Exposition of the Sermon on the Mount — William Perkins

Exposition of the Sermon on the Mount · William Perkins

Verse 13.

And lead vsus not into temptation: But deliuer vsus from euill.

These words containe the sixt and last petition, which is not needelesseCoherence. as some may thinke, but for waightie causes set after all the former, though a man had the fruition of all the graces there desired: toGods childrē most tempted. wit, First, to teach vsus who they be that are most troubled with temptations; namely, the children of God, that set themselues to seeke his glorie, to aduance his kingdome, to doe his will, to depend vponupon his prouidence, and to relie vponupon his merciemercy for the pardon of their sinnes; these of all other are most subiect to temptation, for beeing escaped out of the deuils snare, he bestirres himselfe by all possible meanes to bring them in againe: grieuous temptations doe alwaies accompany remission of sinne, which is ioyned with endeauour to glorifie God, as both the word of God, and Christian experience doe fully witnesse: which must be well obserued, both to staie the minde of those that are deepely humbled through Satans temptations, thinking that they are not the children of God, because they are so troubled with sinne and Satan, when as the case is cleane contrarie: for spirituall temptations, if they be resisted with godly sorrow, are rather a signe of Gods louelove, because the deuils hatred is most toward them whom God loues best; & on whom God shewes merciemercy, towards them will the deuill exercise his malice. As also this discouereth the follie of those that sooth vp thē selues in this fond conceit, that God surely loues them, and they are deepe in his fauour, because they are freed from temptations; when as indeede they ought rather to suspect themselues to be vnderunder the power of Satan: for when the strong man armed keepes the holde, the things that he possesseth are in peace, Luk. 11. 21. Whereby is signified, that the wicked of the world beeing possessed of Satan, are at peace in themselues, in regard of temptations; for what needes hee to trouble them which are alreadie at his command? but let them beginne to repent, & to seeke merciemercy for their sinnes, with endeauour to leaue them, & they shal soone find that Gods fauour is not enioied without the deuils malice.

Secondly, this petition is ioyned with the former, to teach vsus, that as we must be carefull to begge merciemercy and pardon for our sinnes alreadyWatchfulnes against sinne. past, so we must be watchfull to preuent sinnes to come: he that saith, Forgiue vsus our trespasses, must pray also, not to be lead into temptation: and therefore as we would not hauehave our consciences pricked with the sting of our old sinnes, so we must be carefull wee fall not into them againe, neither be ouercome with new temptations.

The meaning. The words themselues containe one onelyonly petition, (though some hauehave thought otherwise) consisting of two parts; the first is the petition it selfe, And lead vsus not into temptation: the second, is the exposition thereof, But deliuer vsus from euill: for in effect it is thus much, That we be not lead into temptation, deliuer vsus from euill.

For the first, that we may rightly vnderstand it, wee must search outTemptations two fold. two things: First, what a temptation is: Secondly, what it is to bee lead into temptation. There be two sorts of temptations, Good, and Euill. I call that a good and holy temptation, when as God tempts a man, and1. Good. it is an action of God whereby hee prooueth and trieth man, to make manifest vntounto man himselfe and vntounto others, what is in his heart, for God knoweth well enough before hee trie him. Thus he tempted Abraham by the offering of his sonne, Gen. 22. 1, 2. and the Israelites, by sending false Prophets among them, Deut. 13. 3. And in this sense afflictions are called temptations, Iam. 1. 2. because God trieth man by affliction, as gold is tried in the fire: and all these are good, both in respect of the author, which is God; and of the ende, which is the good of his seruants: Iob. 23. 10. Hee knoweth my way and trieth me, and I shall come forth as the gold. An euill temptation, is a wicked motion, allurement, or2. Euill. perswasion, wherby man is prouoked to sinne against God in the transgression of some commandement. Example: When a man is in distresse, he shall finde prouocations to impatience, distrust, and murmuring against God; as also to vse vnlawfull meanes to helpe himselfe: & in prosperitie, he shall finde sundrie allurements to presume vponupon Gods merciemercy in some euill course, to neglect the ordinarie meanes of grace and saluation; as the word, prayer, &c. all these and such like, are euill motions, arising partly from our owne corruption, and partly from the suggestion of the deuill, who by himselfe, and by his instruments, thus seekes to draw men from their dutie to God: and these euill temptations be they, which in this petition we pray against.

II. Point. What is it to be lead into temptation? Answ. A man isTo be lead into temptation. lead or carried (as the word imports) into temptation, when the temptation possesseth him, and holds him after it hath assaulted him; for wee must know that in eueryevery temptation there be two actions; one of God, whereby in his iust iudgement hee leaues a man to himselfe, or to the malice of Satan: another, of man himselfe, whereby being left of God, hee enters into the middest of the temptation, as it were plunging himselfe into it. For the better conceiuing hereof, we must know that a tēptation4 Degrees in Temptation. hath foure degrees, by which it proceedeth, til it bring a man vntounto destruction, vnlesse it be cut off; to wit, Suggestion, Delight, Consent, and Perfection, Iam. 1. 14, 15. Suggestion, is when the mind conceiueth a wicked thought, put in by Satan, or arising from naturall corruption▪ Delight, is when the euill thought conceiued, and for a time retained in the minde, descendeth to the heart, and there pleaseth the will, and delighteth the affections: Consent, is when the will yeelds to the euil motion, and the heart resolues to practise it: Perfection, is when a sinne is often committed, and by custome becomes as it were ripe, whereupon followes destruction. Now in the first and second of these degrees, a man is said to be tempted onelyonly; for suggestion and delectation do not defile the heart, but when the will consents, then the temptation takes hold vponupon him, and possesseth him: and by often practise he is plunged into it, intangled and insnared, and held captiue vnderunder it. Now then (to apply this to the point in hand) a man is lead into temptation, when he is left of God to an euill motion suggested into his minde, so as hee giues consent vntounto it, and goes on to the practise of it. See this in Iudas, Ioh. 13. 2. Satan cast this euill motion into his heart, Iudas betray thy master: this he thought vponupon, and was delighted with the gaine that he hoped to reape thereby: and here God left him to himselfe for his hypocrisie and other sinnes, and then Satan entred into his heart, gote consent of will, and so carried him to the practise of this treason. Hereto also the Apostle seemes to allude, 1. Tim. 6. 9. They that will bee rich fall into temptations and snares, beeing left of God to their corruption in couetousnesse.

But some will say, that Gods owne children hauehave beene thus carriedWhether Gods children be lead into temptation. into temptation, as Dauid in the case of his adulterie and murther, 2. Sam. 11. and Peter in denying his master, Math. 26. 70. 74. Answ. It may seeme they were carried into temptation, for their euill motions were not onelyonly receiued with delight, but consented vntounto & practised: yea, Dauid lay in his sinne almost a whole yeare. But wee must consider, that they were the children of God by adoption and regeneration, and therefore howsoeuer God left them to be tempted, yet he forsooke them not wholly or finally, but still loued them, so as they were not carried into temptation with full consent of heart: but Gods sauing grace remained in them, which when God stirred vp, they were recouered by repentance. Indeede they went as farre as they could, and in regard of themselues, farre enough to hauehave cut off their saluation; but that was laid vp with God in Christ, for his foundation remaineth sure, and whom he loues, he loues to the ende, his gifts and calling are without repentance. So then, to be lead into temptation, is to bee carried into it with full consent, beeing left of God vntounto the malice of Satan, and the powerfull working of a mans owne corruptions: and Christs meaning is, as if he had taught vsus to say thus; O Lord, we are eueryevery way subiect to temptations, and by our sinnes we deserue to be left therein, to the malice of Satan, and to the power of our owne corruptions, yet we beseech thee not to forsake vsus in any temptation, but giuegive an happie issue thereto, still vpholding vsus by thy grace.

