A Body of Divinity, Part 2 (1 of 4)

A Body of Divinity · Part 2 (1 of 4)

p. 331Hitherto we have treated of the rule and square of our Sanctification, viz. The ten Commandements:

Now wherein is the effect or exercise of Sanctification seene?

IN unfeigned repentance,Repentance & new obedience. and new obedience springing from thence. For the fruits of Sanctification, are; First, inward vertues, whereby all the powers of the minde are rightly ordered. Secondly, the exercise of the same, by putting those heavenly and sanctified abilities to holy use and service.

If then the exercise of Sanctification be first seen in repentance, what is repentance?

An inward and true sorrow for sinne,Repentance what it is. especially that we have offended so gracious a God, and so loving a father; together with a setled purpose of heart, and a carefull endeavour to leave all our sinnes, and to live a Christian life, according to all Gods Commandements, Psalme 119. 57. 212. Or a turning of our selves to God, whereby wee crucifie and kill the corruptions of our nature, and reforme our selves in the inward man, according to Gods will.

What is it to crucifie the corruption of our nature?

It is freely, and with all our heart to be sorry that we have angred God with it, and with our other sinnes, and every day more and more to hate it and them, and to flye from them.

How is this wrought in us?

It is wrought in us, partly by the threatning of the Law, and the feare of Gods judgements, but especially increased by feeling the fruit of Christ his death, whereby we have power to hate sin, and to leave it: For when the sinner is once humbled with the terrours of the Law; he flyeth to the comforts of the Gospell: and he there seeth in Christ Crucified, not onelyonly the mercy of God, discharging him of all his sinnes; p. 332but also how deep the wounds of sin are, wherewith he hath pierced his Saviour, Zach. 12. 10. and how severe the wrath of God is against sin, even to the slaughtering of his owne Son; and hence 1 Peter 4. 1. commeth he to hate his sins, Psalme 97. 10. as God hateth them, and to look backe thereon with godly sorrow, 2 Cor. 7. 10. resolving for ever after to forsake them all.

How is the reformation of our selves newnesse of life wrought in us?

OnelyOnly by the promise of the Gospel, whereby we feele the fruit of the rising again of Christ.

What doth ensue hereof?

Hereby we are raised up into a new life, having the Law written in our hearts, and so reforme our selves.

Wherein then doth repentance properly consist?

In a thorough changing of our purpose and desires from the evill which Gods Word rebuketh in us, to the good which it requireth of us, Rom. 12. 1, 2. Esa. 1. 16, 17.

What is required in respect of the evil we turne from?

First, knowledge of the evill, then a condemning of the same, together with a judging of our selves for it, and then with godly sorrow for that which is past, a hatred of it for ever, and all this because it is sin, and displeaseth our God.

What is required in regard of the good we turne unto?

First, a knowledge and approbation of good to be done, with a purpose of heart to doe it: then, an earnest love of the same, shewed by care, desire, and endevour.

Can men repent of themselves, or when they list?

No, for it is the gift of God, given unto them that are born againe.

Is it sufficient once to have repented?

No, we must continue it alwayes in disposition, and renew it also in act, as occasion is given by our transgressions, and Gods displeasure: for there is none of Gods Saints but alwayes carrying this corruption about them, they sometimes fall, and are farre from that perfection and goodnesse which the Lord requireth, and therefore stand in need of repentance so long as they live.

When then is this repentance to be practised of us?

The practice of repentance ought to be continually,When repentance is to be exercised. an abhorring of evill, and cleaving unto that which is good, Rom. 12. 9. for as much time as remaineth in the flesh after our conversion, 1 Pet. 4. 2, 3. yet at times there ought to be a more speciall practice and renewing thereof; as after grievous falls, Psal. 51. in feare of eminent judgements, Amos 4. 12. Gen. 33. 2, 3, &c. or when we would fit our selves to receive speciall mercies, Gen. 35. 2, 3, &c.

In what manner must the especiall practice of repentance in such cases be performed?

p. 333There must be

1. A serious search and enquiry after all sins, Lam. 3, 40. as Traitors against God; but especially speciall sins, Ier. 8. 6. Psal. 18. 23. as the Arch-rebels.

2. Humble confession of Sins,

1. Of necessity unto God, with shame of face, and true sorrow of heart, Prov. 28. 13. Ier. 31. 18, 19.

2. VntoUnto men conditionally, Luk 17. 9. viz. if either

1. The Church, for satisfaction of the publike offence, do enjoyne open acknowledgment, 2 Cor. 2. 6. Or,

2. Some personall wrong dedemand private reconciliation, Luk. 17. 4. Or,

3. The weaknesse of the labouring Conscience do require the secret assistance of a faithfull and able Minister or brother, Iames 5. 16.

3. Fervent and faithfull prayer, Psal. 51. 1, 2, &c. to God in Christ, both for pardon of what is past, verse 7. and for supply of renewing grace for the time to come, verse 10.

4. Promise of amendment and satisfaction to such as we have endammaged.

Seeing many doe falsly pretend that they repent, how may we know that our repentance is true?

A true triall of ununfained repentance may be taken,

1. From the generality of it, viz. if it extend to the abhorring and shunning of all sins, Psal. 119. 128, 139, 24. and to the love and practice of all duties without reservation, Psal. 119. 6.

2. From the thorow performance of each part, viz.

1. Hatred of sin, in spirituall warfare against it, and that even unto blood, if need be, Heb. 12. 4.

2. Of the love of righteousnesse, in bringing forth fruit worthy amendment of life, Matth. 3. 8. to wit, good works.

What is the spirituall warfare?

The daily exercise of our spirituall strength and armour against our adversary,Of the spirituall warfare. with assured confidence of victory; for the state of the faithfull in this life is such, that they are sure in Christ, and yet fight against sin, there being joyned with repentance a continuall fighting and strugling against the assaults of a mans owne flesh, against the motions of the Devill, and enticements of the world.

How shall we overcome these enemies?

By a lively faith in Christ Iesus.

What is then our principall strength?

The powerfull assistance of God in Christ, Ephes. 5. 10. who hath p. 334loved us, whereby we become more then conquerous, Rom. 8. 37.

What is our spirituall Armour?

The compleat furniture of saving and sanctifying graces,Of the spirituall Armour. called therefore the Armor of righteousnesse, 2 Cor. 6. 7. and the Panoplie, or the whole armor of God, Eph. 5. 11, 14, &c. viz.

1. The girdle of verity and sincerity.

2. The breastplate of righteousnesse, that is, holinesse of life, and good conscience.

3. The shooes of the preparation (or resolution to goe through with the profession) of the Gospell of peace.

4. The shield of Faith.

5. The helmet of the hope of salvation.

6. The sword of the Spirit, which is the sound knowledge, and wise application of the Word of God.

7. Finally, continuall and instant prayer in the spirit.

Who are the Adversaries in the spirituall conflict?

They are either our friends proving us, or our enemies seducing and endangering us.

Who is that friend of ours for our probation, who entreth into conflict with us?

God himselfe, who though he tempt no man unto evill, no more then he can himselfe be tempted, Iam. 1. 13. yet as a Master of defence enureth us to conflict, by contending with us even in his owne person, viz. 1sometimes by probatory commandements, Gen. 22. 1. or sensible apparitions, 2Gen. 32. 24. but more ordinarily by striking our hearts with his terrors, Job 6. 4. withdrawing the comfort of his gracious presence, Psal. 77. 7. 3leaving us for a time to our selves, 2 Chron. 32. 31. that by our fals we 4may acknowledge our weaknesse. Finally, exercising us under the crosse and yoke of outward afflictions, Heb. 12. 5, 6. Rev. 3. 19.

How must we contend with God?

No otherwise then Iacob, Hos. 12. 3, 4. and other holy men have done; that is, by obedience, humility, patience, and fervent prayer unto God, who only inableth us to previle with himselfe, giving us the blessing and name of Israel, Gen. 32. 28.

What are those enemies of ours that seeke to seduce and indanger us?

Whatsoever marcheth under the banner of Satan, the god and prince of the darknesse of this world, 2 Cor. 4. 4. Eph. 6. 12. who sometimes immediately assaileth us with impious and odious suggestions, 2 Cor. 12. 7. Zach. 3. 1. But more usually imployeth his forces or attendants, namely, the world, 1 Iohn 2. 15. and the flesh, Gal. 5. 24. So that the faithfull in this life have battell, both without, by the temptations of Satan, and the world; and within, by the battell of the flesh against the spirit.

How doe these enemies fight against our soules?

By imploying all force and fraud, to draw us by sin from the obedience and favour of God unto damnation, 1 Iohn 2. 15.

What must we doe being thus assaulted?

We must stand fast, being strong in the Lord, and in the power of his might, and taking unto us the whole armour of God, Eph. 6. 13, 14. that we may be able to resist in the evill daye and to lead▪ captivity captive.

p. 335How shall we overcome?

By a lively faith in Iesus Christ.

To come then to these enemies in particular: What call you Satan?

The adversary or enemy of God and his people.Of our first enemy, Satan.

How may we be able to stand against his assaults?

First, we must labour to informe our selves, that we may not be ignorant of his enterprises or stratagems, 2 Cor. 2. 11.

Secondly, we must boldly resist, Iam. 4. 7. 1. Pet. 5. 9. that is, give no place or ground unto him, Ephes. 4. 27. or admit no conference with him, but rather neglect and despise his suggestions.

Thirdly, we must take the shield of faith in Christ, and his assistance, setting him on our right hand, who is mighty to save, Psal. 16. 8. Isa. 63, 1. whereby we may quech all the fiery darts of the wicked one, Eph. 6. 16.

Forthly, we must brandish against him the sword of the Spirit, that is, the word of God, Eph. 6. 17. after the example of our Saviour, Mat. 4▪ 4. &c. keeping our selves to that only which God revealeth to us, and requireth of us.

What is the first assault of Satan against us?

By subtilty he allureth us to sin, and therefore he is called a Tempter, and a Serpent.

How shall we overcome him in these temptations?

First, by faith in Iesus Christ, who overcame all Satans temptations in his owne person, that so we might overcome him.

Secondly, by resisting the inward motions, and outward occasions of sin.

How shall we doe that?

By beleeving that we are baptized into the death and Resurrection of Christ.

What is the second assault of Satan against us?

He layeth fearfully to our charge our sins committed, and therefore he is called the Devill, and accuser.

How shall we overcome him in these accusations?

