are therein directed vntounto.

p. 4412. The deprecation.The deprecation is againſt the ſinnes in theſe Commandements forbidden, contrary to the duties before ſpoken of, with an acknowledgement of our tranſgreſsions, and weakeneſſe; through which wee daily offend herein, ſighing after more perfection, and ſtrength of grace. Wee acknowledge therefore here our ſelfe-louelove, and louelove of the world, feare of men, and truſt in armes of fleſh, our corrupt worſhipping of God, our neglect of his worſhip, our errours in ſpeech to the diſhonour of his name, curſings, ſwearings, periuries, neglect of vowes, and giuing Gods honour to creatures, ſwearing by them: and our errours in action, not being moued with diuine meditations beholding Gods works, being intemperate in meates and drinkes, and not following that iuſtice, and feare of God in our dealings, that wee ought to doe, and for ſtrength to ouercome all theſe our corruptions we pray.

3. The thankſgiuing.The thankſgiuing is for theſe corruptions mortified, and purged, and for contrarie graces, reuiued, and ſetled to the praiſe of Gods name: when wee find to our comfort, that the Lord hath ſet vp in our hearts ſome meaſure of this louelove, feare, truſt, made vsus deuout worſhippers of God, and reformed in ſome meaſure, the errours of our ſpeeches, and actions: in which notwithſtanding wee muſt take heed, that wee doe not glory and boaſt our ſelues, leaſt wee fauour of the proud Phariſie, but to giuegive God onelyonly all the glory.

1. Tim. 2.1.1 Tim 2:1Likewiſe wee praiſe God here for his grace in other men, by whom his name hath alſo glorie, whileſt they conſent in things together with vsus, to the honouring of God. For this is alſo commanded, as to pray for others, ſo to praiſe God for others; I exhort, that firſt of all, prayers, and ſupplications, and giuing of thankes, be made for all men.

For this cauſe of old, they that were led by the Spirit of God, did praiſe his name ouer the graues of Martyrs, for his grace giuen vntounto them, ſhining ſo much to his glory (though ſince it hath been turned into praiers for them being dead, and to them) and it is an euident want of the Spirit p. 442of God, and of the preſence of the lying Spirit, to maligne ſuch, as ſeeke thus to liue to Gods glory, and to diſcourage them, and to ſpeake all manner of euill againſt them, as is the manner of many now adaies, ſeeking by their checkes and taunts, to quench the ſparkes of zeale, which are kindling in the hearts of others, eſpecially of vnderlings. Out of your owne mouthes ſhall yee bee iudged, yee euill and wicked ſeruants, to the higheſt; ſeeing, with your mouthes, ye ſpeak the words of Gods praiſe, for grace in others, and with the ſame mouthes, ye pricke their ſides, as with ſwords, to ſpill, if it were poſsible, all warmth of grace out of them.

Now, all this is in the firſt petition: the ſupplication, wee pray thee, let thy name be hallowed: the deprecation, wee pray thee, let not thy name be vnhallowed, or hauehave diſhonour done vntounto it: the thankſ-giuing, wee thanke thee for diſpoſing vsus to the magnifying, and giuing glory to thy name, for thy grace and goodneſſe, and ſo let thy name be hallowed.

Queſt. 124 In the ſecond petition, what doe you deſire?

Anſw. That the number of true belieuers may be daily increaſed, that Gods Kingdome of grace may bee enlarged, and his Kingdome of glory haſtened.

Acts 2.23.Acts 2:23Explan. According to the method propounded, I conſider firſt, the order of this petition, it goeth before this; Thy will be done, to teach vsus, that no man can rightly doe the will of God, and pleaſe him, vnleſſe he be of his Kingdome, and deliuered out of the Kingdome of darkneſſe, by faith, and the Spirit of Sanctification. He ſhall doe his will indeed, as a veſſell of wrath, being ouer-ruled by his Almighty power, as the Deuill doth Gods ſecret will; but not as a veſſell of mercy out of a good heart to be accepted, as the Angels and Saints in heauen. For when the wicked Iewes had crucified the Lord Ieſus, it is ſaid, that they had taken him, being deliuered by the determinate counſell. and fore-knowledge of God▪ and againſt his diſpoſing will, it is not poſsible, that wicked men and wicked Angels ſhould do any thing. But in this there is little p. 443comfort, as to the gally-ſlaues of the Turkes, being compelled to their taske, the comfort onelyonly is, when from the heart willingly and chearefully Gods will is done, namely, his reuealed will and Law.

To doe Gods will. Heb. 11.6. Eſay 1.Heb 11:6Isa 1Now for this it is neceſſary, that a man be firſt of this kingdome, Without faith it is impoſsible to pleaſe God. All duties done by the vnſanctified Iewes liuing in ſinne, are reiected as abominable. Their new Moones, their Sabbaths, their incenſe, their ſacrifices: without theſe a man cannot ſo much as thinke any thing pleaſing vntounto God;2. Cor. 3.5.2 Cor 3:5 euen as they that yeeld alleageance to the Pope, or to the Turke, or any enemy of our King, cannot pleaſe him, their lawfull Soueraigne, how officious ſoeuer they bee. So they in whom the power of darkeneſſe is not yet ſhaken off; but are ſtill through infidelity, and the louelove of ſinne, vnderunder the Prince of the ayre, and not ſubiects of the kingoome of heauen, cannot pleaſe God, what duties ſoeuer they ſeeme to the world to performe with zeale and deuotion.

This then ſerueth, firſt, to ſhew vsus the fountaine of all our goodnes, the grace of God, the mercy of our heauenly King, who maketh vsus able to ſerue him, and crowneth our ſeruice with glory, t…at for no ſeruice which wee doe, we preſume to challenge ought at his hands, as the merit of our worke, but reiect this, as Popiſh arrogancy, and acknowledge when wee hauehave done al that we can; we are vnprofitable ſeruants, which is Chriſtian ſimplicitie.

2. Not to reſt in any outward act or duty, which we doe, but labour for true faith, for hearts rightly ſeaſoned, as hearts of the ſubiects of his kingdome, otherwiſe it is loſt labour whatſoeuer we doe in vaine are ye iuſt, mercifull, or deuout, vnleſſe the ſeruice of Satan be in heart renounced, vnleſſe there be faith purging inwardly.

2. The Kingdome of God.For the ſenſe of the words: Thy kingdome, the obiect of this deſire is firſt to bee conſidered, and then the act, let it come. Gods kingdome is the rule that hee doth exerciſe ouer his creatures, and is generall ouer all, and ſpeciall ouer the elect. Generally his kingdome doth comprehend the whole world, with all things therein, which he ruleth and gouerneth by his p. 444prouidence, making one to be for the preſeruation or puniſhment of the other, thus vpholding things in order euer ſince the firſt creation.

Pſal 48.2. Pſal. 93.1.Ps 48:2Ps 93:1In this ſenſe God is called by the Pſalmiſt, the great King, and God is King, be the Heathen neuer ſo impatient: and againe, the Lord reigneth, &c. and vntounto his Firſt-borne, Chriſt, the Heathen are giuen for inheritance,Pſal. 2.Ps 2 and the vttermoſt ends of the earth for a poſſeſsion. Specially Gods Kingdome is ouer the Church, howſoeuer diſperſed into many places, yet making but one Kingdome, and this Kingdome is partly in Heauen, partly vponupon earth, till the laſt great day, when in Heauen onelyonly it ſhall flouriſh. That part of his Kingdome, which is vponupon earth, is the whole multitude of all ſuch people, as outwardly embrace the Chriſtian religion, though many be prophane, or hypocrites, and this part is called the Kingdome of Heauen,Matth. 13.Matt 13 both in the Parable of the Sower, of the Draw-net, and of the Field, wherein the enuious man ſowed tares, &c. Wicked men being for a time mixt amongſt the godly, but at the laſt day to bee ſeuered, and ſingled out, and left, the godly onelyonly being taken: and this is Gods ſpeciall outward Kingdome, which in ſpeciall manner he defend…th from Infidels, holding vp the Scepter of his Word, and giuing them lawes, whereby to be gouerned.

Now beſides this, there is an inward ſpirituall Kingdome of God, which is ouer all thoſe, in whoſe hearts theſe lawes are written to doe them, and the holy Spirit ruleth, and beareth ſway, and happy is that man, which is thus of his Kingdome: for when Chriſt did highly extoll Iohn the Baptiſt, ſaying, that a greater then he, was not borne of women, hee affirmeth yet, that the leaſt in the Kingdome of Heauen, is greater then hee, the leaſt of thoſe that are inwardly called, greater then hee, by his moſt excellent office, euen as they which doe the will of God in Heauen, are more then mother, brethren, and ſiſters of Chriſt, then Mary, as ſhee was dignified to be his mother, according to the fleſh. That part of the Kingdome, which is really in Heauen, conſiſteth of Angels and Saints, and is imperfect, till the laſt day, when in a more ſpeciall manner, the Kingdome ſhall bee deliuerd vp to God p. 445the Father, that he may bee all in all.1. Cor. 15.24.1 Cor 15:24 And thus much for the meaning of the obiect.

The act, Let it come. This is firſt of the generall Kingdome, whereby the world is moſt prouidently ruled, let it ſtand, let wickedneſſe be puniſhed, and godlineſſe rewarded.

1. The Kingdome of grace commeth by foure degrees.Secondly, of the ſpeciall Kingdome, the comming whereof is in foure degrees. 1. Let it be erected, where it is not, ſend thy word, ſend Labourers to worke in thy harueſt, let thy Word ſound to all parts of the earth, to the Iew, to the Turke, to Infidels in all places, plant a Church there: this ſpecially is the praying for al men, vntounto which Saint Paul exhorteth, that the Goſpell may ſhine amongſt them, that it may ſhine to their hearts, who are yet in darkneſſe.

2. Let it be confirmed and continued where it is, let it not be aboliſhed by perſecution, corrupted by hereſie, vaniſh by hypocriſie, or degenerate, and grow into the contrarie, by prophaneneſſe. 3. Let it be reſtored, where it is decaied, or corrupted in doctrine, or manners, reſtore ſuch as are falne by weakneſſe, purge the errours of ſuch as are ſeduced. 4. Let it be perfected, & made compleat, by haſtening the marriage day, wherein the new Ieruſalem may bee in all points as a Bride trimmed for her husband, which ſhall onelyonly bee at the laſt day, when death, and the Deuill, and euerie enemie ſhall be deſtroyed, and God alone ſhall abſolutely raigne ouer his people, guiding them in and out euerlaſtingly, and communicating his heauenly moſt glorious Kingdome vntounto them.

3. For the ſcope. The ſupplication is,2. The ſcope of the words. 1. For Gods generall Kingdome, not that it ſhall faile whilſt the world endureth, bur becauſe it is Gods will that we ſhould pray for ſuch things, as make for his glory, wee are directed to aske here, the exerciſing of Gods ſoueraigntie and dominion ouer the world, whereby his power, wiſedome, and goodneſſe may appeare to the ſonnes of men, of the great creatures, the irrationall, the Heauens, Earth and Seas, being ſtill contained in their proper places, properties and operations; of the rationall, the obſtinate, and rebellious being by his iuſt iudgement puniſhed, and the godly by his merciemercy rewarded, the rage of the enemies of good order, being reſtrained, and the p. 446peaceable and righteous being encouraged. For, according to al this,Deut. 27.Deut 27 they were taught of old, to pray, when a curſe being annexed to eueryevery Commandement broken, all the people were bidden to ſay, Amen.

2. For al good meanes and furtherances of his ſpecial kingdome, which is his Church, and ſuch are godly and righteous Magiſtrates, defending the faith, diligent and zealous preachers, publiſhing the faith of Chriſt Ieſus: for ſuch we pray, that many may be ſtirred vp, and continued in all places. For Preachers,Matth. ….38. we hauehave a ſpeciall precept, Pray the Lord of the harueſt, that he would ſend forth Labourers into his harueſt, and as wee are to pray for the encreaſe of their number, ſo for their vtterance,Epheſ. 6, 19.Eph 6:19 and boldneſſe in preaching the Goſpell. And for ſuch as be in authoritie, how we are to pray, hath been ſhewed already, they are nurſing Fathers and Mothers of the Church, Kings ſhall be thy nurſing Fathers, Eſay 49 23.Isa 49:23and Queenes ſhall be thy Nurſes, ſaith the Prophet. Let thy Kingdome come, therefore is; Let godly Magiſtrates bee encreaſen, vnderunder whoſe gouernment, thy Church and people may flouriſh, and ſend many faithfull Preachers,Deut. 33.8.Deut 33:8 as Moſes ſaid of Leui; Let thy Thummim and thine Vrim be with thy holy ones. Such integritie of life, and light of doctrine, that they may be as lights, ſet vponupon an hill; giuing light to ſuch, as be in darkeneſſs of ſin and ignorance.

3. For the defence of theſe from all dangers, whereby they may be interrupted in their proceedings, that their liues may bee continued, and their power encreaſed, to the comfort of the faithfull. Thus it hath bin the manner of good Subiects, of old, to pray for their good Gouernours. Cuſhi comming to bring word vntounto Dauid of Abſaloms death, prayeth, ſaying; The enemies of my Lord the King, 2. Sam 12.32.2 Sam 12:32and all that riſe againſt thee, to doe thee hurt, be as that young man is. And for Miniſters, Smite through the loynes of them that riſe againſt him (ſaith Moſes of Leui) and of them that hate him, Deut. 33.11.Deut 33:11that they riſe not againe. And Saint Paul, ſpeaking of the Miniſters of the Goſpell, ſaith; Pray for vsus, that the Word of God may hauehave free paſſage, and be glorified, and that we may be deliuered from vnreaſonable, 2. Theſ. 3.1.2.2 Thess 3:12 Thess 3:2and euill men.

4. That many may be daily conuerted, by the Miniſtry of theſe faithfull ſeruants of the Lord, and grace, vertue, and true p. 447religion confirmed & encreaſed in them. And firſt, and chiefly, that inferiour Gouernours, which hauehave the priuate rule of others committed vntounto them, in the well ordering of their families and iuriſdictions, may helpe forward the worke of grace, in their children and ſeruants. Thus Saint Paul profeſſeth often, that hee prayed for ſuch people, as amongſt whom the Word was preached, and willeth all men to do the like, when he bids, Pray, that the Goſpell may hauehave a free paſſage.

5. That the Kingdome of glory may bee haſtened, to the comfort of all the faithfull, all the workes of the Deuill beeing then diſſolued, the fleſh and old man being quite aboliſhed, and grace onelyonly ruling and gouerning vsus all; or rather grace being perfected and ſwallowed vp in glory. And this is the higheſt pitch of our deſire here, this being the height of Gods honour, the moſt full eſtabliſhment of his kingdome, and the perfection of his will. Wherefore the Spirit, Reuel. 22 17.20.Rev 22:17Rev 22:20and the Bride both ſay thus Come, let thy Kingdome come, and the inſpired prophetical Diuine ſaith, Euen ſo, that is, quickly, Come Lord Ieſus.

