Heavens Treasury Opened, Text – Title page

Heavens Treasury Opened · Text – Title page

HEAVENS TREASVRY Opened In a Fruitfull Expoſition of the Lords Prayer. Together with The principall Grounds OF Chriſtian Religion briefly unfolded.

By THO. HOOKER.

Great is the Myſtery of godlineſſe.

1 Tim. 3.6.

LONDON. Printed for R. Dawlman. 1645.

HEAVENS TREASVRY OPENED, In a fruitfull expoſition of the Lords Prayer.

IN the prayer are three things obſervable.

1. The preface, Our Father.

2. The prayer it ſelfe, divided into ſix petitions.

3. The concluſion of Faith in the word Amen, the ſoule goes up to heaven and followes the petition, p. 2Hallowed bee thy Name, let it bee Lord as thou maiſt have glory; looke as a man that darts an arrow, hee puts the utmoſt of his ſtrength to it, ſo the word Amen ſpeeds all the reſt, and brings a good iſſue to the ſoule by all.

Firſt, For the preface, and there wee muſt examine in generall 2. things.

1. The ſence and meaning of the words.

2. What ground of encouragement it affords us to ſeeke God.

1. And firſt obſerve the partie ſought to, he is our Father.

2. The excellency of him, which art in Heaven.

p. 33. The intereſt we have in him: he is our Father.

Q. Why, or in what ſence, is God called a Father?

A. 1. Hee is the Father of Chriſt by eternall generation.

2. Hee is the father of men two wayes.

1. By creation. So the Scripture runnes Iob. 1.6. the Angels are called the Sons of God, becauſe they were created by God, hee is a Father thus to the Juſt and the unjuſt, Pſal. 139. 14. I am wonderfully made, ſaith the text.

2. By adoption & grace, in that, hee doth freely take us to bee his ſons in Chriſt, hee puts us into p. 4the right of his children, as a man puts a ſtranger into the right of his ſon: and thus God is a Father to his choſen onelyonly that looke what Chriſt hath, they have, Rom. 8.17. If Sons, then Heires, and Gods choſen children: both theſe wayes God is our Father.

Q. Doe we onelyonly pray to the Father in that wee ſay our Father?

A. No: we pray not to the Father onelyonly, but wee pray to the whole Trinity, wee make mention of the Father onelyonly: yet we muſt direct our prayers to one God in three Perſons in that Godhead; however wee mention not all, p. 5yet wee direct to all, all our petitions; the reaſon is this.

Rea. Becauſe otherwiſe wee ſhould have made an Idoll of God, I ſay conceiving but of one perſon we make an I doll of God, and call not on him as hee is.

Q. How may wee apprehend of God aright in prayer?

A. Thus: as God hath revealed himſelfe in his word, ſo wee apprehend him, not putting any Image at all upon him: as Inſtance thus two wayes.

1. Hee that creates all, governes all, knowes all, ſees all, by whom I live, moove and have my being, p. 6to that God I pray. The Scripture hath revealed God thus, that he fills heaven and earth, &c. to that God then that is thus infinite, to him I call now, not to a blinde Image, but to an all-ſeeing God I come.

2. Inſtance thus. Looke abroad into the creatures, and in all you ſhall ſee a power and a goodneſſe: now from whence came this power? The power of beaſts, came not from the power of trees, and the like: but ther was a firſt power, which gave al power to the creatures; the Creatour is infinitely more powerfull the the creatures. There is goodneſſe alſo p. 7in the creatures: but all that came from the firſt goodneſſe that let out it ſelfe. Now that which let forth it ſelfe to the creature is in the Creator infinitely above the creature, that is the Lord: thus you muſt quit your ſelves of an Image; he that gives all is above all; God gives all, therefore is above all, and to that God I put up my petition.

Q. Why doe wee not mention the Son and the holy Ghoſt, as well as the Father?

A. Becauſe the Father is the firſt perſon in the Trinity, and the fountaine from whence all good flowes; The Father p. 8works of himſelfe, the Sonne of him, the Holy Ghoſt from them both; therefore we mention him onelyonly, though wee may mention the other.

Q. How doth this word Father help a man to call on God by prayer?

A. When we conceive of God as a Father, it puts us in mind of his mercy, that hee will pity us; as a Father will eaſily bee reconciled to his ſonne and will ſpare him, though he be a prodigall, yet his father will paſſe by all. So I pray to a father: did I pray to a Iudge, that would condemne me, or an enemy that would not be reconciled unto mee, little p. 9hope had I to ſpeed, becauſe I wronged him,Luke 15.Luke 15 yet I will ariſe and goe to him, for,Pſal. 103.Ps 103 As a father pittieth his ſonne, ſo God pittieth them that feare him. Hee is my child ſaith God, though ſtubborne, and I muſt looke to him. When a mans rebellions witnes againſt him, and Sathan vexeth him, and ſaith, what? thou think to have mercy, and art ſo vilde? True, ſaith the ſoule, I am naught, but I goe to a Father: if a child doe but aime at a thing, the father accepts; if hee ſpeake but halfe a ſentence, the father interprets it: ſo this is the great encouragement of the faithful, to go to God, p. 10that notwithſtanding ſo many failings, and though he be ſo dead and ſo barren, yet a father beares al; The Lord interprets all, though but broken ſpeeches, yet God accepts and regards all, wee have a father to goe to, that is willing to paſſe by many failings.

2. As we have a ground of pitty; if it be but a ſigh, hee receives it, ſo this may perſwade us of the willingneſſe of God, to help us. If a man were to goe to him that is hard hearted, little hope had hee to ſpeed: wee ſay hee is a cruell man, we had as good pull water out of a flint, &c. a child will not p. 11beg of a ſtranger, but goe to his father. So we pray to our Father that is more willing to heare and grant then we are to aske. I will goe to my Father, ſaith the prodigall, as who ſhould ſay, I am unworthy, yet I goe to a father; nay the Lord heares before wee call, he prepares the heart to call, and anſweres what it craves when they aske. The father puts into the childes mouth what it ſhall ſay, and then hee will give what it craves; ſo God would have us ſeeke for abundance of merciemercy; open thy mouth: God would faine give, but none will crave; it is God that muſt give a heart to crave, and p. 12this is got by prayer. As water put into a pump will bring forth much water, ſo pray that you may pray, if your father know what to give you, how much more can your heavenly Father give you an heart? Nothing ſhall bee wanting to them that goe to God as a Father, God bowes his eare to the prayer of his people, hee condeſcends to our weakneſſe.

3. We are here to take notice of Gods Fatherly providence, to provide what may bee ſutable to our occaſions; God hath all in ſtore; all the beaſts of the field are mine, hee is the God of all comfort; p. 13hee provideth for the ravens, and cauſeth the Lillies of the field to grow: if God care for theſe, how much more for you?Matth. 6.Matt 6 hath the Lord a care for oxen? hee that feedeth ravens & clotheth lilies, will much more provide for his Saints. Who then would not have ſuch a guardian? as the father provides for the ſon, ſo God layes up for all his: let us walke then in his wayes, and commit our ſelves to his care, for all things.

4. This muſt teach us an awfulneſſe to come before him, whatawe ſhould bee in our hearts, that come before an heavenly Father?

p. 14Our Father.

That is the terme of relation, and conſiſts in two things.

1. The ſence of the words.

2. The motives.

For the ſence of the words, three things are implied.

1. A proprietie and intereſt wee have in ſpeciall, not as one friend to another, or one neighbour to another, or the like, but he is our Father, as we ſay, it our land, &c. So when we ſay our Father, we imply aſpeciall claime to God; all that compaſſion and mercy in God is mine, as Nabal ſaid, it is my meate, the word my, implies a p. 15poſſeſsion, like the gods of the heathens; and as Iob ſaith: My Redeemer liveth. Deut. 32.31. their rocke, is not as our rocke.

2. This laying claime to God implies a Cōmunity to all the houſhold of God; as the Sunne is every mans, ſo God is every mans that is faithfull.

3. It notes a bond of ſociety between the faithfull children of the ſame father: this is the meaning of the word, our, as the members agree with the head, ſo they are helpfull; ſo is God helpfull to all his faithfull ones.Motives 3.

Now the motives wherby the ſoule may bee furniſhed to call on God, are three.

p. 161. A chearefull readineſſe to repaire, unto the Lord, and why? we have an intereſt in him, hee is our father; the intereſt a childe hath in his father ſtirs him to come readily to his father, hee craves not of a ſtrāger as 2. Kings 4.19. When the child cryed, they bad carry him to his mother; if any thing befalls the child, he ſaith, I will tell my father, and complaine to my father; and the like. So aske the child, who will provide for him? he ſaith, my father, ſo it is here with our God. There is a freſh & living way that is marvellous eaſy and open, Whoſoever ſeekes ſhall find, p. 17whoſoever knocks it ſhall be opened unto him: therefore what ever our injury bee, wee ſhould not complaine to the world, but poure forth your prayers to our Father, who will bee ſure to heare us.

2. As there ſhould be a cheary readines, to come to the Lord, ſo there ſhould bee a ſpirituall boldneſſe, to challenge what may be needfull at his hands. Among ſtrangers wee are ſtrange, but among friends wee are bold, wee have a right and title to theſe things, and wee may bee bold with our owne. Thus David challengeth God, as thou art faithfull, deliver mee, I am thy ſervant. p. 18If a ſervant want food or rayment, he goes to his maſter, ſo ſaith David, I am thy ſervant, therfore give mee underſtanding that I may live: when they bragged of Paul and Apollos, ſaith hee, all is yours. This ſhould comfort our hearts; let us claime our portion, hee is our father, and will give it us.

Therefore be humbled in regard of your weakeneſſe and unworthineſſe, but confident in regard of his mercy, walke cheerefully in regard of the Lord, in every condition. If I ſhould ſee the child doubt of my readineſſe, I ſhould much wōder. Care p. 19not, ſaith Chriſt. Matth. 6.Matt 6It is your owne; hee is our Father, and all that is in him is ours.

3. This ſtirres up our hearts to have a fellowfeeling of our brethrens miſery, in our prayers: therefore God cuts off all encroaching of our ſelves, Our: as if hee ſhould ſay. Is there never a Ioſeph in priſon? Never a Daniel in the Lyons den? remember & pray for them: if one ſuffer, all ſuffers: wee are reall members of one body: wee ſhould mourne with them that mourne, and weep with them that weep: it is ſaid Iſay 58. Put up a prayer for the remnant. Oh that wee p. 20had a fellowfeeling of others troubles! Paul begs the Epheſians to pray for me alſo, and hee entreates the Romans to wreſtle for him by prayer to God.Rom. 15.30.Rom 15:30

Which art in heaven, &c.

Here 1. Wee are to open the ſenſe of the word heaven.

2. The motives to move the heart thereto.

Q. Whether is God more in heaven then in any other place?

A. No: God in regard of his eſſence is in all places alike, hee is wholly every where. The Godhead is altogether indiviſible, Things of quantity fill a roome, but God is eueryevery way indiviſible; as p. 21hee is unchangeable, ſo is hee a ſimple being.Pſal. 139.8.Ps 139:8 If I goe to hell, thou art there: ſaith David. God is in the ſame māner every where. If God bee immenſible, then all of him is every where; but it is ſo, therefore hee is altogether in every place: all creatures have their being from God, hee is in them and beyond them, hee is excluded out of no place, included in no place.

Q If all of God bee in every place, why then is hee ſaid to bee in heaven onelyonly?

A. 1. Becauſe God would manifeſt the glory of his power more in heaven then in earth, not becauſe p. 22we ſee him not here. Acts 17. We grope after him indeed: but you know the royalty of a King appeares moſt in Parliament; ſo the excellency of God appeares moſt in heaven.

2. There are three heavens; The heavens where the birds are, the heaven where the ſtars are, and the higheſt heaven.

Now the third heaven is meant here, for God hath reſerved this place as the chaire of ſtate for himſelfe: the heavens ſaith David, are the Lords: no uncleane thing can come there. The Angells ſinned upon the earth, and all the viſible heavens are p. 23defiled: by man, the Sunne is abuſed, the aire polluted; all theſe creatures that ſerve man, are by man defiled, but the higheſt heaven was never defiled, becauſe it is the chamber of God, who leaſeth out theſe to man. This is the ſpeciall reaſon why God is ſaid to bee in heaven.

Q. What motives have wee to prepare our hearts to prayer, which is the ſcope of the preface?

A. They are ſpecially three.

It teacheth us to take notice of the purity of God,Motives. 1. to prepare the heart to prayer. what ought to bee the frame of our ſpirits, when wee appeare before p. 24him; hee cannot abide ſluggiſh prayers from an impure heart; heavenly diſpoſitiōs beſt ſuite with Gods holineſſe, the ſanctity of our affections ought to anſwer Gods purity, Kings (we know) as they will be entertained, ſo their entertainement muſt be that which ſuites to their greatneſſe: God is in heaven beyond all corruption, therefore if wee approach neere God, we ſhould anſwer to his purity with hearts purged; that our ſpirits may be in heaven, becauſe he is there, to whom we pray. Mal. 1.14. Curſed bee the deceiver that hath a male in his flocke, and offers p. 25a corrupt thing. Our ſacrifice is our ſervice, and prayer is one of the chiefe. The God of heaven is a pure God, then curſed be the man that hath a ſtrāge love and the like, and ſerveth God with rubbiſh. Curſed be that man: the pure God of heaven will not looke on ſuch impure performances: God is holy, therefore the ſervice ought to be ſo. Whē men are to ſit before Princes, they are to fit themſelves accordingly, ſo it is here.

