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

A Body of Divinity · Part 2 (2 of 4)

p. 3623. That God for the gathering of them, would raise up faithfull and painfull Ministers in every part of the world, where there are any which belong to his election. That all loyterers and tongue-tyed Ministers being removed, Isa. 56. 10, 11. faithfull and able watchmen may be set over the flocke of Christ, Mat. 9. 38. with sufficient encouragement of maintenance, countenance, protection, &c. and the word of God may be freely preached every where, 2 Thes. 3. 1.

4. That it would please God, with the blessing of his spirit, to accompany the word, so that it may be of power to convert those that belong unto him.

p. 3635. That it would please God every day more and more to increase the holy gifts and graces of his holy Spirit, in the hearts of those whom he hath already called effectually.

6. That the Lord by his word and spirit would rule in the hearts and lives of his Saints, Col. 3. 15, 16. making them also Kings in part, by overcomming the corruption which is in the world through lust.

7. That God would raise up godly and religious Magistrates, which should further and countenance his worship as much as in them lyeth.

8. That the eyes of all men, especially Princes, may be opened to see the filthinesse of the whore of Babylon, Rev. 17. 16. and the true beauty of pure Religion, and of the Spouse of Christ, Isa. 60. 3.

9. That God would banish and root out of his Church all those things which may hinder the proceeding of his kingdome in the hearts of those that belong unto him.

10. Finally, that he would finish the kingdome of grace, calling his elect uncalled, Rom. 9. 27. confirming such as stand, 2 Thes. 2. 17. raising the fallen, Jam. 5. 15, 16. comforting the afflicted, Isa. 61. 3. and hasten the kingdome of glory.

What doe we desire of God in this Petition concerning the Kingdome of glory, and our good in the world to come?

1. That God would be pleased to take us out of this sinfull and conflicting life,2. Respecting the kingdome of glory. into peace with Christ, and translate us unto the kingdome of heaven, Phil. 1. 23.

2. That the number of the elect being accomplished, the finall dissolution of all things may come: That God would hasten the second comming of his Son to judgement for the elects sake, who with singular love and affection long for it, saying; Come Lord Jesus, come quickly, Rev. 22. 20. 2 Tim. 4. 8. that we and all his chosen may obtaine full salvation, and enjoy the fruition of that glory prepared for us before the beginning of the world.

3. That God would get himselfe glory by the finall confusion of his enemies.

What are the words of the third Petition?

Thy will be done in Earth as it is in Heauen,The third Petition. Mat. 6. 10. Luke 11. 2.

What is the summe of this Petition?

That God would grant us, that we may voluntarily and willingly subject our selves unto him and his providence: That renouncing the will of Satan, and our owne corrupt inclination, 2 Tim. 2. 26. 1 Peter 4. 2. and rejecting all things that are contrary to the will of God, we may doe his will, not as we will, nor grudgingly, but readily, Psalme 119. 60. and heartily, Col. 3. 23. following in our measure the example of the Angels and Saints that are in heaven, Psalme 103. 20. Finally, that obedience may be given to Christ, in ruling us untill we be as the holy Angels.

What is meant by this word [Thy.]

Hereby we exclude all wils opposed to, or diverse from the will of p. 364God; whether the will of Satan, 2 Tim. 2. 26. or our owne, 1 Peter 4. 2. naturally corrupt and enthralled to Satan; yea, whatsoever unlawfull intentions or desires, repugnant to the will of God, 2 Sam. 2. 7. James 4. 15. For when we pray for obedience to Gods will, we pray that all wils of wicked Angels, Zach. 3. 2. and men, Psal. 140. 8. as contrary to the will of God, may be disappointed. We desire also the suppression of our owne will, as that which being prone to all sin, as a match to take fire, is naught and repugnant to the will of God, so far are we from having any free-will naturally to doe that which is good, Psalm 86. 11. & 119. 37, Gen. 6. 5. & 8. 21. Rom. 8. 6. & 7. 24. which we must bewaile both in our selves and others, 2 Pet. 2. 7. Ezek. 9. 4. freely acknowledging that we cannot of our selves doe the will of God, but by his assistance, and desiring grace that we may obey his will, and not the lusts of our flesh.