Quest. How can God lead a man into temptation, and yet not beeHow God leads into temptation. the author of sinne? Ans. Well enough, for as temptation is a punishment of sinne, so God may lead a man into it by permission, leauing the partie to himselfe, and Satans malice, for some former transgression. Againe, God neuer puts any euill motion into the minde, but yet hee suffers Satan to doe it; and though the deuill be a most wicked instrumēt, yet such is Gods power and wisdome, that hee can vse him without sin, in a good manner, and to a good ende.

Vses. 1. This petition serues to confute a grosse errour of the Papists,Bellarm. de iustif. l. 3. c. 14 who teach that a man truely iustified before God, may finally fall from grace, and bee condemned: as also the opinion of some Protestants, who though they will not say that the childe of God may finally fall away and perish, yet they holde that hee may wholly fallThe child of God cannot wholly fall from grace. away for a time, and that eueryevery grieuous sinne which he commits, cuts him off totally, till hee doe repent; for looke what the childe of God asketh in prayer, according to Gods will, that shall bee granted him: but in this petition hee asketh preseruation from totall and finall apostacie, and that according to Gods will, by the reaching of Christ himselfe, Lead vsus not into temptation: and therfore it shall be granted. Indeed it stands with the will of God, and the good of his children, that sometime they should bee buffeted by Satan in temptation: and therefore we pray not here to be freed from all assaults, but that we be not wholly left vntounto our selues, nor forsaken of God, but so preserued by his grace, that we be not swallowed vp in temptation: and this petition beeing according to Gods will, shall be granted to him that a…ks in faith, 1. Ioh. 5. 14. And hēce it is, that he that is once the child of God indeed, shal so remaine for euer, & cannot finally or totally fal away frō grace. Dauids fall and Peters were great and fearefull, but yet therein they were not wholly forsaken of God, vnlesse it were in their own feeling for a time.

Obiect. But Dauid by his two sinnes became guiltie of Gods wrath, and so lost his right of this prerogatiue in beeing the childe of God. Answ. If we consider the desert of those sinnes, that vndoubtedly should hauehave beene his estate; but yet in regard of Gods election and free grace of adoption, wherein God changeth not, as also in regard of the inward seedes of Gods grace in his heart, he remained still the childe of God, though the signes of Gods fauour were changed into the signes of his anger and displeasure. Obiect. But by such sinnes a man looseth the graces which formerly he had. Answer. The graces of God in man are of two sorts; some are necessarie to saluation, as faith, hope, and charitie, without which a man cannot bee saued: others be very excellent and profitable, but not of like necessitie with the former; as the sense & feeling of Gods louelove and fauour, peace of conscience, ioy in the holy Ghost, alacritie in praier, courage and boldnesse with God: and these latter may bee lost, but the necessarie graces cannot, howsoeuer they may bee greatly weakened; for so it was with Dauid, by his fall hee lost for a time the feeling of Gods fauour, the ioy of the spirit, &c. but faith, hope, and louelove, were not extinguished, but sore weakened and couered, as fire in the ashes.

2. Vse. Wants to be bewailed.

Here also wee are taught to mourne for the corruption of our nature, whereby we are prone to yeeld vp our selues to eueryevery temptation of sinne and Satan, and be slacke and negligent in resisting: we doe not watch and pray against temptations diligently, nor shunne the occasions of sinne, as we ought to doe: nay, we offer our selues into temptation, and minister occasion vntounto Satan, and to our owne corruption to assault vsus often. This we shall finde to be true in our selues, if we search out throughly our owne estate; and therefore it should grieue our hearts when we feele the law of our members rebelling against the law of our minds, and leading vsus captiue into sinne.

3. Use. Graces to be desired.

Here also wee must learne to desire of God all such graces as mayGraces helping against temptation. helpe vsus against temptation, and they are many: I. Spirituall heede and watchfulnesse to preuent temptations, and to auoyde the occasions thereof. II. Grace to pray in the time of temptation, that God would lessen and moderate the violence & force thereof. III. That in temptation God would be so farre from withdrawing his grace from vsus, that he would then adde grace to grace, euen new grace vntounto the former. IV. That in the continuance of temptation, when it abideth long vponupon vsus, God would strengthen vsus to hold out. V. That he would giuegive vsus patience to beare the irkesomnesse and burthen of it. VI. That in the ende of it, God would giuegive a comfortable issue, for his glorie, and our owne good.

4. Vse. Here also we are let to see, how great our weakenesse is, euen when wee bee Gods children, and hauehave true grace; for wee must daiely pray, that God would not lead vsus into temptation: whereby wee import, that of our selues wee are so farre from withstanding a temptation, that if God should leaue vsus, wee would giuegive vp our selues as slaues vntounto the deuill. Here then behold thine estate and condition whosoeuer thou art, considered in thy selfe; if God leaue thee, thou canst not stand in any temptation, but must needes fall into the bondage of Satan: yea, so exceeding great is our weakenesse in our selues, that in temptation there doth scarce appeare any difference betweene the childe of God, and a wicked one; for both are subiect to the temptations of Satan: nay, the child of God is vsually more assaulted then the wicked: when the euill motion ariseth, or is suggested into the minde, the wicked receiue it, and delight therein: so did Dauid, and so doe wee all: the wicked giuegive consent of will, so doe the godly, if God leaue them: the wicked fall to practise sinne, and so doe the godly, if God keepe backe his grace from them: the wicked lie in sinne, and so doe the godly, till the Lord by grace doe raiseDifference between the godly and wicked in temptation. them vp. Where then is the difference? Surely the persons themselues doe differ in temptation, for the wicked is carried with violence into sinne, and without resistance in temptation; but the godly hath some resistance in himselfe, when hee giues consent to sinne, the euill that hee doth, hee would not doe: Romans 7. 19. But the maine difference, is Gods grace and merciemercy, vouchsafed to the child of God, but denied to the wicked; for if wee escape temptation, it is of grace and merciemercy; if wee stand in temptation, and yeeld not to euill suggestion, if we denie consent of will, or be kept from the practise of sinne, it is all of grace: and if wee bee fallen into sinne, and rise againe by true repentance, that also is Gods speciall grace, without which vndoubtedly wee should runne on with the wicked vntounto destruction. Here therefore wee must learne to renounce all confidence in our selues, and to walke in all humilitie before God, relying wholly vponupon his grace and merciemercy in Iesus Christ: wee must make his arme our strength, and his grace our shield, to defend vsus from temptation. This was Dauids practise, who in all trouble and distresse had recourse to God, calling him, his hope, fortresse, and deliuerer, Psal. 91. 2, 3. his secret or hiding place, who preserueth him from trouble, and compasseth him about with ioyfull deliuerance, Psal. 32. 7. and when his enemies increased, yet the Lord was his buckler, his glorie, and the lifter vp of his head, Psal. 3. 2, 3. And thus should wee rest vponupon God, considering that if we receiue a good thought, we can hardly retaine it; and when euill motions come, we cannot of our selues resist them.