First, by faith in Iesus Christ, who hath justified us from all the sins for which Satan can accuse us.

Secondly, by all those comfortable promises of forgivenesse of sins, which in Christ name are made unto us.

What is the third assault of Satan against us?

He seeketh by manifold inward terrors, and outward troubles, to swallow us up, and therefore is called a roaring Lyon.

How shall we overcome him in these terrors and troubles?

1. By faith in Iesus Christ, who was heard in all his troubles, to give us assurance, that we shall not be overcome in them.

Secondly, by faith in Gods providence, whereby we know that Satan can doe no more harme unto us, then the Lord doth permit him for our good.

So much of Satan our first enemy:2. Enemy, the World. What call you the World?

The corrupt state and condition of men, and of the rest of the creatures, which Satan abuseth as his store-house, or armory of temptations, 1 Iohn 2. 15.

How doth the World fight against us?

By alluring and withdrawing us to the corruption thereof.

p. 336What meanes doth it use?

First, it allureth us to evill, with hope of false pleasures, gaine and profit, preferment and glory of this world, drawing us from our obedience to God, 1 Joh. 2. 16.

Secondly, otherwhiles with feare of paines, troubles, losses, reproaches, it discourageth us from our duty, and allureth us to distrust Gods promises, Joh. 16. 33.

How may we withstand these temptations of the world?

By our faith, 1 Joh. 5. 4. which setteth a better world, even Gods heavenly kingdom before our eyes, and so enableth us both to contemne, Heb. 11▪ 24, &c. and crucifie, Gal. 6. 14. the love of this present world, and to endure manfully the threats and wrongs the reof, Heb. 11. 36, 37. both confessing Christ in perill, and suffering martyrdome for his sake, if we be thereto called, Rev. 12. 11.

How are then the pleasures, profits, and glory of this world to be overcome?

First, by a true faith in Iesus Christ, who despised all these things to worke our salvation, and to make us overcome them.

Secondly, by faith in Gods word, that feareth us from doing any thing that is against his will.

And how shall we overcome the paines, losses, and reproaches of this world?

First, by a lively faith in Iesus Christ, who suffered all these things to worke our salvation, and to enable us to suffer them.

Secondly, by a stedfast faith in Gods promises and providence, that we shall want no good thing, and that all things seeming hurtfull, shall bee turned to the furtherance of our salvation.

So much of the World, the second enemy: What call you the Flesh?

The corruption of our nature wherein we were borne and conceived.Third enemy, our flesh.

Doth that remaine after Regeneration?

Yea, it dwelleth in us, and cleaveth fast unto us, so long as we carry the outward flesh about us.

How doth the flesh fight against the Spirit?

As a treacherous parte within us, being by Satan stirred up, and invegled with the baits of the world, or discouraged with the evill entreaty thereof, it fighteth on his side against our soule, 1 Pet. 2. 11. That is, our spirituall life and welfare, by continuall lusting against the Spirit, Gal. 5. 24.

How is that?

First, by hindring, or corrupting us in the good motions, words, and deeds of the Spirit.

Secondly, by continuall moving us to evill motions, words, and deeds.

What call you the Spirit?

The holy Spirit which God in Christ hath given us, whereby we are begotten againe.

Doe we not receive the Spirit in full measure and perfection at the first?

No; but first wee receive the first fruits, and afterward daily increase of the same unto the end, if the fault be not in our selves.

p. 337How doth the Spirit fight in us?

By lusting against the flesh.

How doth it lust against the flesh?

First, partly by rebuking, and partly by restraining in us the evill motions and deeds of the flesh.

Secondly, by continuall enlightning and affecting us with thoughts, words, and deeds agreeable to Gods will.

How may we withstand the temptations of our flesh?

By setting before our eyes the patterne of the death of Christ, and arming our selves with the same minde, that it behoveth us also to suffer in the flesh, ceasing from sinne, 1 Pet. 4. 1. hereto craving and imploying the power of the same death of Christ, to subdue and crucifie our carnall lusts and affections, Rom. 6. 2. &c. Whereto also belongeth the helpe and assistance of the Spirit, for the repressing of our inordinate desires of nature, 1 Cor. 9. 25.

So much of the spirituall fight: what followeth after a man hath gotten the victory in any tempatation or affliction?

Experience of Gods love in Christ, and so increase of peace of conscience, and joy in the holy Ghost, Rom. 5. 3. 2 Cor. 1. 5.

What followes if in any temptation he be overcome, and through infirmity fall?

After a while there will arise godly sorrow; which is, when a man is grieved for no other cause in the world, but for this onelyonly, that by his sin he hath displeased God, who hath been unto him a most mercifull and loving father, 2 Cor. 7. 8, 9. Matth. 26. 75.

What signe is there of this sorrow?

The true signe of it is this: when a man can be grieved for the very disobedience of God in his evill word or deed, though he should never be punished, and though there were neither heaven nor hell, 1 Pet. 2. 18, 19.

What followes after this sorrow?

Repentance renewed afresh, 1 Cor. 7. 11.

By what signes will this repentance appeare?

By seven, 2. Cor. 7. 11.

1. A care to leave the sin whereinto he is falne.

2. An utter condemning of himselfe for it, with a craving of pardon.

3. A great anger against himselfe for his carelesnesse.

4. A feare lest he should fall into the same sin againe.

5. A desire ever after to please God.

6. A zeale of the same.

7. Revenge upon himselfe for his former offences?

Thus farre of repentance and the spirituall warfare accompanying the same: What are those good workes wherein our new obedience is exercised?

That which proceeding from a person acceptable, is something of God commanded,New obedience. performed in right manner, and directed unto a good end: namely, whatsoever thing is done of us, not by the force or conduct of nature, 2 Cor. 3. 5. but by the power of the Spirit of Christ dwelling in us, Rom. 8. 10. and according to the rule of the knowne will of God. Rom. 12. 2. unto the glory of God, 1 Cor. 10. 31. the assurance of p. 338our election, 2 Pet. 1. 10, &c. and the edification of others, 1 Cor. 10. 23.

How many things then are needfull for the making of our actions good, and what properties are to be required in good works?

Five:Of good works in generall, and of the Properties of them.

1. They that doe them must first be such as are ingraffed into Christ, and continue in him, that so their persons may be acceptable unto God.

2. They must be agreeable to the Law of God; and he that doth them, must know that he hath a warrant for his action from the Commandement of God.

3. He that doth them, must not only have a warrant for his action, and know that it is lawfull, but he must also doe it in that manner which God hath appointed.

4. He that doth them, must be perswaded in his heart that God alloweth them.

5. They must be done to that holy end for which God hath commanded them; namely, to glorifie God, and to assure our owne salvation.

Cannot all men doe good works?

No, but only the regenerate, who are for that purpose created anew, and indued in some measure with the spirit of Christ, and power of his resurrection, and carry the Image of God in them, Ephes. 2. 10. 2 Tim. 2. 21.

What say you then of the good works of the unregenerate?

They doe no good works, because they neither are as yet members of Christ, nor doe offer them to God in the name of Christ, and therefore are the evill Tree, which bringeth forth only evill fruit, Mat. 7. 17, &c. Jer. 13. 23.

Is there no difference between those unregenerate, which keep themselves to their owne wives, and those that take other mens: Or between him that stealeth, and him that liveth of his owne labour, though not converted?

Yes verily: For the former actions are civilly good and profitable for maintenance of the society of men, and before God not so abominable as they which are committed against civill honesty; yet comming from some other cause (either of vain-glory, or of servile feare, or opinion of merit) then from faith, and consequently, the love of God, they are no better then sins, what shew of goodnesse soever they have.

Is there no concurrence of nature in the doing of a good worke?

Taking nature (in the common sense of Scripture) for that hereditary corruption that cleaveth to all the sons of Adam, Eph. 2. 3. 1 Cor. 2. 14. no good worke hath any ground or help from nature, but is altogether contrary thereto, Rom 8. 7. But if we understand by nature, as Rom. 2. 14. the created abilities of soule and body, as the light of reason, liberty of the will, motion of the bodily members, &c. we acknowledge nature not to be the principall mover or guide, Mat. 16. 17. but the things moved and guided by grace in well doing, 1 Thes. 5. 23.

Doe not our good works make us worthy of eternall life, or in some part justifie us, or any whit merit and deserve the favour of God?

No: because,That there is no merit in good works.

1. We are ten thousand times more indebted to God, then all our p. 339good works, or our selves are worth.

2. We can doe no good thing but that which commeth from God.

3. The righteousnesse which is able to stand in the judgement of God, must be perfect in all respects, but in many things we sin all. And againe, our best works are imperfect, corrupt and defiled with sin, and therefore can deserve nothing at the hands of God, who being perfect righteousnesse it selfe, will find in the best works we doe, more matter of damnation then of salvation: wherefore, we must rather condemne our selves for our good works, then looke to be justified before God thereby, Ps. 143. 2. Isa. 64. 6. Iob. 9▪ 3.

Is there no works of man perfectly good?

No worke of a sinfull man is wholly free from sin, neither is there any good worke perfect, no not of the most perfect in this life, by reason of the remainders of corruption, Isa 64. 6. Gal. 5. 17. but only the worke of Christ, in whom alone there was no mixture of sin, 1 Pet. 2. 22.

But when our Sanctification here begun shall be perfected in the world to come, shall we not then be justified by an inherent righteousnesse?

No, but by the imputed righteousnesse of our Saviour Christ, which being once given us, is never taken away from us.

How is pollution conveyed into the good works which God worketh in us?

There is (besides the worke of his owne hand, through the operation of his holy Spirit) a pollution in us, and an infection of ours, which commeth from the sin that dwelleth in us: as cleare water put into an uncleane vessell, or running through a filthy channell, receiveth some evill quality thereof.

Wherein doe our good works faile of Gods Iustice?

Partly in the instrumentall causes from which they proceed, and partly in the finall cause or end whereunto they ayme.

What are the instrumentall causes hindring the perfection of our worke?Wherein our good works faile.

1. Our understanding, in that the worke is not done with knowledge, absolute and throughly perfect.

2. Our memory, in that our remembrance is infeebled, and doth not so fully retaine that which the understanding conceiveth.

3. Our will and affections, in that they are short of their duty.

4. Our body, in that it is not so apt and nimble for the execution of good things as is required.

Expresse this by a similitude.

We are in the instrumentall causes like to a common Labourer, which being hired by the day, worketh with one hand whereas both are required, or worketh a peece of the day, being hired for the whole.