How manifold is the will of God?

Twofold, Deut. 29. 29.

1. His secret and hidden will, whereof the Scripture speaketh thus, If so be the will of God, 1 Pet. 3. 17. whereunto are to be referred his eternall counsell, the events of outward things, Pro. 27. 1. times and seasons, &c. Acts 17. 1.

2. His manifest will, which is revealed and made knowne unto us in the Word, both in his promises, which we are to beleeve, and in his precepts and commandements, which (as conditions of obedience in way of thanksgiving annexed unto the promises) we are to performe.

What will are we to understand in this petition?

Not so much that part which God keepeth secret from us, as that part thereof which he hath revealed in his Word, wherein is set downe what we ought to doe, or leave undone.

How doth that appeare?

1. Because it is unlawfull to search or enquire into the secret will of God, and impossible for man to know it untill it come to passe; whereas to the doing of this will knowledge is requisite.

2. No man can resist or withstand Gods secret will, neither is it any thank for us to accomplish it, Acts 4. 28.

3. There are no promises for performing the secret will of God, seeing a man may doe it and perish, as Pilate, &c.

4. God proposeth many things in his secret will, for which it is not lawfull for us to pray.

What then must we especially pray for in the secret will of God?

That when God bringeth any thing to passe by his secret will, which is grievous to our natures, we may with patience and contentment submit our wils to his will, Acts 21. 14.

What doe we aske of God in this petition concerning his revealed will?

1. That we may know his will, without the which we cannot doe it.

2. That we may doe all his will being knowne, and shew our selves obedient to our heavenly Father and Lord.

3. That he would bestow upon us the gifts and graces of his Spirit, that so our hearts being by grace set at large, strengthened, and directed, Psal. 119. 32, 36. we may be enabled to doe his will.

4. That he would remove from us all things that shall hinder us from p. 365knowing his will, and putting it in execution; as ignorance of the revealed will of God, Psal. 119. 18. rebellion, dis…bedience, murmuring, &c. 1 Sam. 15. 22, 23. all pretences, and dispensations, or powers, presuming to dispence with the will of God. In a word, that so many as are subjects in the kingdome of Christ may doe the duty of good subjects, and be obedient to the revealed will of God, seeking his kingdome and his righteousnesse, Matth. 6. 33. so that there is a mutuall relation of this petition to the former, where we pray that God may rule; as here, that his rule may be obeyed.

What understand you in this petition by Doing?

Not a good intent onelyonly in the heart, or profession of obedience in word and pretence, Matth. 21. 30. but an actuall and thorough performance of what is required of us, Iames 1. 25. And therefore wee pray here, that the will of God may not onelyonly be intended and endevoured, but also accomplished, although it be with griefe and smart, Phil. 2. 13. Acts 20. 24.

What is here meant by earth and heaven?

By earth, those that are in earth, and by heaven, those that are in heaven: For here we propound to our selves the patterns of the Angels and blessed soules, who being freed from all mixture of corruption, doe in their kind perfectly obey God, Psal. 103. 20, 22. whereby we learne that our obedience should be done most humbly, willingly, readily, cheerfully, and wholly, (not doing one, and leaving another undone) even as the will of God is done by the Angels, Matth. 18. 10. who therefore are set forth winged, to shew their speedinesse, Esa 6. 2. and round footed, to expresse their readinesse to all and every commandement of God, Ezek. 1. 7.

But seeing we are sinfull, and the Angels holy, how can wee imitate them?

We desire to imitate them in the manner, though we know we cannot equall them in measure and degree of obedience: and hereby we are taught that we should endevour to the like holinesse, and so grow therein daily more and more till we be like unto them; not that we can performe it to the full as they doe. As also in this regard God himselfe saith, Be ye holy as I am holy, Lev. 11. 44. 1 Pet. 1. 16. and yet it were absurd to say or think, that any man could come to the holinesse of God, whose holinesse he is commanded to follow: And this answereth to our desire of hastening the Lords comming in the former petition.