Let us then thinke it an indignity to God to appeare with a ſlovenly diſpoſition before him: hee that is to performe a ſolemne p. 26duty to a Prince, will lay aſide all other occaſions, ſo as he ſaid in an other caſe well, lie by all, ly by world, let me now have heavenly joy, for I am come before an heavenly father.

2. It is a ground of comfort that our ſpirits may bee cheared: ſince God is in heaven, hee is able to effect what ever our hearts deſire; To be in heaven argueth Majeſtie; now wee doe not pray to an earthly parent who is liable to corruption, but to an heavenly Father, who can doe what hee will; he that is in an high place hath the vantage, ſo our heavenly Father p. 27hath the vantage of all other creatures, therefore what we crave is done already, our God is in heaven, and can doe what he will.

Vileneſſe ever accompanieth earthly things, but our Father is in heaven; Therefore Nehemiah made his prayer to the God of heaven. The King could not help the woman, but our father is not as an earthly father, wee have but earthly oppoſition here; but our father is in heaven, who can over power all wrongs done to his children and turne them to their good.

3. This ſhewes wee ſhould with trembling approach p. 28to his preſence: the God of heaven is powerfull, wee are creeping wormes; & dare we come careleſly to ſuch a Father? our Father implies a readineſſe; in heaven implies an awfulneſſe; the mountaines moove, and the divells ſhake at the preſence of God. Yea the bleſſed Angells quake before him: how dare wee then approach his preſence unſeemely, leſt wee have no anſwer? to turne the eye one way and the head another, wee diſlike it in a child: ſuffer not then your minds to wander: how dare you preſſe headily into the preſence of God, whereas the Angels p. 29cover their faces before him? Let the feare of the Almighty fall upon us, God is in heaven, let our hearts bee reverently affected in all our approaches neere him.

Thus much for the preface; now wee come to the petitions which are ſix, the Lord condeſcends to our weakeneſſe and feebleneſſe, & therefore contrives them into a narrow ſcantling: three petitions there are cōcerning Gods Name, Kingdome and Wil, and three concerning our ſelves, things of this life, and things of grace, which are Iuſtification, and Sanctification. In all obſerve,

p. 301. The meaning of the petition.

2. The carriage of the heart in the preſſing of it.

Hallowed bee thy name, in this obſerve 2. things.

1. What is here ment by Name?

2. What it is to hallow this name.

Q. What is here meant by Name, or what is the Name of God?

I anſwer by Name is ment, what ever God is made knowne to us by; this is his Name: as a man is knowne by his name, ſo the Lord reveales himſelfe by his Name, to his children: now this conſiſts in two things.

1. All the glorious attributes p. 31of God, as Powerful, Pure, Wiſe, Infinite, theſe are the Names of God.

2. All the ordinances of God, the graces of his Saints, and the providence of God, in the creature, (are not the thing it ſelfe, but) there is a declaration of God in theſe, the creature is not the name of God, but God working by the creature; grace is not ſo much, as the appearance of God in that grace.

Q. What do you meane by hallowed? can you make God holier then hee is, or adde any thing to God?

A. No: we cannot adde anything to him that gave us all things.

p. 32Q. How then doe wee hallow Gods name?

A. When wee make Gods Name to bee diſcovered as a holy thing, the expreſſing of this is that we would.

Q. How ſhall wee doe that?

A. There was a conſultation in heaven, how that the Godhead might bee manifeſt, might bee obſerved, elſe were there none to apprehend it: I wil ſaith God, have my attributes expreſſed, Therfore God would have a world wherein his goodneſſe ſhould bee diſcovered. Exod. 33. Thou ſhalt not ſee my face, but my back parts ſhalt thou ſee; p. 33as it is with a torch, carry it from one place to another, and it will leave a glimpſe behind, ſo it is in the ſurpaſſing beauty of God, hee leaves ſome beames behind him, that wee may ſay, Iuſtice and mercy and holineſſe it ſelfe have beene here; we are ſaid then to hallow his name when as wee make this appeare, when wee deale with Gods name as with a holy thing, and that appeares in three particulars.

1. When we acknowledge the excellency of him, wee ought daily to take notice of the beauty and glory of God: men of place think themſelves p. 34abuſed if we paſſe by, and doe not reverence them: ſo when we come to deale with Gods ordinances, doe you know what you doe? Gods Name is there, therefore ponder your paths.

3. As wee ſhould acknowledge the worth of it, ſo we ſhould labour to preſerve it: upon things of great waight and worth what a price doe wee ſet, and how tenderly doe we looke to them, that there bee no blemiſh caſt upon them? So ſhould we doe with the name of God, Ier. 2.10. Goe to the Iles of Chittim, &c. they caſt the commandements of God behind their backs, the p. 35heathen ſaith God, would not doe ſo, They kiſſed the threſhold where Dagon was; ſo let us deale with Gods Name, let no blemiſh betide it, but deale with it, as with a holy thing: the leaſt ſtaine of ſinfull diſtemper, doth not become the name of God: you reſpect holy things, ſo doe this.

3. As wee ſhould acknowledge its worth, ſo labour to ſet it out that others may ſee it as occaſion ſhall be offered. Whē any honour may come to him thereby, expreſſe the beauty of the vertues of God that they may bee obſerved; holy things are not to be kept ſecret when p. 36opportunity ſerves; Let your light ſhine ſaith the text, that men may ſee the good in you. What ever we ſee in the name of God, as wee ſhould keep it from blemiſh, ſo we ſhould ſet it out in the glory of it; A man muſt hold out the light of the goſpell, not hide it under a buſhell. The coyne that is currant men ſhew openly: doe not ſhew your ſelves (for that is not herein intended) but as much of God as wee can demonſtrate, that men may ſay, the Lord hath been here indeed.

Q. How doth the heart behave it ſelfe in the putting up of this petition?

A. This behaviour of p. 37the ſoule doth mainly appeare in two things.

1. It heartily deſires in all things it ſhall doe, that it may lift up the glory of God; now this wee doe when in all actions there is a diſpoſition for the furtherance of Gods praiſe; All our life ſhould be like a lanterne to convey light to others; the heart ſhould deſire that in all things Gods glory may be furthered, that we may doe nothing but we may advance Gods glory by it: ſilver & gold is fit to ſtamp the Kings Image upon, ſo a mans practiſe ſhould be good mettal to imprint Gods glory upon, not as painted windowes p. 38to hinder,Acts. but to rebound the light, Herod did not give God glory, hee tooke it to himſelfe, and we ſee what enſued.

There bee ſome kind of glaſſes will reflect a mans Image: So there ſhould bee a conveighing of glory from our ſelves to God; looke as it is with a ball, the falling of it makes it rebound, ſo it ſhould be with our hearts, they ſhould reboūd Gods glory where it falls upon us: This is a great skill; the ſoule ſhould have nothing but whereby God might bee honoured; any ſinfull courſe blemiſheth Gods glory, any priding of a mans ſelf no whit furthers p. 39Gods glory; a good ſoule deſires God might be acknowledged & glorified in all it hath or doth.

Q. When doth the ſoule doe this?

A. When it labours that in all things ſomething more then humane excellency may appeare; for if any thing of a mans owne bee diſcerned, wee fall ſhort of Gods Name. In every actiō ſuch ſhould be our diſpoſition, that ſomewhat more may bee ſeene, then a baſe meane ſhadow: there is a skill in preaching and praying, which ſhould bee more valued then all parts, and gifts whatſoever. If nothing appeare but ſelfe, p. 40the Name of God is deprived of what it ſhould have; as S. Paul ſaid, Doe I ſpeake like a man? he demonſtrated the ſpirit in him, ſo ſhould wee diſcover what we do, that God works it in us, that hee might have all the honor. God who is the Author of all, ſhould have the glory of all our actions. Wee talke of this & that, and ſay, let God be glorified, but wee doe it not in our life and converſation.

Q. What bee the ſeverall works of the heart in doing this, that it may appeare that God is the Author of all, & we give him the honour is due unto his Name?

p. 41A. The acts of the heart are two, whereby it ſets forth the glory of God. 1. In all ſervices: a man ſhould not bee quiet in his affections & endeavours till he come to the higheſt pitch, that is Gods glory: All Actions are in the way one towards another, as a paire of ſtaires, one goes from another and above the other, a man ſhould goe higher and higher til God his glory mounts and ſurmounts them all: as a Miniſter firſt ſtudies to teach the people that they may be enformed, but why enformed? that they may appeare to bee Chriſts, that Gods grace may appeare p. 42in their converſation, the ſoule never reſts till it be here. This ſhould bee our deſire, that in all our actions God may bee diſcovered to bee the Authour and to have the honour of all.

2. The ſoule muſt bee ſure not to goe beyond Gods glory, as thus; a Miniſter preacheth, that the people may bee converted and bee honoured as well as God: this is to bee above God; a man prayes to honour God, and that it may be known he is a glorious profeſſor, thus a man is above God, as a bird ſteps from one bough to another, till it comes to the higheſt, and p. 43then it flies away, ſo wee ſtep to Gods glory and oft times goe beyond it.

Wee would have God glorified to glorifie us it may bee; but this is hypocriſie, to have God honoured that wee may bee ſecretly baſe; this is the deepeſt diſhonor to God, and hee will bee revenged of them one day, & pluck his praiſe out of their bowells: the three Wiſemen would not ſtay till the ſtarre ſtood, and then they went no further; ſo where the ſtarre of Gods glory goes let us goe, and not ſtay till we come thither, and when wee are there goe no further; this p. 44is the cariage of the heart, that in life and death God may bee honoured and exalted: looke as it is with a workeman that makes a peece of curious worke, wee doe not give the honour to the toole but to the workeman, ſo God ſhould receive the honour of all and from all.

2. As a good ſoule makes God diſcovered in himſelfe, ſo hee deſires that God might bee acknowledged by others: and that appeares in two things.

1. That they might embrace the excellency of God, Let your light ſhine before men, why ſo? that p. 45they may ſee your good works that is God in your good works. Doe not thinke that I would have men ſee their owne good parts, gifts and the like, but onelyonly that they may ſee God in them; the fiſher deſires that the fiſh may ſee the baite, not him; ſo hee that angles for the ſoules of others, doth not deſire that others might ſee him, but the grace of God: An apprentice doth not ſtand in the ſhop to call men to looke on his properneſſe and the like, but to ſell his maſters wares. If we deſire that God may bee exalted, labour not that men may ſee your good works ſo p. 46much, as God in them; wee ſhould all ſo walke, that others may admire Gods grace in us, wee are GODS workemanſhip.

2. And therfore ſhould have hearts enlarged to bleſſe God that hee hath been pleaſed to reveale himſelfe ſo ſweetly to us: thus much for the firſt petition.

Thy Kingdome come.2. Petition.

Q. Why is this added immediatly to the former?

A. Becauſe it is a ſpeciall meanes whereby the glory of God is advanced. The firſt was to hallow Gods Name, and to that end the Kingdome of p. 47Chriſt muſt bee ſet up: no naturall man can glorifie God, for ſo long as ſinne and corruption prevailes, wee can never yeeld to him: therefore the rule of Chriſts Spirit muſt effect it, and by this wee muſt bee ſwayed to the ſame.

Q. What is the ſcope of this petition?

A. The maine ſcope of it, is thus much, that the government of God by Chriſt, might be ſet up, and prevaile every where: as before Gods Name was higheſt, ſo here the power and governement of Chriſt, is to bee univerſall; that is in generall. Now wee come to the p. 48particulars, and here

1. Conſider the ſence of the words.

2. The cariage of the heart, in putting up this petition.

1. What is meant by Kingdome.

2. What is the coming of this Kingdome.

Q. What is meant by Kingdome?

A. By Kingdome is meant, that rule that Chriſt hath ſet up in the hearts of his (for the providence of God, I take it, is not ſo much aymed at, in this place, or that ordinary providence of God over the creatures: this is ſet forth in the fourth petition, give us, &c.) but it p. 49is the rule of Chriſt that is ſet up in his Church.

Q. How manifold is it?

A. It is that whereby Chriſt by his Spirit and grace in the miniſtery of the word takes place in the hearts of his, and this he doth two wayes.

1. By overpowering and caſting downe all other things, which are oppoſite thereunto: whatſoever power of ſinne and Sathan are oppoſite unto him.

2. He ſets up that frame of ſpirit whereby it is ſubject to grace, and this takes place two wayes.

1. By cutting downe & killing of every ſinne.

2. The ſoule takes the p. 50ſtamp of every command of God, and is ruled therby.

Q. What is the Kingdome of glory.

A. Gods immediate ruling in the hearts of glorified Saints.

Q. How doth the Kingdome of grace and glory differ?

A. Here in the Kingdome of grace, God rules,

1. By his ſpirit,

2. By the miniſtery of his word and ordinances, but in heaven he rules immediatly, then no more word & means, but Chriſt fils the ſoule fully, and then he rules gloriouſly when the underſtanding will and affections are full of Chriſt p. 51and are fully and wholly ſubject to him, Here in the valley of teares, wee meet with many rubs and oppoſitions, but then Chriſt ſhall ſhine immediately forth, in all his ordinances: wee ſeeke a Chriſt now, but then wee ſhall fully poſſeſſe him: ſo that wee that have the ſpirit have a glimpſe of heaven, already, therefore aſhamed ſhould wee bee to bee weary of God: let us bee weary of ſinfulnes & of this wretched world.