What is the finall end wherein good works faile?

In that we have not so direct an eye to Gods glory, or the good of our neighbour as is required; but looke asquint, as it were, at those duties which are injoyned us: Like to those Artificers, who preferre their owne credit in their skill before their Masters profit.

If then it be so that sin cleaveth to our best works, and maketh them sin, are not our good works sin? and are not all evill works equall?

No, doubtlesse, be it far from us to thinke it: For their imperfection is sinfull, but the good worke is not a sin, and even in bad actions (as hath p. 340been said) some are better, that is lesse evill and hurtfull then others.

But seeing our works are thus corrupt, how can they please God? and why doth he promise a reward unto them?

First,Why God rewardeth our works. the reward that God doth promise, is not for the desert of our works, but of his owne grace and mercy.

Secondly, the corruption and pollution that cleaveth unto our good works is taken away by the intercession of our Saviour Christ, for whose sake God covering the imperfection, accepteth and accounteth of, and so rewardeth them, as if they were perfect, 1 Pet. 2. 5. Exod. 28. 36, 37, 38.

What Doctrine is hence to be gathered?

A Doctrine of great comfort to the children of God to stir them up to abound in good works, sith they are so acceptable to God and Christ Iesus: for when men know any thing to be delightsome to their Prince, they will withall endeavour & strive for it: how much more then ought we to be pricked forward to the service of God, who quencheth not the smoaking Flaxe, nor breaketh the bruised Reed, Matth. 12. 20. yea which forgetteth not a cup of cold water given in faith, and for his sake? Matth. 10. 42.

Declare now the ends for which good works are to be done.

1. That by them Gods glory may be advanced.The ends of good works.

2. That by them we may shew our thankfulnesse to God for all his benefits.

3. That by them we may be assured of our faith and election.

4. That by our good workes we may edifie others.

How may we edifie others?

1. By encouraging and strengthening those that are good.

2. By winning those that are not come to God.

3. By stopping the mouthes of the wicked, and of those that are incorrigible.

Is it not lawfull to seek our owne praise and merit by our good works?

No; for all our good works are imperfect, and salvation is only merited by the death and obedience of Christ, (as hath been said.)

But will not this Doctrine make men carelesse of well-doing:

No; for they that are ingraffed into Christ, must needs bring forth good works; and good workes are necessary, (as hath been declared) though not for merit, yet for Gods glory, the edification of others, and our owne assured comfort.

Are good works so needfull, that without them we cannot be assured of salvation?

Yes; for though good workes doe not worke our salvation in any part; yet because they that are justified are also sanctified, they that doe no good workes, doe declare that they neither are justified, nor sanctified, and therefore cannot be saved.

Then they must much more be condemned, which commit sinne, and lye in it.

Yea; for such are not onelyonly pronounced to be accursed by the Law, but also the Gospell hath pronounced, that they shall not inherit the kingdome of heaven.

What consideration may draw us to be zealous in good works?

p. 341That if we doe well, we shall have well, as the old saying is.

But that is a hard thing to be perswaded of?

So it is indeed; because our hearts are naturally distrustfull in the promises of God: As also our flesh, the world, and the devill doe suggest unto us, that it is a vaine thing to doe good. Mal. 3. 14.

What remedy is there against this assault?

That it shall be well with them that doe well, by the testimony of God himselfe, commanding the Prophet Esaiah to say so to the righteous, Esa. 3. 10. which ought to teach all men, that laying aside all their owne opinions, and whatsoever seemeth good in their owne eyes, they should rely wholly upon the direction of God.

What may be gathered of this?

That it is better to endanger our selves with obedience to God, then with disobedience to rid our selves out of appearance of trouble.

But why did the Lord thus charge the Prophet?

Because the wicked (as saith Malachi) wearied God with their blasphemies, saying, that he delighted in their wickednesse, Mal. 2. 17.

How secondly is that poynt confirmed?

By a continuall practice and experience from time to time, as the friends of Job doe well reason thereupon.

What is the third proofe?

That sith the Lord must doe either good for good, or evill for good; and that it is absurd, yea blasphemous, to say that God doth evill for good; it must needs follow, that he will doe good for good: for if a reasonable honest man would not requite kindnesse with unkindnesse; it can much lesse fall into the nature of God so to doe; especially seeing he did then shew kindnesse unto us, when we were enemies unto him.

How fourthly is it confirmed?

In that God is said to write up the good deeds of his servants into his book of Records, as the Kings of the earth are wont to doe, Mal. 3. 16, 17, 18.

But this seemeth not so, sith the wicked doe so triumph over the godly, as if there were no difference?

A difference shall specially appeare at the day of judgement, when by the sentence of the great Iudge the wicked like stubble shall be consumed with fire, and the Sun of righteousnesse shall shine upon the just.

Is there no difference at all in this life?

Yes, inwardly: For the godly in doing well have alwayes a good conscience, howsoever earthly things goe with them; so that the green Sallet of hearbs, or dry bread, is better to them then all the rich mans wealth; because the grace of God goeth with them whither soever they goe, whereas the wicked have a hell in their conscience, how well soever they fare outwardly.

So much of good works in generall: What speciall good works are commanded us in the Word of God?

The things which we give unto God,Of speciall good works required. prescribed in the first Table; and the giving of almes to our needy Neighbour, touching which among all the duties of the second Table, our Saviour giveth speciall direction in the sixt of Matthew, where he entreateth of prayer and fasting.

p. 342What are those things that we give unto God?

Prayers and Vowes, Psal. 50. 13, 14. & 66. 13, 14. which being speciall parts of Gods worship may not be communicated to any other, Esa. 42. 8. & 48. 11.

What is prayer?

It is a familiar speech with God in the name of Christ,Of prayer, what it is. 1 John 5. 14. opening the desires of our hearts unto him, and so a lifting up of the mind, and a powring out of the heart before God, for the more ample and free fruition of the good things we have need of, Psal. 50. 15. Jer. 33. 3. Lam. 2. 19. Phil. 4. 6.

How further is the necessity of Prayer considered?

Prayer is a key to open the Store-houses of all Gods treasures unto us;The necessity of prayer. and as by knocking we enter into the place we goe to, so by Prayer we obtaine those things we need. Also as men provide gifts to make way for favour, Pro. 17. 8. so Prayer is a gift to appease Gods anger towards us, and as a hooke to reach those things that are above our reach, and to put by those things that stand in our way and let us. Adde hereunto, that it is so necessary, as without it the use and enjoying of the things we have is unlawfull, 1 Tim. 4. 5. For as if we take any thing that is our Neighbours without asking him leave we are accounted Theeves, so to take any thing of Gods (whose all things are) without asking them at his hand, is Felony. Finally, Prayer is a principall meanes serving for the strengthening and encreasing of Faith, and for the further advancing and more plentifull effecting of the outward meanes of salvation, Jude 20. 1 Thess. 5. 17, 18. Psal. 4. 6, 7. And therefore the Apostles did not onelyonly say unto Christ, Increase our faith, Luk. 17. 5. but also, Lord teach us to pray as John taught his Disciples, Luke 11. 1.

What gather you hence?

That we can never honour God aright, in calling upon his name, unlesse wee bring faithfull and feeling hearts before him, James 1. 6, 7. 1 Sam. 1. 16.

Describe Prayer yet more largely?

It is a religious calling upon God alone in the name of Christ,A more full description of prayer. by the titles wherewith in the Scripture he is set forth unto us, as well thereby to doe service and homage unto the Lord, as to obtaine those further things and Graces that are necessary for us. Or thus. It is the holy request of an humble and sanctified heart, together with thanksgiving Phil. 4. 6.) offered by the power of the spirit of Prayer (Rom. 8. 26.) as a speciall service unto God (Psal. 50. 15.) in the name of Christ (John 14. 14.) in behalfe of our selves and others, (Ephes. 6. 18.) with assurance to be heard in what wee pray for according to the will of God, 1 Iohn 5. 14. Iames 1. 6.

Why doe we call it a request with thanksgiving?

Because in all our Prayers there must both petition of the good things we need, and thankfull acknowledgment of those things we have obtained, (1 Thess. 5. 17, 18.) As for those formes which containe neither supplication nor giving of thanks, as the Articles of the Beleefe, the Decalogue, &c. they may, and ought, for other good purposes, be committed to memory and rehearsed, Deut. 6. 7. but to use them as Prayers savoureth p. 343of deep ignorance, if not of superstition, Matth. 6. 7.

Why doe you call it the request of the heart?

Not to exclude the use of bodily gesture, much lesse of the voice and tongue, in the action of Invocation, (therefore called the Calves of the Lips, Hosea 14. 2.) but to shew, first, that the heart is on our part the principall mover and speaker in prayer, from whence both voice and gesture have their force and grace, 1 Cor. 14. 15. Psal. 45. 1. & 108. 1.

Secondly, that Prayer on sudden occasions may be secretly and powerfully offered, and is of God heard and accepted, when neither any voice is uttered, nor any bodily gesture employed, Exod. 14. 15. Nehem. 2. 4.

Why doe you adde, Of an humble and sanctified heart?

Because as in generall none can pray, or doe any thing acceptable, Psal. 109. 7. but such as are truely regenerate and sanctified unto this and every good work, Psal. 51. 15. so in speciall (and for the present action of prayer) it is required as the summe of all sacrifices, that the heart be humble and contrite, Psal. 51. 17. acknowledging it owne unworthinesse by reason of sinne, Dan. 9. 8, 9. feeling the want of Gods grace and mercy, Psal. 143. 6. and submitting it selfe unto him, willing to be beholding for the least degree of favour, Luke 15. 18, 19.

What then is required of us, that our prayers may be holy?

1. That we pray with faith and assurance that God for Christ sake wil heare us.What is required that prayer may be holy.

2. That we pray with feare and reverence of God.

3. That we pray with humility, and a lively sense of our owne unworthinesse to obtaine any thing at Gods hands.

4. That we pray with a true feeling of our owne wants, and an earnest desire to obtaine those things for which we pray.

5. That our affections be agreeable to the matter for which we pray.

6. That we purpose to use all good meanes for the obtaining of those things for which we pray.

In brief, these be the speciall properties of true prayer. It must be

1. In faith, without wavering, Iames 1. 6.

2. In truth, without faining, Psal. 145. 18.

3. In humility, without swelling, Luke 18. 13.

4. In zeale, without cooling, Iames 5. 16.

5. In constancy, without fainting, Luke 18. 1.

What learne you hence?