2. The deprecation is againſt all impediments and lets of Gods Kingdome, and theſe are either generall or ſpeciall.2 The deprecation. Generall hinderances of Gods Kingdome are, either in the Magiſtracy, or in the Miniſtry.

1. In the Magiſtracy is an Anarchy, when any Countrie is without a King and lawfull Gouernour, by reaſon whereof, euerie man doth what hee thinkes good, as being vnderunder no Law of a Gouernour: ſuch as was the eſtate of the Iſraelites, immediatelie before Samuels time, as is twice noted; In thoſe dayes there was no King in Iſrael. …udg. 18.1. 19.1And this wee are to pray againſt, as the moſt wofull condition of anie people that may bee, there beeing hereby ſuch a gappe opened to all licentiouſneſſe and lewdneſſe, as that another Nero. or Ʋit llius, may better bee indured, then this being without a Gouernour. At this time was that outrage done by Dan vntounto Michah, and Idolatrie ſo graffed amongſt the Danites, as that God ſeemeth for euer, to hauehave blotted them out of his booke of life,Reuel. 7….Rev 7 when p. 448thouſands of all other Tribes being ſealed, Dan is paſſed ouer vnmentioned.Iudges 19.Judg 19 And at this time was that villany done, for which the Tribe of Beniamin was cut ſhort, & almoſt brought to be no people. And our fore-fathers in this Ile, hauehave felt the terrour and miſerie of ſuch times, by the inuaſion of the barbarous Picts to be greater, then when they hauehave been ruled by Tyrants and Strangers. If any therefore be vnwilling to liue vnderunder gouerment, and long after the liberty of an Anarchy, he doth moſt palpably pray againſt himſelfe in this petition.

2. Wee pray againſt Tyrannie, that is, an euill and wicked gouernment, whereby the truth is diſcountenanced, as in Ahab, time, who hated Michaiah; or perſecuted, as when Iezabel was Queene: or idolatrie, or hereſie is maintained and commanded, as by Nebuchadnezzar; or laſtly, whereby wickedneſſe is rewarded and fauoured, as by ſome Heathen Emperours of the Romans: Tiberius Caeſar is ſaid, to hauehave rewarded Nouellus Tricongius with a Pro-Conſulſhip, for drinking three pottles of wine at one draught. Againſt ſuch Gouernours we pray,Munſt. Coſ. pag. 720. that, if God ſo pleaſe, no place may be troubled with them; if they be, that their hearts may relent, and be turned.

3. We pray againſt euill lawes, made againſt the proceedings of the Goſpell, and for the maintenance of men in ſin, ſuch was the law made by the Phariſies, againſt the followers of Chriſt,Iohn 9.22.John 9:22 they ordained, that if any followed him, he ſhould be caſt out of the ſynagogue, ſuch was the Law of Darius that no man ſhould pray vntounto any other for thirty daies, but vntounto himſelfe onelyonly,Dan. 6. He…. 3.Dan 6 againſt which Daniel prayeth: and ſuch was the decree of Ahaſhueroſh, made for the deſtruction of all the Lords people in one day, againſt which they all faſted and prayed. We pray therefore here againſt ſuch lawes of Infidell Kingdoms, as forbid all comming of ſtrangers in amongſt them, to preuent the rooting out of their idolatry, as amongſt the people of Ch…n againſt the bloudy Inquiſition in Popiſh Countries, tending to the preuention and rooting out of all reformation for euer, and againſt any lawes of Turkes or Iewes hindring their conuerſion, that God would diſanull them, and againſt all defects (if there be any) in our lawes, and p. 449neglect of the execution that the defects may be ſupplied, & the execution of good lawes better lookt vntounto, for the furtherance of Gods kingdome.

Hinderances of Gods kingdome in the miniſtry.In the miniſtery there may bee alſo many hinderances of this kingdome againſt which we pray.

1. Ignorance and vnaptneſſe to teach: for euen as the childe without milke periſheth, and hauing too little languiſheth: ſo the poore ſoules of men vnderunder ignorant miniſters, or ſuch as be vnapt to teach them, doe periſh and decay:Hoſ. 4.6. 1 Tim. 3. 2 Tim. 2.15.Hos 4:61 Tim 32 Tim 2:15 My people periſh, ſaith the Lord, for want of knowledge, and a Biſhop, ſaith the Apoſtle, muſt be apt to teach, he muſt know to diuide the word of truth a right.

2. We pray againſt hereſie in them, whereby the milke of the word, as with poyſon, is corrupted and turned to the deſtruction of ſoules. Of this hinderance S. Peter ſpeaking,2 Pet. 3.16.2 Pet 3:16 ſaith, that there bee many hard places in the Scriptures, which the ignorant and vnſtable peruert vntounto damnation. And like vntounto this are prophane and vaine bablings, which by the Apoſtle are compared vntounto the Canker and Gangreene, tending to the deſtruction of the body. Wherefore wee pray,2 Tim. 2.27.2 Tim 2:27 that no ſuch preachers may creepe in or be ſuffered in the Church, as doe teach hereticall opinions, vainely and prophanely handle the holy Word, to the diſgrace thereof amongſt the hearers.

3. Wee pray againſt idleneſſe in Miniſters, taking the fleece and fat of the flocke, but through lazineſſe and careleſnes ſuffering the wandring to be out of the way, the feeble without paſture, and the diſeaſed, and weake without cure, and expoſing all to the rage of the deuouring Wolfe.

If hee that hath the keeping of a tower againſt the enemy committed vntounto him, and a reward therefore, ſhall ſleepe and neglect his charge, he is worthy of death by the Martiall Law: and he that taking wages, and hauing any worke committed vntounto him, if through ſloath he doth it to halues, or to quarters, he is worthy to bee puniſhed as a thiefe. So, and much more they which take charge of ſoules, and wages therfore, a ſpirituall worke in hand, and hire to doe it, and yet are ſloathfull, and giuen ſo much to their eaſe, as that they labour not in this worke, by preaching, praying, exhortation; p. 450yea, and by good example of life, ſhall anſwer as theeues and robbers, and vndergoe the vtmoſt of Gods Law.

Wee pray heere, that if there be any ſuch (O vtinam nuſquam) they may bee diligent, or elſe ſpeedily remoued, and more painfull and faithfull placed in their roome.

4. Wee pray againſt wickedneſſe in the life and conuerſation of Miniſters: for a Biſhop muſt be vnreprouable, Leui had both the Thummim and Vrim committed vntounto him;1 Tim. 32. When wicked miniſters are wicked liuers, though they teach things good, and the way right, yet ſuch a cloud is caſt ouer their doctrine, that it ſhineth very dimly, and few, or none ſee to follow after it: when like Images, ſhewing the way they are ſeene to ſtand ſtill without motion, they are held as idols to be teachers of lies, and what they ſhew is not imbraced.

Particular hinderances of Gods kingdome.The particular hinderances of Gods kingdome are ſuch, as be in eueryevery priuate perſon in particular. Theſe are firſt Infidelity and vnbeliefe, whereby the dore of the heart is ſhut vp againſt the Lord, that hee cannot rule there as King.

Heb. 4.2.Heb 4:2Where vnbeliefe was, it is noted that Chriſt could doe no great matters. Lydiu had her heart opened, before that the power of godlineſſe wrought in her; The Iewes are noted to hauehave had the world without profit, becauſe their hearing was not mixed with faith.

Faith was the firſt thing which Satan vndermined in our firſt parents to beat downe Gods kingdome, & it is the firſt thing, wherin Paul laboureth with King Agrippa, to make him a member of Gods kingdome. As all things are posſible to faith, ſo it is imposſible, that any good thing ſhould be with vnbeliefe. Wee pray therefore here againſt this vnbeliefe, that the Lord would open our hearts to belieue his word, and all the promiſes, and threatnings therein contained.

2. Impenitency, and hardneſſe of heart, whereby the mind is without relenting for ſinne, and reioyceth rather heerein, and as the hand by often handling of hard things becommeth p. 451daily more hard and inſenſible, ſo by ſinning, the conſcience becommeth more hard, and without ſenſe or remorſe for ſin.Luc 3.Luke 3 Wherefore when Iohn would prepare the way for the Kingdome of Chriſt, hee preacheth repentance, the putting away of this hardnes in ſinning,Eſa. 66 2.Isa 66:2 and when the Prophet Eſay would deſcribe ſuch a man as with whom the Lord doth dwell, to rule and raigne in him, he ſaith, that he muſt be humble, contrite ſpirit, and tremble at his word. Wee pray then heere, that the Lord would take away the heart of ſtone out of vsus,Ezech. 11.19.Ezek 11:19 and giuegive vsus an heart of fleſh, as he hath promiſed, ſo that the power of ſinne may be ſhaken, we may tremble for ſinne paſt, and reſolue vponupon newneſſe of life for the time to come, as good ſubiects of Gods kingdome.

3. Any one raigning ſin, which is, when the ſoule is quiet in ſome priuate ſecret ſinne, and doth not ſtriue earneſtly againſt it: For let it be neuer ſo ſmall if there be a willing going on in it, it is a raigning ſinne, and God cannot reigne in that heart; Let not ſinne therefore ſaith the Apoſtle,Rom. 6.12.Rom 6:12 raigne in your mortall bodies.

Eph. 5.14.Eph 5:14Hee that promiſeth to the enemy of the Land but one peny, or one egge towards his maintenance to inuade the countrey, is no good ſubiect to his Prince, no more, than hee that promiſeth horſe, man, and armour: neither is he a good ſubiect of Gods kingdome, that reſteth, and without checke, neſteth in lying, in petty ſwearing, in vaine talking, or euill thinking, and fighteth not againſt theſe, Awake thou that ſleepeſt, ſtand vp from the dead, and Chriſt ſhall giuegive thee life: if thou ſleepeſt in any ſinne, thou art without life, out of the Kingdome of light.

4. Negligence in ſuperiours towards inferiours in parents, maſters, or the wealthy towards the poore, children or ſeruants, ſuffering them to ſin, leauing them vntaught, forbearing to admoniſh them, & to further Gods kingdome in them.

Leuit. 19.17.Lev 19:17For if it be a ſinne of neglect in any man to let his familiar friend to ſinne vnreproued: much more is it in ſuch, as hauehave ſome authority annexed vntounto their perſons, they ſinne againſt that Charge. Thou ſhalt plainly rebuke thy neighbour, and not ſuffer him to ſinne.

p. 4525. We pray therefore, that all gouernours of families may ſhake off negligence towards their charges, and though it be painfull vntounto them, labour to further Gods Kingdome in their families, and that the rich in diſpoſing the liberalities to the poore, would not let paſſe good admonitions, but as feed their bodies, ſo indeauour to ſeaſon their ſoules with grace.

3. The thankſgiuing.3. The thankſgiuing is, for the Lords exerciſing his Kingdome, in the right ordering of the world, puniſhing the wicked, rewarding the godly, ſpreading the glorious beames of his word, for bringing men heereby into the right way, for inlarging his kingdome thus, for worthy magiſtrates, painfull and faithfull miniſters, religious neighbours, for faith, repentance hatred of all ſinne, and care to doe our duties wrought in vsus. Thus the Saints in heauen doe ſing continually to the praiſe of the Lord, both for the deſtruction of the whore of Babilon,Reuel 18.Rev 18 and for his kingdome in them.

And all this is in the ſecond Petition properly comprehending the firſt Commandement: Let thy kingdome come, outwardly thy power and prouidence being exerciſed, and inwardly, grace being increaſed, and glory haſtened. Let nothing hinder the comming of thy kingdome, neither the deuill, nor wicked men, neither in the magiſtracy, miniſtry, nor people, neither infidelity, impenitency, any reigning ſin, or negligence.

Thy kingdome is come, we praiſe thee for it in our ſelues, and others, and all ouer the world. Heere alſo implicitly wee acknowledge our oppoſite diſpoſition to Gods kingdome, and bewaile it.

Queſt. 105. In the third Petition, what doe you deſire?

Anſw. That I my ſelfe, and all the people of God vponupon earth may as readily obey Gods will, as the Angels, and Saints in heauen.

Explan. Firſt, for the order of this Petition, it followeth this; Thy kingdome come. to ſhew, that where Gods kingdome p. 453is ſet vp, his will is endeauoured after, and preferred alwayes, and not our owne will His will is accounted holy, and his way equall, our owne will, and waies vnholy, and vnequall. There cannot be a good Tree, but it will bring forth good fruite, there cannot be faith, but it will appeare by the workes, neyther can there bee a good faithfull ſubiect of Gods kingdome, but he will ſtudy in all things to doe his will. Hee is therefore wrapped vp in infidelitie, hardneſſe of heart, and in ſinne, that preferreth his owne will, and goeth on in Rebellion againſt the Lord, what Faith, and hope ſoeuer hee pretendeth.

2. The ſenſe of the wordes: GODS will is eyther ſecret, or reuealed: according to that of Moſes; The ſecret things of the Lord, belong to the Lord, but the reuealed to vsus, & to our children.

The ſecret will of God is touching the number of thoſe, that ſhall be ſaued, the day of iudgement, the time of the Iewes conuerſion, the finall confuſion of Antichriſt, and particular eſtates of other men, the particular afflictions, and croſſes appointed for vsus, and the day of our death, and ſuch like. In theſe things we pray, that we may reſt contented in the Lords good pleaſure, when by the euent it ſhall be made knowne, what hard-ſhip ſoeuer he hath appointed to vsus.

The reuealed will of God is, whatſoeuer is manifeſted in his word, to be his will concerning both faith, and practiſe, we pray that it may be anſwerably done, as it is required; Thy will, that is, not my will, thy will only, not thine, and mine alſo, betwixt which two, there is no proportion, thy will both for matter, and manner, and thy will, though contrary vntounto and againſt my will; In earth, as it is in heauen, that is, ſay ſome of our bodies, and members, as of our ſoules, and mindes, of the worldly, and ſuch as be not yet called, as of thoſe that are called, but this is forced without cauſe, the words hauing a proper meaning with good ſenſe. In earth therefore, is by vsus, that dwell in this world, in the middeſt or many temptations, and prouocations vntounto ſinne, let thy will be done, as by the inhabitants of heauen, that are free from all temptations, and diſcouragements.

p. 4541. With ſuch cheerfulneſſe and readines, as the Saints are ſet forth in heauen to be continually reioycing, and ſinging, and the Angels to hauehave wings, through their readineſſe flying, as it were, to do that, which the Lord appointeth them.

2. With ſo perfect an heart, free from all hypocriſie, louing the Lord with all our heart, and out of this louelove doing his will, as Dauid, and Ioſiah, are commended to hauehave done.