What then doe wee desire here for the manner of performance of Gods will?

That we may after the heavenly patterne afore mentioned, willingly, without constraint or repugnancy, Psalm 110. 3. speedily, without delay, Psal. 119. 60. sincerely, without hypocrisie, Deut. 5. 28, 29. fully, without reservation, Psal. 119. 6. and constantly, without intermission, Psal. 119. 112. beleeve the promises of mercy, and obey the precepts of holinesse: and so all unwilling, and by law onelyonly inforced obedience is here condemned, and we enjoined to performe our service with delight, joy, and alacrity.

Thus farre of the three first Petitions, for things concerning God. To p. 366come to the three latter that concerne our selves,The three last Petitions. and our neighbour; what are we generally to note in them?

1. The order and dependance they have from the former three concerning God; whereby we are taught that there is no lawfull use of these Petitions which follow, or any of them; unlesse we first labour in the former Petitions concerning the service of God. For we are then allowed, and not till then, (Luke 17. 7, &c.) to seek good things for our selves, when we have first minded, and sought those things that concerne the glory of God; because unto godlinesse onelyonly the promises of this life and that which is to come are entailed, 1 Tim. 4. 8.

What further?

That as in the former the word [Thy] did only respect God, so in these following by these words [our and us] we learne to have a fellow-feeling of the miseries and necessities of others; and therefore in care to pray for them, which is one tryall of the true spirit of prayer.

Is there any thing else common to them all?

That in all these Petitions under one thing expressed, other things are figuratively included, and under one kinde all the rest, and all the meanes to obtaine them are comprehended, as shall appeare.

How are these Petitions divided?

The first concerneth mans body, and the things of this life: the two last concerne the soule, and things pertaining to the life to come. For all which we are taught to depend on God; and namely according to the order observed in the Creed, (called the Apostles) 1. On the providence of God our Father the Creator for our nourishment, and all outward blessings. 2. On the mercies of Christ our Saviour for pardon of our sinnes. 3. On the power and assistance of the holy Spirit, our sanctifier, for strength to resist and subdue all temptations unto evill.

What observe you out of the order of these Petitions?

That we have but one Petition for outward things, as lesse to be esteemed: but for spirituall things two, as about which our care is to be doubled, Matth. 6. 33. to teach us how smally earthly things are to be accounted in regard of heavenly: and therefore that our prayers for the things of this life should be short, and further drawn out for the things that belong to the life to come.

Why then is the Petition for the temporall things put before the Petitions for spirituall?

The first place is given to outward things, not because they are chiefest, but because,

First, it is the manner of the Scriptures, commonly to put things first that are soonest dispatched.

Secondly, that outward things may be helpes to enable us to spirituall duties, (Gen. 28. 20. 21.) and that in having aforehand earthly things, we may be the more ready and earnest to intreat for heavenly things: so our Saviour Christ healed the bodily diseases, to provoke all men to come unto him for the cure of the spirituall.

Thirdly, that outward things may be as steps or degrees, whereby our weake faith may the better ascend to lay claime and hold on spirituall graces, (Acts 17. 27, 28.) That by experience of the smaller things we p. 367may climbe up to higher; whereby their hypocrisie is discovered, which pretend great assurance of forgivenesse of sinnes, and of their keeping from the evill one; whereas they are distrustfull for the things of this life.

Fourthly, God hath a consideration of our weaknesse, who are unapt to performe any duties, or service to God, if we want the things of this life, and that which is requisite to sustaine and suffice nature.

To proceed in order: what are the words of the fourth Petition, which concerneth the things of this life?

Give us this day our daily bread,The fourth Petition. Matth. 6. 11. Luke 11. 3.

What is the summe of this Petition?