That even they which are most frequent and fervent in this duty had need to pray God to forgive their prayers, in conscience of their owne frailties and infirmities, Esa. 38. 14, 15. Psal. 77. 9, 10. & 32. 3, 5.

What is the spirit of Prayer?

An especiall grace and operation of the holy Ghost, Iude 20. called therefore the spirit of grace and supplication, Zachary 12. 10. enabling us to powre out our soules unto the Lord, Psalme 62. 8. with sighes that cannot be expressed, Romanes 8. 26. For the holy Ghost must bee our helper in prayer, to teach us both what to pray, and how to pray, Rom. 8. 26.

To whom must we pray?

p. 344To God alone,That we must pray to God alone. and to none other. For 1. He alone is the searcher of the hearts, heareth the voice, and knoweth the meaning of the spirit of prayer, Psal. 65. 2. Rom. 8 27.

2. He is able to grant whatsoever we demand, Eph. 3. 20.

3. He challengeth our faith and confidence, without which we cannot pray, Rom. 10. 14. Wherefore seeing he alone heares all prayers, heales all sins, knowes all suiters, Jer. 31. 18. 2 Chron. 7. 14. & 6. 30. 1 Chro. 28. 9. Psal. 44. 21. He alone hath love enough to pitty all, and power enough to relieve all our wants and necessities, to him alone we are to pray, and to none other.

What learne you hence?

That seeing the Scripture forbiddeth us to communicate Gods honour to any other, Isa. 42. 8. & 48. 12. such as pray either to Saints or Angels, Col. 2. 18. have forgotten the name of their God, Psal. 44. 20. which condemneth those of the Church of Rome, who would have us to pray to Angels and Saints departed.

Whether must we direct our prayers, to the Father, or the Sonne, or to the Holy-Ghost?

We must pray to the Trinity of Persons in the Vnity of the Godhead; that is to say, to our God in Trinity.

In whose name, or for whose sake must we pray to God?

In the only name,That we must pray only in the mediation of Christ. and for the only sake of his Sonne our Lord Iesus Christ, Dan. 9. 17. Iohn 16. 23, 24. the alone Mediator between God and man, 1 Tim. 2. 5. As of propitiation, so or intercession, 1 John 2. 1, 2. Rom. 8. 34. who through the vaile of his flesh, and merit of his bloud, hath prepared for us a new and living way, whereby we may be bold to enter into the holy place, Heb. 10. 19. in whom alone we are made the children of God, and have liberty to call him Father, Gal. 4. 5. Finally, in, with, and for whom God giveth all things that be good to his Elect, Rom. 8. 32.

Who are condemned by this Doctrine?

They of the Church of Rome, who teach us to pray in the name of Saints, and make them to be our Mediators between God and us.

For whom are we to pray?

For our selves and others,For whom we must pray. us and ours; in a word, for all men, 1 Tim. 2. 1. even our enemies, Mat. 5. 44. because they beare the common Image of God, Jam. 3. 9. and bloud of mankinde, whereof we are all made, Act. 17. 26. unlesse it be apparent that any one hath committed the unpardonable sin, 1 John 5. 16. But principally, for such as are our brethren in Christ, and of the houshold of faith, Eph. 6. 18. Gal. 6. 10.

Secondly, for all sorts and degrees of men, especially publick persons, as Rulers, and such as are in authority, 1 Tim. 2. 2. Ministers that watch over our soules, Eph. 6. 19. Col. 4. 3, &c.

What assurance have we that we shall be heard in what we pray for?

1. Because we pray to that God that heareth prayers, Psal. 65. 2.

2. And is the rewarder of all that come unto him, Heb. 11. 6. and in his name to whom who so asketh, God denieth nothing, Iohn 11. 42. and therfore howsoever we are not alwayes answered at the present, Psal. 77. 1. or in the same kind that we desire, 2 Cor. 12. 9. yet sooner or later we are sure to receive even above that we are able to aske or thinke, if we continue p. 345with constancy, patience, and importunity to sue unto him according to his will, Luke 11. 5. & 18. 1. 1 Iohn 5. 14.

What things must we come to God in prayer for?

Not for trifles and toyes, but for things needfull and necessary, and such as God hath made us promise of; some whereof doe immediately concerne the glory of God, others the necessity of man; either in things belonging to this present life, or those especially which belong to the life to come.

But how can we remember all the promises that God hath made therein to ground our Petitions, especially being unletter'd?

There are generall promises, that whatsoever wee shall aske according to his will, it shall be given us, 1 John 5. 14. Againe, whatsoever we read or heare that the servants of God have uncontrollably demanded in the Scriptures, or without speciall calling; that is a good warrant for us to demand at the hands of God.

Where then is that will of God revealed, according whereto we must direct our prayers?

Throughout the whole booke of the Scriptures of God, which enforme us as concerning other duties, so especially concerning this of prayer. Recording also for this purpose many excellent prayers, as of Moses, David, Daniel, Nehemiah, Paul, &c. But most absolutely in that passage or portion delivered by our Saviour himselfe; and therefore commonly called, the Lords Prayer.

What learne you from thence?

That for helpe of our weaknesse and rudenesse in prayer, we are to look to the prayers of the holy men of God, set downe in Scripture, according to the state wherein they were at the time of those prayers, may best sort with the speciall cases wherein we are when we pray. But especially, and above any other, yea above all of them together, wee are to looke unto that most absolute prayer which our Saviour Christ hath taught us in the Gospell.

VVhat is the speciall end and use of Prayer?

To recover our peace, and to nourish our communion with our God, Dan. 9. 9. Phil. 4. 6, 7. John 17. or 1 John. 1. 7.

What gather you hence?

That such as have least care, and make least conscience to call upon him, have also least acquaintance and acceptance with him, Psalme 14. 3.

What is the excellency of this duty?

It setteth head and heart, and all our best affections aworke, giving God the praise of his Majesty and mercy, goodnesse and greatnesse both together, 1 Sam. 10. 12, 13. Jam. 5. 13. 14. Psal. 50. 23. and therefore it is compared to Incense or sweet perfume, Psalme 141 2. for that it is acceptable to the Lord, as perfumes are to men; and to the drops of honey, as it were dropping from the lips of the Church, as from an honey-combe, Cant. 4. 11. Thy lips ô my Spouse drop as the honey-combe, honey and milk are under thy tongue.

How can God so infinitely wise, take delight in our Prayers that are so rude?

p. 346Because in Christ he taketh us for his children; and therefore as Parents, rather take pleasure to heare their children stammer, then some other to speak eloquently; so doth the Lord take pleasure in the weake prayers of the Saints.

Hitherto of Invocation and Prayer in generall: what are the parts thereof?

Two principally,The parts of Prayer. (Psalm 50. 15. 23. 1 Thes. 5. 17, 18. 1 Tim. 2. 1. Phil. 4. 6. Petition, or Request, (properly called Prayer) whereby we crave things needfull; and Thanksgiving, or Praise, whereby we magnifie the goodnesse of God, and give thanks for benefits received; to both which is annexed, confession of sinnes, and of the righteous judgement of God against them: at the view whereof we being humbled, may come more preparedly to prayer in both kindes.

What is Petition?

Petition,Of Petition. (or prayer properly so called) is a religious calling upon the name of God, by sute or request; in which we desire and beg all things necessary, Luke 11. 1, 2. 3. Phil. 4. 6, 7. Psalme 50. 15. And it is either for things of this present life, with this exception, so farre forth as the same shall bee thought good unto the wisdome of God; or (and that especially) for the things of the life to come, without exception, Matth. 8. 2. 2 Sam. 15. 25. 26.

What learne you of this; that it is a religious calling upon God?

First, that we may not rush unadvisedly into Gods presence, but approach his Throne with feare and reverence, Heb. 12. 28. Eccl. 5. 1.

Secondly, that the best hearing is in heaven, and readiest help from Gods hand, 2 Chron. 7. 14.

What doe you meane by calling upon God?

Not the calling of the tongue, but the cry of the heart; as Hannah called upon God, when her voyce was not heard, 1 Sam. 1. 13. and Moses cryed unto the Lord, when yet he spake not a word, Exod. 14. 15.

VVhat gather you hence?

That the heart without the tongue, may pray with fruit and feeling 1 Sam. 1. 10. But the tongue without the heart is nothing but vaine babling, Matth. 6. 7.

What doe you meane by the name of God?

God himselfe considered in his attributes and properties, whereby (as men by their names) hee is knowne unto us. Exod. 34. 6, 7. Psalme 145. 12, &c.

What learne you hence?

First, that neither any may claime, nor we may yeeld this duty, but where we may find the power and properties of the Deity, Psa. 44. 20. 21.

Secondly, that it is a good ground of prayer to stay our hearts on such of Gods properties, as are best suiting with our necessities, 2 Chron. 20. 6, 7, 8, 9. Neh. 1. 5.

Thirdly, that they that will not settle their hearts on God alone by faith can never lift up their hearts to him alone in prayer, Rom. 10. 14. Psal. 44. 20. Lam. 3. 41.

Fourthly, that in every state and condition, they that pray best, speed best, and live best, Dan. 9. 23. Psalme. 50. 15. & 66. 18, 19.

p. 347It seemeth to be of no use to make our Petitions to God, seeing he both knoweth what we want, either for his glory or our good, and hath determined what to bestow upon us?

Yes verily: we must aske, and that continually; that is, at set times, without intermission, by the Commandement of Christ himselfe, bidding us aske and we shall receive, seeke and we shall find, knocke and it shall be opened to us, Mat. 7. 7. wherein we should rest: For as God hath fore-appointed all necessaries to be given us; so hath he also appointed the meanes whereby they should be brought to passe, whereof Prayer is a chiefe.

What other reason have you for this?

We should therefore pray for the things we have need of, that having received them, we may be assured we had them of God, and not by accident or fortune, as naturall men say.

What, doth not God oftentimes bestow his benefits without Prayer?

Yes: both upon the wicked, either to provoke them to repent, or to make them inexcusable; and upon his owne children: even as a loving father, in regard of his ignorant, and sometimes negligent childe, doth give things unasked, even so doth God towards his.

Why will the Lord have us beg his blessings of him?

To exercise our faith in seeking, Mat. 7. 7. and our patience in waiting, Jam. 5. 10, 11. as also to stir up a feeling of our wants, Mat. 15. 22. and to quicken our affections unto good things, Phil. 4. 6.