It is a heaven to live here with God upon earth, and if it be ſo glorious a thing, to have but a glimpſe of God here, how much more to bee filled with p. 52God hereafter in his kingdome?

Q. How is this Kingdome ſaid to come?

A. The coming of theſe two Kingdomes implyes three things.

1. That the word may bee revealed in thoſe places where it hath not been. That the day ſpring from on high, may viſite them, that ſit in darknes; That the Sunne of righteouſnes, might viſite them that want it; That the banquet of the Goſpell may be ſet up. Matth. 24. If any man ſay, hee is in the wilderneſſe, goe not out, for where the Carkaſſe is, thither will the Eagles reſort. This is the firſt thing, p. 53a Kingdome is ſaid to-come when a King rules in a place where hee did not before, ſo it is here, Let all the people praiſe thee ſaith David, hee deſires not, that ſome tongues onelyonly, but that all tongues and languages ſhould doe this.

2. Where ever the Goſpell doth ſhine, wee deſire that it ſhould diſcover it ſelfe more fully, and ſpread it ſelfe where ever it comes; wee deſire the Kings governmet ſhould enlarge the Territories more and more. So we deſire that not onelyonly Chriſt ſhould bee revealed, but that more and more may bee gathered, that God p. 54may take in every where, and that every knee may bow to Chriſt, and licke the duſt, that ſo there may be an addition made to the Church, that every man in every kind, God would caſt his skirt over him, that more may bee caught in his net, that the Jew and Gentile may be gathered into one ſheep-fold and have one ſhepheard.

3. That the power of it may be more ſettled: as the houſe of David grew ſtronger & ſtronger, but the houſe of Saul grew weaker and weaker; ſo when Chriſt ſets up his candleſticke that the ſeed that is ſowne there may take deep root. p. 55When a King hath erected Caſtles then he hath his Kingdome. So we deſire God may entrench himſelfe and reare caſtles of defence againſt his enemies which would remove him in us; that hee would ſet up himſelfe ſtrongly, that every traitour might bee cruſht and every baſe luſt ſubdued, that God would ſlay thē, and none but his lawes might take place in our ſoule. In a word the iſſue returnes to thus much; wee beſeech Chriſt, that his Goſpell may ſpread and be ſtrong, and theſe dayes of ſinne may bee waſted, and that he may come in the clouds. Rev. p. 5622. and then come Lord Jeſus, come quickly, that he would accompliſh the number of his Elect, and gather thoſe that belong to his glory, that they may be everlaſtingly with him.

Q. What is the carriage of the ſoule in putting up this petition?

A. It appeares in three things.

1. The ſoule deſires and labours to bee ſubject to the good pleaſure of the Lord. The heart faith, oh that I might once bee ſo diſpoſed that I might ſubmit to the pleaſure of the Almighty. We deſire that all thoſe things that are ſet up in our hearts, p. 57which are contrary to the good will of the Lord might bee ſubdued, Pſal. 119.4. Thou haſt commanded us to keep thy Precepts: o Lord, that my ſoule were ſo affected! thou haſt enjoyned mee to keepe thy Law: oh, that I could doe ſo. The ſpirit ſhould bee as waxe to the ſeale, and inke to the paper, that the ſoule might take the impreſſion of every rule that God would ſet up in our hearts: thus the ſoule ſhould bee diſpoſed, and wiſh that the Lord would put this frame into us: thou haſt ſaid, ſeeke my face: oh, ſaith the ſoule, that I could ſeeke thy face, and echo to it, behold p. 58Lord, thy face doe I ſeeke: to ſubmit wholy without any contending: not that the Lord ſhould force us, but take up your yoake, put our necke to the yoak: let the word of the Lord beare the ſway: when Mary wanted wine and our Saviour checked her, ſhee ſubmitted preſently, not a word more; ſo what the Lord commands us, let us doe without any quarrelling, let the leaſt inckling of the word beare the ſway. When our Saviour ſent his diſciples for the Aſſes colt, they ſaid, but happily, the men will not let him goe, how then? Tell them ſaith our Saviour, the Maſter hath p. 59need of him, and then they will not deny him: It is enough, let the Lord but ſpeake and it is done, this the ſoule ſhould labour to attaine unto.

2. The ſoule carries it ſelfe with an inward oppoſition to what ever is oppoſite to the government of the Lord Jeſus Chriſt to the uttermoſt of our power. It is in vaine to ſay, it were well if it were ſo; and I would it were ſo, and yet ſtand ſtill and not to ſet to our hand; but we muſt joine with the Lord, and as hee ſpake of Meroſh, Curſed be thou, becauſe thou wenteſt not out to help the Lord, ſo truly the Lord Jeſus is coming to our p. 60townes, to our families, therefore we ſhould ſtep out and help the Lord againſt thoſe high mountaines of pride and ſtubborneneſſe of heart; when a proud heart ſtirres, would wee but cry out, good Lord help downe with that ſtubborne ſpirit of mine, how ſoone would it yeeld! but if you ſay, come pride, and you and I will joyne together, is this calling for the Kingdome of Chriſt to come? no, no, you are traitours and conſpirators, and no ſubjects; therefore ſtop your mouthes; this is no ſubmitting, but conſpiring.

When Ieſabel looked p. 61out of the window with her painted face, ſaith Iehu, who is on my ſide? fling her out: ſo ſaith the Lord, will you have pride or mee? If you bee on my ſide, fling downe that proud, untoward heart, which hinders the Lord Jeſus, for taking place in your ſoules: you paint your ſelves in a proud humour; but if you bee on Gods ſide, downe with thoſe painted ſtrumpets. Wee muſt not onelyonly oppoſe great ſinnes, but every ſinne, wee muſt not ſod…r with any ſecret corruption although it be but the appearance of evill, it we muſt abſteine f…ō: Maſes ſaid leave not a hoofe, neither p. 62would hee ſtart an haires bredth from Gods commandement, in any particular, but ſubdue all.

3. Though the ſoule cannot bee as it ſhould, yet it doth deſire the Lord (whether ſinne will or no) to rule us, and lay all flat downe under the goveremnt of Chriſt: when the heart findes a great deale of untowardneſſe & power of ſinne, then it ſaith, Lord thy Kingdome ſhould prevaile, but the ſonnes of Zerviah are too ſtrong for mee; therefore take power to thy ſelfe and plucke away what ever doth oppoſe thee. It was a good ſpeech of a good Chriſtian, that hee p. 63deſired the Lord to rule whether he would or no. Thus the ſoule ſhould be diſpoſed to entreat the Lord that he would break open the doore: when the Lord comes, and we will not open, wee deſire the Lord would come in by a kind of violence, the ſoule intreates the Lord to conquer, to breake in, and make way into the heart, and to take poſſeſſion wholly in the ſoule. Now when the ſoule is loath this ſhould bee, it is a wretched ſpirit; when the Lord will ſubdue ſin, and we are loath it ſhould bee ſo, doe wee then pray Chriſts Kingdome ſhould come? When wee are not p. 64able to beare a command of his? no, no, the ſoule will then labour to oppreſſe ſinne, and pray to the Lord for power againſt it.

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

This is the third Petition,3. Petition. and in it are three things obſervable.

1. The order of the ſame.

2. The ſence and meaning of the words.

3. The frame of the heart in the putting up of this petition.

1. For the order, the reaſon is, becauſe the two former petitions, make way for this third, he that glorifies God by all and p. 65hath his power ſet up in his ſoule, hee onelyonly doth Gods commands; for naturally there is no ability in man to doe the will of God, but when the ſpirit works within, then we are able to frame our hearts to Gods will. David being a man after Gods own heart, was alwayes ready to doe his will: this is the reaſon of the order, of the petition: from the ground thereof obſerve two inſtructions.

1. That he that thinkes out of his owne power to doe Gods wil, it is impoſſible hee ſhould doe it: no, hee ſhall never doe it.

2. Wee muſt firſt ſubmit to the Kingdome of p. 66Chriſt before we can doe his will; Bee under the government of grace, and then thou mayeſt goe on cheerefully, wee faile, if before wee have ſubmitted wee would bee doing; firſt, Chriſt muſt doe terrible things to the heart before it will yeeld to obedience; now for the meaning of the words.

Q. What is the will of God?

A. It is the purpoſe of the Almighty, touching the accompliſhment of any thing; there is nothing done but the Lord doth it: whatſoever is brought to paſſe, that is Gods will in generall. Epheſ. 1.

Q. How many kinds of p. 67wills is there, or how manifold is the will of God?

A. It is twofold, not in regard of it ſelfe, but in regard of us.

1. The revealed will of God.

2. The ſecret will of God.

2. What is the ſecret will of God?

A. It is that ſecret purpoſe hee hath in himſelfe, before al worlds, and hath not diſcovered it to the creature. Epheſ. 1.9. having made knowne unto us the miſtery of his will according to his good pleaſure, which he hath purpoſed in himſelfe: the Goſpell was hid in the boſome of the Almighty, not obſerveable by man or any creature under heaven, p. 68but now it is revealed. 1. Cor. 2. Who knowes the mind of God? the deep things of God? none knowes but the Spirit of God; and as it is not made knowne, ſo wee have nothing to doe with it in this place.

Q. What is the revealed will of God?

A. It is the purpoſe of God, which he hath made known to us by his word, and revealed to us in his works.

Q. What is this doing of the will of God?

A. It conſiſts in, and implies two things.

1. That what ever God makes knowne to bee his will to lay upon us wee p. 69ſhould willingly ſubmit & yeeld unto: if God would have me poore, when it is done wee ſhould approove of the accompliſhment of Gods will. It is the breach of many commands, that when God thwarts our deſire, we are unwilling it ſhould bee done. The wife is diſcontent that the husband ſhould die, & the husband that the wife ſhould die: never loſt man ſuch a wife as I, this is profeſtly againſt this petition.

I held my tongue and ſaid nothing, ſaid the Prophet, will the Lord have it? then not a word more, his ſpirit yeelds preſently, takes the ſtroake, doth not p. 70thwart the good will of God; which likewiſe was the practiſe of David, Ely, Hezechia: It is the Lord, let him doe what hee will. Nay, our bleſſed Saviour himſelfe ſaith, not my will, but thy will bee done. This is the folly of our hearts, we take armes againſt Gods will, God would have us to be poore and wee will be rich. This is not to doe the will of God; though God force us to it, yet that is no thanks to us, we ſinne deſperatly in our averſeneſſe.

2. The heart is not only content with what God doth, whether loſſe of life, friends, liberty and the like, but there is another p. 71will muſt be done beſides: what God reveales to bee a duty muſt be diſcharged by us. If there be a truth to bee made knowne unto us, wee muſt acquaint our ſelves with the will of the Lord, and with all diligence practiſe it. Make my heart one with thine, that I may ever feare thy Name, let thy will bee mine; oh, ſaith the ſoule, that I might ever feare thy name! this is to doe the will of God.

Wee doe not ſay, let it be ſpoken of, and conferred of by mee, but let it bee done, let it bee accompliſhed fully in me; wee muſt not lift at it, and give GOD good p. 72words and talke and leave it undone, but labour to doe it throughly; It is not enough for the child to ſay, I know what my Father commands mee, but I will doe what I liſt: ſuch hearts cannot pray to expect any thing at the hands of God, now and then to looke at a duty ſaying, I would it were ſo; away with that ſluggiſhneſſe, to wiſh the will of God were done, and yet you will have your owne wils, and runne according to your owne fancies.

To this precept it belongs, that wee ſhould ſet on others to doe Gods pleaſure. In vaine doe we wiſh it to bee done, and p. 73doe not provoke others to doe it; when Agrippa and Paul were grapling together, ſaith Agrippa, thou haſt almoſt perſwaded mee to bee a Chriſtian, not almoſt, ſaith Paul, but I would have thee altogether as I am, except theſe bonds; I would not have thee fettered as I am, but enlarlarged in heart to doe Gods will.

Therefore ſaith Ioſhua, I and my houſe will ſerve the Lord; he that not only neglects Gods will himſelfe, but hinders others, that man doth not pray this petition aright, he that ſaith, thy will bee done, and in the meane time withdrawes others by his p. 74ſecret allurements & ſaith, what, ſhould I bee ſuch a foole? to bee at other mens bow and becke, to ſit howling in a corner as thou doſt? no, no; well, bee it knowne unto thee, thou that wilt not doe Gods will here, the Lord will have his wil done on thee one day to thy coſt; hee that will not doe Gods will here, God will ſend him packing to hell hereafter, and there hee will execute his will upon him whether he will or no.

Q. How muſt wee doe the will of God? we doe now and then ſtumble on a duty; and now and then take up a ſervice, but yet wee are now & then peeviſh p. 75and wayward, Is not this enough?

A. No, no, you muſt doe it in earth, as it is done in heaven, not now to bee ſome thing, and then to be nothing, now a Saint and then a Divell, but you muſt cōſtantly obey God.

Q Can a man doe the will of God on earth as the bleſſed Angells doe it in heaven?