3. In all things, not in ſome onelyonly, which wee can moſt eaſily incline our hearts vntounto, or in moſt, ſtill cleauing to our owne moſt beloued wayes, but in all things, to the vtter denying of our ſelues as Zachary, and Elizabeth are commended to hauehave done.Luke 1.Luke 1

4. Striuing after that perfection of obedience, which the Angels and ſaints in heauen yeeld, making it our marke that we continually ayme at, and therefore not looking backe with Lots wife,Phil 3.Phil 3 but presſing towards this with the holy Apoſtle Paul, earneſtly deſiring to attaine vntounto it.

5. With all conſtancy and perſeuerance, neuer being weary of well doing, or fainting vnderunder the burthen of croſſes, & perſecutions: for they ſtand continually in the Lords preſence, ready to execute his commands, and this was holy Iobs praiſe; Though he kill me, yet will I truſt in him.

To deny our owne will. Supplicat. 1.3. The ſcope of this Petition, 1. in the ſupplication, wee deſire grace to deny our owne wills and wayes, for vnleſſe we be willing to deny that which is pleaſing to our corrupt natures, and deſired by vsus, we doe in vaine deſire, that Gods will may be done by vsus, euen as he which is in ſome pleaſing by-way, that he will not forſake, doth in vaine deſire to goe the right way; and as hee that hath a Table-booke wherein many old things hauehave beene written heeretofore, which hee will not conſent to hauehave blotted out, doth in vaine deſire to hauehave ſome other thing anew written there. Wherfore Chriſt teacheth vsus to deny our ſelues, thet we may become his Diſciples;Ezech. 18 Eph. 4.23.24.Ezek 18Eph 4:23Eph 4:24 Caſt away all your tranſgreſſions, ſaith the Prophet, Whereby you hauehave tranſgreſſed, and make you a new heart, and, Caſt off the old man, ſaith the Apoſtle, which is corrupt, and put on the new man.

Heere is no new heart, or new man according to Gods will p. 455granted, vnleſſe firſt the old heart, the old man be put away. Our will is a blind guide, leading vsus into the danger of our enemies, as Eliſhah led the Aramites. Wee pray therefore, Lord make vsus to deny our owne crooked wills, which vntill we doe, we cannot doe thy moſt holy will.

2. Wee pray for vnderſtanding of the will of God: for without this how ſhould we doe it? GiueGive mee vnderſtanding, Supplicat 2. Pſal. 119.34. Hoſ 4.6. Prou 1.Ps 119:34Hos 4:6Prov 1ſaith Dauid, and I will keepe thy ſaw: Without knowledge my people periſh ſaith the Lord, Get knowledge, and get vnderſtanding, ſaith Wiſedome in the Prouerbs. No ſeruant can doe the will of his maiſter vnleſſe he knoweth it; neither can he walke after the Spirit, and doe the will of God, that is, not by the ſpirit inſtructed to know all things in Gods will.

3. We pray for faith, whereby to belieue,Supplicat. 3. that the will of God reuealed vntounto vsus, in his will, and to apply his gratious promiſes to our owne ſoules: for knowledge will not profit without faith, without the Spirits teaching of vsus, as hee taught Peter, when to his commendation Chriſt ſaith;Math. 16.16.Matt 16:16 fleſh and bloud hath not reuealed it vntounto thee, but the Spirit of my Father, which is in heauen. Nay, to beleeue, is to do the will of God: for, this is the will of the Father, ſaith Chriſt,Iohn 6.4.John 6:4 that yee beleeue in him, whom hee hath ſent.

4. We pray for power to obey the holy will,Supplicat. 4. and commandements of the Lord: now this obedience is both actiue, and pasſiue, in doing, and ſuffering. Actiue obedience is both gederall and ſpeciall. Generall is our ſanctification: for this is the will of God, ſaith S. Paul, euen your ſanctification, 1 Theſ 4.3.1 Thess 4:3leading an holy, iuſt, and good life; holy, by praying, reading, hearing of the word and meditation, as it is commanded,1 Theſ. 5.27. Pſal. 1.1 Thess 5:27Ps 1 pray continually, and in all things giuegive thankes, and Bleſſed is that man which doth meditate in the law of God, &c. iuſt,Pſal. 15.Ps 15 by righteous and equal dealing with all men; as he which ſhal dwell in the Tabernacle of the moſt high, is vncorrupt in all his wayes: good by beneficence, and workes of charity towards the poore, as warning is giuen to rich men, to diſtribute, 1 Tim. 6.17.1 Tim 6:17and giuegive vntounto the poore.

Speciall obedience is in workes of our ſpeciall callings, as we are Princes, gouernours, or ſubiects, miniſters or people, p. 456husband,1 Cor. 7.10.1 Cor 7:10 or wife, father or childe, maiſter or ſeruant: of theſe it is commanded; Let eueryevery man remaine in that vocation wherein he is called And more particularly, the King and magiſtrate are ſet for the praiſe of the good, and the puniſhment of euill doers,Rom. 13.Rom 13 the people muſt bee obedient to the magiſtrate.Eph. 6.Eph 6 The father muſt bring vp his childe in the information and feare of the Lord, children muſt obey their parents, and likewiſe for the reſt. 1. Tim. 3. Coll. 3. Of this obedience there be fiue rules.

Rules of obeying Gods will, and mans. Eph. 6.1. Verſe 7. Acts 4.Eph 6:1Acts 41. Obey Gods will abſolutely, & for himſelfe, obey man only in God, and for God, therefore it is added: Children obey your parents in the Lord, and Seruants obey your maſters, as ſeruing the Lord. Eſa. 29.13.Isa 29:13And when men command any thing againſt the will of God, the example of the Apoſtles is to bee followed, obeying God rather then man.

2. Obey God in the manner, as well as in the matter, which he commanded: for he is wiſeſt, and knoweth beſt what will pleaſe himſelfe. Otherwiſe, in vaine doe yee worſhip me ſaith the Lord. And thou ſhalt not make any grauen Image to worſhip the Lord by. Obey God in all the matter by him commanded, and not in ſomething of thine owne inuention,Eſay. 1.12.Isa 1:12 as Saul and Peter, leſt it be ſaid; Who required theſe things at your hands?

Math. 12.Matt 123. In doing the workes of piety, let them giuegive place, if necesſity calleth to a work of charity, as to thy neighbours, houſe being on fire, his Oxe or other beaſt, being fallen into a pit vponupon the Sabaoth day.

4. Let the workes of thy priuate calling giuegive place to workes of a publike calling, and generall, if thou bee labouring vponupon the ſixe dayes, the Lord calling to his houſe, by appointing ſolemne meetings to his worſhip, thou muſt leaue thy worke,Leuit. 23.Lev 23 and attend vponupon the Lord there.

Thus feaſt of the Paſſeouer was kept vponupon the ſixe dayes, the feaſt of Tabernacles, of …ſt fruits, purim, and when the Lord called to any faſting, &c.

5. The workes of a generall cōmon calling, muſt giuegive place to the works of a ſpeciall vndoubted calling being contrary, if a man at any time, hath ſuch: as Abraham had to kil his own p. 457ſonne, the man, whom the Prophet bad to ſmite, and wound him, and the Prophet that was forbidden to eate bread in the place of Ieroboams Idolatry.

1 Pet 2.15.1 Pet 2:15Paſſiue obedience, is in bearing patiently according to Gods will, whatſoeuer is his will to lay vponupon vsus; This is the will of GOD, ſaith Peter, that by well doeing yee put to ſilence the ignorance of fooliſh men, ſpeaking of ſubiection to the Tyrants of thoſe times, and to ſeruants being wrongfully puniſhed, hee propoundeth this comfort; If any man for conſcience towards GOD indureth wrongfully, Verſe 19.that is thanke worthy.

If any man therefore grudgeth, and be impatient, hee doth againſt the will of the LORD, Now that all our obedience may the better bee accepted, it muſt hauehave theſe three properties.

1. Chearefulnes, and readines, it is ſpoken of, as a thing taxed in Cain, that in proceſse of time, he came to doe ſacrifice,Obedience acceptable. Gen. 4. 2 Cor. 8. Iam. 1.Gen 42 Cor 8Jas 1 and God loueth a cheerefull giuer, (ſaith Paul) he loueth one like to himſelfe, who readily beſtowerh vponupon ſuch as aske, vpbraiding no man. It is not therefore ſufficient to obey, eyther in doing or ſuffering, when we muſt needes, and are preſſed hereunto, but we muſt willingly and cheerefully obey, euen in bearing any croſſe, wherefore, He that will be my Diſciple, ſaith Chriſt,Matth. 10.Matt 10 muſt take vp his croſſe, and follow me.

2. Sincerity, which is heartily and from the Spirit, approuing our ſelues to God, and not affecting the applauſe and praiſe of men: for, thus our obedience will be all loſt labor,Eſa. 1. Matth. 6.Isa 1Matt 6 as that of the Iewes and Phariſies.

3. Vniuerſalitie, which is in all and eueryevery particular thing:Marc. 6.Mark 6 for Herod did many things, and yet was reiected, becauſe he diſobeyed in one thing: but Iob is approued, obediently profeſſing his ſubiection to God, though he ſhould yet aggrauate his miſery, and kill him.

2. The deprecation againſt all diſobedience to the will of God: and this is firſt rebellion, an obſtinate offending againſt the knowne will of God: when Saul offended thus,The deprecation. 1 Sam. 15. Pſalme 19.1 Sam 15Ps 19 his ſinne is cenſured as rebellion. This made Dauid ſo earneſtly to pray againſt this preſumptuous ſinning.

p. 458Deprecat 2.2 We pray againſt prophanneſſe, which is a baſe eſtimation of holy duties,Heb 12.16.Heb 12:16 making no more reckoning of the Word of God, then of Aeſops Fables This is ſet forth by Eſau's example, who ſold his birth-right for one meſſe of pottage; and is forbidden to all men. VnderUnder paine of being depriued of Gods bleſſing, when we ſhall ſeeke it with teares.

Deprecat. Eſa. 29.13.Isa 29:133. Wee pray againſt hypocriſie, whereby men draw neere vntounto God with their lips, but hauehave their hearts eſtranged from him, doing duties, which the Lord requireth, but not with that vprightneſſe. This maketh God an Idoll, and his worſhip odious, it cauſeth blaſphemy againſt his holy Name, and ruine of many ſoules, who ſeeing wickedeſſe vnderunder the cloak of religion, doe ſtumble and fall. Wherefore amongſt all others, Chriſt giueth warning vntounto his Diſciples, that they be not like vntounto the Phariſies.

Deprecat. 4. Rom. 7. Iam. 1.14.Rom 7Jas 1:144 We pray againſt naturall corruption, which hindreth. that wee cannot doe the good we ſhould, and pricketh forward to the euils, which wee ſhould not: which draweth away to diſobedience, and enticeth: we pray, that it may bee mortified, and not beare this ſway in vsus.

Deprecat. 5.5. Wee pray againſt wearineſſe in well-doing, which is, when hauing for a time heartily obeyed, a man faynteth, as in a long and tedious iourney, eyther going on more ſlackly, ſiting ſtill and refuſing to goe further, or turning backe againe. Againſt this it is commanded: Be not weary of well-doing, for wee ſhall reape in due time, if we faint not.

Deprecat. 6.6. Wee pray againſt delight and pleaſure taking in other mens ſinnes, whereby they are heartned: this is condemned in the Gentiles, who were giuen ouer of God: and holy Lot, vpright-hearted Dauid, and all the righteous hauehave beene vexed at the heart to ſee the diſobedience and ſinnes of other men.

Deprecat 7. Heb. 12.9.Heb 12:97. We pray againſt impatience, that maketh a man murmur at croſſes, and diſcontent, that we may not ſo vngraciouſly offer that vntounto God, which we will not doe to our naturall parents, whoſe corrections we ſuffer patiently.

Thirdly, the thanksgiuing is for diſobedience and ſinne in any meaſure mortified, for the knowledge of Gods will, for p. 459faith, and deſires in truth, to obey the will of the Lord in all things all the daies of our liues: and we praiſe God for the readineſſe of other men herein, as Paul prayſeth God for the faith and obedience of the Romans, and of other Churches,Rom. 1.8.Rom 1:8 and the other Diſciples glorified God, when of Peter they heard of Cornelius and his friends, that God had giuen them repentance,Acts 11.18:Acts 11:18 and to obey the Goſpell. So that in this petition is properly comprehended the tenth Commandement, forbidding all firſt motions to ſinne againſt the will of God, and preſcribing perfect conformity hereunto, as it is in the Angels, and Saints in Heauen: and the fourth Commandement appointing vntounto vsus a Sabbath, as it is in Heauen. Or rather this Petition may be ſaid to comprehend all the Commandements, the ſecond the meanes of keeping them, and the firſt, the laſt end of all our obedience to Gods will, viz. his glory. The ſupplication of this petition is. Let thy will be done, making vsus able by thy grace, the deprecation, let nothing hinder the doing of thy will, neyther rebellion, prophaneneſſe, nor hypocriſie; the thanksgiuing, thy will is done, by thy faithfull people, we prayſe thy name for it, for the Faith, Repentance, Patience, and other grace beſtowed vponupon thine, and implicitely, we bewaile our vntowardneſſe, and backwardneſſe to doe Gods wil, and humbly to acknowledge the ſame.

Queſt. 126. Which be the three Petitions, concerning our ſelues?

Anſw. Firſt, GiueGive vsus this day our daily bread: the ſecond, forgiue vsus our treſpaſſes, as we forgiue them, that treſpaſſe againſt vsus; the third, And leade vsus not into temptation, but deliuer vsus from euill.

Explan. After the petitions for Gods glorie, here follow ſuch, as more immediately concerne our owne neceſsities, in handling of which, firſt conſider the order in generall, they follow thoſe which concerne Gods kingdome, and glorie, to teach vsus, that if our care be firſt for Gods kingdome, and to honour him in doing his will, we ſhall eaſily obtaine all things needefull for our owne comfort, otherwiſe, if wee ſeeke our ſelues firſt and chiefly, wee may endeauour after comforts for p. 460our ſelues, but all ſhall be in vaine. According to this is the promiſe made by Chriſt:Matth. 5.33.Matt 5:33 Seeke firſt the kingdome of God, and the Righteouſneſſe thereof, and all other things ſhall be caſt vponupon you: and that ſaying of the Apoſtle. Godlineſſe is profitable to all things, 1 Tim. 4.8.1 Tim 4:8which hath the promiſe of this life, and of that which is to come. There is nothing more vſuall, than this, to incourage vntounto godlineſſe, or to diſcourage from diſobedience, and wickedneſſe;Deut. 28. Leuit. 26.Deut 28Lev 26 If thou ſhalt diligently doe that I command thee (ſaith the Lord) thou ſhalt be bleſſed in all things, contrariwiſe, curſed ſhalt thou be. Thus it is promiſed by the Prophet, if the Sabaoth bee conſecrated,Eſay 58.14.Isa 58:14 as glorious vntounto the Lord, &c. I will cauſe thee to mount vponupon the high places of the earth, and feede thee with the heritage of Iacob thy Father.