What gather you hence?

That where the heart is faithlesse, the Prayer must needs be fruitlesse; for according to our faith it shall be unto us, Luk. 18. 11, 14. Iam. 1. 6, 7.

But why doth not he answer when we aske, but delayes to help us when yet he sees and heares us?

Because we are sometimes too haughty, and he will humble us; sometimes too hasty, and he will curbe us, 2 Cor. 12. 7, 8, 9. sometimes we faile in the matter asking, we know not what; sometimes in the manner asking, we know not how; and sometimes in the end, asking we know not wherefore, Iam. 4, 2, 3.

Doth he not sometimes delay us, when yet he purposeth to answer us?

Yes he doth:

First, because he loves to heare the voice of his owne spirit in us, Rom. 8. 26, 27.

Secondly, because the suite may be good, and yet the season not so meet for us, Rev. 6. 10, 11. Acts 1. 7.

Thirdly, he takes pleasure in our constancy, being a fruit of faith and fervency, Luk. 18. 1. Mat. 15. 27, 28.

Fourthly, because such blessings as are won by long and strong prayers, are alwayes esteemed very highly, received in humility, enjoyed in sobriety, and imployed faithfully for mans good and Gods glory, 1 Sam. 1. 20, 21. 1 Chron. 29. 14, 15.

What gather you hence?

That if we faint not in praying, we shall in due season be sure of a blessing, Luk. 18. 7, 8. And that when our God denyes us, or delayeth us in that which seemes good unto us, even then he gives us that which he knowes is better for us, 2 Cor. 12. 8, 9.

p. 348What good meanes may we use to obtaine the gift of prayer in some measure?

1. To get some true feeling of our misery,The meanes of obtaining the gift of prayer. for sense of misery breeds suit for mercy, Matth. 15. 22.

2. Bring hungring and thirsty soules after grace and good things, Psal. 42. 1, 2. when the soule panteth most, the soule prayeth best.

3. Gather principles of knowledge, that the head may guide the heart, 1 Cor. 14. 15. for what we know is worth the having we will not lose for the asking.

4. Consider the examples of Gods servants in like sorrowes, and make like suits, Dan. 9. Nehem. 9. be thou as they were to him, and he will be to thee what he was to them.

5. Be well perswaded of Christs ordinance, Master teach us to pray; Luke 11. 1. and of Gods acceptance, reckon of him as of our father, Matth. 6. 5, 9. for according to our faith it shall be unto us.

6. Be resolute against sin, neither living in grosser iniquities, nor allowing lesser infirmities, Rom. 7. 15. so he will never shut out our prayers, not with-hold his mercies from us, Psalme 66. 19, 20.

7. In reading or hearing turne precepts into prayers; Lord give what thou commandest, and command what thou wilt: Duties enjoyned, graces commended, blessings promised, and cursings threatned, do all quicken us to prayer, and furnish us with matter for the same, Matth. 5. 6, 7. Rom. 12. Ephes. 6.

But when for all this our prayers are few and faint, cold and weak, what speciall helps may we then have against our infirmities?

None better then to pray for the spirit of prayer, which helpeth and healeth our infirmities, and teacheth us both for manner, measure, and matter, to lay open all our necessities, Rom. 8. 26. Luke 11. 13. And secondly, call others which are best acquainted with the practice and power of prayer, to pray with us, being present, Iames 5. 14. and for us, being absent from us, Rom. 1. 9.

What be the signes of a sound prayer?

1. To use all other good meanes carefully, Acts 27. 23, 31.

2. To seek Gods glory principally, Exod. 32. 11, 12.

3. To desire the best things most earnestly, Col. 1. 9, 10, 11.

4. To aske nothing but what Gods Word warranteth us, 1 Iohn 5. 14.

5. To wait patiently till he heare and help us, Psal. 40. 1. Iam. 5. 10, 11.

What motives may we have to stirre up our hearts to this duty?

Many and good:Motives to prayer. Because prayer is the voice of Gods spirit in us, Rom. 8. 26. a jewell of grace bequeathed by Christ unto us, Luke 11. 2. It is the hand of faith, the key of Gods treasury, the soules Solicitor, the hearts Armour-bearer, and the mindes interpreter, Matth. 7. 7. Ephes. 6. 18. It procureth all blessings, preventeth curses, 2 Chro. 7. 14. sanctifieth all creatures, that they may doe us good, 1 Tim. 4. 5. seasoneth all crosses, that they can doe us no hurt, 2 Cor. 12. 18. Lastly, it keeps the heart in humility, the life in sobriety, strengtheneth all graces, overcommeth all temptations, subdueth all corruptions, purgeth our affections, makes our duties acceptable to God, our lives profitable unto men, and both life and death comfortable to our selves, Acts 9. 11. Eph. 6. 18. Iude 20. Act. 4. 24. & 7. 5, 9.

p. 349What are the lets and hinderances of Prayer?

There be some which hinder the power of it,Hinderances of Prayer. as our ordinary infirmities, Mark 9. 23, 24. other which hinder either the practise or the fruit of it, as our customary and grosser iniquities, Psalme 66. 18.

What are the infirmities that weaken the power of Prayer?

Roving imaginations, inordinate affections, dulnesse of spirit, weaknesse of faith, coldnesse in feeling, faintnesse in asking, wearinesse in waiting, too much passion in our owne matters, and too little compassion in other mens miseries, Psalme 32. 3, 4. Marke 9. 24. Isa. 38. 13, 14. Ionah 4. 2, 3.

What be the customary iniquities which hinder the practise of Prayer?

1. The prophanenesse of the Atheists, in not calling upon God, Psal. 14. 4.

2. The sottishnesse of the Papists, lifting up their hearts and hands to base Idols, Psal. 44 20.

3. The sensuality of the voluptuous drowning all his desires in delights, and his prayers in pleasures, 2 Tim. 2. 3, 4.

4. The stupidity of worldlings, that thinke they have no need of praying, but of carking and caring, toyling and moyling in the world, Luke 12. 17, 18. Phil. 3. 19.

5. The foolishnesse of the malitious, which because they will not forgive their brother a 100 pence, cannot pray to God to forgive them the 1000 Talents, Mat. 18. 32.

What be the grosse sins that shut the eares of the Lord, and hinder the fruit of our Prayers?

1. Gracelesse hypocrisie, drawing neare with our lips, but having our hearts far from him, Isa. 29. 13.

2. Shamelesse impiety, when turning our eares from his precepts, he turneth away his from our prayers, Prov. 28. 9.

3. Senselesse impenitency, when the cry of our sins unrepented of, drownes the voice of our prayers that are offered, Zach. 7. 13.

4. Mercilesse cruelty, when we either cause or suffer the afflicted to cry without hearing; the Lord hearing us cry in our affliction without helping, Gen. 42. 22.

What is the generall subiect of our requests?

Good,The subject of our requests. or evill; Good to obtaine it, and evill to remove or prevent it, Col. 1. 9. 2 Thes. 3. 1, 2. That wherein we pray for good things is called supplication, 1 Tim. 2. 1.

That wherein we pray against evill, is called Deprecation.

What doe you meane by Good or Evill?

Whatsoever is helpfull or hurtfull, either for soule or body, goods and graces, sins and sorrowes, mercies and judgements, in spirituall or in carnall things, Phil. 1. 9. Luke 18. 13. Dan. 9.

What gather you hence?

1. That as Prayer is the key of the heart, to open all our necessities unto God, Iames 2. 9. so it is also the key of his treasury, to obtaine his mercies from him, Mat. 7. 7.

2. That the gift of Prayer is a pledge and earnest penny of all other good gifts and graces whatsoever, Rom. 8. 26, 27, 32. and that so long as we can pray, the greatest evill cannot hurt us, Ionah 2. 1. 2 Cor. 12. 7, 8. nor p. 350the greatest good without Prayer, can ever bee profitable unto us; 1 Tim. 4. 5.

Are we only bound to pray for our selves by request for good and against evill things?Prayer for others.

No; we are also bound to pray likewise for others; which kinde of prayer is called Intercession, 1 Tim. 2. 1, 2.

What is Intercession?

It is the sute of the heart unto God for the good of others. As Abraham prayed for Abimelech, Gen. 20. 17. Jacob for his sonnes, Gen. 49. Paul for the people, 1 Thes. 1. 2. and they for him.

Why doth the Lord require this duty of us?

1. For communicating our gifts and his graces, James 5, 5. 14, 15.

2. For nourishing our love.

3. For increase of our comforts.

4. For mutuall support and reliefe in all crosses.

What gather you hence?

That all such persons as are linked together in neerest bonds of societie, are also mutually bound to discharge this duty, 1 Tim. 2. 1, 2. James 5. 10. As first, in the houshold of Faith, the stronger is to pray for the weaker, that he faile not, Phil. 1. 9. and the weaker for the stronger, that hee fall not, 2 Thes. 3. 1, 2.

Secondly, the Soveraigne for the Subject, that he may obey in piety and loyalty, 2 Cor. 6. 13, 14. The Subject for the Soveraigne, that he may rule in righteousnesse and religious policy, 1 Tim. 2. 1, 2. and so in all societies, whether of publick assemblies, or private families. Job 1. 5. Deut. 33. 6. 1 Chron. 29. 19.

What followeth of all this?

Strong consolation, that when we finde small power or comfort in our prayers, the Lord hath ordained that we may seeke and finde both in the prayers of his Church and children, James 5. 14, 15. Acts 12. 5. 7.

You have now spoken of the first part of Invocation, namely Petition: what followeth?

The second; which is Praise and Thanksgiving, 1 Thes. 5. 18.

What is this Praise and Thanksgiving?Of thanksgiving.

It is a reverent calling upon the name of God, wherein the heart being cheared with some taste of his goodnesse, acknowledgeth all from his mercy, and purposeth all for his glory, Luke 10. 21. 1 Chron. 29. 10, 11, 12, 13. And it is either in praising all his goodnesse, wisedome, power, and mercy; and generally for the government of his Church; or for those particular favours, that by Petition wee have received from his mercifull hand.

Whence doth this duty of praise arise?

As Petition ariseth from the feeling of our miserie: so praise from the feeling of Gods mercy: Petition beggeth what we want, and praise acknowledgeth what and whence we have it, Rev. 15. 3. 1 Chron. 29. 12.

What gather you hence?