5. Use. Hence we also learne, that in temptation Satan can goe noSatan is li… his …. further then God permits him: hee could not touch Iobs goods, his children, nor his bodie, till God gaue him lea…e, Iob. 1. 12. and 2. 6. neither could the legion of deuils enter into the heard of swine, til ChristMat. 5. 12, 13. b…de them goe: wee therefore must bee patient in temptations, and beare them as comming from Gods hand; neither must wee feare the deuil ouermuch, though he pinch our soules by his violent assaults, nay though he should torment and possesse our bodies really, for whatsoeuer he doth, is by Gods permission: only we must be carefull to please God, and to relie on him, who will shortly tread Satan vnderunder the feet of all his children, Rom. 16. 20.

6. Use. That which we aske of God in praier, we must sincerely endeauour after in life; and therefore as we pray to God not to be carried into temptation, so must we seeke to arme and furnish our selues with grace, that wee may bee able to encounter with our spirituall enemies, and to withstand their assaults. This is the Apostles counsell, Eph. 6. 11. 12, 13. &c. Put …ee on the whole armour of God, that ye may bee able to stand against the assaults of the deuill, &c. then after hee nameth those Christian vertues, which as spirituall armour, the childe of God mustThe Christiā armour against temptation. take vntounto him, and arme his soule withall, if hee would perseuere in grace vntounto the ende. The first part of this armour, is truth or veritie, wherewith the loynes must be girt about: and this is an excellent grace,1 whereby a man professeth true religion, & endeauoureth himselfe in the practise of all the duties of religion in sinceritie: his speeches and his actions are sutable, proceeding from an honest heart, that truely meaneth whatsoeuer the tongue vttereth, or the members of the bodie doe practise. The second part, is iustice or righteousnesse, when a2 man leades his life so vnblameably and vprightly, that hee can truly say with the Apostle Paul, I knowe nothing by my selfe, 1. Corinth. 4. 4. Indeede the best Christian hath his faults and falls, but yet he must not liue in known sins; for then he cannot say, I know nothing by my selfe. The third, is the preparation of the Gospel of peace, wherewith the feete must be shod. By Gospel of peace, is meant the glad tidings of3 saluation by Christ reuealed in the Gospel, which promiseth pardon of sinne, and life euerlasting by Christ, and commandeth vsus by way of thankfulnesse, to denie our selues, to take vp our crosse and to follow Christ: now when we finde our affections thus cleauing vntounto Christ, though it be through tribulation, then hauehave we put vponupon our …eete this spirituall furni…ure. The fourth, is the sheild of faith, by which a man4 laies hold on the merciemercy of God in Christ for his saluation, and vnderunder it shrowds himselfe against the fierie darts of Satan. The fifth, is …ope, by5 which we waite for that saluation which we apprehend by faith. The sixt, is the word of God, which we must make a rule and square to all our6 thoughts, words, and deedes, seeking to subdue thereby all contrarie motions that would take place in our hearts. The last is praier, whereby7 we betake our selues to God in all estates, crauing merciemercy for the pardon of our sinnes, and strength of grace to resist temptation, and an happie deliuerance out of the middest of it. And he that can take to himselfe these excellent vertues, and put vponupon him this compleat armour of Christianitie, is readie and fit to meete with any temptation whatsoeuer; and howsoeuer he may be assaulted, yet he cannot be ouercome, neither shall the gates of hell euer preuaile against him to hinder his saluation.

But deliuer vsus from euill.

These words containe the second part of this petition, which is added as an exposition of the former: for then are we not lead into temptation, when God deliuers vsus from it, giuing strength to withstand, and a good issue out of it.

The meaning. Some thinke, that by euill here is meant Satan onelyonly, …ill com…th …ll… … all enemies.that euill one, as he is called, Matth. 13. 13. But we are to enlarge it further to comprehend all our spirituall enemies: for first, this title euill is not onelyonly giuen to Satan, but to sinne also, Rom. 12. 9. Let vsus abhorre that which is euill: 1. Pet. 3. 11. Eschew euill. And to the world: 1. Ioh. 5. 19. The whole world lieth in euill. Gal. 1. 4. Christ gaue himselfe, to deliuer vsus from this present euill world. And to the flesh: that is, the corruption of our nature, for that is the euill treasure of the heart, Matth. 12. 35. Secondly, that aduantage which the Deuill hath against vsus, is by the world, the flesh, and sinne; and therefore with that euill one the Deuill, sinne, the world, and the flesh must be vnderstood. Indeede the Deuill is that maine and principall euill, and great tempter against whome we pray chiefly; but yet we also p…ay against sinne, the flesh, and the world, because they are Satans agents and instruments in temptation against vsus. We pray not to be deliuered from Satans presence, for that is not possible, while wee liue in this vale of teares, where the deuil is a Prince, with an infinite multitude of wicked spirits, all which bestirre themselues most busily to get aduantage against Gods child; neither is his presence so dangerous, though it were visible. But here we hauehave a greater matter in hand which wee pray against, euen Satans sleights and policies which he exerciseth against all men, but especially against Gods children for their ruine and destruction: they indeede are many, but here I will propound sixe most dangerous policies of Satan, which we are to watch against.

I. Policie. When men hauehave many good things in them, as knowledgeSatans polici…s against God… children. in the mysterie of saluation, beside other morall vertues; as temperance, iustice, &c. then the deuil labours that concupiscence may still raigne in their hearts, by their lying and liuing in some one sinne or other, whereto they are naturally inclined. Caine no doubt was brought vp in the knowledge and seruice of God, as well as Abel; for he offered sacrifice vntounto God (though not with the like truth of heart that Abel did) but herewith all the deuil so wrought, that the horrible sinne of hatred and malice should possesse his heart, which brought him to kill his brother, and so to destruction: so Iudas no doubt had excellent gifts of wisedome and prouidence, and therefore among all the Disciples hee was made as it were the Steward of our Sauiour Christs familie; hee had questionlesse much knowledge, and his carriage was such in his profession, that the Disciples knewe not hee should bee the traitor, but eueryevery one was afraid of himselfe, when our Sauiour Christ said, One of you shall betray me, Iohn 13. 22. yet for all this, the deuill so wrought in his heart, that the concupiscence of couetousnesse should raigne in him, which mooued him to betray his master, and so brought him to perdition. And this course Satan holds to this present day in the bosome of the Church of God; hee labours by might and maine to holde the professors of religion in some one sinne or other: and therefore wee must alwaies praie as here wee are taught, that this naturall concupiscence may bee daiely mortified and made weake, so as it budde not forth in any branch of sinne raigning in vsus.