A. A man cannot doe it in that meaſure the Angells doe it, but wee may doe it as they doe, and performe the ſame obedience with them, though not in quantity, yet in quality; a child followes the father though it cannot runne ſo faſt as the father; p. 76a ſcholler may imitate the copy and write after it, though not write ſo faſt and well. So the ſervants of the LORD cannot doe the will of God here in that quantity that the Angells doe it in heaven, but in quality like them: let their obedience be our patterne, not in the meaſure, but in the manner of it.

Q. In what things muſt it bee done? how can we expreſſe any action like theirs?

A. This reſemblance is in foure particulars.

1 They doe it readily, they are ready preſt at hand to doe the good wil of the Lord, upon all occaſions. p. 77They are not withdrawing themſelves, but ready upon every occaſion to doe what the Lord requires Iob. Job. 1.Job 1It is ſaid, that The Sonnes of God appeared before him; they are ever in his ſight to give attendance to him, as a handmaid is at the hand of her miſtres. So that of Iſaiah, They cover their faces before the mercy ſeat, they cover their faces, in token of awfulneſſe and reverence, and cry holy, holy, holy. They are ever before him as a dutifull ſervant at his maſters beck and call.

The Angells ever behold the face of God, hee cannot becken but p. 78they are at hand: In this readineſſe of theirs to doe the will of the Lord, wee ſhould imitate them, to be ever prepared to ſerve him, not to have our affections ſtragling, but with Abraham, behold thy ſervant is at hand: thus it ſhould bee with the ſoule: The Lord ſaith, you muſt not have this ſinne and that corruption; we muſt reply, Thy will bee done Lord, not as Moſes when the Lord commāded him to goe to Pharoah, ſaith hee, who am I Lord, ſend another? no, it ſhould not bee thus with us, wee ſhould be ready at hand: here Lord, ſpeake, for thy ſervant heareth.

p. 79Goe to Paul, Act. 9.Acts 9ſaith the Lord to Ananias, and hee went, for all he had been a perſecutor. Ionah will goe to Tarſhiſh rather then to Niniveh. Wee ſhould not doe thus, but as Cornelius, when hee ſent for Peter ſaith, we are all here before God,Act. 10.Acts 10 to take notice of whatſoever it ſhall pleaſe him to reveale to us. Let your lamps bee light and prepared, that whether the bridegroome come at midnight, or at any other time, all may be in a readineſſe at a puſh, when hee calls: when the Lord ſaith, here is a ſinne to be ſorrowed for, I ſubmit Lord, ſaith the ſoule.

Wee muſt not let God p. 80ſtay for us to bee haled to any duty, no, but we muſt attend his will, neither muſt wee ſtand it out, I will bee wicked, and I will walke in mine own way ſtil, ſo you may periſh, and for ever bee damned and goe to hell when you have done: this is not to doe the will of God as it is done in heaven.

The Angels came before God, and the text ſaith the Divell came alſo by force, full ill againſt his will; ſo wicked men dare not, but they muſt leave ſome ſins, but that is perforce: they are either conſtrained to it by the Lawes of men or by the horrour of conſcience and the like, not p. 81with ready and chearefull ſpirits.

2. The Angells doe the will of God ſpeedily, they delay not, but are willing and preſſe in the performance of Gods will, if the Lord doe but becke they are gone. Iſay 6. The Angells are ſaid to have divers wings, ſome to cover their faces, in token of humiliation, ſome to cover their feet, to ſhew their ſpeed and haſt to performe what God at any time ſhal enjoyne and commaund.

This we ſhould as they doe, ſhake off all lingrings of ſpirit, when wee ſee a thing ſhould bee done, and God requires it: naturally p. 82wee are marvellous lazie in our Chriſtian courſe, and come like a Beare to the ſtake, is this to doe the will of our heavenly Father as the Angells doe? No certainly: David prayſed the Lord with his beſt abilitie, and ran the wayes of Gods cōmandements, ſo ſhould wee make haſt and delay not.

When the Prophet Eliſha ſent his ſervant to the womans ſonne, hee bad him ſalute no man, make no ſtay by the way: this marvellous care ſhould be in us: Pray for our lives, and runne on in a Chriſtian courſe for our lives, not to trifle, but to goe with p. 83all ſpeed till wee come to our journeyes end, not ſluggiſhly as if a man cared not, whether hee did it or no, If profit or pleaſure would be tampering with us, ſalute them not, wee ſhould take up our reſolutions; if honour and profit would bee hanging about us, fling them off, let us not regard them, but ride poſt haſt.

When our Saviour ſent his diſciples out to preach, hee bad them cary neither ſcrip nor ſtaffe to hinder them in their courſe; when Paul was converted, the text ſaith, he never conſulted with fleſh and blood, hee adviſeth not with carnall reaſonings, but what p. 84God commands hee did; ſo when God calls for duty, wee ſhould not reaſon with profit, pleaſure and honours, aske them leave, to take up this duty and that performance, If the holy Apoſtle had done this, it would have hindred him, but hee conſulted not with fleſh and blood: ſo we ſhould doe ever what God cōmands: it matters not what men would have of us, but let us have an eye to Gods command.

3. The Angells in heaven doe the will of God faithfully; that is, they performe the whole will of God, they faile not to doe it to an haires bredth: p. 85hee is a faithfull ſervant that doth his maſters cō mand fully, ſo ſhould a Saint doe: now faithfulnes appeares in 2. things.

1. Wee muſt doe it all as they doe.

2. Wee muſt doe it in the right manner, which God requires.

This is faithfulneſſe; the Angells doe not accompliſh what meſſage they will, but God ſets it downe, and his good pleaſure takes place. Pſal. 103.21. They fulfill the good pleaſure of the Lord, they ſtart not at any ſervice, no croſſe: they ſtand not at duty, they doe it, becauſe he commands, ſo it ought to bee with the hearts of p. 86the people of the Lord, wee muſt not picke and chuſe, do it in an aguiſh fit when wee liſt; It is ſaid of David, he did all the will of God.

It is ſufficient God commands, though it be tedious: the Angells care not though all the Divells in hell rage: ſo the Saints of God ſhould doe: be it tedious, that skills not, ſo we may finiſh our courſe with comfort; hee doth not picke and chuſe, but feares every finne, and takes up every duty.

The text ſaith, Caleb and Ioſhua followed God fully in the dayes of Macaba and Meribah, in the times of trouble: here is an Angelike p. 87ſpirit, to goe through with the worke. Though father and mother were againſt thē, yet they would goe on. The contrary was the finne of Sardis, and which God reprooves ſharply, I have not found thy works full: it is nothing to do ſome of Gods will, but wee muſt doe it all, or elſe the Lord regards it not. The moſt wicked will do wel ſometimes for their own ends, if they bee pleaſed. That is nothing; thou muſt doe Gods will pleaſed or not pleaſed, or elſe thou haſt a Satanicall ſpirit; not to ſay the dayes are troubleſome, but goe through, as the Angells doe.

p. 88Secondly, the manner; as we muſt doe the whole wil of God, ſo we muſt doe it after the right manner; not as you will, but as hee requires. Thus Abraham when hee was commanded to goe offer his Son Iſaac, went early in the morning: if hee had been to offer an oxe it had been nothing: but Abraham muſt give his onelyonly Sonne Iſaac, the Sonne of the promiſe, to be a ſacrifice.

So for us not to bee drunke, and commit out ragious finnes, ſuch as all the world crie out of, thats nothing; but thy ſecret luſts, thy beloved Iſaaks, they muſt bee abandoned.

p. 894. The Angells doe the will of God conſtantly: Matth. 18.Matt 18where they are daily before the face of God, they hold out and perſevere to doe Gods will: this ſhould bee our practiſe: though wee cannot doe it in that manner and ſo much as they, yet endeavour for it, continue to the death, ſaith the text, and what then, I will give thee the crowne of life: our reward ſhall bee for ever, let our labour bee ſo; a Saint ſhould bee 4. ſquare, the ſame for ever, not to fall backe to be good in good company, with profeſſors profeſſe, and with ſwearers curſe, with drunkards bee drunkards, and with p. 90divells bee divells. The bleſſed Angells doe not thus. The Lord commends the good ſteward, Happy ſhall that ſervant bee, whom his Maſter when be comes ſhall find ſo doing, when the Lord ſhall come and find a Saint perſevere unto the end, hee ſhall be bleſſed indeed. The Angells will outbid us in the meaſure of performance of Gods will: but yet we ſhould bee ſpeedy, ready, faithfull, conſtant, as they are, in uprightnes, though not in that meaſure of exactnes that they doe.

Q. What is the frame of the heart, in the putting up of this petition?

A. It appeares in two things.

p. 911. It is willing to doe it, it ſelfe.

2. It is willing and deſirous to help and ſtirre up others to the utmoſt of its power to doe the will of God.

1. The ſoule ought to bee forward to know the will of God, and doe it, it ſelfe: and this appeares in foure particulars.

1. The heart is willing to doe the will of God, in laying downe its owne wil, ſo farre as it may bee an hinderance in doing Gods will; for oftentimes our will and the will of God are contrary. There is naturally a refractorie ſtiffeneſſe, that lifts up it ſelfe above the Lord; this muſt p. 92bee remooved, not my will ſaith our Saviour, but thy will bee done. If our wills and Gods, cannot ſtand together, we muſt lay down ours. But ſometimes we ſay deſperately (as they did) wee will walke in our owne wayes, &c. wee will have a King as other nations, wee will have our baſe luſts, to ſway and rule us; but ſo long as this is in us, we cannot doe the will of the Lord, wee cannot ſerve two maſters, I came not to doe mine owne will, but my Fathers that ſent mee, ſaith our Sauiour. It is oftentimes with our will and the will of God, as with two buckets, the letting p. 93downe of the one is the lifting up of the other, and the lifting up of the other is the letting downe of that; ſo where wee let downe our owne wills we lift up Gods, but where wee lift up our owne wills wee let downe the good will of the Lord. Now the cauſe why wee ſticke in ſervice & cannot come off is, wee would have our pleaſures, we would bee this and that, ſo that the will of God is juſtled againſt the wall and ſhut out of dores: but let this diſtemper bee cruſht, and then the will of God will take place.

2. When we have done this, then wee muſt repaire p. 94to the Lord to know what his pleaſure is, take his warrant before we ſet upon the worke; a conſcionable attendance on Gods will, ſhould be the root & ſpring of all our actions, not to goe without it, but to have our ſpirits carried by it. This is a maſter controler that ſwayes and beares all before him: tell mee not, I cannot doe it for my liberties ſake, &c. But I have no warrant out of GODS will, unleſſe the good will of the Lord goe before me, I dare doe nothing. Eph. 5.10.11. proving what is acceptable to the Lord. As the Gold-ſmith layeth p. 95the gold to the touchſton, ſo prove your ſelves, ſee what is acceptable to the Lord. In the time of the old Law they put on the linnen Ephod and went to enquire of the Lord. Thus Saul enquired of the Lord, whether the men of Kedar would come up: ſo ſhould wee doe, come to the Lord (that is the touchſtone) and ſee what the Lord would have us to doe, and not goe to a company of carnall counſellours to conſult with honour, eaſe, wife, family, &c. Whether ſhall I ſuffer (ſaith the ſoule): ſayes honour, if you doe thus, I am laid in the duſt; ſayes eaſe and profit, for myp. 96part, if you take this courſe I am utterly undone and loſt: then ſaith the ſouls, if it bee thus I will not doe it, let all ſinke & ſwimme: thus they doe not Gods will but their owne. But they that doe the will of God, let them enquire what his will is; let honor, eaſe, profit, world, and all ſay what it will, they will doe what the Lord will have: wee muſt not maſter conſcience, (It was the ſpeech of a wicked wretch, one of his companions being in horrour of conſcience, hee bad him maſter it as hee did, for before that hee could never live quietly; but now hee was not at all p. 97troubled with it, maſtering of conſcience in Engliſh, is ſearing of conſcience) but that muſt maſter you and lead you to the performance of duty.

3. When this will of God is revealed, we muſt yeeld unto it without any quarrelling againſt it, or queſtioning of it; let the ſoule bee delivered up to the will of God. As Da vid ſaid, Let my will be one with thine: when the Lord calls, ſeeke my face, wee ſhould echo, thy Face Lord I ſeeke: 2. Tim. 2.19.2 Tim 2:19wee ſhould bee prepared for the Lord, ſo to have our affections ſtrike as the Lord ſets them; then wee ſhould doe his will a right, then p. 98would it bee in our hearts to doe the will of God, as David ſaith Pſal. 40.

4. Wee ſhould have a couragious conſtant reſolution to goe on with that worke and in that way God hath revealed to us and hath laid open before us, ſo that the ſoule ſhould ſay, not my will, but give mee an heart to doe thy will: thus we ſhould have a conſtant reſolution to goe on, not to doe it by fits and ſtarts, but as the Apoſtle ſaith, fight the good fight of faith, and lay hold on eternall life; and except a man have this, he prayeth not this petition aright, but out of hypocriſie; it is his owne p. 99will, hee ſeekes not the will of the Lord:now wee come to the ſecond thing: as wee ſhould doe the will of God our ſelves, ſo wee ſhould further others, w^ch appeares in 2. particulars.

1. We ſhould further others in diſcharge of duty.

2. We ſhould joine ſides with others in the performing of duty.

1. For the 1. To further others, that is a pregnant place Heb. 10. provoke one another to love, and good works, not only ſtand by & looke on others, but provoke & egge on, & ſtir up others to doe the will of the Lord. The Lord there commends the Corinthians, 2. Cor. 9.3.2 Cor 9:3becauſe they gave p. 100good examples to their brethrē; It is good to have a ſtirring heart. Sathan ſets on others to ſinne; a little leaven, leavens the whole lump; a man uſeth not to be drunke alone, but to draw on others with him; If Sathan and his inſtruments bee ſo in evill, how much more ought we to doe the contrary good?