Hag. 16.And on the contrary ſide; Yee hauehave ſowne much, and bring in little (ſaith Haggay) ye eate, and hauehave not enough, ye drinke and are not filled, yee cloath you, but are not warme, hee that earneth wages, putteth them into a broken bag, becauſe the houſe of the Lord lyeth waſte. The want of this conſideration, maketh men ſo eager, in ſeeking worldly profit, and ſo ſlack about the aduancing of Gods Kingdome, and building of his houſe, to the ineuitable loſſe, not onelyonly of the things ſought after, by worldly mindes; but of the ſoule periſhing in hell fire for euer.

Queſt. 127. What pray you for in the firſt of theſe, which is the fourth Petition of the Lords prayer?

Anſw. We pray for all things neceſſary for this preſent life, and therefore we aske but for bread, and for this day.

Ioh. 6.27.John 6:27Explan. To follow the method before vſed, in the three firſt petitions: The ſpeciall order of this petition, before that which is for the remiſſion of ſins, is firſt to be conſidered, and becauſe it is immediately after this Petition: Thy will bee done. It is placed before this; Forgiue vsus our Treſpaſſes, &c. Not for that the things of this life are to be ſought, before thoſe that concerne the life to come: for againſt ſuch ſurmiſes, the Lord hath plainely commanded; Seeke not the foode that periſheth, p. 461but that which endureth vntounto eternall life, that is, in regard of your earneſt care and ſtudy, for ſpirituall food and ſaluation, euen neglect ſeeking daily bread.

The reaſon of this order then is, to prouide againſt our infirmity, whereby wee diſtruſt God, for bread, food, rayment, and worldly deliuerances, when we profeſſe, that we belieue in him, for the remisſion of ſin, and deliuerance from damnation. For the Lord Ieſus being priuy to this our weakneſſe, to make vsus to ſee, and to be aſhamed of it, followeth our own order, both ſecretly taxing this our corruption, and diſcouering our little faith, euen for maine matters, concerning ſaluation, and alſo helping it, by beginning with things temporall, wherein we hauehave a ſenſible taſte of Gods goodneſſe, and aſcending to things ſpirituall, and out of all bodily ſenſe

1. It ſheweth, how much we prefer the food that periſheth,We aske bread before remiſſion of ſins, why? that finding it to be true in our own hearts, we may be emptyed of theſe immoderate worldly cares: much more, than other naturall creatures, the Fowles of the ayre, & the graſſe of the field, we hauing reaſon to lead vsus, which they want:Math. 6.Matt 6 for thus doe the Heathen, which hauehave no knowledge of the heauenly Father caring for them.

2. It ſheweth the deceitfulneſſe of our hearts in regard of Faith, we thinking wee hauehave a great meaſure heereof, but being proued lyars, when wee come to the tryall, by the ſmaller things of this life: for when the diſciples were warned of worldly cares, Why care yee for theſe things, Math. 10.Matt 10ſaith the Lord, O yee of little faith: and when Peter, ready to ſinke, being afraid for the waues of the Sea, cryed out, Maſter, ſaue me. The Lord rebuketh him ſaying, O thou of little faith, why diddeſt thou doubt? as if he ſhould hauehave ſaid, there is little faith indeed, if there bee diſtruſtfull caring for wordly things in time of want, or deſpaire in time of danger. S. Paul concludeth on the contrary ſide, from faith making Chriſt ours, and peace with God belieued. Wherefore we reioyce in tribulation, Rom. 5.1. Rom. 5.32.Rom 5:1Rom 5:32and hauing giuen vsus Chriſt, how ſhould hee not together with him giuegive vsus all things alſo? He that beleeueth not that the King will giuegive him ſixepence, how can hee beleeue that he will giuegive him an hundreth pounds? And if thou canſt p. 462not through faith patiently wait the good pleaſure of the Lord for things temporall, which are of no valew, in compariſon of heauenly, how canſt thou through faith depend vponupon him for heauen, and euerlaſting life?

3. The Lord prouideth here for the ſtrengthening of our Faith touching things eternall, by aſcending from theſe his gifts below, wherein we taſte of his goodneſſe daily. For whereas the Lord, notwithſtanding our ſinnes, giueth vsus the comforts of this life, for which we call vponupon him, hee doth hereby draw vsus on to lift vp our minds to the comfort of the remisſion of all our ſinnes, and of euerlaſting ſaluation. As Dauid is drawne on in his confidence againſt the vncircumciſed Philiſtims,2 Sam 17 37.2 Sam 17:37 becauſe God had deliuered him from the Lion and the Beare. The begger that comming daily to the doore of the charitable Chriſtian, findeth reliefe; or if hee commeth not, hath it ſent home vntounto him, doth heereby aſſure himſelfe of this mans louelove and good will towards him: ſo when we finde reliefe at the Lords hands, eſpecially crauing it at his gate of mercy, in faith and aſſurance, wee may well be aſſured that he beareth a fauour towards vsus, and will not ſuffer vsus to periſh in our ſinnes, wee putting our truſt in his mercy. So that as from our weakneſſe about the things of this life, we may ſee the weakneſſe of our faith, about the things of the life to come: ſo from Gods goodneſſe towards vsus heere, we truſting in his mercy, wee may alſo ſee and bee confirmed touching his goodneſſe heereafter, putting our truſt in the ſame his infinite mercy.

Againe, conſider in the order, that it followeth immediately after this. Thy will be done; becauſe to hauehave things neceſſary for our maintenance heere is a ſtay, and helpe vntounto vsus, the more cheerefully to doe the will of God, and to keepe vsus from vnlawfull enterprizes. Whence we are taught.

1. That it is not vnlawfull euen for Chriſtians to ſeeke for the things of this life in their due place and meaſure; neither is this ſeeking an impeachment to our Chriſtian profeſſion, otherwiſe our Sauiour Chriſt would not hauehave appointed vsus to aske, Give vsus this day our daily bread. Wherefore as to bee ouer carefull for things temporall, is heathiniſh diſſidence, p. 463ſo to be altogether negligent and ſecure,1 Tim 5.8.1 Tim 5:8 is worſe then heatheniſh infidelity, as the Apoſtle teacheth.

2. The rule of our ſeeking things temporall muſt be not our owne, but the will of God; for after this wee pray, GiueGive vsus our daily bread, that is, according to thy will and good pleaſure, reſtraining vsus from all vnlawfull meanes of getting, that by true, iuſt, and equall dealing onelyonly wee may ſeeke theſe things, not carking when thou wouldſt hauehave vsus ſecure, not ſparing, when thou wouldſt hauehave vsus to ſpend, not truſting to our owne induſtry,1 Pet. 5.7.1 Pet 5:7 when thou wouldſt hauehave vsus to caſt our care vponupon thee. For whatſoeuer is thus gotten is extreame loſſe, the loſſe of the moſt precious ſoule.

3. Wee learne, that they onelyonly vſe the goods of this world rightly, and ſeek them rightly, that vſe them as furtherances to do the will of God, and make this their marke which they ſhoot at in ſeeking after them, & not their own pleaſure,Iam 5.5.Jas 5:5 or promotion in the world. They which ſeek riches to liue herevpon in pleaſure, & to pamper themſelues are accurſed of God, and ſhall hauehave a terrible reckoning to make at the laſt day. Riches are vſed according to Gods will. 1. By liberality towards the poore. 2. To pious vſes for the glory of God. 3. To neceſſary vſes for the maintenance of our ſelues and families, & to the benefit of the Cōmon-wealth. For the ſenſe of the words. By bread heere, ſome of the Fathers were wont to vnderſtand the body of Chriſt, and the Papiſts the Sacrament of the Altar; and Eraſmus ſaith,By bread what vnderſtood. that it is not likely that any worldly thing ſhould be asked in ſo conciſe and ſhort a prayer. But this cannot be yeelded to be true.

Firſt, becauſe this Prayer is a perfect patterne for our direction in all things

Secondly, becauſe our ſpirituall food is asked in the ſecond petition the comming of Gods Kingdome being the beſtowing of his grace, and ſpecially of Chriſt the fountaine of all grace vponupon vsus.

Thirdly, becauſe the bread heere asked, is but for this day which doth imply, a fading and waſting away, ſo as that wee ſtill hauehave need eueryevery day of new bread, which cannot bee ſaid of our food ſpirituall. By bread therefore in this place, is to bee vnderſtood both bread and all things neceſſary for our p. 464ſuſtenance,Leuit 26.26.Lev 26:26 as the word Bread is vſed, where it is ſaid, Man liueth not by bread onelyonly, but by eueryevery word that proceedeth out of the mouth of God: and where the Prophet threatneth; The Lord of Hoaſts will take away from Ieruſalem, and from Iudah all the ſtay, and the ſtrength, Iſa 3.2.3.Isa 3:2Isa 3:3all the ſtay of bread, and all the ſtay of water. And ſhewing further what this ſtay is, hee reckoneth vp all needfull things for the well-being of a Land: The ſtrong man, the Iudge, the Prophet, the Counſellor, &c. Sometime bread is properly vnderſtood, as where the Pſalmiſt reckoneth vp bread to ſtrengthen man, wine to cheere the heart,Pſal. 104 14Ps 104:14 and oyle to make the face to ſhine.

1 Cor. 3.211 Cor 3:21GiueGive, that is, ſanctifie all worldly comforts vntounto vsus, which by reaſon of ſinne were and doe ſtand ſtill accurſed euer ſince the fall of man, that they may not bee deſtruction and bane vntounto vsus in the vſing, as wee deſerue; for I doe not thinke that ſinne depriueth a man of all iuſt title vntounto theſe things, (for a ciuill right remaineth in wicked men to that they poſſeſſe by Law) but of comfort in vſing them, they being vncleane and accurſed vntounto them, neither doth this ſaying, All things are yours, conclude the contrary againſt ſinners, but expreſſeth how all things conſent together for the ſanctification of the faithfull.

2 GiueGive, that is, beſtowe, vphold, continue, and maintaine that which thou haſt giuen vsus; for all our labour is nothing towards the obtaining, and all our care nothing towards the conſeruing and keeping what we hauehave, vnleſſe the Lord giuegive and preſerue vntounto vsus.

3 GiueGive, that is, bleſſe, make proſperous and wholeſome our meates and drinkes for the ſtrengthening of our bodies, and for the cheering and refreſhing of our ſpirits; ſo as that our fraile liues may be vpheld, and we inabled to ſerue thee in the ſtrength of thy bleſſing in our callings; for it is not any meere naturall vertue in vsus, that maketh our meates nouriſhable, but Gods bleſſing, for which it is alſo plaine which was ſaid before, Man liueth not by bread onelyonly, but by eueryevery word that proceedeth out of the mouth of God.

This day, that is, we deſire not ſuch aboundance for ſo long a time, as whereby our dependance vponupon thee ſhould bee cut off, but to be content with things neceſſary for the preſent, and to waite vponupon thee from day to day, though in the morning wee hauehave p. 465not wherewithall to be ſuſtained vntill the euening, or in the euening vntill the next morning, though wee ſee preſent deſtruction before our eyes.

Daily bread: foreign, bread for our ſubſtance, ſuch as nature doth require to vphold it, no dainties or coſtly feaſting, but neceſſary cloathing and food, whereby the ſubſtance of our bodies may be continued and confirmed, and not pine and waſte away through want.

2 Theſ. 3.2.2 Thess 3:2Our daily bread: that is, not the bread, the cloathes, the ſubſtance of another, but ſuch things honeſtly gotten by our labour through Gods bleſsing vponupon vsus, according to the phraſe of the Apoſtle, calling this a mans owne bread; We command and exhort them that are ſuch, that they worke with quietneſſe, and eate their owne bread, that is, honeſtly gotten.

2. For the ſcope of this Petition,The ſupplication. and firſt in the ſupplication: Wee pray for all things needfull for vsus in this preſent life, not being meaſured by our owne will and deſire, but by the will of the Lord. Theſe things are either generall, or ſpeciall. The things generall concerning vsus all, are;

1. Peace and tranquilitie, through which ſmall things become great, whereas by diſcord euen great things decay, and come to nothing. This is the maine end which the Apoſtle propoundeth in praying for ſuch as bee in authority, that wee may liue a peaceable and quiet life in all godlineſſe and honeſty.1. Tim. 2.2.1 Tim 2:2

2. Seaſonable weather, for heate and cold, moyſture and drought, in ſummer and winter: that the Sunne may ſhine, and the raine fall ſeaſonably: that the heauens may anſwere the earth, the earth may anſwere the corne and the wine, and the corne and wine may anſwere vsus, as is the promiſe of God to ſuch as he fauoureth.

3. Worthie and vertuous Gouernours of the Commonwealth, by whoſe care peace may be maintained, and we may in quiet enioy eueryevery man his owne Vine and Figge-tree; for vponupon ſuch doth the well-fare of a Countrie much depend, as the Prophet ſheweth by the contrary,Eſay. 3.2 3.Isa 3:2 threatning to increaſe the miſery of the people, to take away the Iudges, Counſellours and Captaines.

p. 4664. Healthfulneſſe, ſtrength, and ability of the people, and the increaſe of them to our mutuall comfort, and the diſmaying of the enemies;Pſal. 144.12.Ps 144:12 for this Dauid prayeth, That our ſons may be as plants growing vp in our youth, and our daughters as the corner ſtones of the temple: and it is promiſed to ſuch as feare God, that fiue ſhall chaſe an hundreth, Leuit. 26.8.Lev 26:8and an hundred ſhall put tenne thouſand to flight.

5. Victory ouer our enemies that riſe vp againſt vsus; for it is likewiſe promiſed,Deut. 28.Deut 28 Your enemies ſhall come againſt you one way, and flie ſeauen waies before you.

Gen. 3.19.Gen 3:19The ſpeciall things which wee pray for are, firſt, an honeſt diſpoſition to labor & take paines in our particular callings, to get and preſerue ſuch things as are for our maintenance: otherwiſe we doe not deſire our owne bread, but bread pulled from the mouthes of other men. Whether wee bee rich or poore therefore, we muſt not be idle and vnprofitable, neither vſe vnlawfull meanes of getting, but according to the Lords appointment: In the ſweat of thy brow ſhalt thou eat of the fruite of the earth, till thou returne to it: for the Apoſtle, a ſound interpreter of the Scriptures, doth thus apply it, ſaying, This we warned you of, 2. Theſ. 3.10.2 Thess 3:10that if there were any that would not worke, the ſame ſhould not eate. So that he which will eate, muſt worke, and take paines in his calling, and not liue idly whatſoeuer he be.