That God would provide for us competent meanes, and such a portion of outward blessings, as he shall see meet for us, Prov. 30. 8. not only for our necessities, but also for Christian and sober delight, according to our calling, and his blessing upon us. Likewise, that he would give us grace to relye our selves upon his providence, for all the meanes of this temporall life, and to rest contented with that allowance which he shall thinke fit for us, Phil 4. 11, 12.

What is meant by Bread?What meant by (Bread.)

All outward things, serving both for our necessity, and sober delight, Prov. 27. 27. & 31. 14. as health, wealth, food, physick, sleep, rayment, house, &c. together with all the helps and meanes to attaine them; As good Princes, Magistrates, peace, seasonable weather, and such like; As also the removall of the contrary, as war, plague, famine, evill weather, &c. And the blessing of God upon these creatures w^ch he bestoweth upon us.

What is here to be observed?

That we must desire bread, not Quailes, or other delicates, not riches and superfluity, James 4. 3. Num 11. 4, 5, 6. but a proportion of maintenance, credit, liberty, &c. convenient for us, Prov. 30. 8. 1 Tim 6. 8. and that with condition, if God shall see it good for us, or so be his good pleasure, Mat. 8. 2. James 4. 15. 2 Sam. 7. 27. which exception is a caution proper to this Petition for outward things.

What need is there of asking these things?

The frailty of our nature, not able to continue in health scarse one day without these helps, and as it were, props to uphold this decayed and ruinous cottage of our mortall bodies, lesse able to forbeare them then many beasts: for seeing there were a necessary use of our meat in the time of innocency, the necessity by our fall is much greater.

What learne you from the word [Give?]

First,What meant by (Give) that from God all things come, Psal. 104. 27, 28, 29, 30. Acts 14. 17. which we are ready to ascribe either to the earth called the nurse, or to our money wherewith we buy them, or to our friends that give them us: As if we should looke upon the Steward only, and passe by the Master of the Family; or upon the breast that giveth sucke, and neglect the nurse or bottle we drinke of, and passe by the giver.

p. 368What next?

That although in regard of our labour, or buying any thing, it may be called ours, yet we say, Give Lord, both because we are unable by any service or labour to deserve the least crum of bread, or drop of water, (much lesse the kingdome of heaven and salvation) at the hands of God, Luke 17. 10. Gen. 32. 10. and because our labour and diligence cannot prevaile without Gods blessing.

What learne you further?

That seeing God giveth to whom he will, and what he will, we learne to be content with whatsoever we have received: Moreover, to be thankfull for it, seeing all things in regard of God are sanctified by the Word, and in regard of our selves, by prayer and thanksgiving, 1 Tim 4. 5. And last of all, not to envie at other mens plenty, being it is Gods doing, Matth. 20. 15.

What reason is there, that they should pray for these things of God, which have them already in their Garners, Cellars, &c. in abundance?

Very great. Because, 1. our right unto the creatures being forfeited in Adam, we having now nothing to plead, but onelyonly Gods Deed of gift made unto us in Christ the second Adam, and heire of all things, in whom, and with whom, all things are conveyed to us, Psalm 8. 7, 8, 9. Heb. 1. 2. Rom. 8. 32. 1 Cor. 3. 22. so that although we possesse them, yet are we not right owners of them but by faith, which is declared by prayer for them.

2. The things we doe possesse we may easily a hundred wayes be thrust from the possession of them before we come to use them, according to the proverb, that many things come between the cup and the lip, 1 Sam. 30. 16, 17. Dan. 5. 5. 2 Kings 7. 17.

3 Although we have the use of them, yet will they not profit us, neither in feeding nor cloathing us, unlesse we have the blessing of God upon them; yea, without the which they may be hurtfull and poisonable unto us, Esa. 3. 1. Hag. 1. 6. Prov. 10. 22. Dan. 1. 13, 14, 15. Psal. 78. 30, 31. By all which reasons it may appeare, that the rich are as well to use this petition as the poorest, praying therein not so much for the outward things, as Gods blessing upon them.

Why doe we say,Give us. Give us?