There is not a duty that more promotes Gods glory then this: wicked men as leaprous perſons labor to infect others, ſo ſhould wee bee forwards to help others; they provoke their fellow ſervants, and goe about reproving, exhorting one another:So ſhould p. 101a Chriſtian ſet on every man, and ſpurre on others to doe the will of God.

2. Labour likewiſe to joine ſides with them that doe Gods will; It was the practiſe of the Scribes and Phariſees to lay heavy loads and burdens upon others, but not ſtirre themſelves; but we ſhould lend our helping hand in the performance of duty; when a Cart is at a ſet, it is not enough to ſtand by and ſay; I would it were out, and yet never lend a helping hand, but joyne with others to help it out: and if one teame will not doe, put another to it.

So when another is not able to get out by reaſon p. 102of temptation, then wee muſt joyne with him and pray & mourne with him. Zach. 8.21. Let us goe to the houſe of the Lord, and wee will goe alſo: it is not enough to profeſſe our ſelves Gods ſervants, but wee muſt pray and ſuffer alſo if need requires. It was Davids ſpeech, Pſal. 34. Let us prayſe the Lord together, ſo if wee would doe Gods will, it is not ſufficiēt to pray our ſelves, but wee muſt quicken others to pray and ſtudy together. It is not enough to wiſh that Gods will might bee done, and wee ſtand by, with our hands in our pockets, and doe not provoke on others, but p. 103lay reproaches on them; what you pray? I tell you ſuch a heart is profeſſedly againſt the will of God: Theſe are ſchollers of the higheſt forme in Sathans ſchoole: if ever we deſire to effect Gods will, let us ſet our ſhoulders to the burden, and help others, all wee can: thus much for the third petition, Thy will bee done.

Give us this day our daily Bread.4. Petition.

Wee come now to the other three petitions, and they concerne our ſelves; the firſt is, concerning the things of this life, and the other two concerning ſpirituall gifts; and it conſiſts partly in Iuſtification, partly p. 104in Sanctification.

Q. But firſt, for the order, why doe wee beg for the things of this life before ſpirituall mercies, our bodily bread before our ſpirituall Bread?

A. Becauſe in nature a man muſt have an outward being here before wee have a better: this life is the time of our trading; and after this life there is no grace to bee had; therefore wee muſt have this life before wee can live everlaſtingly with God hereafter; no man can get good by the meanes that doth not live; therefore though the other bee more neceſſary, yet a man except he have p. 105this, cannot have the other, that living here bodily, we may live ſpiritually hereafter: Now for the ſenſe of the words.

1. What is meant by giving.

2. What is meant by Bread, with al the circumſtances, dayly bread, and our daily bread.

For the firſt, the word giving implies 3. things.

1. That the Lord out of his goodneſſe and wiſe bounty, would provide what may bee profitable for us, and which we ſtand in need of; in a word, that hee would ſupply whatſoever we want.

2. That hee would preſerve thoſe good things p. 106hee hath beſtowed upon us, that hee would graciouſly continue our lot and portion unto us, Pſal. 16. Thou maintaineſt my lot. The Lord doth not onelyonly give a patrimony to his children, but preſerves and continues that which is needfull to them.

3. That the Lord would bee pleaſed to ſend in the ſweet of his bleſſings and mercies hee hath beene pleaſed to beſtow on us; the bleſſing of the Lord is the ſtaffe of bread. It is not enough to have theſe bleſſings, for bread may choake us; the houſes wee inhabite may fall upon our heads, if they be not bleſſed to us. The covetous p. 107is as if hee had nothing, if the Lord let in but a ſecret curſe and veine of vengeance into his ſoule: a man may have many outward bleſſings, and yet have all the ſweetneſſe tooke off from them, that many times all that a man hath, may bee a torment unto him: the Lord can take off all the ſweet, therfore we pray and entreate that the Lord would give us the ſweet of them, that they may be comfortable to us, as they are in themſelves.

Q What is meant by bread?

A. Under this word bread, are included all neceſſary helps and comforts p. 108of this life, what ever concernes our lives, good name or eſtate, all things belonging to theſe, is bread.

Becauſe bread is the ſtaffe of life, moſt eſpecially uſefull for life: other things are neceſſary, but a man cannot be without this bread, therefore the Lord puts a part for the whole, it including, all bleſſings neceſſary for us.

Q What kind of bread muſt it be?

A. Our bread, not that wee can procure or purchaſe; but the word our, implies, that theſe things may bee ours in way of right, betweene man and man, that wee may not p. 109have them by violence, not to have another mans riches and honours, but that wee have a right to the ſame by the ſweat of our owne browes; not to pluck it from them, but that it may bee ours by our labour, meanes, patrimony, &c.

Q. What is meant by daily?

A. The word in the originall ſignifies ſubſtantiall bread, and not barely ſo much food and cloathes as will keepe the life and ſoule together, and no more; but that wee may have to our lawfull delight, as one ſpake, ſo much as will keep even at the years end.

p. 110Q Why this day?

A. It implies 3. things.

1. A daily need of ſuccour that wee have from the Lord; we doe not ſay give us this month or this quarter, but give us this day, as who ſhould ſay, wee ſtand in need of a daily ſuccour from the Lord: the Lord would not have a Chriſtian have too much, leaſt he might be ſecure, as the rich man in the Goſpell, ſoule take thine eaſe; thou haſt enough now: but the Lord would have us come for our breakfaſt, dinner and ſupper, and all from him.

2. It ſhewes that a man muſt bee content with his allowance, his deſires p. 111ſhould not bee catching after future things; wee beg not for our monthly and quarterly bread, but dayly bread, enough for the preſent time.

3. It implies that wee muſt pray for this dayly bread, every day a man muſt be begging and craving of the Lord, this is the meaning of this day: gather then up all and, the ſumme returnes to thus much; wee in this petition beſeech the Lord that all good things that cōcerne life, good name or food, may bee ſupplied to us, that wee may have more then barely enough, not to wring from others, to bee content with the leaſt p. 112pittance, and dayly and continually to begge for thoſe things we want and ſtand in need of.

Q What is the frame of the heart in the putting up of this petition?

A. It appeares in three things.

1. A painefulneſſe with care in that courſe and calling which God calls him to, and ſets him in.

2. An humble dependance on God.

3. A quiet contentedneſſe with that God allowes.

1. For the firſt, he muſt bee painefull; no man can ſay, give mee this day my daily bread, unleſſe hee be painefull in his place; if p. 113wee expect any thing any otherwiſe, its a mocking of God; wee muſt bee faithfull in our places, if wee expect any honour, goods, or good name. It was the Command God gave Gen. 3. In the ſweat of thy browes ſhalt thou eat thy bread all the dayes of thy life; there is no allowance for idleneſſe and careleſneſſe, the Lord ſets Adam to till the ground; ſo that if wee expect any thing neceſſary for us, we muſt take paines: for ſaith the Apoſtle, hee that will not labour let him not eat; the diligent hand makes rich.

Obj. But God makes rich you will ſay.

Arg. It is true, by a diligent p. 114hand, a ſcholler muſt labour if hee will have learning: looke as it is with a man that hath promiſed another ſo much, and ſo much at ſuch a time, and ſuch a place, if hee will come for it; now if the man comes not for it, hee looſeth it; Even ſo it is here, the Lord promiſeth ſucceſſe to our labour, the Lord bleſſeth the plowman by his plow, the trades-man by his trade, the ſcholler in his ſtudy; but except wee bee painefull in our places, wee can expect nothing: the Lord gives us our daily bread, while we walke with him: ſo that a man hinders himſelfe more by idleneſſe p. 115than hee profits himſelfe by prayer, without diligence.

2. The ſoule muſt have a dependance on God, when it hath done what it can: a man ſhould be ſo painefull in the uſe of the meanes, as though they could doe all, and yet ſo depend upon God above the meanes, as though all outward meanes, could not doe any good without the Lord; wee muſt not catch it out of Gods hands but looke to God in the way hee hath chalked out before us, and then expect of him what wee want; It is the Lord, that gives a man ſubſtance; In vaine it is, to riſe earely in the p. 116morning and to goe to bed late, and eat the bread of carefulneſſe, except the Lord bleſſe all, all is in vaine.

Let us looke therefore unto him for all we ſtand in need of; It is the phraſe of the wiſe man. The bleſſing of the Lord makes rich, it is not policie, craft and outward means that make rich, but the bleſſing of the Lord: from that expect all: though the plowman plow, though the gardner manure, cut and prune, yet nothing thrives unleſſe the dew of heaven falls: ſo it is here in our courſes, all our labours, paines, meanes and coſt, though it bee much and p. 117great, yet it wil not thrive unleſſe the Lord bleſſe; The Spirit of the Lord mo ved on the waters, Geneſ. 2. Let us therefore looke to his bleſſing upon all: a ſcholler may labour and take much paines, and yet ſhal never attaine his ends; either hee ſhall not have it at all, or if he have, it ſhalas Vriahs letter choak him at laſt; except we depend on God, all labour and paines is nothing.

3. There muſt bee a quiet contentednes, with what God beſtowes, and we receive, elſe we croſſe our ſelves: wee pray for bread, would wee then have what wee liſt? Wee doe not pray for dainties p. 118and coſtlineſſe of apparel, but for bread that pittance the Lord ſhall be pleaſed to beſtow upon us: now if nothing but dainties and curioſities will ſerve us, it is more than the word allowes, & then we can expect to bee beſtowed upon us. If wee have meate and cloth, wee muſt not looke to the quantity ſo much, a month or a quarter, but goe to the Lord, and let him diſpoſe of all, or elſe wee beg one thing and deſire another.

The Lord will be content to give us bread, not pearles; not to cocker us, but to give us what wee ſtand in need of. That of Agar, give mee not too much p. 119leaſt I bee proud; nor too little, leaſt I put forth my hand to wickednes; but give me food convenient; ſhowes it is better to bee at Gods allowance then our owne: A child happily would have a coate foure or five yards long to tire him, and fire to burne him, but a father will not have it, for feare of harming him.

So wee would flow over, but our Father meaſures out our portions according to our need. It is with us as with dieted ſick men, they would have hot wines, and ſalt meats, and eat exceſſively, but the Phyſitian orders all their dyets; for if they ſhould have their fill, it p. 120would kill them, a full ſtomack would encreaſe the humour; ſo the Lord is a marvellous skilfull Phyſitian; wee have proud, hauty hearts, and would have dainties, and if wee ſhould have riches as wee would, God ſhould looſe his honour which now he hath by us beeing kept under hatches, therefore the Lord diets us: nothing would ſerve ſome, if the Lord ſhould not ſtint thē, but they would bee as proud and ſaucy as ever they could; therefore the Lord is compelled to diet them: thus wee ſhould be content with the leaſt pittance that the Lord ſees fit for us: and hee that is p. 121thus the Lord will give him enough for his baite in this his pilgrimage; and ſo much for this petition.

And forgive us our treſpaſſes, &c.

This is the fift petition, touching the good of man, three concerning God, and three concerning us, this life and a better: the firſt wee have handled, and they that concerne our ſpirituall being follow. Wherein obſerve,

1. The Order.

2. The Senſe and meaning of the words.

3. The frame of the heart in putting up this petition.

p. 1221. The order, why it is thus placed, namely Iuſtification before Sanctification: the reaſon is, becauſe Sanctification flowes from Iuſtification; Being juſtified, we are ſanctified: firſt, wee are acquitted of our ſinnes, whereof wee ſtand guilty before God, and then hee ſanctifies us: firſt this, then the other; the other are the ſprings, & this the maine branch: wee beg for faith and other graces, but all are included in this.

2. As for the ſence of the words, take notice.

1. Here is the petition, Forgive us our treſpaſſes.

2. The reaſon, as wee forgive others, or, for even p. 123as we forgive others, that treſpaſſe againſt us, ſo Lord forgive thou our debts: this is the argument whereby we winne the favour of the Lord.

Q. What is meant by debts.

A. By debts are meant all ſinnes, all failings, whether of omiſſion or commiſſion: Now they are called debts, becauſe wee owe all kind of obedience to God, to love him above all, and our neighbour as our ſelves. Now theſe being the articles of agreement, the ſlighting & neglect of this ſame brings us into debt with God.

For firſt, we are bound to theſe: Secondly, by p. 124breaking theſe wee deſerve the puniſhment due to the breach of it: now when wee omit any thing we forfeit and are caſt behind hand. Thirdly, wee are liable to the execution of the puniſhment due for the breach of this. Thus all ſins are debts.

Q. What is it to forgive?

A. To forgive is this; wee beg that the Lord would bee pleaſed not to take advantage of us becauſe of our debts; nor yet to proceed in the rigour of the Law to doe that it requires. Now our ſinnes require wee ſhould bee condemned and executed: a malefactor forfeiting p. 125his bond is caſt in his cauſe, throwne into priſon, and execution ſued out, for the ſatisfaction of his debt: Now wee beg of the Lord, that hee would not condemne us in the Court of conſcience, nor execute his Juſtice on us: this is to forgive, and this proceeds from mercy.