2. Good ſucceſſe through Gods bleſsing in our labours; for in vaine doth the builder build the houſe, and the watchman watch the city,Pſal. 127.Ps 127 vnleſſe the Lord build and keepe it. We pray therefore, that when we plow and ſow the ground, that God would bleſſe it, and giuegive increaſe; and when we attempt and goe about any thing, that God would bring it to paſſe.

3. A charitable diſpoſition in the rich, to relieue the poore impotent that cannot helpe themſelues, and ſuch a diſpoſition in our ſelues if wee be rich: for we pray not for mine, but for our daily bread, which is a mocking of God, if hauing wherewith to relieue ſuch as be in want, we deny ſo to do, as if a man being preſent at any danger of his neighbour, from which he is able to deliuer him, ſhould ſtand ſtill and call to ſome other a farre off to come and helpe him.

4. The ſanctification of the creatures, which is, when wee p. 467are ſanctified that receiue them, according to that of the Apoſtle; To the cleane, all things are cleane; for without this there cannot be a comfortable vſe of them.

5. The bleſsing of God to make the creatures nouriſhable vntounto vsus; for they hauehave not wherewithall in themſelues, neither hauehave we wherewithall in our ſelues to conuert them to nouriſhment, our heat and organes of the body fitted for this purpoſe, muſt hauehave ſtrength from the Lord,Pſal. 104.29.Ps 104:29 who if hee hideth his face, we are troubled, and returne to the duſt.

6. Contentation and reſting vponupon Gods prouidence in our greateſt wants and dangers; Whilſt we hauehave food and raiment, 1. Tim 68.let vsus therewith be content for this is all which we pray for, and praying for it, wee are taught to depend vponupon God for the ſame, which we implicitely profeſſe by praying, yea, though we ſhould be very deſtitute, that we know not how to liue to morrow, as the Widow of Sarepta, who notwithſtanding imparted of her meale to the Prophet,1. Kings 17.10.1 Kgs 17:10 and belieued that it ſhould continue for her reliefe from day to day.

7. Humility and lowlines of mind, becauſe we are al beggars, it is of almes that we hauehave any thing, we hauehave nothing of our owne, and without theſe things giuen vsus of the Lord, we cannot be ſuſtained: Euen as the lampe, vnleſſe it be from time to time ſupplied with new oyle, muſt needs goe out. What a ſhame therefore is it for a man to he proud and inſolent ouer others, ſeeing all are fellow-beggars, as well the rich as the poore, the King as the ſlaue. A proud heart and a beggars purſe we ſay doe not well agree together.1. Cor. 4.7.1 Cor 4:7 Wee pray therefore that it may not be thus with vsus, but that we in all humilitie may acknowledge, that wee hauehave nothing which wee hauehave not receiued, and of our ſelues are poore and miſerable.

The things prayed againſt.The deprecation is againſt all hinderances to our bodily health and welfare, yet not ſimply, but with ſubmiſsion to the will of the Lord, who knoweth to bring light of darkeneſſe, and to turne hinderances to helpes and furtherances, euen to our outward eſtate.

We pray therefore with ſubmiſsion.

1. Againſt vnſeaſonable weather, immoderate raines, vntimely p. 468heate or cold, and droughts when wee need moyſture, againſt peſtilent influences from any ſtar, or out of the earth by the vapours, or by the quaking and opening thereof.

2. Againſt improuident Magiſtrates and Gouernours, which bring on woe to a land,Eccleſ. 10 16.Eccl 10:16 Woe vntounto thee O Land, when thy Prince is a child, and eateth in the morning.

3. Againſt plague, peſtilence, and famine, againſt all noyſome and contagious diſeaſes, whereby thouſands hauehave in ſhort time been taken away, ſo that the liuing hauehave not been able to bury the dead.

4. Againſt inuaſion of the enemies, bringing deſtruction, and making hauock of all things, this being a time of ſuch miſery, as that no peſtilence or famine is comparable vntounto it, which made the Kingly Prophet to deſire rather to fall into the hands of the Lord.

5. Againſt ciuill wars, the people riſing againſt the Prince, or one part of a Kingdome againſt another: the miſerie of which wee hauehave ſeene France and the Low Countries to taſt of, and doe reade of the like in King Iohns daies, in Edward the ſecond, and Richard the ſeconds daies, &c. in England, but hauehave not felt it our ſelues, and we pray that we may neuer taſt of it.

6. Againſt extreame pouerty, and want of all things, tending to the famiſhing of our bodies; for ſuch as feare the Lord ſhall want no good thing, though the Lions hunger, and bee hunger bit.

7. Againſt all things that defile man, and make the creatures vncleane and accurſed vntounto him.

8. Againſt an vnhealthfull conſtitution, turning our meats and drinkes into il humours, to the hazarding of our liues, and the decay of our bodily ſtrength.

9. Againſt idleneſſe and ſloth, whereby time is ſpent vnprofitably, or not to ſo much, benefit of the Common-wealth as it might be, either through want of bodily labour, to whom this belongeth, or of ſtudie and care otherwiſe to doe good towards the preſeruation of the peace and welfare of the Countrey.

10. Againſt diſcontent, whatſoeuer our want is, that we p. 469may not doe that iniury to the Lord, as to preſcribe him a time when to helpe vsus, or elſe murmure through want, as the Iſraelites in the wilderneſſe.

11. Againſt truſting in any arme of fleſh, what wealth or friend ſoeuer we hauehave; for they which doe ſo, fall downe flat, and it was the folly of the rich man in the Goſpel,Pſalm. 20 8.Ps 20:8 that he ſaid vntounto his ſoule, Eate, drinke, and be merry, Luke 12 16.Luke 12:16for thou haſt much goods laid vp for many yeares.

12. Againſt Couetouſneſſe and worldly cares, carrying vsus on to the greedy deſiring of more, through the louelove of money. It is a ſpirit farre differing from that of Agur, of whom it is written for our learning, that he deſired,Pro. 30.9.13.Prov 30:9Prov 30:13 GiueGive mee not riches, leſt I be full and deny thee, and ſay, Who is the Lord?

13. Againſt hard-heartedneſſe and vncharitableneſſe, whereby the hand is held backe from relieuing the needie, when with the tongue reliefe is deſired for them, as for our ſelues.

14. Againſt all vniuſt and vnrighteous dealing: for bread gotten thus, is not our owne, and God is mocked, whom wee pray to giuegive vsus bread, but in the meane ſeaſon, we thus carue for our ſelues vtterly againſt his will.

15. Againſt prodigality and waſtefull ſpending the goods of this world vponupon vanity; for muſt not the Lord needs be offended, if comming to begge things neceſſary of him, and receiuing, we like wanton vntoward children, caſt them away againe? No man but will hauehave indignation at ſuch a beggar, and rather let him ſtarue, then giuegive him any thing againe, as the Prodigall in the Parable.

Queſt.Seeing we pray againſt theſe things, may wee at any time pray for them, that being afflicted we may be humbled, which in the time of our proſperity we will not be?

Expreſſely to pray for any affliction, is to doe contrary to the firſt principles of nature, which teacheth to pray for,Anſw. To pray for affliction. and to ſeeke all things that are good, and to ſhunne and pray againſt all things that are euill, and tend to the deſtruction thereof: and therefore muſt needs be vnlawfull, as it is vnlawfull voluntarily to hurt a mans owne body, vnderunder what pretence ſoeuer. For it is all one to pray for ſome hurt vntounto the p. 470body, and to doe it hurt, the tongue being the inſtrument in the one caſe, and the hand in the other, in both a member of the body armed againſt the body.

1. Cor. 9.7.2. Cor. 7.11.1 Cor 9:72 Cor 7:11Secondly, this is without precedent or other warrant, except of ſuperſtitious perſons, who hauehave whipped themſelues almoſt to the death, or otherwiſe vnduly beaten downe their bodies to preuaile in the raſh vow of chaſtity, euen to the infeebling of themſelues, ſo that they hauehave been vnable to doe the workes of their callings, and yet hauehave not preuailed, being they had not the gift of continency. Thirdly, conditionally, to pray for afflictions in the caſe of rebellion of the fleſh, if the Lord hath appointed this to be the meane of our mortification, and bringing to ſanctification, and ſo to himſelfe, it is without doubt moſt lawfull and Chriſtian: for this is in effect, to aske nothing but that which is good for vsus. Whereas Saint Paul ſaith, I beate downe my body, and bring it in ſubiection, &c. And calling vponupon the Corinthians for reuenge vponupon themſelues, he meaneth not this vnnaturall violence offering to the body, but denying of ſuch things, as whereby the body is pampered to ſinne, though otherwiſe lawfull in themſelues, which is the duty of vsus all. Whereas Saint Auguſtine ſaith;Aug. tom. 10. ſerm. 181. Etſi non candem cum martyribus paſsionem ſubimus, at ſi corpora caſtigemus, &c. poſſumus candem cum illis vitam aeternam obtinere. Although we ſuffer not the ſame paſsion together with the martyrs, yet if we chaſtiſe our bodies we may attaine the ſame life euerlaſting with them. Hee hath no other meaning then the Apoſtle, neither could approue of the violence vſed to the body, ſeeing the Donatiſts ſeeking thus the glory of Martyrdome, are by him earneſtly inueighed againſt.

3. The Thankſgiuing is for all and eueryevery of the benefites of this life both generall and ſpeciall; for ſeaſonable weather to praiſe God, for which was made, Pſal. 65. for deliuerance from the enemies and victorie ouer them, for which is the Song or Deborah and Barack, Iudg. 5. for plentie of all things, for which is Pſalm. 114. Pſalm. 104. &c. We alſo praiſe God for freeing vsus from any euils, wherewith we hauehave been bodily oppreſſed; from plague, peſtilence, famine, captiuity, particular ſickneſſes, &c. for which the people of Iſrael, Hezekiah, p. 471&c. may be examples vntounto vsus. This petition therefore comprehendeth chiefly the eighth commandement, and in the branches: the fifth, touching gouernours and ſuperiours: the ſixth, touching life and health: the ſeauenth, touching chaſtitie, the exerciſe of filthy luſt being a ſhortning of the dayes, and a decay of the ſtrength, and the ninth touching falſe witneſſe, through which it cannot be well with men for the bodily ſtate. The deprecation is, let nothing hinder, but that thou mayſt giuegive vsus our daily bread; the ſupplication, GiueGive vsus our daily bread; the thankſgiuing, thou giueſt vsus our daily bread, for which we praiſe thee.

Queſt. 128. What pray you for in the ſecond of theſe petitions, which is the fifth of the Lords Prayer?

Anſw. That God would freely forgiue vsus all our ſinnes, and treſpaſſes againſt his lawes, as we doe from the heart forgiue the offences by men committed againſt vsus.

Lament. 3.39. Eſay 59.1.2.Lam 3:39Isa 59:1Isa 59:2Explan. For the order of this petition, it followeth, that wherin we craue the good things of this life, which are needfull for vsus, teaching, that the maine hinderance of our proſperity, and the cauſe of aduerſity and miſery is ſinne, which till it be remoued, hindreth, that wee cannot enioy the good things wee deſire, nor bee free from the euill things which we decline. This in ſhort is taught by the Prophet Ieremy: Wherefore is the liuing man ſorrowfull, man ſuffereth for his ſinne: and by Eſay; The Lords hand is not ſhortned, nor his eare heauy, but your ſinnes doe ſeperate betweene your God and you. And nothing is more vſuall then this in all the Sermons of the Prophets, and in al holy records of examples, this being the principall drift of all, to ſet forth the miſeries of ſinners, and vngodly men. If wee hauehave therefore prayed for food, rayment, and other neceſſaries, but yet are deſtitute; the cauſe is, our ſinnes remaine, wee muſt humbly ſue for the pardon of them, and to hauehave Gods wrath againſt vsus for them pacified; otherwiſe all our calling for daily bread is loſt labour.

2. For the ſenſe of the words, treſpaſſes, by Matthew called debts, by Luke ſinnes: for ſinnes are debts, becauſe we owe p. 472obedience, of which we faile by ſinne, and becauſe, as by debt a man is in danger of impriſonment; ſo by ſinne, of being caſt into the priſon of hell. Forgiue, that is, ſeeing we are not able to pay the debts of our ſinnes, being ten thouſands of talents, accept of the ſatisfaction made by the al-ſufficient Lord Ieſus, and for his ſake let not our debts be required at our hands, or any of them, for the leaſt of which wee are neuer able to anſwere. VsUs; that is vsus, who are grieuous ſinners, and are for euer forlorne without this mercy, vsus, that by faith doe belieue that our ſinnes are pardoned, helping vsus againſt doubting and infidelity, and confirming our faith more; and vsus, who belieue, continuing this thy grace to the end, whereby we may daily hauehave ſinne expiated and done away, as by our weakeneſſe we are daily prone vntounto ſinne. Our ſinnes, that is the infinite ſinnes which proceede properly and naturally from vsus, as from a moſt corrupt fountaine, and are no way to be imputed to thy maieſty, as the Author hereof, or to fate or conſtellation, or to the Deuill onelyonly, though hee ſeeketh to bring vsus to ſinne,Iames 1.14.Jas 1:14 and ſo to deſtroy vsus: for, EueryEvery man is drawne away by his owne concupiſcence and is inticed.

2. Iohn 5.16.Againe, we ſay our ſinnes emphatically, that is, with a ſenſe of our own miſery, chiefly in regard of our ſinnes, vntounto which wee are moſt priuie, and at which wee begin our griefe and prayer for pardon: for, though wee pray for the pardon of other mens ſinnes alſo, according to that precept. If any man ſeeth his brother ſinne a ſinne not vntounto death, let him aske, and hee ſhall giuegive him life. Yet chiefely we find and feele ſinne in our ſelues moſt hainous, and that we are of all ſinners the chiefe, knowing more amiſſe in our ſelues, then in others, and therefore we principally craue mercy for the pardon of our owne ſins. As we forgiue them that treſpaſſe againſt vsus. 2. Tim. 1.15.2 Tim 1:15This is the condition vponupon which we deſire mercy at the Lords hands: to vnderſtand the meaning three queſtions ariſe.

Queſt 1 How doe others treſpaſſe againſt; vsus?

Sol.By offering ſome iniury or wrong vntounto vsus, in regard of our life,Treſpaſſes againſt vsus. goods, or good name, whereby they became treſpaſſers. Firſt, in the want of louelove which they owe vntounto vsus. Secondly, in the loſſe and hurt which wee doe hereby p. 473ſuſtaine, which they are bound to recompence.

Queſt 2 How are we ſaid to forgiue theſe treſpaſſes?