Hereby we professe our selves Petitioners for all men, especially the houshold of faith; that for the most part every one may have sufficient, and where want is, others may be enabled to supply it out of their abundance, 2 Cor. 8. 14.

Why doe we say,This day. This day, or, For the day?

That we are to pray for bread for a day, and not for a month, or yeare, &c. it is to teach us to restraine our care, that it reach not too farre▪ but to rest in Gods providence and present blessing, and therefore not to be covetous, Exod. 16. 19, 20, 21. Pro. 30. 8. So that hereby we professe the moderation of our care, and desire of earthly things, Matth. 6. 34. with our purpose every day by labour and prayer to seeke these blessings at the hands of God.

Is it not lawfull to provide for children and family?

p. 369Yes verily; not onelyonly lawfull, but also needfull, Gen. 41, 34, 35. Acts 11. 28. 29. 2 Cor. 12. 14. 1 Tim. 5. 8. But here our affections are onelyonly forbidden to passe measure, as to have a carking and troubling care, seeing the vexation of the day is enough for it selfe, Matth. 6. 34. but commit our wayes unto the Lord; and to roll our matters upon him who will bring them to passe, Psalme 37. 5. Prov. 16. 3.

Why is the Bread called ours, seeing that God must give it us?

To teach us,Out. that we must come unto it by our owne labour, Gen. 3. 17. Psalme 128. 1. 1 Thes. 4. 11. In which respect, hee that will not labour, should not eate, 2 Thes. 3. 8, 9, 10. For it is called our bread, which commeth to us by the blessing of God on our lawfull labours, 2 Thes. 3. 12. so that neither God nor man can justly implead us for it.

What is the reason of the word daily?

By daily bread,Daily. or bread instantly necessary, or such as is to be added to our substance; wee understand such provision, and such a proportion thereof, as may best agree with our nature, charge, and calling, Pro. 30. 8. For this word in the Evangelists, Matth. 6. 11. Luke 11. 3. and in the proper language of the Spirit of God is the bread fit for me, or agreeable to my condition; Which is an especiall lesson for all estates, and callings, to keep them within their bounds; not onelyonly of necessity, but of Christian and sober delight, and not to aske them for the fulfilling of our fleshly desires, Psalme 104. 15. Iohn 12. 3. Prov. 30. 8. 1 Tim. 6. 8. Rom. 13. 14. Iam. 4. 3. Hereby also we are taught, that every day wee must require these blessings at Gods hands.

What doe we then begge of God in this Petition?

1. That it would please God to preserve this mortall life of ours,What we beg in this Petition. so long as he seeth good in his wisedome that it maketh for his glory, and our good.

2. That he would bestow upon us all good things, needfull for the preservation of this life.

3. That he would give us care and conscience to get those needful things by lawfull meanes: which condemneth: First, those that use wicked and unlawfull meanes towards men. Secondly, those that goe to the devill.

4. That he would give us grace to use painfulnesse and faithfulnesse in our calling, that labouring with our hands the thing that is good, we may eate our owne bread, Ephes. 4. 28. 2 Thes. 3. 12.

5. That we may adde unto our labour prayer, (that it would please God to blesse our labours in getting those things) and thanks-giving, (for them being gotten) as whereby on our part all Gods blessings are assured and sanctified unto us, 1 Tim. 4. 4, 5.

6. That we may put our confidence not in the meanes, but in Gods providence, and contain our selves within the care for the meanes, leaving events unto Gods onelyonly disposition, Phil. 4. 6. Psal. 37. 5.

7. That it would please God to give us faith and grace, aswell in want as in abundance, to depend on his providence for outward things, Phil. 4. 12.

8. That we may be contented with, and thankfull for that portion of temporall blessings, which it shall please the Lord to measure out unto p. 370us as his gift, Heb. 13. 5. Psal. 16. 6. not envying such to whom he giveth more.

So much of the Petition for things belonging to this life: What doe we desire in those two which belong unto the life to come?