Q. But how can God doe this? will this ſtand with the Juſtice of God, not to bee ſatisfied for our facts; to pardon them without ſatisfaction for them?

A. No, but though the party doe not ſatisfy, yet if the ſurety doe, it is ſufficient; ſo though hee p. 126forgive us, yet hee lookes for it at the ſureties hand. As the Creditor doth not require the debt at the debtors hands, yet hee doth at his hands that is bound to make ſatisfaction for the ſame; ſo the Lord doth not require ſatisfaction of us, as hee might, to exact the utmoſt farthing; becauſe thou ſinneſt thou ſhalt die: the Lord will not exact this of us, but he requires this ſatisfaction of the Lord Jeſus. So that God the Father is ſatisfied though not by us, therein ſhewing mercy on my part, and Juſtice on Chriſts part: thus wee ſee what it is to forgive, that the Lord p. 127would not arreſt me, but the ſurety; that he would not exact of me, but take all of Chriſt.

For we forgive others.

This is made an argumēt to prevaile with God: wee beſeech God to forgive us: becauſe wee forgive others: as who ſhould ſay, If we forgive others, forgive thou us; as though firſt we could not forgive others before God forgive us, hence the queſtion drawes on, namely,

Q. Whether is the ſoule able to forgive treſpaſſes to others, before the Lord forgive its treſpaſſes?

A. No, our forgiving others doth not goe before our owne forgiveneſſe: p. 128God muſt firſt forgive us before wee can forgive others, becauſe it is a worke of grace to doe this as God requires, and it comes from a gracious diſpoſition of ſoule which God muſt put in us before wee can doe it, for ſanctification followes Juſtification. Now to forgive treſpaſſes is a worke of obedience, flowing frō ſanctification, which ſanctification followes Juſtification; as a man ſhould ſay, a tree brings forth fruit from the ſappe in the roote.

Q. But this is uſed as a cauſe: we forgive others, therefore forgive thou us, it ſeemes.

p. 129A. No, it is a fruit and effect to make way for this conveiance and aſſurance: it makes us not to bee juſt, but declares us to be juſt: every reaſon propounded by the word, becauſe it doth not imply a cauſe; as I proove fire to bee fire thus: that which burnes is fire, but that burnes, therfore it is fire: now burning is not the cauſe of fire, but an effect of it, for firſt there muſt bee fire before it can burne: ſo it is a tree becauſe it beares apples: now apples are not the cauſe of the tree, but the tree of the fruit.

Q. What is it to forgive the treſpaſſes of our fellow brethren, and how p. 130farre may wee doe it?

A. In the treſpaſſe of a brother three things are conſiderable.

1. The ſinne it ſelfe.

2. The guilt of that ſin.

3. The puniſhment due to that ſinne.

1. Concerning the ſin and guilt, wee muſt know two things, wherein is the anſwer.

1. We muſt know, that to forgive properly wee cannot, it cannot be done by us, for who can forgive ſinnes but God onelyonly? it is one of Gods prerogatives to forgive ſinnes, and no creature can doe the ſame.

2. As the guilt hath a reſpect to God, ſo it hath p. 131a reſpect to us; for as he is injured, ſo are we; when a man ſteales, it is not onelyonly a wrong to the Law of God, but alſo a wrong to mee: ſo farre as the ſinne doth reſpect God, he pardoneth it, and as it concernes mee, I forgive him; and this is done when the heart is as willingly content to doe all good to a brother, as though hee had never ſinned againſt him: wee ſay wee forgive him, but wee will not forget him: this is not to forgive, but when betweene him and mee there is nothing to ſtop the doing of good, this is true forgiving.

Q. Whether is a man p. 132bound to forgive puniſhment to another, as when one hath ſtollen any thing from us, ſhould wee not follow the law on him? how farre muſt a man goe in this caſe in taking puniſhment on ſuch an one offending?

A. A man may, nay it may bee ſo, that a man is bound not to forgive it, but to puniſh it; and a man ſhould ſinne deeply in the neglect of it. If a man hath murthered another, a man is bound to follow the law on him, and to give him the puniſhment due to the fact.

Q. How farre may a man goe in this caſe?

A. It appeares in theſe particulars.

p. 1331. When all things conſidered a man ſees it may doe good, then hee is bound to give puniſhment: when there is nothing but a bridewell will doe a ſervant good, give it him; when a child is ſtubborne, give him correction and ſpare him not; It is as good as his meate: If a wretch belch out his malice, if a man can reforme him by puniſhment, give it him, who knowes but it may be the beſt Phyſicke that hee ever had? and to let him goe unpuniſhed in ſuch a caſe makes a man guilty of his ſinne, becauſe he might have reformed him by this meanes.

2. If this bee a way and p. 134meanes to bind a mans hand, and to hinder him from the practiſe of ſome ſinne; if a man have a ſuite of law againſt him, hee is bound to caſt him into priſon, for that keeps him from ſinning deepely. It is a worke of mercy to take a knife from a mad man; ſo GOD put an opportunity into a mans hands, hee is bound to take the Law, and it is mercy to him thus to doe.

3. When a man cannot otherwiſe maintaine his owne honour, life or ſome other particular good, for the taking off his owne wrong, a man is bound in Juſtice ſo to doe; as thus, if one ſhould raiſe a falſe p. 135report upon a man, it is not a worke of Tyranny, but a worke of mercy; hee ought to right his owne wrong by puniſhment, when it cannot be otherwiſe maintained: we are bound to take this courſe, for why? mine owne honour, life, and eſtate is to bee preferred before others.

4. When this courſe being Juſt, will maintaine the goodneſſe of a mans profeſſion and Gods glory, this ſhould bee done; when a mans profeſſion lyes at the ſtake, a man is bound to be meale mouthed, but to mak thoſe black-mouthed wretchesknown to others, that they may p. 136not dare to bring a ſcandall upon the glorious goſpell of Chriſt, nor on the profeſſours thereof: thus a man muſt doe, and yet forgive a man for all this, if his good or mine, or the profeſſion of the Goſpell may be furthered thereby: and thus farre a man may goe in theſe caſes and the like.

Q. Now wee come to the force of the argument: how is this an argument to prevaile with God to forgive us, becauſe we forgive others, where lies the force of the argument, what vertue is there in this?

A. It lies in three particulars, this being a ſpeciall p. 137meanes to obteine mercy; Lord I forgive others, therfore forgive thou mee.

1. All the mercy I have is not firſt in my ſelfe, it is but a river and ſpring coming from the ſea; but mercy is firſt in thy ſelfe, O Lord, the fountaine and ſea of mercy is in thee; Now Lord if I have but ſome bowells of mercy and ſome drops of that Ocean of thy mercy, and yet can forgive others, much more then thou the fountaine of mercy canſt forgive me.

The ſervants you know, fel out, and the one pulled the other by the throat, ſaying, pay me that thou oweſt p. 138me; now when the maſter heard of it, he ſaid, a thou wretch, doſt thou deale thus with him, when I dealt ſo favourably with thee? if a ſinner muſt forgive his brother 77. times, how much more the God of mercy? if hee that had but ſome mercy received from the fountaine, how much more the Lord the fountaine?

2. As wee have it not from our ſelves, but from God; ſo alſo that we have is mixt with a great deale of ſpleene; though ſome compaſſion, yet mingled with a great deale of envy; though ſome mercy, yet mingled with a great deale of cruelty: there is p. 139a great deale of darkenes with this little ſtar-light: but the Lord hath all love without any hatred, all mercy without any cruelty, there is no hinderance in the Lord to hinder him: Now the ſoule ſaith, Lord, if I that have a great deale of malice can forgive my brethren, then how much more thou that haſt all mercy and no ſpleene wilt forgive, if men humble their foules before thee?

3. That mercy that is in us, is but little; but it is infinit in the Lord: what we can doe is but the firſt fruit, a drop, a graine, a muſtard ſeed, but abundant in the Lord: the ſoule p. 140ſaith, Lord thou art boundleſſe and bottomleſſe in mercy, how much more wilt thou forgive? true, Lord, the talents & debts whereby wee are engaged unto thee are many, & great; but yet if wee poore creatures that have but from the fountaine, & that wee have is mingled with a great deale of malice, and that but a drop, and yet can forgive, how much more thou that haſt all firſt from thy ſelfe, and purely without all mixture of envy, and in an infinite abundance, how much more canſt thou forgive whom thou wilt? therfore Lord forgive us, for we forgive others.

p. 141Q. How ought the ſoule to bee framed in the putting up of this petition?

A. It appeares in foure particulars.

1. The ſoule muſt ſee and acknowledge it ſelfe guilty of thoſe ſinnes that appeare in his life: wee muſt ſee our ſelves ſtand in need of forgiveneſſe; now wee cannot doe this till we ſee our ſelves faulty; he that owes nothing, what need hee crave forgiveneſſe? ſo forgiveneſſe of ſinnes implies, that we are guilty thereof, and liable to the puniſhment due to ſinne.

They that confeſſe ſin and forſake it, ſhall find mercy. Prov. 28.14. firſt p. 142find thy ſinnes, then find Gods mercy.1. Cor. 11.1 Cor 11 If we would judge our ſelves, we ſhould not bee judged: hee that would have God forgive him, muſt not forgive himſelfe; as a malefactor that ſtickes to his owne innocency, and will not acknowledge any guilt, in vaine hee deſires to bee forgiven, ſo a ſinner is a malefactor before Gods tribunall: now if hee will not confeſſe, he ſhal never find mercy at the hand of the Lord.

2. Wee muſt labour to have the heart ſee its own inability to ſatisfy for ſin, or to beare Gods Indictment hee ſhall paſſe upon the ſoule that is guilty: the p. 143ſoule acknowledgeth it ſelfe unable to anſwer one of a thouſand. Behold (ſaith the Pſalmiſt) Lord if thou ſhouldſt enter into Iudgement, who were able to abide it? but there is mercy with thee, that thou maiſt be feared. We are banquerouts, wee cannot anſwer the debt, nor beare the ſuite: if the debtor bee able to anſwer the debt, or pay the money, hee cares for no kindneſſe.

The ſinner is the debtor, and if I can ſatisfie Gods Juſtice, what need I care? if I can abide it, what need I crave favor? but when it comes to this, who can abide it? then it is the LORD muſt pardon p. 144what ever is amiſſe; where ever the ſinner goes, hee cannot avoid the ſuite, he needs no purſevant to follow him: conſcience is arreſting, and the Divell accuſing, therefore hee fals downe and cries mercy, mercy to pardon the ſuite; the ſoule is not able to beare the ſuite, the Church complaines of it, behold our righteouſneſſe is as a menſtruous cloth, and they Ezeoh. 36.31. judge themſelves worthy to bee condemned: now in that I ſay forgive, I ſay I cannot ſatisfy for my ſinne.

3. Wee ſhould ſeeke to God and his grace, for what we need; we ſhould p. 145knowledge it his free mercy; when the ſoule ſees there is mercy in God for him, then it is fitted to pray for this petition. For ſhould I conceave God were ſevere, though I renounced my ſinne, yet I could not ſeeke him: God is not extreame and rigorous, but hee hath mercy in ſtore for them that ſeek him in truth and ſincerity, therefore wee ſhould apprehend two things.

1. That God deſires not to deale rigorouſly, wee ſhould perſwade our harts that God is deſirous to welcome our prayers. The Lord is ſaid to bee abundant in goodnes and mercy; Ex. 34.Exod 34the Lord is ready to ſuccour p. 146our infirmities. If we abound in miſery, the Lord will abound in mercy: the phraſe is, multiplying mercy, therefore the Apoſtle calls him, the Father of mercy and the God of all conſolation: wee have new vexations, he hath new compaſſions, nay, God hath more good then we can deſire, hee performes more then promiſeth, hee is abundant in truth above all that hee hath revealed himſelfe to bee in his word, Iſay 55.7. Our God is mercifull and abundant in forgiveneſſe, hee multiplies pardons, hee hath pardons in ſtore, merciemercy to pardon any p. 147poore ſoule, But ſaith the ſoule, what? my ſinnes committed and continued in? Marke what he adds, his thoughts of mercy are larger in giving then ours in craving. Eph. 2. hee is able to doe above what wee can aske orthinke.

It was but cold comfort Iſaac gave to Eſau, he had but one bleſſing: ſo if GODS mercies ſhould come to an end, it were but poore comfort: when the ſoule ſhould ſay Lord give mee, and the Lord ſhould ſay all is drawne dry; but there is enough in God to doe us good: what availes it though a father have a tender and a good heart p. 148to his child, if hee hath not to give it what it askes or ſtands in need of? but our heavenly father abounds in goodneſſe.

2. God as hee hath abundance of good, ſo hee is free and ready to beſtow it. Iſay 55.1. Ho, every one that thirſteth, let him buy milke and hony without money or price: wee would bee content to have wine, but wee have no money to buy it, therefore God adds, though you bee not able to pay for it, yet take it. Mich. 7.18. Who is a God like our God, who pardons ſins, becauſe mercy pleaſeth him? the pardoning of our ſinnes is like the overthrowing p. 149of Pharaoh in the ſea: God doth it not ſo much, becauſe wee pleaſe him, but becauſe his mercy pleaſeth him, he doth it freely.