Sol.By forgiuing the firſt, the breach of that louelove wherein they were tied vntounto vsus, not bearing any mallice or grudge againſt them therefore, nor ſeeking any reuenge, nor taking opportunity to be reuenged though it be offered. We forgiue alſo by forgiuing the ſecond, viz. the wrong that is done vntounto vsus, not requiring any ſatisfaction at their hands, and by forgiuing a debt which they owe vntounto vsus, not requiring any payment, in the caſe of extreame pouerty. But the firſt is all the forgiueneſſe which the Lord requireth at our hands, out of this caſe, and wee doe well, remitting the malice, though wee exact ſatisfaction, where there is ability; ſo that a treſpaſſer may be forgiuen, and yet lawful ſatisfaction required, and a debt may bee forgiuen, and yet the condition here ſet downe not performed, viz. if the minde bee not reconciled, but continueth ſtill offended.

Queſt 3 Is it ſufficient for him that hath offended his brother, if he hath forgiuen him, to acquite him before God?

Sol.It is not ſufficient, for ſo man might bee able to forgiue ſinnes, which is blaſphemie to affirme. Men therefore can onelyonly forgiue the treſpaſſe againſt him, the treſpaſſer remaineth ſtill obliged to Gods eternall wrath, vnleſſe by humiliation and repentance before God his wrath bee turned away. So that man may for his part forgiue treſpaſſes, and yet they may be retained ſtill before the Lord: and on the contrarie ſide, though man will not forgiue, through the hardneſſe of his heart, the treſpaſſe may be forgiuen before the Lord, the treſpaſſe being acknowledged, and pardon craued; or if there be ability, ſatisfaction offered, and the heart being turned, thorow a purpoſe of not offending any more.

3. For the ſcope of the Petition in the ſupplication,What we pray for. wee pray for the forgiuenes of our ſinnes, and whatſoeuer tendeth hereunto, and to make vsus iuſt and righteous in the preſence of God.

Wherefore, wee craue firſt the knowledge of our ſinnes, that we may vnderſtand the infinite number of our offences, and our wofull caſe in regard of them: for, without this knowledge, p. 474the tongue may pray for the pardon of ſinne, but the heart cannot. Hee that knoweth not himſelfe to be ſick, cannot ſeeke for remedy to cure his ſicknes; neither can he ſeek to fortifie himſelfe againſt the enemie, that knoweth not the danger wherein hee ſtandeth: no more can a ſinner ſeeke remedie againſt his ſinnes, if hee bee ignorant of them. The Church of Laodicea is cenſured for ſaying, that ſhee was rich and wanted nothing, when as the holy Ghoſt teſtifieth, ſaying,Reuel. 3.17.Rev 3:17 Thou knoweſt not that thou art poore, wretched, miſerable, blind, and naked. And many poore, and miſerable ſoules, through ignorance not ſeeing this, ſay, forgiue vsus our treſpaſſes, but cannot pray it, becauſe they know not, that they hauehave any ſuch need of forgiueneſſe.

Prou. 28.13.Prov 28:13Secondly, wee craue grace to acknowledge our ſinne: For, Hee that confeſſeth, and forſaketh his ſinnes, ſhall hauehave mercy; but hee that hideth them, ſhall not proſper All men that know their ſinnes doe not confeſſe them; or if they doe, they will not confeſſe and put away their beloued ſpeciall ſinne, but rather ſeeke to iuſtifie themſelues in them, becauſe all men are ſinners, and in many things we offend all. But ſuch craue not the pardon of their ſinnes ſo, as that they may bee in hope to ſpeede, the confeſsion and putting away of all ſinne onelyonly hauehave a ground to build comfort vponupon. When there was ſinne in the congregation of Iſrael ſpecially noted,Ioſhua 7.10.Josh 7:10 but in one Achan; Ioſhua could not be heard, without remouing it firſt, much leſſe can that man be heard to hauehave his ſinnes forgiuen, that loueth any one ſinne, though it be moſt ſecret and ſmall, and laboureth not to put it away from him.

Queſt.Ought this confeſsion to be before the Lord onelyonly, and not vntounto men alſo?

Anſw.In ſome caſe it ought to bee before men, who are wiſe and holy, viz. when our mind is inwardly troubled, and wee cannot by our ſelues find any eaſe or comfort, confeſsing them vntounto the Lord:Iames 5 16.Jas 5:16 In this ſenſe Saint Iames willeth vsus to acknowledge our faults one vntounto another. But to doe this vponupon abſolute neceſsity, as if there were no ſaluation without it, and to performe it, not vponupon particular grieuance of conſcience, but for formality, at a certaine time in the yeare, which the Papiſts p. 475call, the time of Shrift, and to confeſſe before the Prieſt al our particular ſins, with the circumſtances, is ſuperſtitious, and auaileth not, but to make way for more licentiouſneſſe, as experience teacheth, and to eſtabliſh the Popes Hierarchy ouer the world, and to the increaſe of his reuenues by buying pardons. Thirdly, we craue grace to be truly humbled for ſinne, that in the ſenſe of Gods curſe due for it,Rom. 7.14. Matth 11.28.Rom 7:14Matt 11:28 wee may crie out with the Apoſtle, Miſerable man that I am who ſhall deliuer mee from the body of this death? Come vntounto me (ſaith the Lord) all yee that are weary and loaden, and I will refreſh you. If any man therefore commeth to aske forgiueneſſe of his ſinnes, and is not humbled for them, but is without a contrite ſpirit to offer in ſacrifice vntounto God, he cannot pray to ſpeed, but is ſtill in his ſinnes.

Rom. 4.25.Rom 4:25Fourthly, we craue iuſtification, through the death & bloudſhedding of Ieſus Chriſt, who was deliuered to death for our ſinnes, and roſe againe for our iuſtification: that the Lord would not therfore require our ſinnes at our hands, either holding vsus guiltie, or puniſhing vsus therefore in this world, or in the world to come, but that the ſacrifice of Chriſt may be a perfect attonement for vsus, and his precious blood effectuall to clenſe vsus from all ſinne. Now of this iuſtification there are two degrees, the firſt, whereby of ſinners wee are made righteous, in the very act of our conuerſion: the ſecond, whereby our daily infirmities and failes are done away, and wee are ſtill notwithſtanding them reputed righteous. The firſt we pray for and deſire to be confirmed in it, through Gods grace, that our eſtate may be comfortable: the ſecond wee pray for, as wee hauehave need to preſerue our peace and comfort, when wee view our eſtate before God. Euen as a bankrupt debter finding great fauor with his creditors to forgiue his great debts, and being ready ſtill daily through his extreame want to run vponupon the ſcore againe, is a daily ſutor for mercy vntounto them, to continue this their fauour in forgiuing all.

Fifthly, wee pray for louelove and charity towards our neighbours, through which wee may bee ready to forgiue them their treſpaſſes againſt vsus: for our heart naturally is a corrupt fountaine, and wee are implacable when wee are offended, p. 476eſpecially if it be ſpitefully done againſt vsus, or by an enemy. Wherefore wee pray, that when wrongs are done vntounto vsus, we may conſider, how much, and often wee hauehave offended the Lord, to what griefe of his holy Spirit, and with what hatefull hearts, preferring Sathan and his ſeruice before the ſeruice of the heauenly Maieſty: that as we would notwithſtanding hauehave all this forgiuen vntounto vsus, wee may frame our minds to forgiue the greateſt offences againſt vsus, hee which hath done them acknowledging his fault. Thus Chriſt being asked, Should I forgiue my brother, if he ſinneth againſt me ſeauen times in a day? Matth 18.21.Matt 18:21anſwereth, If he turneth againe, and ſaith, it repenteth me, I ſay not vntill ſeuen times, but vntill ſeuenty times ſeuen times. And for this cauſe he bringeth his Parable of the Lord, forgiuing ten thouſand of talents to his ſeruant; but finding him with rigour to exact the hundreth pence due vntounto him from his fellow-ſeruant, ſhewing hereby how vaine all our prayers are for the pardon of our ſinnes againſt God, if we refuſe to forgiue the ſinnes of our fellow-ſeruants againſt vsus. Let no man therefore deceiue himſelf, by keeping malice, and ſeeking reuenge vponupon men for wrong done vntounto him, but through louelove let him forgiue all: for if there be not this louelove towards his brother, there is no louelove towards God, and then it is ſure, that God beareth no louelove towards him, his louelove of God being an inſeperable reflexion of the ſun ſhine of Gods louelove vponupon him: euen as a blind man may aſſuredly know, that the Sunne doth not ſhine vponupon him, becauſe he feeleth no warmth thereby in his body.

What we pray againſt.2. The deprecation is againſt all things that may ſhut vp Gods mercy and compaſsion towards vsus, & make vsus remaine ſtill bound in our ſinnes: which are,

1 Cor. 2.14.1 Cor 2:14Firſt, Blindneſſe of minde, and ignorance of our inward eſtate, which is through ignorance of the Law. For this hindreth ſo much the pardon of ſin, as that it is a certaine ſigne of a naturall man, ſtill in his ſins, according to that ſaying, The naturall man perceiueth not the things of God, neither indeed can hee. This blindneſſe hindreth ſo much, as being out of the way from comming to the wayes end, for the way to forgiueneſſe of ſinnes is noted to bee perceiuing with the eye, and p. 477vnderſtanding with the heart in the charge giuen to Eſay: Make the heart of this people fat, &c. leſt they ſee with their eyes, Eſay 6.10.Isa 6:10and heare with their eares, and vnderſtand with their hearts, and conuert, and he heale them.

Rom. 2.4.Rom 2:4Secondly, hardneſſe of heart, that cannot repent by acknowledging ſinne, ſorrowing for ſinne, intreating grace, and by reſoluing againſt eueryevery ſinne: for ſuch hardened perſons are ſo farre from mercy, as that they heape vp wrath to themſelues againſt the day of wrath.

2. Kings 6.2 Kgs 6Thirdly, deſpaire of Gods mercy and goodneſſe, which driueth from God to the Diuell, our ſinnes making vsus without all hope, as Cain, who ſaid, My puniſhment is greater then I can beare. Wee pray therefore, that though with the one eye wee ſee our ſinnes infinite and moſt heinous, yet that with the other wee may ſee Gods mercy infinite, farre aboue all our ſinnes, that howſoeuer wee are vrged by Satan, wee may bee kept from deſpaire, as Eliſhaes ſeruant hauing his eyes opened to ſee the fiery chariots and horſes round about him, and his maiſter, when the bands of the Aramites drew neare againſt them. Now to be kept from deſpaire, it is neceſſary that we pray and ſtriue to be kept.

Stepps vntounto deſpaire.Firſt, from notorious ſinnes moſt chiefly, as murder, apoſtaſie, adultery, and theft, from ſuch as from a ſteepe downehill, Cains and Iudas fell head-long into the valley of deſperation.

Secondly, from wicked company, which like a violent ſtreame doth force men ſo, as that they cannot withſtand, as Peter was carried farre thereby.

Epheſ. 6.Eph 6Thirdly, from the neglect of Gods worſhip, whereby wee looſe our ſpirituall armature, and are laid naked to our potent foes.

Fourthly, from the louelove and immoderate affection to the things of this world, which hauing the heart, if they faile, our heart faileth alſo, and a wide gap is opened to deſpaire.

And if any of theſe hauehave been, through which wee are falling to deſpaire, wee pray that wee may yet bee ſupported by ſuch helpes, as are moſt effectuall, they being euer neere vntounto vsus.

p. 478Helpes againſt deſpaire. Eſay 1.18.Isa 1:18Theſe are firſt, promiſes of mercy, how heinous ſoeuer our ſinnes hauehave been, Though your ſinnes were as crimſon, they ſhall bee made white as ſnow; though they were red as ſcarlet, they ſhall bee as wooll.

Secondly, examples of mercy ſhewed to Murther, to Adultery in Dauid, to Apoſtacie in Peter to Idolatrie in Manaſſeh, to Theft in the Thiefe vponupon the Croſſe, to Blaſphemy in Paul, and much iniquity and impurity to Mary hauing many foule Diuels together in her.

Thirdly, the indignity offered vntounto God by deſpaire, ſeeing wee refuſe to truſt him vponupon his moſt faithfull word, and the ineuitable deſtruction of our owne ſoules hereby, vntounto former moſt heinous ſinnes, this being added to make a man out of meaſure ſinfull. Wherefore we pray, that in this caſe wee may keepe our eyes faſtned vponupon Gods promiſes, reuolue in our minds, and alwaies thinke vponupon examples of mercy, and conſider that as long as we deſpaire not, we are not ſhut out from mercy; but hereby we are gone for euer, and that worthily, ſeeing we offer that vntounto him, which we will not vntounto a man making faith vntounto vsus.

Pſal. 50.11.Ps 50:11Fourthly, we pray againſt preſumption, which is the promiſing of happineſſe to a mans ſelf vponupon falſe grounds, either becauſe God is infinitely mercifull, and will not hauehave any to periſh whom he hath made, neither is ſo ſeuere as they preach of him. Which is the preſumption ſpoken of by the Pſalmiſt: Theſe things thou diddeſt, and whileſt I held my peace, thou thoughteſt that I was like vntounto thee: or becauſe his owne life is not ſo bad, as that the Lord can therefore iuſtly condemne him to death, but rather for his good deeds, is bound to giuegive him eternall life,Luke 18 11.Luke 18:11 as the Phariſie vaunteth himſelfe, ſaying, O Lord I thanke thee that J am not as other men, extortioners, vniuſt, adulterers, or euen as this Publican, I faſt twice in the weeke, &c. or becauſe the Lord hath promiſed,Ezech. 18.Ezek 18 that at what time ſoeuer a ſinner doth repent him of his ſinne from the bottome of his heart, he will put all his wickedneſſe out of his remembrance; whereupon he doth willingly yet go on in ſinne, preſuming that he will notwithſtanding prouide well enough afterwards in his old age, or extreame ſickneſſe for his ſoule, by repenting him then of all. p. 479For this is a moſt vaine hope, life being moſt vncertaine, mans power to turne to God being meere weakneſſe, and ſin getting ſtronger hold vponupon him, the longer he liueth therein, and making him more vnfit eueryevery day to repent, according to that ſaying:

Qui non eſt hodie, cras minus aptus erit.

He that for repentance thinkes this day too ſoone,

Will much more thinke the ſame till life be done.

Wherefore wee pray heere, that by none of theſe deceitfull baites wee may bee allured to liue in ſinne, that we may not preſume vponupon our owne righteouſneſſe, but reiect it as a menſtruous cloth, nor make a God of all mercy to our ſelues, when as hee is alſo moſt iuſt and ſeuere againſt ſinners, leaſt with thouſands we thus periſh for euer, when we little feare it.

Fifthly, malice and thirſting after reuenge, when iniurie hath been offered vntounto vsus. From this we deſire to be preſerued, and that we may the rather, we are to conſider:

Firſt, how much the Lord hath forgiuen vsus for Chriſt his ſake.

Secondly, that both the Lord Ieſus, and all holy men hauehave forgiuen and prayed for their enemies, and the Diuell only is an implacable aduerſary.