That when the Lord hath granted unto us our Petitions, we are forthwith bound to render unto him his due praises, Exodus 15. 1, Psalme 66. 19, 20.

p. 351Wherein doth this duty of praise specially consist?In what thanksgiving consisteth.

1. In emptying our selves of all worthinesse, Gen. 32. 10.

2. In acknowledging him the author of every good gift, and fountaine of living waters, James 1. 17. Jer. 2. 13.

3. In speaking good of his name unto others, Psalme 40. 9, 10.

4. In rejoycing before him in all his mercies, Deut. 26. 11.

5. In resolving to bestow all for his honour and service, 1 Chro. 29. 2, 3.

Wherefore doth the Lord require praise and thanksgiving at our hands?Why thanksgiving is required.

First, because it is the fairest and sweetest fruit of true Piety, Psal. 92. 1.

Secondly, it entirely preserveth Gods glory.

Thirdly, it boweth the heart to true humility.

Fourthly, it is the condition of the Covenant, when he gives and wee receive any mercy, Psalme 50. 15.

Fiftly, it provoketh others to faithfulnesse and cheerefulnesse in Gods service, Psalme 95. 1.

Sixtly, it maintaineth the intercourse of mercies and duties betwixt God and man.

What be the properties of true praise?

1. It must be faithfull,The properties of praise. without glossing, with a simple, not with a double heart, Psalme 145. 18.

2. It must be plentifull. Psalme 18. 1, 2. If God give his mercies by showers, we may not yeeld our praises by drops.

3. It must be cheerfull, 1 Chron. 29. 14. hee gives freely, and wee must offer willingly; for he loves a cheerefull giver, 2 Cor. 9. 7.

4. It must be powerfull with the best measure, with the best member Psalme 81. 1, 2.

5. It must be skilfull, in the best manner, suting his severall properties, with their due praises according to the nature of the present blessings, Ex. …5. 2. 3. Psal. 144. 1, 2.

6. It must be continuall, as long as his mercy endureth, and life lasteth, Psal. 146. 1 Thes. 5. 18.

What meanes may we use to attaine unto this duty?

1. Serious consideration of the great things hee hath done for us so vile creatures,The meanes of thanks-giving. 1 Sam. 12. 24.

2. To desire to taste Gods love in the least of his mercies, Genesis 28. 20, 21.

3. To give him a taste of our love in the best of our services, Psalme 116. 12.

4. To rest content with our allowance, and estate wherein he hath set us, Phil. 4. 11.

5. To compare our estates with many of Gods Saints, who want many comforts which we enjoy, and feele many sorrowes which wee feele not, Psalme 147. 20.

6. To be faithfull in all Talents, and fruitfull in all graces, will be great meanes to make us praise God in all his mercies, Matth. 25. 23. Phil. 1. 11.

What motives have we to provoke us to this praise?

1. It is a good,Motives to thanksgiving. comely, and pleasant thing to praise God, Psal. 147. 1.

2. It is his will thus to be honoured, 1 Thes. 5. 18.

3. It is a duty of Saints and Angels, both here & hereafter, Luke 2. 13, 14.

p. 3524. It spreadeth abroad Religion, magnifieth and sanctifieth him that is most high, and most holy, Psalme 145. 1, 2, 3. Esa. 8. 13.

5. It keeps the heart from swelling, and the soule from surfeiting with Gods blessings.

6. It fits the heart for further graces, and provokes the Lord to fresh mercies.

What be the speciall signes and markes of one that desires to be thanksfull and unfeignedly to praise God in all things.

1. Contentednesse, Signes of thankfulnesse.Psalme 4. 11.

2. Cheerfulnes in the use of Gods blessings, Deut. 26. 11. Psal. 63. 5.

3. Faithfulnesse in our duties, both of our persons and places.

4. Readinesse to draw others into the fellowship of Gods praise, Psal. 66. 16. & 135. 1.

5. Rejoycing in God, even in the middest of many crosses, Job 1.

6. Fruitfulnesse in good words and works, John 15. 8.

7. A conscionable carefulnesse to take all occasions, and use all means to seale up our love, and set forth Gods glory.

So much of the principall parts of Invocation, Petition, and Thanksgiving: Are we limited and bound in certaine words, how and wherein to pray?

No verily; but we have a prescript rule, and perfect patterne of Prayer of all kindes, left us in that prayer which our Saviour Christ taught his Disciples, and in them all succeeding ages, called the Lords Prayer.

What is the Lords Prayer?

It is an absolute Prayer in it selfe;Of the Lords Prayer. and a Prayer giving a perfect direction to frame all others prayers by.

It is thought by some not to be a Prayer, but onelyonly a platforme to direct all our Prayers by?

It is both a prayer which we both may, and ought to pray; and also a platforme of Prayer, whereunto we are to conforme, and by which we ought to square all ours: and therefore as St. Matthew biddeth us pray after this sort, Matth. 6. 9. so St. Luke biddeth us say; Our Father, &c. Luke 11. 2. the one propounding it as the most perfect platforme to be imitated; the other, as the most excellent forme to be used of all Christians.

What is the platforme propounded in this Prayer, whereunto we ought to looke?

It teacheth us both the manner how to pray, and the matter for which to pray. It teacheth us in all our prayers to whom, and through whom, and for what to pray. Also what difference to make of the things we aske, and with what affection we are to come unto God in Prayer.

What are the words of the Lords Prayer?

They are thus set downe in the 6. of Matth. 9. After this manner therefore pray yee,

Our Father which art in heaven, &c.

What doe you observe here in generall?

That Prayer is to be made in a language which we understand: for p. 353our Saviour Christ taught his Disciples here in a Tongue which they understood, and not in an unknowne Tongue; which condemneth the practice of the Church of Rome, which teach the people to pray in an unknowne Tongue, contrary to Christs practice here, and the will of God, who commandeth us to serve him with all our hearts, and therefore with our understanding as well as our affection.

What are the parts of this prayer?

They are three.

1. A Preface of compellation for entrance into prayer, in the first words, Our Father which art in heaven, &c.

2. A body of Petitions, containing the matter of Prayer, in the words following.

3. A conclusion for shutting up, for confirmation and close of prayer, in the last words, For thine is the Kingdome, &c.

What gather you of this, that there is a preface?

That Christian men are not to come malapertly or rashly without preparation, Of the p…e…ace.Eccles. 5. 1. Psalme 26. 6. Exod. 3. 5. for the Angel of the Lord standeth at the entry, to strike with hardnesse and blindnesse &c. those that come not with preparation: And if we make preparation before we come to an earthly Prince, and bethink us of our words and gesture, how much more ought we to doe it when we come before the Prince and Lord of heaven and earth?

How are we to prepare our selves?

Not onelyonly to put off our evill affections, 1 Tim. 2. 8. but even our honest and (otherwise in their due time) necessary cogitations, as the cares and thoughts of our particular vocations, as of house, family, &c.

What doth the preface put us in mind of?

1. Of him to whom we pray.

2. Of our owne estate in prayer, that we come unto God as to our father, with boldnesse, and yet with reverence of that Majesty that filleth the heavens.

What are we taught concerning him to whom we must pray?

That God, and God onelyonly (not any Saint or Angel) is to be prayed unto, Rom. 10. 14. Psal. 73. 25 For although there be other Fathers besides God, and others in heaven besides him, yet there is none which is our Father in heaven but God alone. Besides that, this being a perfect platforme, a patterne of all prayer, it is evident that all prayers (as in other things, so in this) must be framed unto it.

Why doe you here name the Father?

Because discerning the Persons, we pray to the Father, secretly understanding that we doe it in the mediation of the Son, by the working of the holy Ghost; and so come to the first person in the Trinity, by his Son, through the holy Ghost; which forme is to be kept for the most part, although it be also lawfull to pray unto Christ, or to his blessed Spirit particularly, Acts 7. 59. 2 Cor. 13. 13, 14. if so be that in our understanding we doe conjoyn them, as those which cannot be separated in any actions either belonging to the life to come, or pertaining to this life.

Why must we pray to the Father in the mediation of Jesus Christ his Sonne?

p. 354Because God being displeased for sin, we can have no dealing with him, but only by the means of his Son, in whom he is well pleased, Mat. 3. 17. and in whom alone we have liberty to call him Father, Gal. 4. 5.

Why is it required that we pray by the working of the Holy Ghost?

Because the Holy Ghost assureth us that he is our Father: And whereas we know not what to pray, nor how to pray, the Holy Ghost doth teach us both.

What must we be perswaded of, and how must we be affected in Prayer?

Partly concerning

Our selves.

1. We must be truly humbled, which is wrought in us with a certaine perswasion,

1. Of our sinfull misery and unworthinesse to be helped.

2. Of the glorious Majesty of God in heaven that must help us.

2. We must have a certain confidence we shall be heard, and this is wrought in us by faith, being perswaded that,

1. God loveth us as his owne children in our Lord Iesus Christ.

2. Our Father being God Almighty, he is able to doe whatsoever he will in heaven and in Earth.

Others.

1. That all Gods people pray for us.

2. We must be perswaded that it is our bounden duty to pray for others as well as for ourselves.

Why doth our Saviour direct us to give such Titles unto God in the beginning and entrance of our Prayers?

That thereby we may testifie,Our Father. increase, and strengthen our faith in God, considering what he is to us, to whom we are about to pray, Heb. 11. 6.

What are we taught to consider from this, that we are taught to call God Father?

That God in Christ is become our Father, and giveth us, both the priviledge, John 1. 12. and spirit of sons, Gal. 4. 6. so to call him.

What ariseth from hence?

First, confidence in his fatherly love and compassion towards us as his children, Psalme 103. 13. with assurance of obtaining our suites and desires, 1 Iohn 5. 14, 15. For as young children desire to come unto their Fathers bosome, or to sit upon the knee, or in the Mothers lap: so we by prayers doe creep into the Lords bosome, and as it were, doe stand between the Lords legges, Deut. 33. 3. comming with boldnesse unto him, as unto our mercifull Father, whose bowels are larger in pittifull affection then any parents, yea then the Mothers towards the tendrest childe, if we come with faith and affiance, that he will grant what we require: For if parents will give good things to their children when they aske them, much more will the Lord give his spirit to them that aske it of him, without doubting, Mat. 7. 11. Luke 11. 13. and this doubting is the cause why many goe away so often from prayer without profit and comfort, Iames 1. 5. which overthroweth the long and idle prayers of the Papists, who have not assurance of Gods love towards them in the thing they demand.