II. Policie. When Satan cannot procure some grosse corruption to raigne in the child of God, then hee labours to get him commit some offence and sinne, whereby the name of God may bee dishonoured, his profession disgraced, his conscience wounded, & Gods children offended. Thus he dealt with Dauid in his sinnes of adulterie & murther, 2. Sam. 11. & ch. 12. 9. and with Peter in the denial of his master, Mat. 26. 74. We therefore must pray according to this petition, that we may a1. The. 5. 23be sanctified throughout, and that our whole spirit, and soule, and bodie, may be kept blameles vntounto the cōming of our Lord Iesus Christ: & that b2. The. 2. 1…our hearts may be established in eueryevery good word and worke: God deliuering vsus from eueryevery euill worke, and preseruing vsus vntounto his heauenly kingdome, 2. Tim. 4. 18.

III. Policie. When the child of God is fallen into any sin, then the deuil labours to cast him asleep therein, that hee might lie in it without remorse, and so neuer repent of it: thus he dealt with Dauid, who lay in his sinne of adulterie & murther without repentance, one whole yere almost: & thus hee hath dealt with the nation of the Iewes, blinding their eies, and hardening their hearts, from the knowledge of the Messias, whom they crucified, euen vntounto this day: and thus he dealeth with many Christians in the Church of God. In regard wherof, we must pray in temptation as Dauid did, that he would not forsake vsus ouer-long, Psa. 119. 8. but though in iustice hee may leaue vsus to our selues for a time, yet he would please to renue his mercies towards, and repaire vsus by his grace.

IV. Policie. When the Lord vouchsafeth to men the means of saluation, as the word and sacraments, & chastisements for sinne, then Satā labours to make the same void and of none effect, that so they may not only misse of saluation, but bee condemned more deepely for the neglect and contempt of the means vouchsafed vntounto them: this Paul knew well, and therefore he sent Timothy to the Thessalonians to know their faith, lest the tempter had tempted them, and so their labour vponupon them had beene in vaine, 1. Thess. 3. 5. For this cause he is called that euill one, who steales away the seed of the word from out their hearts, Math. 13. 19. and that enuious man who soweth tares among the seed, v. 28. Here therfore we must pray against this practise of Satan, that as the Lord vouchsafeth the meanes of grace vntounto vsus, so he would giuegive his blessing withall, that they may be profitable vntounto vsus; for without this, the meanes wil turne to our deeper iudgement.

V. Policie. When he cannot worke his will in their soules inwardly, as he desires, then he assaies to do them mischiefe by some outward satanicall operations; as possessiō, witchcraft, or striking their bodies with strange diseases, or abusing their dwelling places with feareful noises & apparitions: thus he plagued cIob. 1. & 2.Iob in his goods, and in his body, when he could not preuaile against his soule: & when hee could not preuaile against Christ by temptation, then he vexed him by transportatiō, Mat. 4. 5. 8. and thus he bound a daughter of Abraham eighteene yeare, Luk. 13. 16. Here therefore we pray for the comfort of Gods prouidence, & for the presence and assistance of the good angels, that wee may be preserued, though not from temptations inward in minde, yet from such bodily and outward abuses and iniuries, as the deuil would inflict vponupon vsus; for herein he is curbed and restrained ordinarily, in respect of that malice and crueltie which he beares to the children of God: whereuponHow far w… may pray against cr…ss… (I take it) the childe of God may lawfully pray against all outward crosses and afflictions, so farre …orth as they are euill, and proceed from that euil one, the deuil; for this is Gods promise to the godly person, Ps. 91. 10. There shall none euill come vntounto thee, neither shall any plague come neere thy Tabernacle; that is, so farre forth as it is euill: for otherwaies it is most true, that many are the troubles of the righteous, because it is manyPsal. 34. 19. times good for them to be afflicted, Psal. 119. 71.

VI. Policie. Lastly, Satan labours to bring Gods children to some fearefull and miserable ende; not so much for the bodily death, as in regard of the inward horror and terror of conscience: for though he seldome spares any man, yet he reserues the extremity of his power & malice to a mans last gaspe. Indeede he is many times restrained, so as many a childe of God can say at his ende, in despite of Satan, dLuk. …. 29.Lord, now l…ttest thou thy seruant depart in peace: but where he is not restrained, there he labours to bring men either to presumption, or despaire. HerePray for a comfortable death. therefore we are taught to pray to God for a good and comfortable death in the Lord, and that we may be so pres…rued therein, and i…abled by grace, that our ende may neither be euill to our selues, nor in appearance; but that we may hauehave both time and grace to prepare our selues, so as though our death be neuer so suddain, yet we be not vnprepared: for though suddaine death be very vncomfortable, yet it is neuer dangerous to him that is readie for the Lord: but the vnprepared death is the plague of plagues, for after it there is no time nor meanes allowed vntounto man to alter the state of his soule, Eccles. 9. 10.

Uses. 1. That which we here pray for, wee must endeauour to practise;Resist the d…l. and therefore our speciall care must be to resist the deuill, and to keepe our selues from the assaults of Satan vntounto sinne, whether they come from our owne corruption, or from this euill world: 1. Iohn 5. 18. Hee that is borne of God sinneth not, but keepeth himsef… that the …icked one toucheth him not. This wee see may be done, and it is a notableThe way h… to … …. signe of our adoption and regeneration: now the way to doe it is set downe by the Apostle Paul, 1. Tim. 1. 18, 19. Fight the good fight: which he expounds in the words following, which prescribe 2. duties; hauing faith and a good conscience: To hauehave faith, is to hold and maintaine true religion in life and death, renouncing all heresie whatsoeuer, whether of Iewes, Turkes, Papists, or any other: which, whosoeuerHow to keepe the faith. would doe, must not content himselfe with a shewe of godlinesse in profession, but must get the power of religion fast rooted in his heart, which hee must expresse▪ in his conuersation. And for this ende these rules must bee remembred: First, wee must hauehave in our1 hearts sincere louelove to God in Christ, and to his Church, and true religion: Christ must hauehave the chiefe place in our hearts, & our louelove to God in him must be so strong, that it must ouerwhelme all other affectiōs, so as we may truely say with Paul,▪ I count all things losse, and doc iudge Phil. 3. ….them to be dongue, that I might win Christ: and this must bee the order of our louelove, we must louelove God and Christ for themselues, & the church of God, and true religion, for Gods sake. Secondly, wee must not onelyonly2 know and beleeue that Christ died for our sinnes, and rose againe for our iustification; but we must labour to feele the power and efficacie of his death, killing sinne in vsus, and the vertue of his resurrection, raysing vsus vp to newnes of life: he that hath only a shew of religion, may make profession of faith in Christs death and resurrection; but herein stands the power, when we be made conformable vntounto his death, in regard of the death of sinne, and know the vertue of his resurrection, by our holy endeauour in new obedience, and do frame our selues to his example in all such things wherein he left himselfe a patterne vntounto vsus. Thirdly, we3 must not content our selues to knowe and professe that God is mercifull, but withall we must take obseruation of his louing fauour towards vsus particularly, adding one obseruation to another, that so our hearts may be rooted and grounded in the louelove of God. A man may make profession of Gods grace and merciemercy, from a meere generall conceit & apprehen…ion, of it in his brain… ▪ but herein stands the power and p…h of true religion, when a man by obseruation and experience in himselfe, knowes the louelove of God in Christ toward… him. And thus is …aith and …ue religion held and maintained.