Perfect salvation, standing in the deliverance from the evils past, contained in the former, and those to come, comprised in the latter: By the former we pray for justification, and by the latter for sanctification.

To begin then with the former: What are the words of the fifth Petition?

And forgiue us our debts,The fifth Petition. as euen we forgiue them that are debters unto us, Mat. 6. 12. Luk. 11 4.

Where we are to observe:

1. The Petition for the forgivenesse of our sins.

2. The reason added for the confirmation thereof, or a reason of the perswasion that they are forgiven.

What is the summe of this Petition?

That we may be justified, and be at peace with God, that God giving us a true knowledge and feeling of our sins, would forgive us freely for his Sons sake, and make us daily assured of the forgivenesse of our sins, as we are privy to our selves of the forgivenesse of those trespasses which men have offended us by, Job 33. 24. Psal. 35. 3. Jer. 14. 7. Col. 3. 13.

What is meant here by debts?

The comparison is drawne from debters,What is meant by debts. which are not able to pay their creditors, to whom all we are compared, for that we have all sinned; Therefore by debts we must understand sins; (as Saint Luke expoundeth the metaphor) and that not in themselves, as breaches of the Law of God, (for who would say that we owe, and are to pay sin unto God?) but with respect to the punishment, and satisfaction due to Gods justice for the offence of sin: For our debt being properly obedience, whereto we are bound under penalty of all the curses of the Law, especially eternall death, Rom. 8, 12. 13. 18. Gal. 5. 3. we all in Adam forfeited that bond wherby the penalty became our debt, and is daily increased in us all by sinning, Luke 13. 4. Mat. 18. 24, &c. Rom. 6. 23.

What learne you from hence?

Here hence two things are implyed: One, a franke and humble confession, that we have sinned both originally and actually; Another, that there is no power in us to make satisfaction for our sins.

What use is there of Confession?

Great, for that we have naturally a senselesnesse of sin: or else, being convinced thereof, we are ready to lessen it and make it light; the contrary whereof appeareth in the children of God, 1 John 1. 8, 9. Psal. 32. 3, 4. Prov. 28 13. Job 31. 33. 1 Sam. 15. 19, 20. Psal. 51. 3, 4, 5, 6. Acts 22. 3, 4, 5. 1 Tim. 1. 13, 15.

How can a man confesse his sins, being not knowne, and without number?

Those that are knowne we must expresly confesse, and the other that p. 371are unknowne, and cannot be reckoned generally, Psal. 19. 12.

How appeareth it that we are not able to pay this debt?

Because by the Law as an obligation every one being bound to keep it wholly and continually, Deut. 27. 26. Gal. 3. 10. so that the breach thereof even once, and in the least point, maketh us debtors presently, (as having forfeited our obligation) there is no man that can either avoid the breach of it, or when he hath broken it, make amends unto God for it, considering that whatsoever he doth after the breach, is both imperfectly done, and if it were perfect, yet it is due by the obligation of the Law, and therefore cannot goe for paiment, no more then a man can pay one debt with another.

What doth it draw with it, that causeth it to be so impossible to be satisfied?

The reward of it, which is everlasting death both of body and soule, Rom. 6. 23. the greatnesse and also number whereof is declared by the parable of ten thousand talents, which no man is able to pay, being not able to satisfie so much as one farthing.

But are we not able to satisfie some part of it, as a man in great debt is sometime able to make some satisfaction, especially if hee have day given him?

No: and therefore we are compared to a child new borne, red with bloud, and not able to wash himselfe, nor to help himself, Ezek. 16. 4, 5. And to captives close shut up in prison and fetters, kept by a strong one, Luke 4. 18. Matth. 12. 29. so that there is as small likelihood of our deliverance out of the power of Satan, as that a poore Lamb should deliver it selfe from the gripes and pawes of a Lion.

What is the meanes to free us from this debt?