1. Pet. 2 2.1 Pet 2:2Thirdly, that the way of grace is thus ſtopped vp againſt vsus, and conſequently the way of glorie: for vnleſſe we be conuerted, and become as little children, wee cannot bee ſaued; vnleſſe as new borne babes, laying aſide maliciouſneſſe, wee deſire the ſincere milke of the Word, wee cannot grow in grace thereby.

3. The thankſgiuing is for illumination to ſee our ſinnes, ſanctification to turne from ſinne, iuſtification to deliuer vsus by the death of Chriſt from all ſinne: for blindneſſe ſpirituall expelled, for hard hearts mollified, and for the extreames and barres of grace, deſpaire and preſumption remoued: for louelove abounding, where offences againſt vsus a bound, and for malice baniſhed and purged out of vsus.Pſalm. 32.Ps 32 Bleſſed is the man whoſe ſinne is couered, and to whom the Lord imputeth not ſinne.

Hee therefore that is made partaker of this, cannot but p. 480bleſſe God againe, yea, all the Saints in heauen do euer without ceaſing ſing of this;Reuel. 5.9.Rev 5:9 Thou waſt killed and haſt redeemed vsus to God by thy blood, out of eueryevery kindred, tongue people and nation, and haſt made vsus vntounto our God Kings and Prieſts, and we ſhall reigne vponupon the earth, &c.

The ſupplication therefore is, Forgiue vsus our treſpaſſes: Let none of our ſinnes euer come in remembrance againſt vsus, but be waſhed away in the blood of Chriſt: the deprecation, let nothing hinder, but that thou maiſt forgiue our treſpaſſes: the thankſgiuing, thou haſt turned our hearts, and forgiuen our treſpaſſes, wee praiſe thee therefore, and this alike concerneth the whole law.

Queſt. 129. What pray you for in the third of theſe, which is the ſixth petition of the Lords Prayer?

Anſw. That the Lord would not ſuffer vsus to be carried away by the temptations of the world, the fleſh or the deuill to the committing of ſin, but that he would deliuer vsus from the euill of all temptatious, both ſinne, and damnation.

Explan. For the order of this petition, it is added vntounto the former made for our ſoules good, ſo that there be two petitions for our ſoules, and but one for our bodies, teaching vsus, that our care for our eſtate ſpirituall before God ought to be double to our care for things temporall, and of this world. And good reaſon, becauſe the ſoule liueth for euer, the body but a ſhort time, the things of the ſoule are permanent, and laſting euer to the comfort of it, the things of the body are ſlitting, and fade ſoone away. Laſtly, the ſoule is moſt excellent, and of more worth, then the whole world, the body is baſe, euen as the duſt of the earth, from whence it was taken, and vntounto which it ſhall returne againe. So that they do foulely forget themſelues, which care altogether for the body, and take little or no care for the ſoule, when it is poore, miſerable, and naked, as is the manner of moſt men.

2. This petition is immediately ſubioyned after the other, crauing the pardon of ſinne, to teach vsus, that this is not the only care of Chriſtians, to ſeeke to hauehave ſinne pardoned, but they ought as earneſtly to ſtriue againſt ſinne, and to reſiſt it p. 481for the time to come: according to the warning giuen by Chriſt; Goe thy way, ſinne no more, leaſt a worſe thing befall thee. He that ſeeketh for the pardon of his ſinnes, and not to ſubdue and mortifie them, is like vntounto a prodigall ſpend-thrift, who is no whit the richer, though he receiueth much; for in like manner, though he talketh often of the pardon of ſinne, and prayeth for it, he is deſtitute, and miſerable through ſinne, his prayers not being heard, but turned into ſinne.

3. After that we hauehave prayed for the pardon of ſinne, wee pray againſt temptations, tending to ſinne, being hereby taught, that a Chriſtian mans life is a continuall warfare, and when one enemy is ouercome, and vanquiſhed, hee muſt prouide to incounter with another. Wherefore Saint Paul ſpeaking of this eſtate ſaith, We wreſtle not againſt fleſh and bloud, but againſt principalities, againſt powers, and againſt worldly gouernors, &c. Epheſ. 6, 12.Eph 6:12Euen as they which are beſieged in a Towne, or Caſtle, into which the enemy attempts the entry, hauehave not ſufficiently defended themſelues, if ſome times they hauehave beaten backe their enemies ſcaling their walles, or making breaches to come vponupon them, but they muſt continually prouide to do the like, if they will ſaue their hold. So in the ſpirituall warfare, the enemies muſt be continually watched againſt, and reſiſted, otherwiſe we ſhall bee taken, and ſpoiled of our ſoules. If any man findeth no ſuch need of preparing to reſiſt, he is dangerouſly ſicke of a ſpiritual Lethargy, ſome inchanting Circe hath him at his pleaſure, hee is ſure enough for comming to his heauenly country. Let all men therefore awake, and ſeeing their danger, keepe watch and ward ouer their ſoules.

2. For the meaning of the words.Temptations of diuers ſorts. Temptation is either that whereby God tryeth man, ſearching and prying into his heart, to ſee whether it be vpright, as Dauid prayeth; Trie mee (O Lord) and prooue mee, and thou ſhalt find none iniquity in mee: or giuing him ſome hard commandement, as vntounto Abraham to kill his ſonne, and to the young man in the Goſpell, to ſell all that he had, and to giuegive it to the poore: or ſending him ſome grieuous affliction, which Iames calleth temptation,Iames 1.2.Jas 1:2 willing vsus to count it exceeding ioy, when wee fall into ſundrie temptations.

p. 482Pſalm. 95.Ps 952. Temptation is that, whereby man tempteth God, of which the Pſalmiſt complaineth, they tempted in a proued mee, and ſaw my workes, that is, by murmuring, and refuſing to belieue, and to reſt vponupon Gods prouidence, without ſeeing euident preſent ſignes of his power and goodnes: and thus whoſoeuer ſaith in his heart, God regardeth not, or God cannot, or will not helpe in the time of neceſsity, tempteth God.

Matth. 4.7.Matt 4:7Againe, there is another tempting of God, by aduenturing vponupon apparant danger without warrant, according to which, Satan tempting Chriſt to caſt himſelfe downe from the pinacle of the Temple, he anſwereth; Thou ſhalt not tempt the Lord thy God.

3. Temptation is that, whereby man tempteth man, ſeeking to circumuent him,Matth. 22.18.Matt 22:18 by trying him with politique deuiſes; thus the Phariſees are ſaid to hauehave tempted Chriſt: for, Why tempt ye …, yee hypicrites, ſaith the Lord?

4 Temptation is that, whereby man tempteth himſelfe, his corrupt heart alluring, and drawing him on to ſinne, according to that of Iames; Iames 1.14.Jas 1:14EueryEvery man is tempted, when he is drawne away by his owne concupiſcence, and i…i…d.

Geneſ 3 Matth. 4.Gen 3Matt 45. Temptation is that, whereby the deuill tempteth man, and prouoketh him to ſinne, as hee did Euah in Paradiſe, and attempted againſt the Lord Chriſt. For theſe two laſt temptations of the fleſh, and deuill, we deſire here to be deliuered: from the third we pray to be kept in the fourth petition: from the ſecond in the ſecond petition: from the firſt wee doe not pray to be kept, but rather that the Lord would trie vsus, and vſe all meanes which hee ſeeth beſt to further our ſanctification; Lande vsus not, thus we pray, becauſe that howſoeuer the deuill tempteth, and the fleſh tempteth, without being ſet aworke by the Lord, yet if hee be pleaſed, not to leade vsus into temptation, we ſhall be ſafe from danger. Now the Lord is ſaid to leade into temptation.

To leade into temptation, what.1. By forſaking, and with-drawing his grace, without which, as a lame man going with ſtiltes, falleth, if they be taken from him, ſo eueryevery man falleth, and is vnable to ſtand, in the day of temptation.

2. By leauing a man to his owne luſtes, by which, as by a p. 483violent ſtreame running downe a ſteepe hill, hee is carried quite away.

3. By deliuering ouer to Satan for the puniſhment of former notorious ſinnes, who hardeneth more and more, in all wickednes, as he did Pharaoh, and King Saul; But deliuer vsus: that is, withdraw not thy grace from vsus, for the time to come, leaue vsus not to our owne luſts, neither deliuer vsus ouer to ſatan to be hardened, as thou mighteſt iuſtly doe, for our ſinnes: but when ſatan, and our owne luſts conſpire our deſtruction, ſtand by vsus, that our faith may not faile, as Chriſt promiſed to his Diſciples, ſaying, Satan hath deſired to win now you, but I hauehave prayed, that your faith may not faile. From euill: euill is twofold, of ſinne, and of puniſhment vſually called, Malum culpa, and malum poena. From both theſe wee pray to bee deliuered.

3. For the ſcope of the petition, becauſe it is negatiue, it is firſt to bee conſidered in the deprecation, which is: 1. Againſt ſpirituall deſertion, or forſaking of Gods Spirit,What we pray againſt. which if it be gone, all power to ſtand, and all ſpirituall comfort is gone alſo. It is in vsus the new life; and ſpirit of the ſoule, Gods fire ſent from heauen, to heat vsus with good affections, to inlighten vsus with true vnderſtanding, and to ouercome whatſoeuer corruptions it meeteth withal in vsus, according to which the Apoſtle warneth, quench not the Spirit. 1. Theſ. 5.19.1 Thess 5:19Wofull is their eſtate, that are thus forſaken; as we pray therefore againſt it, ſo let vsus prouide, by willing entertaining the motions of the Spirit and auoyding all vnkind vſage thereof, that wee may neuer be forſaken, or left without the ſweet conſort and company of it. 2. We pray againſt ſolicitations to ſin either by the deuill, world, or fleſh, that ſatan may be chained vp, & not let looſe againſt vsus, that the fleſh may bee nouriſhed, and not continue ſo rebellious in the euill motions thereof, and that we may auoide the outward flattering obiects in the world, and company of wicked men alluring vntounto ſinne. Againſt which things, ſeeing that we pray, what mock gods are thoſe, that are careles of offering themſelues into temptations, and prouocations to ſinne? yea, delight ſo to doe, by frequenting wicked company, and giuing aduantage to Satan, whilſt they p. 484pleaſe themſelues in deceitefull obiects of ſinne.

3. Wee pray againſt ſinne, euen when we are moſt ſolicited, and tempted vntounto it, becauſe it cannot be, but wee uſt needes meet with temptations, as long as we hauehave eyes, and hearts, and eares in this world. Wee pray therefore, that though we be tempted, yet wee may not be ouercome, and made ſlaues to ſinne, as they are, which commit ſinne, according to the Apoſtle to the Romans;Rom. 6.16.Rom 6:16 He that committeth a ſinne, is the ſeruant of ſinne. To be preſerued from ſinne, vſe theſe remedies, with thy eies euer behold God preſent, with thy eares euer heare that terrible voyce ſounding, Ariſe yee dead, and come to iudgement, with thy hands bee euer exerciſing that which is good, in thy heart, euer hide the Word of God, and with thy feet ſtand in the courts of Gods houſe.

4. Againſt grieuous afflictions long continuing to make vsus deſpaire of Gods mercy, or hearing our prayers: for theſe are the moſt forcible temptations in the world, and therefore need of ſtrong faith is there, ſtill to truſt in God, and patiently to indure, that they may be turned of temptations to ſin, into purgations of ſin, that grace may more abound through meanes of them. And otherwiſe wee doe not pray againſt them, leaſt we ſhould be found ſuch, as would follow Chriſt, but whilſt we reſiſt the croſſe, rather goe from him, then take vp the croſſe and follow him, as he hath commanded.

5. We pray againſt ſudden death, which is a great euill, and therfore threatned againſt wicked worldlings, of whom Dauid ſaith;Pſalm. 73.19.Ps 73:19 How ſuddenly are they periſhed, deſtroyed, and horribly conſumed: yet we do not ſimply pray againſt ſudden death, out of a carnal deſire of licentiouſnes, but that we may hauehave ſpace to ſet our houſe in order, to teſtifie our faith to the comfort of the Church, and to repent of our renued treſpaſſes, into which we daily fall, though we ſtriue againſt them. The fiery Serpents in the wilderneſſe deſtroyed the Iſraelites ſuddenly, and ſo did the Angell ſuddenly in one night deſtroy 185000. of the Aſſyrians, and all this was done in anger for ſinne: likewiſe the men of Bethſhemeſh periſhed, and Ʋzzah, and the old World, and Sodome, al being ſmitten in great indignation. On the contrary ſide, it is a fauour vſually done to ſuch, p. 485as feare God, to giuegive them time at their death, as to Abraham, Iſaac, Iacob, Moſes, Aaron, and to all, whoſe deaths are deſcribed. Which I ſpeake not as cenſuring thoſe, that die ſuddenly, but thoſe that find fault with praying againſt this vncomfortable departure. For whatſoeuer is ordinarily a ſigne of Gods anger, and barreth his ordinary manifeſtation of his greateſt louelove in this life is to bee prayed againſt: but ſuch is ſudden death, ergo, it is to be prayed againſt.

6. Wee pray againſt obduration, and hardning in ſinne, through a cuſtome of ſinning, or through ſome notorious ſins, for which the Lord vſually giueth men ouer to ſinne, with a reprobate mind for a puniſhment, as he did the Gentiles, of whom the Apoſtle teſtifieth,Rom. 1.24. Verſe 26. Verſſe 28.Rom 1:24 He gaue them vp to their owne hearts luſts: and againe, God gaue them vp for this cauſe to vile affections: and againe, God deliuered them vp to a reprobate mind. Wee pray therefore, that of all puniſhments the Lord would not lay this vponupon vsus, or turne vsus into Satans hands, ſo that hee ſhould take vsus, and worke his curſed will in vsus at his pleaſure, which is the very entrance of hell, and moſt terrible to the ſoule inlightned, as experience ſheweth. If any ſet light by ſuch a puniſhment, let him know, that hee is blinded by the god of this world, and led as the Aramites by Eliſha, into the midſt of deuils in the bottomleſſe pit.

7. We pray againſt eternal death and damnation, the greateſt euill of all other, in regard of which, all torments here are but flea-bites, and to be deſpiſed. We deſire therefore, that whatſoeuer our deſerts be, by reaſon of ſin, yet that the Lord would not puniſh vsus accordingly, but lay all the burthen of theſe too intollerable, vponupon the ſhoulders of our bleſſed Sauiour, who hath ſubmitted himſelfe vntounto death, and all poſsible humiliation of dolours and terrors by the apprehenſion euen of Gods heauy wrath and indignation for vsus, that wee might eſcape.