To hauehave a good conscience (which is the second du…e in this Christian fight) is to preserue and keepe o… ▪ conscience so, as it may excuse vsus, and not accuse vsus vntounto God, in respect of liuing in any … ▪ … euer there may be infirmities in vsus▪ to this ende we must obserue these rules.

First, we must hauehave a double, calling; the generall calling of a Christian,How to keep a good conscience. wherein we must serue God; and a particular calling, according to our place and gifts, wherein we must exercise our selues for the good of men. These two must not be seuered so as either be wanting: but he that would keepe a good conscience, must practise his generall calling in doing the duties of his particular calling: it is an easie thing to professe Christianitie in the Church, and many a man doth so, that keepes no good conscience in his priuate calling at home: but this is the euidence of a good conscience, when a man shewes himselfe a Christian in his calling at home, and conuersation among his brethren.

Secondly, we must alwaies be exercised in doing some good dutie, either of our generall or particular calling, or in some commendable furtherance thereunto: for idlenesse is the deuills pillow, whereon menIdle…e… Satan▪ pillow. either plot and deuise some euill, or are lulled asleepe in securitie: but diligence in our calling is our way, wherein we hauehave promise of protection by Gods Angels from the deuil, Psal. 91. 11. but if we be out of our calling, we lie open to the hurt of the enemie: when Peter without warrant from his calling generall or particular would needes goe warme himselfe in Caiphas hall, what fell out? vponupon a small assault by a silly maide, he denied Christ in most fearefull manner. Ioh. 18. 25, 26.

Thirdly, in eueryevery estate of life we must labour to see a speciall prouidence of God, & therein to rest contented be it better or be it worse. It is an …asie thing to see and acknowledge Gods merciemercy in health, peace, and plentie, and to rest contented therewith: but if we would hauehave peace toward God in our owne hearts, we must labour to quiet our selues with his disposing hand in the day of trouble, sicknes, or any other distresse of life or death.

Fourthly, whatsoeuer we would doe when we die, that we must now begin, and continue doing it eueryevery day while we liue; to wit, repent of our daily …innes and leaue them, desire earnestly to be reconciled to God in Christ, and steadfastly to beleeue all his gracious promises: he that hath these graces shall die in peace; and therefore if we would liue in peace of conscience, we must labour for them eueryevery day.

Fiftly, in all our societies and conuersings with men, we must beRe… … … … …. carefull either to doe good vntounto them, or to receiue good from them: for where neither of these is, there Satan shewes his presence, and therfore we must shunne such companie as giuegive themselues to plot or practise some iniquitie: for euill conuersings corrupt good manners.

Sixtly, we must lead our liues not after our owne fancie, but according to the rule of Gods word: we must liue by faith and not by …ight: when we see no signes of Gods fauour, but rather of his anger and indignation, yet then must we trust in him, and relie vponupon his merciemercy: this is against reason, yet a worke of faith, which is the euidence of things which are not seene, Heb. 11. 1.

2. Vse. If we pray God to deliuer vsus from euill, then we must beware of all satanicall practises, as meanes of help in any distresse, this is grosse hypocrisie to pray against the euills of Satan, and to giuegive our selues to the practise of them: herein many offend; for the Papists say this praier, but yet their religion in many things is a grosse practise of magick and sorcerie: for first, the consecration of their host in the masse is playne coniuration: and so are their exorcismes in halowing salt, bread, and water, their casting out of deuills by certaine words, by the signe of the crosse, the application of reliques, and such like: nay, come to our selues, what is more common among vsus then to vse charmes and Amuletts, to seeke to witches and sorcerers when anyCharmes & Amulets, d… abolicall. strange affliction doth befall vsus? And the setting of a figure though it be not grosse magick, yet therein is a close and priuie worke of the deuill, his hand is deepe therein: and the Church in former times hath condemned it for witchcraft: for charmes, characters, and amulets, be but the deuills watchword and sacraments to set him a working: what though the words vsed be good, yet therein is Satans deeper policie, who turnes himselfe into an Angel of light, vnderunder fayre shewes2. Cor. 11. 14. working the greater mischeife. But what horrible impietie is this, that when God giues vsus occasion to come vntounto him, we leaue, him and runne for helpe to his professed enemies.

3. Vse. This branch of the petition serueth to direct vsus what to doePlaces haunted by euill spirits must be shunned. in this case: say that a dwelling house or some other place is by Gods permission, haunted and abused by some euill spirite, whether may a man lawfully frequent or abide in such a place? Answ. By this petition is plaine he may not; for here wee pray to be deliuered from euill, and therefore we may not voluntarily thurst our selues into such a place as is haunted by the deuill: would we come within the compasse of the lyons paw, or within the chaine of a mad dog, or of an hungerbitten beare? why then should we rashly thrust our selues into the danger of the deuill, who like a roaring lyon seekes continually whome he may deuoure. Many ignorant people are so bold-hardie, that they will rai…e vponupon, and defie the deuill, and command him to be gone. But without a calling thereunto we may not so doe. Indeede, if by Gods prouidence we be called to liue in such places necessarily, then this we may doe, we must not reason with the deuill, but betake our selues to God by humble and earnest praier, and complaine of Satans vexation, making God our shelter and defence both for soule and bodie: els if we presume to meddle with him without a calling from God, we may iustly be foyled and abused by him (as the sonnes of Sceva were)Act. 1…. 14. 16. because we hauehave no promise from the Lord to be protected from him.

For thine is the kingdome, and the power, and the glorie, for euer: Amen.

These words conteine the reason of the former sixe petitions: touching which we must obserue two things in generall: first, that they are not a reason to mooue God whose wil is vnchāgeable; but to perswade the child of God that prayeth thus, that God will graunt his requests. Secondly, that this reason is not peculiar to the last petition, but generally belonging to them all: as, halowed be thy name, because thine is the kingdome, power, and glorie, and so for the rest.

The meaning▪ Kingdome] This here imports three things in God: first,What Gods kingdome imports. that he is al-sufficient of himselfe to doe all things whatsoeuer, needing no helpe nor instrument beside his soueraigne will: Gen. 17. 1. I am God al-sufficient. Secondly, that he hath a soueraigne right and title to all things in heauen and earth, as a King hath to those things which belong to his territories and iurisdiction. Thirdly, that he hath soueraigne rule and authoritie ouer all things in heauen and earth, gouerning them as he pleaseth and bringing them into an absolute subiection.

Further, the kingdome of God is twofold: The kingdome of his prouidence, Gods kingdome twofold.whereby he rules and gouernes all things in heauen and earth, euen the deuill and all his angels and instruments: and the kingdome of grace, whereby he gouernes his Church by his word and spirit: and both these are here to be vnderstood. Thine] The kingdome is here called Gods, for two causes. First, to shew that God hath his kingdome of himselfe and from himselfe alone: thus the kingdome of grace and of prouidence are both his. Secondly, to distinguish God from earthly kings, for though they hauehave a kingdome, power, and glorie, as Daniel tells Nebuchadnezzer; yet they hauehave all these from God, not of themselues; but God hath them of himselfe alone, and not from any other.