By this petition Christ teacheth us, that being pressed with the burden of our sin, we should flee unto the mercy of God, and to entreat him for the forgivenesse of our debt, Matth. 11. 28. Esa. 55. 1. even the cancelling of our obligation, that in Law it be not available against us. In which respect the preaching of the Gospel is compared to the yeare of Iubile, when no man might demand his debt of his Brother, Luke 4. 19.

How shall we obtaine this at Gods hands?

By the onelyonly blood and suffering of Christ, as the onelyonly ransome for sin: contrary to the Papists, who confessing that originall sinne is taken away by Christ in Baptisme, doe teach that we must make part of our satisfaction for our actuall sin, and therefore some of them whip themselves, as if their bloud might satisfie for sinne, which is abominable to think.

What doe you then understand here by forgivenesse?

Such remission as may agree with Gods justice, which will not endure him to be a loser, wherefore it is forgivenesse of us by taking paiment of another, Job 33. 24. even of our surety Iesus Christ in our behalfe, 1 John 2. 2.

What meane you by saying, VsUs, and Ours?

We include with our selves in this petition as many as are in Christ enabled by a true faith to lay hold on him, and to plead his paiment and satisfaction, Psal. 130. 7, 8. & 51. 18.

p. 372Doe we here pray for the sinnes of this day, as before for the bread of this day?

Not onelyonly for them, but also for all that ever we have done at all times before, to the end that we might be the further confirmed in the assurance of the remission of all our sins.

What is further to be considered in this Petition?

That as in the former by Bread more was understood, so here under one part of our Iustification, to wit, the remission, or not imputation of sins unto death, by meanes of the satisfaction of Christs sufferings, we doe also conceive the other part, which is the imputation of his holinesse unto life eternall, as implyed under the former, and inseparably annexed thereto. For as Christ hath taken away our sins by suffering, so he hath also cloathed us with his righteousnesse, by fulfilling of the Law for us, Dan. 9. 24. 2 Cor. 5. 21.

What doe we then aske of God in this Petition?

Six things, viz.

1. Grace,What we aske of God in this fifth petition. feelingly to know, and frankly and tremblingly to confesse, without excuse or extenuation, the great debt of our sins, Psal. 51. 3. and our utter inability to satisfie for the same, or for the least part thereof, Psal. 103. 3. & 142. 2.

2. That God would bestow upon us Christ Iesus, and for his sake remove out of his sight all our sins, and the guilt and punishment due unto us for the same.

3. The power of saving faith, Luke 17. 5. to lay hold on the meritorious sufferings and obedience of our Lord Iesus Christ, unto our full Iustification, Esa. 53. 5.

4. The Spirit of prayer, that with griefe and sorrow for our sins wee may crave pardon for our sinnes, and increase of faith, Zach. 12. 10. Mark 9. 24.

5. An assurance of the forgivenesse of our sins by the testimony of the Spirit of Christ, Rom. 8. 15, 16. and exemplifying and applying the generall pardon of sins once for all granted unto us at our conversion, unto the severall sins and debts of every day and moment of our life.

6. We pray for remission of sin, not as intending our selves to undergoe the punishment, or any part thereof, Jer. 14. 7. But contrariwise, that the whole debt (which is properly the punishment, as hath been shewed) may be accepted at the hands of Christ our Surety, and we fully discharged and acquitted, so that nothing may remaine on our account, but the righteousnesse of Christ, Psal. 3. 8, 9. whereby the favour and kingdome of God is purchased for us.

So much of Petition: What is set downe in the reason?

A true note to certifie us whether our sinnes are forgiven us or not,The reason of the petition. by that we forgive, or not forgive others, that have offended us.

Doth this reason binde God to forgive us?