Secondly, necessity of duty on our parts: that we both reverence, Mal. 1. 6. and imitate him, Mat. 5. 45. as our Father, Eph. 5. 1. 1 Pet. 1. 17.

p. 355Thirdly, that to come in any other name then our Saviour Christs, is abominable, which was figured in Moses, Exod. 24. 2. & 20. 19. and Aaron, Levit. 16. 17. But is notably set forth of the Apostle, 1 Tim. 2. 5. therefore it is abominable to come by Saints, as in Popery they doe.

What is to be considered by this, that we are directed to call him our Father?

The nature of faith, which is to apply it home to himselfe, John 20. 28 Gal. 2. 20. Matth. 27. 46. Also, that our Saviour Christ is the naturall Son, and we his Sons by grace and adoption.

May not a man say in his prayer, My Father?

Yes verily, and that with warrant of our Saviour Christs example, Matth 27. 46.

Why then are we taught here to say, Our Father?

As the word Father directeth us to meditate upon the relation between God and our selves, so the word Our directeth us to meditate upon the relation between our selves, and so many as are or may be the children of the same father with us.

What doth this put us in mind of?

That we must at all times maintain or renew love and peace one with another, but especially when we make our prayers we must come in love, as one brother loveth another, and therefore reconcile our selves, if there be any breach, 1 Tim. 2. 8. Esa. 1. 15. Matth. 5. 25, &c. Secondly, that we are bound to pray, and to be suitors to our God and Father one for another, as well as for our selves, James 5 16. That every one praying for all, and all for every one, we may jointly encrease and enjoy the benefit of the common stock of prayers, laid up in the hands of God.

Whereto doe the words following direct us, when we say, Which art in heaven?

To the meditation of the glory,Which art in heaven. powerfull providence, wisdome, and holinesse of God, in which regard he is said to dwell in the high and holy place, Psalm 11. 4. Esa. 57. 15. not that he is excluded from earth, or included in heaven, or any place, who filleth all places, Jer. 23. 24. yea, whom the heaven of heavens is not able to containe, 1 Kings 8. 27. But first, because his wisdome, power, and glory, appeareth most evidently in the rule of the heavens, as of the most excellent bodily creatures, by which inferiour natures are ruled, Psal. 19. 1, &c. & 8. 3. & 103. 9.

Secondly, for that in heaven he doth make himselfe and his goodnesse knowne to the Angels, and blessed Spirits of men, immediately, and without the helps and aids which we have.

Thirdly, because he communicateth himselfe and his goodnesse more powerfully to them then to us: and so God is said to be present in the Temple, and in the Elect.

Fourthly, because there, and not on earth, we should now seek him, Psalm 123. 1. Col. 3. 1, 2. where also we hope another day to dwell with him, in the same happy fellowship, which now the holy Angels and blessed soules doe enjoy; which teacheth us not to have any fleshly conceit, but to have our cogitations above any worldly matter.

Fiftly, to teach us that as we come boldly to him as to a Father, so also we are to come with humility and reverence of his Majesty, who is so p. 356high above us; we wretched men being as wormes crauling upon the earth, and he sitting in great Majesty in the highest heaven, Eccles. 4. 16. & 5. 1.

Sixtly, to teach us to pray not onelyonly reverently, but also fervently before him, so directing and lifting up our hearts to Almighty God, that our prayers may ascend into heaven, 2 Chro. 32. 20.

Seventhly, to encrease our confidence in him, who is both ready and able to doe all things for us, that acknowledging him to ride on the heavens for our help, (able) as in heaven to doe for us whatsoever (as a father) he will, Psal. 115. 3. we may with full confidence in his power and love ask every good thing of him, Psalm 2. 8. Luke 11. 13.

Thus much of the preface: Now are we to come to the prayer it selfe: What is generall unto it?

That our affections with zeale and earnestnesse ought to wait and attend on prayer, which appeareth by the shortnesse of all the petitions.

What is declared hereby?

The great affection we should have to the things we come for: which giveth a check to our cold prayers, where the understanding is witho… the affection, and (as it were) the sacrifice without the heavenly fire …o lift it up, and make it mount into heaven, both in publike and private prayers.

So much of attention generall to the Prayer:The parts of the Lords Prayer. What are the parts ther…of?

A forme of Petition, and of Thanksgiving.

What is taught hereby?

First, that whensoever we come unto God in Petition, we are … give him thanks, Phil. 4. 6. Luke 17. 17, 18. things not to be … meanes to make way for further graces, and benefits to be obtain… ▪.

Secondly, that it is a fault of us (when we are distressed) in … to come unto God in Petition, but not to return Thanksgiving … benefits received.

How many Petitions are there in the Lords Prayer?6. Petitions in the Lords Prayer.

Six, (equally divided, as it were, into two Tables) whereof … concerne God, as doth the first Table of the Law; three doe concern… our selves and our neighbours, as doth the second Table: For in the three first we make request for those things that concerne Gods Majesty, whose glory and service we are to preferre before our owne good, Iohn 12. 27, 28. In the three latter, for those things that concerne the necessity of man, and our owne welfare, which we must referre to the former, Psalme 50. 15. So that by the very order of the Petitions, we learne this instruction, that we must and ought first to thinke upon Gods glory before any thing that appertaines or belongs to us, and that we should seeke the service of God before our owne good, John 12. 27, 28. yea, and preferre the glorifying of the name of God before our owne salvation, Rom. 9. 3. As also by the order of the Commandements, which being divided into two Tables, the first concernes the Worship of God, the second our selves.

What observe you from this?

Our hypocrisie: for were it not for our selves and our wants, we would not come to God at all in prayer: As in Popery, all their prayers are for themselves, and their salvation, &c. whereas this word (thy) in all these p. 357Petitions doth shut forth the consideration of our selves, to the end that we might have our minds altogether fastened upon the service of God.

What further observe you proper to those Petitions that concerne the glory of God?

That as they must be begged in the first place, so must they likewise be performed with further zeale of spirit, and earnestnesse of affection: as may be gathered, in that they are propounded without any band or coupling of one with another.

How are the three first Petitions divided?

Thus: the first concerneth Gods glory it selfe, the other two, the things whereby God is glorified; as when his Kingdome commeth, and his will is done.

What are the words of the first Petition?

Hallowed be thy Name, 1. Petition.Mat. 6. 9. Luke 11. 2.

What is the summe of this Petition?

That in all things God may be glorified, That he, who in himselfe, his words and works is most glorious and holy, may be acknowledged and honoured for such by us, Psal. 46. 8. 1 Pet. 2. 9.

Why is this Petition set before all?

Because it is that which ought to be dearest unto us, and for that all things are to be referred unto it, Prov. 16. 4. 1 Cor. 10. 31.

What is to be considered for the further opening of this Petition?

First, for the meaning of the words apart, then of them together.

What is meant by the word Name?

By the name of God,What is meant by Name. we are to understand God himselfe, 1 King. 5. 5. Isa. 26. 8. as he maketh knowne to us the fame and glory of his nature, otherwise unconceivable, Gen. 32. 29. For the name of God in the Scripture signifieth God himself; because the nature of a thing is taken for that it is the name of, as Acts 1. 15. his Essence, and all things by which he is knowne unto us.

What are those Names whereby God is made knowne unto us?

First, his Titles; as Jehovah, Elohim, the Lord of Hosts, and such like, Exod. 3. 14. and 6. 3.

Secondly, his Attributes and Properties; as his wisedome, power, love, goodnesse, mercy, justice, truth, Exod. 33. 18, 19, &c. & 34. 5, 6, &c. which being essentiall in him, are for our capacity expressed under the name of such qualities in us, and are called the names of God, because as names serve to discerne things by, so God is knowne by these things.

Thirdly, also his memorials signified by his name, because he getteth glory by them.

What are these Memorials?

First, the works and actions of God; as the Creation and government of the world, Psal. 104. but especially, the worke of redemption, Psalme 19. 14.

Secondly, the things that belong unto God; as his Worship, Word, Sacraments and disclipine; but especially his Word, Psalme 138. 2. & 19. &c. which is the booke of grace, and the boxe of ointment, out of which p. 358the sweet savour of his name is most effectually powred, Cant. 1. 2, 3.

What is meant by the word Hallowed?

Sanctified and reverenced:What is meant by hallowed. for to hallow, is to set apart a thing from the common use to some proper end; and therefore to hallow the name of God, is to separate it from all profane and unholy abuse, to a holy and reverend use.

Can any man adde any thing unto Gods holinesse?

No, no, we cannot adde any holinesse unto God, or take any from him; but as God is holy in his properties and actions, and also in his Ordinance both in the Church and Common-wealth, so wee desire they may be (and that not onelyonly by our selves, but also by all men) acknowledged and reputed as they are worthy in themselves to be reputed and accounted. And in this respect onelyonly are we said to hallow his name, when we acknowledge it and honour it for such, Psal. 96. 7, 8. thereby (as it were) setting the Crowne of holinesse and honour upon the head of God: contrariwise, failing so to doe, we are guilty of the profanation of Gods holy name; not that he can receive any pollution from us, but onelyonly as a man that lusteth after a chast woman is said by our Saviour to be guilty of adultery with her, though she remaineth in her self spotlesse and undefiled, Matth. 5. 28.

May none else be glorified but the name of God?

When it is said, Hallowed be thy name, thereby is noted that no glory or honour should be given to any thing in the world, but to the name of God, Esa. 42. 8. & 48. 11. further then they are instruments whereby we may arise to the glorifying of it; for God will not give his glory to any other thing, no not to the manhood of our Saviour Christ.

What is to be considered in the words together?

That it is a singular benefit of God to admit us to the sanctifying of his name, and (as it were) to set the Crowne (which is his glory) upon his head, and to hold it there, especially seeing he is able himself alone to doe it; and when he would use others thereto, he hath so many Legions of Angels to doe it, yea, can raise up stones to doe it.

What doe you then aske of God in this Petition?

That as God is glorious in himselfe,What we ask in this petition so he may be declared and made knowne unto men: that therefore God would have himselfe known and acknowledged by all men, but especially by my selfe, to be most holy; that whether we speak, think, or any way use his name, properties, works, or Word, we may doe it holily, and with all reverence: That his wisdome, power, goodnesse, mercy, truth, righteousnesse, and eternity, may more and more be imparted unto me, and other of Gods people: That he may be acknowledged just, wise, &c. in all his works, even in his ordaining of some to eternall life, and other some to everlasting destruction: That his infinite justice, and infinite mercy over all his creatures (but especially over his Church) may be reverenced and adored by all men, but especially by my selfe: That the name of God may be reverently and holily used of all men, but especially of my selfe: That when the glory of God commeth in question, between my selfe and any thing that belongeth unto me, I may preferre that unto this: Finally, that God would vouchsafe to plant and encrease in me and others such graces whereby his name may be glorified.

p. 359What are those graces for which we pray here in particular?What graces we here pray for.