Now because our nature is blind in the things of God, I will hereProofes of Gods soueraigne kingdome. propound some reasons to prooue that God hath such a soueraigne kingdome, as also to shew the excellencie of it. First, this appeares by that excellent order which God hath set in all his workes by their creation: for how fitly doe times and seasons, as spring time and summer, autumne and winter, succeede one an other? how sweetely doe the heauenly creatures, the sunne, moone, and starres, serue for the creatures here below, as hearbs and plants? how doe these serue for beasts and foules? and all of them for the vse of man? as this prooues against the Atheist that there is a God, so it shewes the soueraigntie and most wise regiment of his kingdome. When a man sees a great armie in good array, and eueryevery one keeping his place and standing constantly, he will presently commend the wisdome and authoritie of the leader: why then should we not acknowledge the power and souerangntie of the almightie, in that constant station of the creatures in that sweete order which they obserue from the creation?

Secondly, the terror & accusation of a guiltie conscience doth argue2 euidently the absolute soueraigntie of Gods kingdom: for when a man hath committed some grieuous sinne, either against the law of nature or the written word of God, though it be so secretly that no man know of it, yet wil his conscience accuse and fright him; which it would not doe, vnles he were to answer for that fact to God the soueraigne Lord of al.

Thirdly, men of death, that is, such as by some notorious crime deserue3 death, though through the ignorance or negligence of magistrats they be let to escape, yet ordinarily they are ouertaken with some fearefull iudgement, and one way or other meete with their desert: which is a speciall worke of Gods soueraigne prouidence.

Fourthly, the Gospel preached is as contrarie to mans corrupt nature,4 as fire is to water; and yet hath it in all ages wonne men vntounto it, to professe it, and to louelove it so, as they hauehave been content for the Gospels sake, to forsake house and lands, wife, & children, yea and life itselfe. This no word of man could euer doe, & therfore it argues plainly that some supernatural power worketh with it, which draws the heart of mā vntounto it.

Here some may say, that the Deuill hath a kingdome contrarie to Gods kingdome wherein he raigneth; and therfore Gods kingdome is not absolute. Ans. If we regard the malice of Satan, or the practise of the wicked, it may seeme Gods kingdome should not be absolute, because they continually rebell against his reuealed will: but consider the power of God, which ouerruleth Satan and all his instruments, disposing most wisely of all their works, to his owne glorie, the good of his Church, and their own ruine, and then we shall plainly see that God ruleth ouer all: for howsoeuer the deuill and his angels, and all other his instruments oppose themselues vntounto the word of God, which is the law of his kingdom of grace, yet God willingly permits all such works, and restraines them all at his pleasure; so as that which comes to passe against Gods reuealed will, is not contrarie to his absolute will.

Thine is the power] By power is meant an abilitie in God whereby he can doe whatsoeuer he will, and more then he will doe: for the betterGods power. conceiuing of it, note these two things. First, that God is not onelyonly powerfull, but euen power it selfe in regard of his nature as he is goodnesse and wisdome, &c. Men and Angels are called powerfull, as receiuing power from God; but God onelyonly is power it selfe, because his nature is infinite in power, as in all other properties. Secondly, that power and will in God are one and the same: for our better conceiuing of them, they may be distinguished, but in themselues they differ not, for Gods willing of a thing is the effecting and doing of it. It is not so in vsus, for we will many things which we cannot doe: but whatsoeuer God willeth that he doth, and that which he cannot doe, he cannot will. The Scripture saith, God cannot lie, nor denie himselfe, nor die, &c. now as he cannot doe these things, so neither can he wil them: for they are no workes of power, but of weakenesse and frailtie, and therefore is God omnipotent because he can neither doe nor will the same. Thine is, &c. Here also we say Gods power is his owne, that is, of himselfe alone, not receiued from any other, as is also said of kingdome, and glorie, to distinguish the true God from all creatures who hauehave not power, and kingdome, and glorie of themselues, but from God, whereas all these in God are of himselfe alone.

And the glorie] By Glorie is meant excellencie and maiestie: andGods glory. this propertie rightly ariseth from the two former; for seeing he hath an absolute soueraigntie ouer all things, and power answerable to dispose and gouerne them at his pleasure; therefore of right all glorie, and maiestie, and excellencie belongs vntounto him: yea, the glorie of all creatures is from him: so that sinnefull man must say with Daniel, VntoUnto vsus belongs shame and confusion, Dan. 9. 7. but vntounto God be honour, and glorie, and power, and dominion for euermore.

The vse. I. This reason thus conceiued and vnderstood, containes aA ground of trust in God. notable ground of trust and confidence in God, and of praier to God in all distresse of life and death▪ for we hauehave a father whose is kingdome, power, and glorie: now his power assures vsus that he is able to helpe vsus: and is he our King, and we his subiects? then he is willing to helpe vsus. Is glorie his? why, what can make more for his glorie then to shew merciemercy to his people, in hearing their praiers, and helping them in distresse? Psal. 50. 15. I will heare thee and thou shalt glorifie my name.

II. These words are a notable forme of giuing thanks and praise to God: for when the heauenly creatures are said to giuegive thanks to God, they doe it to this effect, Rev. 4. 9. 11. Thou art worthie, O Lord, to receiue honour, and glorie, and power. Againe, Phil. 4. 6. Be distrustfull in nothing, but in all things let your requests be made knowne to God with giuing of thankes; where we see praier and thanksgiuing must goe together. Now this beeing a perfect forme of praier, must needes comprehend thanksgiuing with petitions; as therefore in the sixe petitions Christ taught vsus to aske all needefull things of God; so in this reason he teacheth vsus how to giuegive thanks: for these three, kingdome, power, and glorie, doe generally comprehend all matter of praise and thanksgiuing vntounto God: yea, it is a summe of all the Psalmes of praise: and therfore when Dauid blessed God, it was to this effect, 1. Chron. 29. 11, 12. Thine O Lord is greatnesse, and power▪ and glorie, and victorie, & praise: for all that is in heauen and earth is thine: thine is the kingdome, O Lord, and thou excellest as head ouer all: both riches and honour come from thee, and thou raignest ouer all: and in thine hand is power, and strength, &c.

This point well obserued, directeth vsus in two Christian duties: first,We must be frequent in praising god. that we must be earnest and frequent in giuing prayse and thanks to God; for the first thing we aske, is grace to glorifie Gods name, andHowe to praise God. the last thing we here doe, is to ascribe glorie to God indeede. Secondly, here we see in what maner we must giuegive thanks to God, namely, in eueryevery blessing we must ascribe kingdome, and power, and glorie vntounto God: as in the vse of meate and drinke, first, therein labour to see, and accordingly to ascribe the kingdome to God; that is, acknowledge Gods soueraigntie in that creature; that the right and interest thereto belongs to God, and that thou hast it from him and not of thy selfe. Secondly, see and acknowledge the power and prouidence of God in that creature: his prouidence in that thou hast it; and his power in that it serues for thy good, and comfort in thy nourishment and refreshing. Thirdly, when thou art comforted therewith, giuegive honour and glorie to God, so thou shalt be truly thankefull. And thus must we be thankefull to God for his word, and all other blessings that we enioy. Yea, this direction must we obserue for our behauiour in affliction: we must labour to see and acknowledge Gods soueraigntie and power ouer vsus as we are his creatures, and that he hath right to dispose of vsus at his pleasure, and therefore we must humble our selues vnderunder his hand, desiring grace so to behaue our selues therein that we may glorifie his name. And thus shall we honour God euen in affliction.