2. The ſupplication is for ſuch things as are beſt for vsus,What we pray for. preſeruing vsus from ſin and damnation, the firſt whereof is the ſpirit of grace, for which we hauehave Dauids example,Pſalm. 51.Ps 51 Eſtabliſh me with thy free ſpirit. This grace is threefold: Firſt, light of vnderſtanding of the holy Scriptures, whereby we are made able to p. 486vſe them, as the ſword of the ſpirit againſt our ſpirituall enemies. We pray therfore,Epheſ. 6.17.Eph 6:17 that when we are tempted, we may be able to handle this weapon as our Lord did, cutting off the weapons vſed againſt for ſin. 2. Stedfaſtnes of faith, whereby as by a ſhield, the fiery darts of the Deuill are repreſſed and kept from hurting vsus, which alſo is of vertue to purifie the heart.

3. Patience in bearing any croſſe or affliction, whereby wee are tempted at any time, that in ſtead of ſinne, the iſſue thereof may bee hope, according to that of Paul, Tribulation bringeth forth patience, Rom. 5.3.Rom 5:3patience experience, and experience hope, and hope maketh not aſhamed; becauſe the louelove of God is ſhed abroad in our hearts.

2. We pray for the helping hand of the Lord, to turne euil into good vntounto vsus, according to the experience of former times.Rom. 8.28.Rom 8:28 Wee know that all things worke together for the beſt of thoſe that louelove God, that are called of his purpoſe. That in the middeſt of temptation wee may hauehave the comfort of the Apoſtle, vntounto whom, praying againſt temptations, it was anſwered; My grace is ſufficient for thee, 2. Cor. 11.10.2 Cor 11:10for my power is made perfect through weakeneſſe For though wee be tempted, and euill be intended againſt vsus; yet the Lord, who can raiſe light out of darkeneſſe, can turne this very euill into good vntounto vsus, whether it bee diſtraction of mind, ſickneſſe of body, priuation of any member, or ſinne it ſelfe. And this he doth:

Euill turned into good, how.Firſt, by humiliation, and caſting vsus downe vnderunder, and for theſe things, as Nebuchadnezzar the proudeſt, and Saul the bloudieſt perſecutor; yea, when through the aboundance of reuelation hee was ready to bee exalted aboue meaſure, hee hath a check hereby giuen vntounto him to keepe him downe.

Secondly, by alienating and eſtranging our affections from the world and worldly things, whileſt the Lord doth hereby mingle wormewood and gall, as it were, with them, euen as nurſes do towards their children to weane them from the dugge.

Pſal. 119.71.Ps 119:71Thirdly, by framing to more carefull obedience for the time to come, as Dauid acknowledgeth; Jt is good for me that I hauehave been afflicted, that I may learne thy ſtatutes: euen as ſcholers that hauehave been beaten for their faults, or ſpent their p. 487time paſſed negligently, are afterwards the more carefull and induſtrious.

1. Cor. 11 28.1 Cor 11:28Fourthly, euill is turned to our good by preuention, the Lord puniſhing vsus in this world, that wee may eſcape in the world to come, as the Apoſtle teacheth to the Corinthians.

3. We pray for euerlaſting life, that God for his mercies ſake would beſtow this good of all goods vponupon vsus, in regard of which, all the things of this world are but as a meſſe of pottage, as droſſe, and dung:Heb. 12 16. Phil. 3.8.Heb 12:16Phil 3:8 other things being common to the Reprobate, and to Gods peculiar people, this is the right of the firſt borne; other things bringing a little ioy with much ſorrow, this infinite ioy, free from all ſorrow: other things being temporall, and momentary, this eternall and euerlaſting.

3. The thankſgiuing is for Gods ſpirit of grace, making vsus in any meaſure to reſiſt ſinne, and purging vsus thereof, for the good ariſing to vsus by temptations, for deliuerance from the puniſhments by our ſinnes deſerued, and for part giuen vsus in the inheritance immortall and moſt glorious. So that, Leade vsus not into temptation, is as much as if more expreſely the deprecation, and to euill inſuing thereupon, the ſupplication, GiueGive grace that wee may not bee preuailed againſt, but hauehave power to reſiſt all temptations, and be finally crowned with glory; the thankſgiuing, thou haſt not led vsus into temptation, but aſſured vsus of finall deliuerance from hell and death; bleſſed be thy name therefore.

Queſt. 130. Wherefore ſerueth the Concluſion, For thine is the Kingdome, &c?

Anſw. It is added as a reaſon of all the Petitions to ſtrengthen our faith, that God being both able and willing doth grant all our requeſts made vntounto him in the name of Chriſt, and therefore in the end we put to a note of confidence, and ſay, Amen.

Explan. Here we hauehave alſo to be obſerued the order, the ſenſe, and the ſcope of this concluſion.

1. For the order, it followeth all the Petitions, and containeth p. 488a kind of promiſe to giuegive glory to God, and to bee thankfull, our requeſts being granted; whence wee learne, that it is neceſſary to obſerue the Lords dealing towards vsus, when wee hauehave called vponupon his name, how graciouſly he heareth and helpeth vsus, that out of a ſpeciall apprehenſion of his former mercies, wee may build aſſured confidence of future, and be duely thankfull to his holy name. Thus Dauid kept a Regiſter of the Lords dealing towards him, and is confident againſt the Giant Goliah, and for thankfulneſſe it is required as much as prayer.Pſal. 50.14.Ps 50:14 Call vponupon me in the time of trouble, and I will heare and deliuer thee, and thou ſhalt glorifie me: thou ſhalt remember this as thy duty, hauing receiued deliuerance, to note it, and to be thankfull. Pray continually and in all things giuegive thanks: thus did Moſes, 1. Theſ. 5.17.1 Thess 5:17Deborah, Barak, Samſon, and all the faithfull. The not obſeruing of Gods mercies granted at our requeſt, blunts the edge of our zeale this way, and cauſeth, that the Lord hath none but a formall thankſgiuing at our hands, which is abominable: it maketh vsus without confidence and feruency, triuiall and idle in our prayers, euen as an idiote or ſenſeles man, that hath not reaſon to know, note, and acknowledge his benefactors, and ſuch as doe for him.

2. For the ſenſe of the words. Thine is the Kingdome, that is both generall ouer the world, and ſpeciall ouer the Church and choſen, neither is there any kingdome, but is ruled by thee, as by the ſupreme conſtitutor, and appointer thereof, and in this faith doe we pray vntounto thee, ſubmitting our ſelues, as thy ſubiects and liege people. The power; that is, the Almighty power, whereby thou art able to doe all things whatſoeuer thy people aske and beg of thee, there is nothing out of thy power, neither life nor death, things preſent, nor things to come, no power can withſtand thee, either of men or Diuels, but thou art able to doe for vsus, mauger them all; wee are without all power and might in our ſelues to help our ſelues, wee know not what to doe, but our eyes wait vponupon thee. And the glory: that is, thou doeſt ſo moderate thy Kingdome and power, doing good to all thy people, that thou art the moſt glorious King, and moſt excellent, not ſtrange to thy ſubiects ſuing vntounto thee, but louing and ready to accept of them, and p. 489to grant their ſuites, thou ſhalt make thy glory to ſhine more and more by being beneficiall vntounto vsus, thy faith and religion ſhall bee more eſteemed and reuerenced, and this will bee the end of all that thou doeſt for vsus, thine eternall praiſe; yea, we giuegive thee glory in confidence of thy goodnes, & promiſe due thankfulneſſe, and intend this in our deſires aboue all things.

Amen: wee verily belieue that it ſhall bee ſo, and againe, with all feruency begge, O Lord let it bee ſo; wherefore let vsus not bee deceiued of our hope, but do thou ſubſcribe to our deſires, and ſay, So be it.

3. For the ſcope,The reaſons c…ntained in the concluſion. it containeth ſundry moſt ſtrong reaſons for the propping of our faith and aſſurance in our prayers.

2 Sam. 24.2 Sam 24Firſt, from the Kingdome of God. A good King, louing and kind to his ſubiects, is eaſie to be intreated of them, and is delighted with their life and welfare: but thou art the beſt King of all; we thy ſubiects who do craue nothing but things needfull for vsus, and tending to our welfare: therefore thou wilt be intreated. And the ſtrength of the reaſon lyeth in the firſt part, that a good King tendreth the good of his people, which wee ſhall find to bee true in all good Kings and Rulers, in Dauid, who deſired, when the plague raged amongſt his people. Let thy hand, Lord, bee againſt mee, and againſt my fathers houſe, theſe ſheepe what hauehave they done? And in Samuel, being vnkindly reiected by the people; yet being in their danger, deſired to pray for them: God forbid, ſaith hee,1. Sam. 12.1 Sam 12 that I ſhould ſinne againſt the Lord, and ceaſe praying for you. Yea, ſome Heathen Kings hauehave excelled herein, as Ʋeſpaſian, who was ſo delighted in doing good vntounto his people, as that if hee had let ſlippe any day, without doing ſome ſpeciall good for ſome man he would ſay, O ſocii, per didimus diem, O fellowes, wee hauehave loſt a day. This diſpoſition therefore to doe good, muſt needes bee much more in the beſt King of Kings at all times.

Secondly, from the power of God wee hauehave this reaſon. A King that wanteth no power to doe good vntounto his ſubiects, if he be good, will aſſuredly doe for them in all their neceſsities: but thou, O Lord, art ſuch a powerfull King, nothing can hinder, or reſiſt thy good pleaſure. Therefore thou wilt p. 490doe theſe things for vsus. EueryEvery part of this reaſon is euident, for nothing but ability can hinder a mercifull Lord from doing for his humble ſeruants, hee being Parens patriae, the father of the country, Matth. 6.Matt 6and a father, being ſo ready as the Lord ſheweth to doe good vntounto his children when they aske of him: and as for this King, his power is infinite, he doth whatſoeuer it pleaſeth him in heauen and earth; hee is all-ſufficient to defend Abraham in ſtrange countries, Iacob in Padam Aram, Dauid in the wilderneſſe, and Ionah in the whales belly: wherefore we may build aſſured confidence of his mercy.

Pſalm 19.Ps 19Thirdly, from the glory of God we hauehave this reaſon. Hee that being a great King regarding his glory aboue al things, will readily doe whatſoeuer may redound to his honour and glory: but thou (O God) art thus regardfull of thy glory, it being aboue all things tendred by thee: therefore wee doubt not but thou wilt grant theſe things, of which thou ſhalt hauehave ſo much glory. The ſtrength of this reaſon lieth in the ſecond part, that God doth principally regard his glory, and that by granting our requeſts, hee ſhall hauehave glory. The firſt is plaine, both by the moſt excellent workes of creation, redemption &c. which ſerue to manifeſt his glory, according to that of the Pſalmiſt. The heauens declare the glory of God, &c. and according to that of the Apoſtle, who ſpeaking of Predeſtination and redemption,Epheſ. 1.6.Eph 1:6 ſaith, that it was, to the praiſe of the glory of his grace. And it is plaine alſo by his dealings, honoring ſuch as honour him, and bringing downe ſuch as take honour to themſelues, that hee onelyonly may bee exalted in that day. Againe, that God hath glory by granting our requeſts, appeareth; for that our firſt and chiefe requeſt is, that God may bee glorified, and our deſire is, by being heard in all our requeſts, to hauehave matter of prayſing and magnifying his holy name.

Fourthly, from the eternity of theſe things, for euer and euer, wee may reaſon thus. A moſt glorious and excellent King, out of whoſe power nothing is, who remaineth ſuch for euer, is euer alike graciouſly diſpoſed to his ſubiects: but God is a moſt glorious King and powerfull for euer, in all times and ages alike, and hath heretofore heard the requeſts p. 491of ſuch as faithfully hauehave called vponupon his name: therefore he is ſtill likewiſe ready to do for vsus, granting all our petitions. The firſt part of this reaſon is plaine, becauſe that he to whom no change is incident, the caſe being alwaies alike, cannot be changeable in his grace and fauour. The ſecond part is alſo euident, for God is hee Reuel. 1.8. Heb. 13.8.Rev 1:8Heb 13:8which is, which was, and which is to come; yea Ieſus Chriſt is the ſame yeſterday and to day, and for euer.

Now for his grace in times paſt, and readines to heare the prayers of ſuch as hauehave faithfully called vponupon him, no age hath been without large teſtimony. Iacob prayed in his diſtreſſe, and was heard, ſo that of a man naked and deſtitute, hee was made rich, and had great droues of cattell. Iehoſaphat prayed, and had victory ouer his enemies, when he knew not what to doe; ſundry diſeaſed, poſſeſſed and blind perſons both in body and ſoule prayed, and were healed, and had their ſinnes pardoned, wherefore wee need not to doubt, but that we alſo are heard in our deſires.

Fifthly, from our confidence, expreſſed in the laſt word Amen, we may reaſon thus. The Lord will grant vntounto vsus, whatſoeuer we belieue ſhall be granted, when we aske: but we belieue when we aske theſe Petitions; for we ſay Amen in hart, verily wee are perſwaded that it ſhall bee ſo; therfore they are granted.

Marke 9.23.Mark 9:23The firſt part of this reaſon, it is the ſaying of our Lord, Whatſoeuer yee aske if yee belieue, it ſhall bee done vntounto you: for the ſecond, if wee diſſemble not, but hauehave our heart going with our tongue, wee doe belieue, and therefore are the more confident to ſpeed of our deſires.

But more eſpecially of theſe reaſons, The firſt hath reference to the ſecond Petition, the ſecond to the third, the third to the firſt, the fourth to the fourth and fift, the fift to the laſt Petition. From hence ariſe theſe two concluſions.

Firſt, that they which learne aright to pray are moſt happy and bleſſed, they build good ſpeed and ſucceſſe in all their deſignes vponupon the ſureſt foundation in the world, the Kingdome, power, glory, eternity and fidelity of the Lord: and therefore, as theſe ſhall not faile, ſo ſhall not their labours in p. 492prayer and ſupplication. In any attempt without this there is none aſſurance; the builder, watch-man, ſeedſ-man, build, watch, and caſt ſeede vponupon the ground in vaine, in vaine are barnes pulled downe, and made greater, and fruits and goods heaped vp without profit, only he that maketh faithfull praiers doth it not in vaine. Let eueryevery man then apply himſelfe to this exerciſe, and learne to doe it aright, by the peruſing and due conſideration of theſe, and the like meditations.

Secondly, as the firſt beginning of all things is from God, ſo their end alſo is in him, to ſet forth his Kingdome, power, and glorie for euer, and therefore it ſhall bee our wiſedome in all things alwaies to reſpect God, to come to him, to walke with him, as Enoch did; and with Dauid ſay in all things, Not vntounto vsus O Lord, not vntounto vsus▪ but vntounto thy name we giuegive the glory. If we aime at any other thing, we ſhall be diſappointed, if wee go from God, and hauehave not him in our waies, whither we will or not, we ſhall be brought vntounto him; hills and mountaines laid vponupon vsus, ſhall not couer vsus, but we muſt inpure his angry preſence, and as from a moſt ſeuere Iudge receiue our iuſt doome: Goe yee curſed into hell fire prepared for the Deuill and his Angels, and euen by this will he hauehave glory.