1. Knowledge of God, Psalme 100. 3. & 67. 2. That God would give us the knowledge of himselfe, his Word, and Works; for we cannot glorifie his name unlesse we know it.

2. Beliefe of his Word, that wee and others may sanctifie God in believing his Word how unlike soever, Iohn 3. 33. Wherefore Moses and Aaron are said not to have sanctified the name of God, because they beleeved not, Numb. 20. 12. Contrariwise Abraham glorified God in beleeving, Rom. 4. 20.

3. Fearing the Lord alone, and not men; That the Lord be our feare, Esa. 8. 12, 13. 1 Pet. 3. 14, 18.

4. Humility, (for our selves and others) without which wee cannot glorifie God, as it is meet, Psalme 115. 1. 2 Sam 7. 18. Psal. 8. 4, 5. & 144. 3. Luke 1. 48.

5. Patience, (arising from thence) whereby wee doe willingly submit our selves unto the correcting hand of God, as Eli, 1 Sam. 3. 18. & Hezekiah, Esa. 39. 8.

6. Thankfulnesse, that we may praise him for his benefits, more particularly where we are to hallow Gods name, as well by praising it for the benefits we have received, as for his wonderfull works in the Creation and government of the world, the Church especially.

7. Lips opened, and tongues tuned to speak of him with reverence, Psal. 51. 15. & 44. 1. & 45. 1.

8. A life so ordered, that men may say he is a holy God, who by his grace maketh us an holy people, Matth. 5. 16. 1 Pet. 2. 9. Tit. 2. 10. That according as we know the vertues of our good God; so the fruits of them may appeare in ours, and all good peoples lives, that so his name may be honoured and praised, and he may get glory by the godly conversation of us and others.

VVhat doe we pray against in this Petition?

We pray against all ignorance of holy things we should know,What things we here pray against. Hos. 8. 12. and against infidelity and want of good works, whereby God wants of his glory: we pray against all lofty and high things that hinder that God onelyonly cannot be exalted, Esa. 2. 11, 12, 13, 14, 15, 16. especially the pride of our hearts, which we are to confesse and lament, Prov. 8. 13. Against all false religion and prophanenesse, impatience, unthankfulnesse, Rom. 1. 21, &c. those tongue-wormes of swearing, blasphemy, and unreverent speaking of God, Exod. 20. 7. Esa. 2. 11, 12, 13, 14, 15. Prov. 8. 13. together with all wickednesse and ungodlinesse, whereby Gods Name is dishonoured. In a word, we pray that God would remove, and root out of our hearts, tongues, and lives, all such vices, by and for which his name is dishonoured, especially an evill and scandalous life, for which the name of God and his religion is evill spoken of in the world, Rom. 2. 23, 24.

What doth this teach us?

Our dulnesse is hereby condemned, who by nature are so ill-disposed to glorifie God, and to use his name holily and reverently.

p. 360What is to be considered in the second Petition?

Let thy Kingdome come, The second Petition.Matth. 6. 10. Luke 11. 2.

One of the meanes how to have the name of God sanctified, which is a dependance of the former Petition.

What is the summe of this Petition?

That God may reigne in our hearts, and not sinne; and that the Kingdome of our Lord Iesus Christ both by the inward working of his Spirit, and also by the outward meanes may be enlarged dayly, untill it bee perfected at the comming of Christ to judgement; that the Kingdome of sinne and Satan being more and more abolished, Acts 26. 18. Col. 1. 13. Christ may now reigne in our hearts by grace, Col. 3. 15, 16. and we with him for ever in glory, 2 Tim. 2. 12.

What is meant here by Kingdome?

That government which our Saviour Christ exerciseth;What is meant by Kingdome. first, in the world, then in the last day, both in the whole Church, and in every member thereof: For by the Kingdome of God wee must understand here not so much that univerall soveraignty, which as Creator he exerciseth over all creatures, disposing them all to their proper ends for his glory, Esa. 5. 6. Psal. 95. 3, &c. as the spirituall regiment, Psalme 110. 2. 1 Cor. 15. 25. of the Church, and of all things, for the good of the Church: wherein God hath appointed Christ to be the King, Psalme 2. 6. Hos. 3. 5. the Saints his Subjects, Rev. 15. 3. the Word his Law, Job 22. 22. the Angels and all creatures his servants, Heb. 1. 6, the Ministers his Heralds, and Ambassadors, 2 Cor. 5. 20.

Finally, the Devills kingdome, Matth. 12. 26. that is, wicked Angels, and men enemies to the Kingdome of Christ, Luke 19. 27. his foot-stoole, Psalme 110. 1.

How is this Kingdome said to come?

1. In regard of the meanes,What is meant by comming. where the word of the Kingdome is published, Matth. 12. 28. & 13. 19. Marke 4. 15.

2. In regard of efficacy, where from the heart obedience is yeelded, Rom. 6. 17.

3. In regard of perfection, it hath these degrees.

1. Increase of grace in the time of this life, Matth. 13. 18.

2. The translation of blessed soules into heaven in the moment of death, Luke 23. 42, 43.

3. Finally, the full redemption of glorification of the Saints in soule and body in the life to come, Matth. 25. 34.

VVhat doe we then desire concerning the kingdome of God in this Petition?

We pray either for that he exerciseth in this world; or for that hee exerciseth in the world to come, called the kingdome of glory.

How many sorts are there in that kingdome he exerciseth in this world?

Two: First, that he exerciseth over all men, and other creatures called p. 361kingdome of power: Secondly, that he exerciseth over all the Church called the kingdome of grace.

What desire we of God concerning the government he exerciseth over all Creatures?

That he would governe all the creatures, both in the naturall course of things, and in the civill and domesticall government of men, yea, in the rule of Devils themselves, in such sort as they may serve for the good of his Church, Psal. 97. 1. Mat. 6. 13. John 17. 2.

What desire we concerning his government in the Church?

That it may be here in this world inlarged, and that it may be accomplished in the last day, Psalme 112. 6. Isa. 62. 7.

What doe we desire for the inlargement of it in this world?

That by Christ the head of the Church, God would governe his people to the perfect salvation of the elect, and to the utter destruction of the reprobate, whether open Rebels, or faigned hollow-hearted Subjects.

What great need is there that we should pray for the kingdome of God?

For that being taught, that we should pray that the kingdome of God may come, hereby we are put in mind of another kingdome of Satan and darknesse, which opposeth strongly against his kingdome, Mat. 12. 24, 25. 2 Cor. 6. 14, 15, 16.

Why doe all men naturally abhorre Satan, even to the very name of him?

They doe in words and shew: but when they doe his will, live under his lawes, delight in his works of darknesse, subject themselves to the Pope, and other his instruments; they are found indeed to love him as their father, and honour him as their Prince, whom in words they would seeme to abhorre: For as the same men are affirmed by our Saviour Christ to approach unto God with their lips, and to have their hearts farre from him, Mat. 15. 8. so are they in their lips farre from Satan, but neare him in their hearts.

What other oppositions are there against Gods Kingdome?

The flesh and the world, Gal. 5. 10, 17.

What be the meanes we ought to pray for, that our Saviour Christ may governe his Church in this world thereby?

Inward, and outward.

What inward things doe we pray for?

That God would give his holy Spirit, as the chiefe and principall meanes, whereby our Saviour Christ gathereth and ruleth his Church, conveighing his spirit of knowledge, and good motions into his people: And consequently, we pray against the motions and temptations of Satan, and of our owne flesh.

What are the outward things we pray for?

The meanes whereby the Spirit is conveighed; namely, the Word, and the dependances thereof, the Sacraments and Censures.

What pray we for concerning the Word?

That it being the scepter of Christs kingdome, Mar. 1. 13. the rod & standard of his power, Psal. 110. 2. Isa. 11. 4, 10. Isa. 44. 4, 10. & called the Word of the kingdome, Mar. 1. 13. & the kingdome of heaven, Mat. 13. may have free passage every where, 2 Thes. 3. 1. and may be gloriously lifted up and advanced; and it only having place, all not agreeable thereunto, and all traditions p. 362and inventions of men may be rejected.

What pray we for concerning the Sacraments?

That as they are the Seales of Gods promises, and the whole Covenant of grace, so they may be both ministred and received in that purenesse and sincerity, which is according to his Word, and all false Sacraments and sacrifices put under foot.

What pray we for concerning the Censures?

That not only private persons, but the whole Church may be ruled by the line of Gods Word, that so well doers may be advanced, and evill doers censured and corrected, according to the degree of their fault; and therefore, that all impunity or tyrannous tortures of conscience may be taken away.

What further doe we pray for?

That God would furnish his Church with all such Officers as he approveth, that being indued with speciall gifts, may be both able and willing to execute their charge diligently and faithfully.

What further desire you in this Petition?

That where these things are only begun, they may be perfected; And that every Church may be polished and garnished, that Sion may appeare in her perfect beauty, and so the Iewes may be called, and so many of the Gentiles as belong unto Christ, and the contrary enemies may be either converted or confounded.

What doe we pray for in respect of every member of the Church?

Even as poore captives are alwayes creeping to the prison doore, and labouring to get off their boults: so we out of a sorrowfull feeling of the spirituall bondage we are in to Satan and sin, pray that the kingdome of Christ may come and be advanced in every one of our hearts, in justice, righteousnesse, peace and joy in the Holy Ghost, Rom. 14. 17. that as Kings unto God, we may subdue within us all those either opinions or affections that rise up and rebell against God.

What then are the particulars concerning the kingdome of grace, that we doe crave of God in this Petition?

1. That Satans kingdome may be abolished,The particulars here prayed for, respecting the kingdome of grace. Acts 26. 18. the bands of spirituall captivity loosed, 2 Tim. 2. 26. Col. 1. 13. the power of corruption, that maketh us like well of our bondage, abated, Gal. 5. 24. the instruments of Satans tyranny, as the Turke and Pope, and all such out-lawes from Christ defeated, 2 Thes. 2. 8.

2. That it would please God to gather out of every part of the world those that belong to his election.