III. Here we see a way whereby we may obtaine the things weHow to obtaine our requests in praies. aske of God: namely, we must confesse our owne vnworthinesse, taking shame and confusion to our selues, and giuegive all praise and honour and glorie to God. Thus did Iacob, Gen. 32. 10. I am not worthie of the least of all the mercies, and of all the truth which thou hast shewed vntounto thy seruant: so, Dan. 9. 7. To thee, O Lord, belongeth righteousnes, but vntounto vsus open shame. And thus comming in humilitie of heart, renouncing our selues and all that we can doe, and endeauouring to giuegive all glorie to God, we shall finde merciemercy with the Lord for the obteining of all our requests.

IV. Is kingdome, power, and glorie Gods? then is he to be feared aboue all creatures: for howsoeuer Satan and earthly Monarchs hauehave dominion and power, yet it is not of themselues, but from God: they can doe nothing but by power and permission from God; but God of himselfe can punish and destroy.

Lastly, hereby we must be mooued to louelove God and to yeild obedience vntounto him in all good duties: for to such will he shew his soueraigntie and power for all good things, that so they may giuegive the glorie of all to God that giues them▪

Amen.] We hauehave heard the preface, and the petitions of this praier:Amen, what it signifies here. now we come to the third part of it, which is the Conclusion, in this word, Amen: which is as much as verely, truly. It is commonly taken to be a word of wishing in this place, importing as much as, So be it, I wish it be so, or such like. But we must know that it hath here a further vse, to wit, not onelyonly to expresse our desire of the things we aske, but also to testifie our faith in assurance of receiuing them according to our desire: for so it is vsually taken in the new testament, where it is vsed to affirme or asseuere a thing with vehemencie and certentie. Againe, our Sauiour Christ giuing both direction and incouragement to praier, saith thus, Whatsoeuer you desire when ye pray, beleeue that ye shall hauehave it, and it shall be done vntounto you, Mark. 11. 24. where he shewes two principall things required in prayer; the first, an earnest desire of the grace and blessing we aske: the second, is faith whereby we beleeue that God will graunt vsus the things we aske. Now our desires were sufficiently expressed in the sixe petitions: and therefore, this beeing a perfect platforme of praier, here vndoubtedly is propounded the testification of our faith, to this effect: As we hauehave craued these things at thy hands, O Lord, so doe we beleeue that in thy good time thou wil… for Christs sake, graunt the same vntounto vsus. So that it is not here to be taken, as it is commonly, onelyonly for a bare assent of the people answering the Minister in the congregation; but for a part of the praier belonging both to Minister and people that pray in faith, whether publikely or priuately: and that so much more excellent then the former, by how much our faith excelleth our desire: yea, it is the seale of our hearts which we must set to eueryevery petition, for to ratifie and confirme the same vntounto our selues; as when we say, Halowed be thy name, our hearts must say, Amen: that is, as I desire grace to glorifie thy name, so I beleeue Lord, thou wilt enable me thereunto: and so for the rest.

The vse. I. Frō the vnion of this word with the petitions, we learne,Pardon of si…n… must▪ be beleeued particularly. Concil. I…id. …. cap. 9. & can. 14. that eueryevery child of God must beleeue particularly and certenly the pardon of his own sinnes, & endeauour by grace to attaine thereunto, if as yet he cannot be perswaded of it. This the Papists denie, teaching that a man must onelyonly beleeue in generall, that remission of sinnes belongs to Gods Church, & hope well for himselfe; and they make it presumption for a man to arroga…e particular certenty vntounto himselfe. But it is no presumption, because we must beleeue to receiue frō God that we aske according to his will: now God bids vsus aske forgiuenes of our particular sinnes, & therfore we must beleeue it, & so by faith may be assured of it: as for their generall faith, it differeth not from the faith of deuills, for they beleeue there is remission of sinnes in Gods church. And to say we hope well when we are not assured by faith, is to bewray both ignorāce & negligence in the matter of our saluation: for faith is the ground of things hoped for, & therefore their hope without faith must needs be a blind presumption. And here further we may note, that by their opiniō they abolish a great part of the Gospel; for with the gracious promises of mercy in Christ made therein, the Gospel cōmandeth eueryevery penitent person that beleeueth, to applie the same promises particularly to himselfe; & this part of it they cut off, & so depriue the child of God of allPrayer in … knowne tongue. true comfort. II. This testification of our faith ioyned to our requests, shewes that all praier ought to be made in a knowen tongue, for els the assent & affiance of the heart cannot be giuen together. Ob. The word here vsed is an hebrew word, which was vnknowne to the Greek churches, now if one word of maine vse in praier, may be in vnknowne tōgue, why may not many, & so a whole praier. Ans. Though this word Amen be hebrew, yet by vse it became as familiar & wel knowne in the Greek Church, & so in other Churches, as any word of their owne dialect; as many Latine words (as nisi prius, and other tearmes of law) by common vse, become familiar and wel knowne in our English tongue.

The vse of the Lords prayer.

The principall vse of this prayer is, to be a patterne and direction whereby the Church of God, and eueryevery member of it, may frame their praiers to God on any occasion. And because many through ignorance faile in this point, therefore I will stand somewhat to shew, how the Lords praier must be made a patterne to our praiers. For this ende we must applie the seuerall petitions of this praier, both to the speciallHowe to make the …. praier a pattern in praying. times of praier, as morning and euening; and also to the speciall occasions whereupon we pray: which may be reduced to some of these three, to wit: 1. some waightie businesse we hauehave in hand: 2. some affliction we are in, or in danger of: 3. or in regard of death.

Now to applie the petitions to each of these seuerally. I. In the morning. A fit praier for that time, before we set vponupon the duties of our calling,For morning praier. may thus be framed from these petitions: 1. we must desire the Lord to giuegive vsus grace to seeke the aduancement of his glorie that day following, in the duties of our calling & in eueryevery thing we take in hād. 2. that he would rule in our hearts by his grace, & guide vsus by his word that whole day: 3. enable vsus to doe his will that day and not our owne, euen with readines & delight: 4. strengthen vsus to depend vponupon his prouidence that day for all things needefull for this life: 5. that he would humble vsus in our selues for our sinnes, & giuegive vsus repentance for them & pardon in Christ Iesus, that so no iudgment light vponupon vsus for them, and that our hearts may be enclined to louelove & mercy towards our brethren as we desire merciemercy with God for our owne soules. 6. That God would strengthen vsus against temptation, that neither the world, the flesh, nor the deuill preuaile against vsus. And of all these we must gather assurance, because all soueraigntie, and power, and glorie, belongs to God.

II. At euening also, we may fitly applie these petitions for the comfortableEuening praier. cōmending of our selues to God that night: 1. intreating God to blesse our rest vntounto vsus, that thereby we may be fitter to glorifie God. 2. That we may rest and sleepe safely as his true subiects, vnderunder his gracious regiment. 3. That we may doe his will as well in rest as in labour, in the night and secretly, as in the day & sight of men. 4. That he would blesse our rest & sleepe, that it may cōfortably serue for the preseruation of our liues. 5. That he would forgiue the sinnes of the day past, that so no cu…se, terrour, nor feare meete with vsus for them the night following. 6. That he would keepe vsus in our rest from all sinnefull lusts, from all wicked motions and suggestions either waking or sleeping.