4. Wee muſt bee content to waite for this mercy wee ſtand in need of: wee muſt waite for it and be confidently perſwaded of it, elſe wee croſſe the tenure of forgivenes, Held. 11. God gives mercy to none but thoſe that waite for it: in that we aske pardon, wee are reſolved to waite for it, (for ſo much is implied) a pardon in law is not authenticall untill it bee ſealed. So God ſaith he, will pardon us: but this is not …uthenticall p. 150untill wee have ſet to our ſeale; hee ſaith, hee will give freely, wee ſay, wee wil waite conſtantly. Pſal. 37.5. Commit thy waies to God, and hee will care for thee: hee that thus begs forgiveneſſe ſhall undoubtedly obtaine it at the hand of the Lord.

And lead us not into temptation.6. Petition.

This conſiſts of ſanctification both begun here and ended in glorification, ſanctification frees from the power of ſinne, glorification frees from the preſence of ſinne.

1. For the order, ſanctification flowes from Juſtification; when ſinne is pardoned we have the ſpirit p. 151of Chriſt which conveyes all to us: we are firſt juſtified, then ſanctified.

2. For the ſence of the words, here are 2. things:

1. What wee deſire God ſhould not doe, lead us not into temptation.

2. What he ſhould doe, deliver us from evill.

Q. What is meant by temptation?

A. A triall or aſſault whereby a mans ſtrength is tried; now they are double.

1. Deliverance into evill.

2. A proofe of the ſoundneſſe of grace: the firſt is eſpecially intended, all the aſſaults of the ſoule by ſinne, Sathan or p. 152the world wherby either our faith may be ſhaken or we withdrawn from God to evill: ſometimes there are good temptations of proving or expreſſing our grace; theſe in ſome ſence may have place in this petition: God tries us on this manner, and wee pray him that hee would not try us more then wee are able to beare.

Q. What is it to bee led into temptation?

A.

1. When temptations purſue us.

2. When they doe foile us aſſaulting of us.

3. When temptation doth totally vanquiſh us.

Now wee pray in this petition, that temptations p. 153may not purſue us, or purſuing us, that they may not foile us, and though wee bee foiled by them, yet that wee may recover our ſelves; we deſire that corruptions would not beſiege us, or if they doe, yet not conquer, but that we may recover our ſelves after we are overcome.

Q. Can God lead into temptation?

A. The Apoſtle explaines it I am. 1.13. God cannot tempt to evill, hee that is goodneſſe it ſelfe cannot provoke a man to ſinne: the Lord doth not put malice into any mans heart, God cannot bee properly the cauſe of drawing any man to wickedneſſe. p. 154There are tryals of proofe indeed: the Lord may try his, as hee did Abraham. Gen. 22.1. A man doth not hurt his armour if it be good when as hee prooves it: ſo God intends no evill to a man when as hee thus deales with him.

Q. In what manner doth God lead us into temptation.

A. Hee doth it three wayes.

1. When the Lord withdrawes not thoſe nets that are laid for us: when GOD removes not our ſtumbling blocks: nay, God may put an object of temptatiō before us. Thus a maſter may lay a baite p. 155for his ſervant by putting money in a corner; now it is lawfull thus, for a man to leave his money to diſcerne whether his ſervant be faithfull or no; he deſires not that he ſhould ſteale, but that he may try his fidelity. So God juſtly permitteth occaſions.

There muſt be hereſies for the triall of Gods ſervants. They that pitch their net firſt, let it fall, and then take it up, this is to raine ſnares. The favour of God accidentally is but a baite to a wicked man, his proſperity is his ruine; it is juſt with God to deale ſo, becauſe wicked men deſire it: So Iudas would faine have p. 156gotten ſomething by the ointment; it is juſt with God to ſuffer the Phariſees to give him 30. pence and ruine too. Now his mind is pleaſed, hee hath 30^d. and damnation too.

2. As God ſuffers occaſions, ſo hee lets ſinne and Sathan looſe; a mans hart would faine bee hankering, and God gives him up to his hearts luſts ſaying: take him ſinne and Sathan, let him have field roome. 1 King. 22.22. Ahab would faine goe to warre, it was a thing not allowed, but hee deſired it; therefore God ſends the Divell: God askes who will prevaile over Ahab? the Divell ſaith, I p. 157will goe: then God ſaith, goe and doe it.

Abimelech and the men of Sichem did very ill;Jud. 9.23.Judg 9:23 then God ſent an evill ſpirit, that is, hee let looſe the ſpirit of contention, and they deſtroyed him, and hee laboured to deſtroy them, ſo God. Rom. 1. is ſaid to give them up, when they departed from the government of the truth: no, ſaith God, will you not be ruled by holines? then take uncleaneneſſe: many a man that hath a wrathfull diſpoſition, take him envy ſaith God, let him bring blood on others, and ſo ruine to himſelfe: thus God tooke away p. 158his ſpirit from Saul, and gave him up to ſinfull diſtempers; of all plagues there is none that is like this.

3. God leaves a man to himſelfe, and lendes him not the aſſiſtance of his grace, but ſuffers him and Sathan to grapple together.

Thus he dealt with He-Zechiah; 2 Chron. 32.31.2 Chr 32:31who becauſe he had a leaſe of his life, begā to bee proud: now God left him to himſelfe, to ſee what was in him; hee thought himſelfe a brave man, therfore God leaves him; as a father lets a child goe when hee will not be held, ſo ſaith God, ſee what thou canſt doe, p. 159try thine owne ſtrength.

But deliver us from evill.

Hence obſerve, that though God would doe nothing againſt us, yet we are not able to deliver our ſelves from our corrupt heart.

Q. What is meant by evill?

A. Not ſo much trouble or puniſhment, as ſin; in it are three things.

1. The breach of the Law.

2. The guilt that a man gets by this breach, and ſo is liable to this puniſhment.

3. The vigour of ſinne, which rules over the ſoule; the two former, p. 160wee pray againſt, in the fifth petition; becauſe we ſtand guilty of the breach of the Law. Therefore wee pray that hee would not enter into judgement with us: wee pray now againſt the power of ſin, and that is in three particulars.

1. Sinne would be a comander over the ſoule; it is the King, Sathan is the Jaylour; it hath a Kingly ſoveraigne authority and would rule over him: ſin is often compared to a King, his ſervants are his obeyers; ſinne is a maſter, (at leaſt it would bee) it is ſo in every naturall foule, and it would bee ſo in the godly: the law of life, ſaith p. 161the Apoſtle, hath freed mee from the law of death. Rom. 8.2. ſinne gives parliament lawes and edicts to the ſoule; and as the Centurion bad one ſervant goe and hee went, and another come and hee came, ſo doth ſinne ſay, pride it is my pleaſure you ſhould bee proud, therefore I would have you imperiall and ſnappiſh: ſayes anger, I would have you ſpleneticke and rage; ſayes the ſoule, then I will, it ſhall be done: thus ſinne ſets up it ſelfe as ſupreame in the ſoule: hence a proud heart ſaith, I will doe that I liſt, ſay God what hee will; tell not mee of lawes, it is my mind. Thus your p. 162proud heart ſets you lawes and you yeeld to them. Now wee pray here that how ſoever ſin bee in the ſoule, yet that God would ſnib it, that it may bee an underling, and daily bee ſubdued in us.

2. As ſinne deſires to ſet up a maſter like rule, and a ſupreame, ſoveraigne Lord-like dominion, ſo ſinne carries the ſoule and ſometimes ſeparates it frō God; whereas the command of God ſhould be a guide to us and take place in our hearts, this authority takes up armes, reſiſts, and ſtands in defiance againſt the rule of the ſpirit; hence came theſe phraſes, they forſooke p. 163God, and turned their backs to his Commands.

What ſaith pride, ſhall I be a ſlave, that the world ſhould awe mee, and ſnub me? I will never yeeld it while I live, I will dye firſt: this is a Divell that drawes you from God and will carry you to hell, Rom. 7.23. That is the meaning of this place, ſin carries a man captive; when the ſoule ſees it ſelfe ſo ruled by him, a gratious hart would teare it ſelfe off if it could; but a naturall man is a ſlave to ſinne, and dares not affect any good in another nor labour for it himſelfe.

3. Sinne leaves a kind of blemiſh and ſtaine upon p. 164the ſoule; after the Commiſſion of it there is a kind of jarring to the heart and of running wrong in the ſoule. Peter after his deniall of Chriſt was averted from Chriſt; ſo a man after ſinne ſhall find himſelfe ſo dull to any good and prone to any evil; this is the ſtaine of ſin: when a mans arme is put out of joint, beſides the fall there is a bruiſe, ſo after a man hath broken the commandements of the Lord, the law unjoints him, hee is more awke to any good then ever, Gal. 6. If any man be unjointed by ſin, ſo that of the Romans, wound their owne ſoules, this ſin doth. Now theſe p. 165wee pray againſt, partly againſt the power of ſin, partly againſt the authority of ſinne, partly againſt the ſtaine of ſinne.

But deliver us from evill.

To deliver from evill implies three things.

1. Wee pray that the Lord would prevēt thoſe occaſions and ſtragglings of ſinne that trouble us; wee pray that hee would take off theſe diſtempers, whereby ſinne would lay ſiege againſt the ſoule, that hee would remove thoſe things that would remoove us from him. This wiſdome promiſeth. Prov. 6.21. That ſhee will walke with them, that walke with her; ſhee will keep p. 166them from the way of the wicked woman: ſinne is like an harlot, therefore the Lord is pleaſed to expreſſe it after that manner.

Now it is the mercy of God that hee will turne our eyes from beholding of vanity, that there may not bee violence of ſinne aſſaulting us, now wee pray therefore that wee may not come into the battaile, if it be poſſible: and that ſin may not come in againſt us.

2. That the Lord would aſſiſt us in the temptation that the temptation may not prevaile. It is a mercy not to bee tempted; but if wee muſt needs bee, it p. 167is a great mercy not to be overcome by temptation; if he will not wholly prevent us by his grace, yet to aſſiſt us gratiouſly in it: It is mercy not to bee aſſaulted, and though aſſaulted yet aſſiſted.

Now this aſſiſtance of God is twofold; either extraordinary, or mediate, by the meanes: wee ſpeake not ſo much of the firſt, though that be true, but wee crave both at the hand of the Lord.

1. Sometimes we crave for the extraordinary help and aſſiſtance of the Lord, to aſſiſt us even above meanes & in the meanes: wee know the Lord in the time of Queene Mary did p. 168help wonderfully; their temptations were grievous, and afflictions great, yet the Lord did help them extraordinarily, hee did let in abundance of ſweetneſſe: but wee paſſe this, and come to the other.

2. Wee pray eſpecially for ſuch meanes as may help us, and that appeares in foure particulars.

1. That the Lord would diſcover the enemy before hee come, that hee would make knowne unto us the engins, wiles and depths of Sathan, and the ſubtilty of our owne corrupt hearts, which are ready on every hand to ſurprize us. For to be ſurprized p. 169before wee are aware is great danger. Therfore wee pray that the Lord would give us the ſpirit of Revelation, that wee may take notice of the engines of Sathan, and that hee may be diſcovered to us. The diſcovery (wee know) of an evill is a meanes to prevent it, & not foreſeeing miſery, we cannot prevent it; he that ſees not an evill before it comes wil be overthrown by it when it comes: Many a man periſheth by pride & knowes not what hurts him; this corruption blowes up the ſoule. This the Lord promiſed, Iſay 30.21. Thou ſhalt heare a word behind thee p. 170ſaying this is the way; that GOD may keep a man from ſinne hee ſends the Spirit of Chriſt to ſay, this is the way, walke in it. The text ſaith, 2 Cor. 2. there ſpeaking of the inceſtuous man, wee are not ignorant of the methods of Sathan: ſo we pray the Lord that hee would diſcover the methods of Sathan to us. Matt. 26. When the great skirmiſh was to come, our Saviour forewarned Peter & ſaid, I wil ſmite the ſhepheard, &c. And ſaith, watch and pray; for the houre is come: hee gives him the warning peece: wee pray thē that God would make knowne to us the engines p. 171of ſinne and Sathan before they come. Wee know it is a great help in warre to know the quarters & orders of enemies, that ſo a man may order his according thereunto. So wee muſt know where the Divell and our corruptions lye quartered, & know what be the haunts of our wretched harts, & ſo order the helps God hath put into our hands for the reſiſting of them.

2. That the Lord as it were, would entrench about us, if wee bee not foretold of the enemies; that if wee ſhould not ſee ſinne to prevent it, yet that God would lay ſome heavy impediment upon us, p. 172and build ſome trench about us, that wee may not commit thoſe evills wee are tempted unto; that though hee doth not reveale the policy of Sathan, yet that hee would lay ſome ſnares that wee may not commit that ſin w^ch otherwiſe wee would doe: and this is a marvellous mercy, Gen. 20.7. Abimelech tooke Sarah and thought ſhe had been Abrahams ſiſter, as hee himſelfe told him; and no queſtion hee had a purpoſe to take her to be his wife, but the Lord laid an impediment, the LORD kept Abimelech from Sarah; hee tooke off the edge of his deſire and laid p. 173a barre betweene them.

Hoſ. 2.6.7. The Church was running after her abominations: now how did the Lord prevent her? The text ſaith, I will hedge thy wayes with thornes, and build a wall about thee: the lovers were corruptions, and the following of them was the eager purſuite of thē. Now God hedges the wayes with thornes, that is, hee layes afflictions on her, that ſhe had no liberty to ſinne, ſo that ſhee hath enough to doe, to mind her owne miſeries: ſometimes a man is addicted to baſe company, and then the Lord layes ſickneſſe upon him to priſon him and keep him from p. 174that ſinne, this is Mercy.