III. When we enterprise any waightie matter or businesse of our callings, How to pray in waightie affaires.we may fitly applie these petitions in praier to God for abilitie & good successe therein: for whatsoeuer we take in hand, we must doe it in the name of the Lord: 1. we must pray that in this whole businesse our hearts may be set sincerely to seeke the aduancement of Gods glorie. 2. That the Lord would vouchsafe to guide and gouerne vsus in doing the worke whatsoeuer it be. 3. That in doing of it, we may make conscience to doe the will of God and to obey him, from the beginning to the ende of it. 4. That we may by faith relie vponupon Gods prouidence, for the issue and effect of our whole endeauour. 5. That none of our sinnes may bring a curse vponupon vsus in the worke. 6. That neither Satan nor any other enemie of our soules, may hinder vsus by temptation, but that God would deliuer vsus from them all.

IV. When any affliction lies vponupon vsus or ours, we may hence frame holyHow to pray in affliction. requests to God: Intreating, 1. that we may honour God by patience and obedience in that affliction, and not dishonour him. 2. That God would shew in vsus the power of his gratious regiment in that affliction, and not suffer Satan or our owne corruptions to raigne in vsus. 3. That we may obey God therein, as well as in any other estate of peace or …ase. 4. That we may see his prouidence therein and be patient, relying also vponupon the same hand of God for our deliuerance. 5. That our sinnes may not turne it into a curse, but that we hauing the pardon of our sinnes, may make good vse thereof, for our humiliation and reformation. 6. That we may▪ not in that our weaknesse be assaulted of Satan aboue our strength, but that God would deliuer vsus from all temptations.

U. In the howre of death we may most comfortably commend ourIn the houre of death. selues to God following these petitions: praying, first, that we may glorifie God in sicknesse and death, as wel as in life & health. 2. That God would now shew the comfortable worke and regiment of his word and spirit in our hearts, euen aboue all that we hauehave felt in the time of our health. 3. That we may as readily and cheerefully obey God dying as liuing. 4. That God would giuegive his blessing vponupon all meanes we shall vse for our comfort or recouerie, making vsus contented with his prouidence euen in death it selfe. 5. That we may be truly humbled for our sinnes, and hauing comfortable assurance of merciemercy and pardon, may with ioy render vp our soules into the hands of God in the moment of death. 6. That seeing Satan is most busie and malitious in our greatest weaknesse, it would please the Lord to magnifie his merciemercy in strengthening our soules against all the assaults of sinne and Satan. Thus we see how in all estates of life and death, we may hauehave sweete and comfortable recourse to God following these petitions: we must therefore labour to know and vnderstand this heauenly praier, that so we may vse it on all occasions to the glorie of our God, and the comfort of our soules: we cannot giuegive more euident testimonie of the grace of Adoption, then by the sincere exercise of the gift of praier, when we can come with boldnesse into the presence of our heauenly father; and therefore we must giuegive our selues to the serious and often imitation of this heauenly patterne, and not content our selues to say ouer the words, but from a feeling heart powre out our soules before God, according to the meaning of this praier in all estates.

2. Vse. These petitions may serue for a notable direction according to which we may frame our whole liues: for what we aske of God inA patterne of a godly life. praier, that must we endeauour to practise in our liues: and therefore according to our requests in these petitions must we spend our time in a godly endeauour after these sixe things: 1. our cheife care and endeauour must be eueryevery day to bring some glorie to God. 2. We must eueryevery day yeild vp our selues in soules and bodies vntounto God, submitting our s…es in all things vntounto his godly regiment. 3. We must endeauour to doe his will in all things, eueryevery day; making conscience of all sin whereby we rebell against him. 4. We must applie our selues faithfully to our callings, yet so as we still depend vponupon Gods prouidence for a blessing in eueryevery thing we take in hand. 5. We must humble our selues eueryevery day before God in regard of our daily offences, still confessing our sinnes and crauing pardon for them at the hands of God. 6. We must daily flie to God for helpe and succour in our spirituall combate with sinne and Satan, striuing manfully against our owne corrupt nature, against the world and the deuill.

3. Vse. This praier of Christ, ministers most heauenly comfort to eueryeveryNotes of Adoption out of the Lords praier. child of God, by certifying him of his Adoption: for out of eueryevery petition he may gather a speciall note thereof. As, 1. an earnest and heartie desire in all things to further the glorie of God. 2. A care and readinesse to resigne our selues in subiection to God, to be ruled by his word and spirit, in thought, word, and deede. 3. A sincere endeauour to doe his will in all things with cheerefulnesse, making conscience of eueryevery thing we know to be euill: this is an infallible note of the child of God. 4. Vpright walking in a mans lawfull calling, and yet still by faith to relie vponupon Gods prouidence, beeing well pleased with Gods sending whatsoeuer it is. 5. EueryEvery day to hūble a mans selfe before God for his offences, seeking his fauour in Christ vnfainedly, & so daily renuing his faith & repentance. 6. A continuall combate betweene the flesh and the spirit, corruption haling & drawing one way, & grace resisting the same & drawing another way: where this striuing & resistance is in mind and heart, there is the spirit, for els all would goe full-sway with corruptiō. Hereby then make search in thy selfe for these graces of God, & if thou find thē in thee, comfort thy selfe in assurance of thine adoption; & though thou canst not find thē all, yet if there be an vnfained desire after them, when thou puttest vp these requests vntounto God, comfort thy selfe, for thou art the child of God: for without the spirit of praier, which is the spirit of adoption, we cannot cal God father, nor say halowed be thy name, from a true heart, vnfainedly desiring Gods glorie.

4. Use. Out of these petitions we may obserue the plaine marks of aMarkes of a carnall man. carnall man: as, 1. to neglect the glorie of God, and to seeke his owne praise & glorie. 2. To follow the sway of his owne corruptions, suffering them to be his guide, & to neglect to yeeld subiection and obedience to the word of God. 3. To make no conscience of sinne, if it fit his humour, so his own will be satisfied, he cares not for the doing of Gods will. 4. Not to rest on Gods prouidence for the things of this life, but wholly to relie vponupon the meanes; if they faile, his heart is downe, & his hope is gone. 5. To goe on in sinne, without remorse, or humbling himselfe vntounto God: this impenitence is a plaine marke of a carnall man. 6. To runne headlong into temptation, without feare or feeling, so as he finds no occasion to pray for deliuerance from sinne: he that hath any of these sixe things raigning in him, is a carnall man; therfore trie thy selfe, if thou finde them in thee, turne vntounto God by true repentance.

And look what we hauehave said of praier, according to the patterne of the former petitions, may also be said of thanksgiuing, after the example of these words, For thine is the kingdome, the power, and the glory. We hauehave shewed the vse of thē before, & so accordingly in al Gods blessings and works of his prouidence, for which we must giuegive thanks; we must first labour to see therein the soueraignty & power of God, & then we must ascribe the same to God, with all glorie, & praise, & thanksgiuing. And not onelyonly giuegive assent, but with …ce of heart wait for the fruition of eueryevery grace and blessing we aske of God, according to his will.

Amen.

Exposition of the Sermon on the Mount, Chapter 6 · Verse 13