3. The Lord puts armour and weapons on them, to fight againſt their enemies that are oppoſite to his grace and children. Ephe. 6. from the 10. to the 18. bee yee ſtrengthned in all might putting on all ſpirituall abilities, to bee ſtrengthned in every good worke: God ſaith, hee covers the head of his. 1. Pet. 15. God keepes them by the power of his grace: God gives his the whole armour, the ſword of faith, the breſt plate of righteouſnes to quench the firy darts of Sathan, and to reſiſt him.

4. God gives a dominion p. 175over and a conqueſt of all our enemies, and over all our victorious corruptions: hee gives a happy iſſue and ſucceſſe with the fight, hee gives iſſues with the victory, Rev. 1.6. hee hath made us Kings, that is, hee hath given us a Kingly authority over all our corruptions. So Rom. 6. ſinne ſhall not have dominion over you: and Pſal. 119.133. Let no iniquity have dominion over mee: thus the Lord aſſiſts his in trouble.

3. As wee pray that the Lord would prevent the occaſions of evill, and if they come to aſſiſt us in them: So laſtly, if we bee foyled and brought under p. 176by the temptations of Sathan and our owne corruption, that the Lord would reſcue us from thē, that have had too much power over us, and too too much prevailed againſt us. This wee know was the requeſt and deſire of the Prophet David. Pſal. 39. O ſpare me, that I may recover ſtrength, before I goe away hence and bee no more ſeene: as who ſhould ſay, my baſe luſts are too ſtrong for mee; Theſe hands were ſtout, but now feeble, therefore good Lord give mee that former ſtrength: his ſins were as ſickeneſſe, therefore hee ſaith, I knew the time when I had a broken p. 177heart for my tranſgreſſion, but now a hardned; therefore O Lord, ſpare mee a little while before I goe hence and be no more ſeene, that I may recover my former zeale and ſtrength againe.Rom. 8.2.Rom 8:2 The law of the ſpirit of life in Chriſt, hath made mee free from the Law of ſin and death, ſaith Paul. Sinne makes Lawes, but we entreate the Lord that hee would prevent corruption, that he would aſſiſt us in temptations ordinarily and extraordinarily, that hee would diſcover the enemy before hee come, that hee would entrench about us, vouchſafe us armour and weapons to reſiſt, & give us dominion p. 178over our enemies, and if we bee overcome, that he would reſcue and recover us out of them all: this is the ſumme of this petitiō.

Now wee come to the frame of heart that wee ſhould bring before God, that ſo wee may bee fit to receive the good wee ſue for, from his hands.

Q. Firſt, wherein doth this appeare?

A. The frame of heart and diſpoſition of ſoule that beſt beſeemes us in the putting up of this petition appeares principally in foure things.

1. When wee truly deſire that the Lord would not let us bee drawne aſ… or lead into temptation, p. 179we muſt labour to auoid all ſuch occaſions as may be too ſtrong for us, or prevaile over us. In vaine wee deſire to be delivered from evill, when wee ruſh into evill; as if a man ſhould take pitch into his hands and deſire not to bee defiled, or put fire into his boſome and pray not to be burnt; this is a ſlighting of Gods mercy and provoking of him to wrath, rather then a begging of favour.

Wee would count it a madnes for a man to caſt himſelfe into the ſea, and then deſire to bee ſaved, to make our ſelves ſicke, that God may make us whole againe; it is nothing p. 180elſe but (as wee may ſay ſo) to make God worke: thus to run into evill and then to pray the Lord, hee would deliver us from evill, it is a provoking & mocking of the Lord: the wiſe mans rule is here memorable, Prov. 23.2. & 3. If a man bee given to his appetite, Let him put a knife to his throate; if thou loveſt the wine, looke not upon it: if a man be given to his appetite, it is in vaine to pray againſt it; & yet cate, but put thy knife to thy throate, abſteine therefrom: pleaſe not thy appetite.

The promiſe and the providence of God goe together,Pſal. 90.Ps 90 hee will ſuccour p. 181and relieve us, but it muſt bee in the way of his providence: hee that goes out of the way, and craves Gods aſſiſtance, ſhall never have it, but hales on evill to himſelfe. Matth. 18. Our Saviour ſpeaking of offences, ſaith, If thy hand cauſe thee to offēd, cut it off, and if thy eye cauſe thee to offend plucke it out, that is, were thy ſinnes as deare to thee as thy right hand in regard of profit, or thy right eye in regard of pleaſure, cut them off, pluck them out, fling them away rather then bee foiled by them. In vaine wee crave the aſſiſtance of the Lord, and in the meane time lay p. 182blocks before us, It is meere preſumption.

No marvell then if many times the Lord leaves a man, becauſe hee ſtrives not after that hee prayes for. It is enough to cauſe the Lord to curſe us, when wee doe not avoid the occaſions of evill; hee that will not fall into the pit, let him not come neere the brinke of it; hee that will not be ſnared by evil, let him ſhunne, and avoid all the occaſions of evill.

2. If wee bee weake of our ſelves and cannot prevern the occaſions of evil, yet bee carefull to ſeeke all ſuch meanes as may be ſuccourable and holpefull to us; if wee cannot help p. 183out, theſe wil ſurprize us. Let us ſeeke the meanes to ſuccour us in our need: the ſicke man that craves ſuccour of the Lord muſt uſe the meanes the Lord hath appointed; happily thou findeſt temptations preſſing on in thy calling, thou canſt not avoid it: the more the occaſions are, the more ſeeke for meanes that may fortifie thee; hee that will bee healed let him ſeeke the Phyſician; hee that is out of the way and would bee ſet in the right way, let him enquire it out, and not ſit ſtill and ſay, Lord have mercy upon mee, but ſeeke.

It was that which Ioſhua p. 184did;Joſ. 7.Josh 7 he called, yet the Lord did not help him, but ſaid, Why doſt thou ſo? Iſrael hath ſinned, looke out the execrable thing. Iſrael hath ſinned, looke to that; It is in vaine to pray that the enemy may not prevaile, if wee labour not to roote him out of the Camp; doe that throughly, and then the overthrow of thine enemies will be eaſy to thee.

3. When we have found the meanes, labour to bee content to bee ordered by all the meanes and helps that God hath been pleaſed to ordaine for our good. It is a madneſſe to crave as Balaam, Oh that I might dye, &c. and yet p. 185ſee the way, and will not walke in it. Ier. 42. They ſaid to the Prophet, enquire at the word of the Lord, and what ever hee commandeth we wil do; but when they heard and knew it, they would not obey the ſame.

In vaine it is to crave the pardon of ſinne, when we looke not to the promiſe; to deſire ſinne to bee ſubdued, & yet cannot abide the meanes that ſhould doe it. When a man ſaith, I will not be counſelled, but will have my proud heart and will walke in mine owne wayes, how can ſuch a one ſay, deliver me from this proud heart, when he wil not let counſell p. 186take place? when a man is in horror of heart, when conſcience flyes in his face, it is in vaine to whine then, and yet wilt not thou bee ruled by the word of God, but doe as vaine as ever, as looſe as ever, as idle as ever: thou beggeſt one thing & doſt practiſe another thing, & ſo long let us never put up this petition.

4. We muſt rely on the Lord for a bleſſing on all, a ſucceſſe in all, ſo uſe the meanes as if there were no promiſe to help and yet ſo depend upon God for all, as if the meanes could doe nothing, obſerve all thy occaſions, & ſay counſell and advice is p. 187good, but the Lord muſt ſet them on; man lives not by bread onelyonly, but by the bleſſing of God in the meanes; goe to the ſpirit of the Lord, and ſee there a greater power then in all meanes;2 Kings 2.2 Kgs 2 If thou canſt ſee mee taken up, then ſhalt thou have my ſpirit doubled upon thee. If thou ſeeſt the God that takes mee up, then hee wil give thee his Spirit; looke to God above all meanes, and hee that is thus diſpoſed, that man prayes aright to bee delivered.

For thine is the Kingdome.

We have done with the ſix petitions, three concerning God his name, Kingdome, will, three p. 188concerning our ſelves, cō cerning things of this life, of a better, Juſtification, Sanctification: wee come now to the concluſion, and in it conſider two things.

1. The thankſgiving.

2. The concluſion of faith in the word Amen.

In the thankſgiving is included both a reaſon of the petition, as alſo a forme of thankſgiving, as who ſhould ſay, wee doe not preſume wee can doe any thing, but that thou wouldeſt work in us what thou requireſt of us, for thine is the Kingdome. It is not in our power to doe what wee ſhould or what thou requireſt, but the Kingdome is thine, all p. 189comes from thee O Lord, and let all the glory of all bee returned to thee againe: doe wee hallow thy name and pray for thy Kingdome to come and thy will to be done? why it is thou Lord that muſt give the power; we beg all from him, and it is included in the word, for we have no power to doe any thing: ſo that this is the ground whereby wee beg all from him, and returne all to him.

Q. What is here ment by Kingdome?

A. 1. The word Kingdome diſcovers all the right & authority of God to give all things we want: thou Lord haſt the diſpoſing p. 190of all things we have, no authoritie or propriety that is in us, thine is the Kingdome, thou haſt all power to doe what thou wilt. The maſter doth what hee will in his family, and the King rules in his realme, ſo doth the Lord rule in the heart of his.

2. The Lord hath not onelyonly authority to doe what he will, but full and aboundant ſufficiency to diſpoſe of all according to his will and pleaſure, Kings may want power to doe what they would, and the ſonnes of Zerviah may bee too ſtrong for David; but as the Lord hath title to al, ſo his arme p. 191is large enough, his ability ſufficient enough to doe all; ſo that the ſoule ſaith, to doe all, thou haſt right to al, and ſufficiency to doe all. There is much infirmity in us, but none at all in thee.

And the Glory.

The glory of a thing we know appeares in two things.

1. In the excellency of it.

2. In the beauty and ſplendour of its excellency: this ſets forth the glory of things, as who ſhould ſay, if any beauty, excellency or glory bee in the creature, it is thine O Lord, for thine is the p. 192Kingdome, the power, and the glory.

Thine.

Q. What doth this word (thine) imply?

A. It implies three particulars.

1. That all authority, ſufficiency and excellency is firſt in God, all is his poſſeſſion and propriety; any thing we have or enjoy, is but what wee have of him, it is but a glimpſe and reflexion of the glory of God, it is all firſt in God, and he leaſes it out: God is the roote of all our being and wel-being.

2. As all power and ſufficiēcie is in him originally, ſo all comes from him; whatſoever is in the creature p. 193comes from God, all …re but tenants and Leſ…ees of that they have from the Lord, who is the great poſſeſſor of heaven and earth.

3. It implyes that wee ſhould acknowledge all belonging to him, give every man his due, whoſe is this honour and power; the Lords, let him have it then, and this is to put off all ability, and ſufficiency from our ſelves, and to acknowledge all to come from him: As though the ſoule ſhould ſay; Is there any thing in me Lord, it is becauſe thou giveſt it. Thou giveſt us hearts to pray, and it is thou that heareſt us when we pray. p. 194It is all free mercy, all abilities are from thee; therefore, Lord take all the glory, for all is thine; Thus the ſoule diſclaimes it ſelfe.

For ever and ever, &c.

That is, ever laſting power is in thee, which differs from all other power, all mans power is from God, but the kingdome of God, his power, and glory, is for ever and ever; We cannot pray alwayes, our abilities fayl, and our hearts faint, but thy power endures for ever: the good things of this life, meate, drinke, cloth, &c. ſometimes are gone, but yet thy power endures, for ever to ſuccour us. When p. 195our abilities fayle, yet there is eternall power in thee to renew them.

Amen.

The word Amen, implyes three things.

1. The terme of aſſeveration, and it diſcovers the truth of a thing.

2. A wiſh, Oh (ſaith the ſoule) that it might be!

3. The voyce of a confident faith. It is ſo, it is done Lord. All theſe three are implyed, but this laſt here mainely intended. Theſe things wee have prayed for, beleeving according to thy will that they are verily done. As alſo there is a ſecret looking after the Petition whē it is put up, the ſoule purſues p. 196his prayers; now ſaith the ſoule, they ſpeed; now the Lord grants my Petitions. As a man that ſhoots an arrow, he lookes after it; So the ſoule ſaith, Oh that the Lord would ſpeed it. So when the petitions are ſent to Heaven the heart followes the blow, and lookes after them; it ſends his Amen, Oh that it might be ſo! and then faith ſaith, It is done undoubtedly, as true as the Lord is faithfull, it muſt needs be done. The word [Amen] ſtrikes the match thorow. The ſoule wiſheth, Oh that it might be done! ſaith Faith, it is done already. Prayer is as the key; when a man p. 51duplicate page p. 52duplicate page p. 53duplicate page p. 54duplicate page p. 197wants proviſion, he goes to the treaſury and fetcheth it; So Prayer fetcheth comfort, peace and aſſurance; &c. and Amen turnes the key. It is mine ſaith the ſoule, Prayer is as a golden Key.

FINIS.

AN EXPOSITION OF THE PRINCIPLES OF RELIGION.

BY THO: HOOKER.

LONDON, Printed for R. DAWLMAN. 1645.

p. 1AN EXPOSITION OF THE Principles of Religion.