No otherwise then by his gracious and true promises, this being a necessary consequent and fruit of the other, and not a cause. For when we say, As we, or for we also forgive, &c. we argue with the Lord, not for merit, but from the modell of Gods grace in us, Matth. 6. 14, 15. which being incomparably inferiour to the mercy and love of God; and yet disposing p. 373us to forgive and let fall (in regard of hatred or private revenge, (Rom. 12. 19.) any wrongs and injuries of our brethren against us, may both stirre up the compassion of the Lord towards us his children, Neh. 5. 19. and assure us of the attaining of this our request, Iames 2. 13. And therefore that we may not be destitute of so important an argument, Marke 11. 25. 1 Iohn 3. 14. both to plead for mercy with God, and to assure our selves of successe, we desire of God a portion of that mercy which is so abundant in him, that we may be tenderly affected one towards another, forgiving one another, even as God for Christs sake forgiveth us, Eph. 4. 32. Col. 3. 13.

But seeing God alone forgiveth sinnes, Matth. 9. 2. Mar. 2. 7. Iob 14. 4. Esa. 43. 25. here understood by the word Debt: How is it said that we forgive sinnes?

We forgive not the sinne so far as it is sinne against God: but so far as it bringeth griefe and hinderance unto us, we may forgive it.

Are we hereby bound to forgive all our Debts?

No verily; we may both crave our debts of our debtors; and if there be no other remedie, goe to Law in a simple desire of Iustice; (yea in lawfull warre we may kill our enemies, and yet forgive them) being free from anger and revenge; yet so, that if our Debtors be not able to pay, we are bound in a duty to forgive them, or at least to have a conscionable regard of their inability.

How is this reason drawne?

From the lesse to the greater, thus: if we wretched sinners upon earth can forgive others, how much more will the gracious God of heaven forgive us? Matth. 5. 7. & 6. 14, 15. if we having but a drop of mercy can forgive others, how much more will God, who is a sea full of grace? 1 Iohn 2. 10. & 3. 14. especially when we by forgiving sometimes suffer losse: whereas from God by forgiving us nothing falleth away.

Wherein appeareth the inequality between our debt unto God, and mans debts unto us?

First, in the number; our debts to God being compared to ten thousand; mens debts to us, to one hundred.

Secondly, in the weight; our debts to God being compared to ten thousand Talents, mens debts to us to an hundred pence.

How riseth this great inequality in the weight?

From the great inequality between God and man: for if to strike a King be much more hainous then to strike a poore boy; what is it then to strike God, who is infinitely greater then all the Kings of the earth?

What is to be gathered out of this reason?

That we should daily pray unto God, that he would mercifully worke in us a mercifull affection, and give us loving and charitable hearts towards all men, free from malice and revenge, and desirous of their salvation: And that as this is a testimony to our hearts, that God will forgive us, if we for his sake can heartily forgive such as have offended us: so on the other side, if we can shew no favour unto others, we can look for none at the hands of God: And therefore to pray, without forgiving such as have offended us, were not onelyonly a meere babling, but also a procuring of Gods wrath more heavily against us: which condemneth the hypocrisie p. 374of many, which assuring themselves in great confidence of the forgivenesse of their sinnes, yet cannot finde in their hearts to forgive others; end so by mocking the Lord, bring a curse upon themselves in stead of a blessing; seeing heart, and hand, and mouth should goe together.

What further learne we by this reason?

That as our forgivenesse is nothing, unlesse the danger of imprisonment be taken away, which inability of paying the debt doth draw with it: so it availeth us nothing to have our sinnes forgiven us of God, unlesse the punishment also bee forgiven. Contrary to the Papists, who teach that sinne and the guilt thereof is taken away by Christ, but that we must satisfie for the punishment of it: wherein they make God like unto those hypocrites, (here also condemned) who will seem to forgive, and yet keepe a prick and quarrell in their hands, watching all occasions of advantage, which say, they will forgive, but not forget.

So much of the former Petition belonging to the life to come: What are the words of the latter, which is the sixt and last Petition of the Lords Prayer?

And lead us not into temptation, but deliver us from evill,The sixt Petition. Matth. 6. 13. Luke 11. 4.

What is the summe of it?

In it we pray for sanctification and strength against our sinnes;The summe of the sixt Petition. that sinne may not onelyonly be pardoned unto us, but daily mortified in us, Rom. 6. 1, 2. and we either kept by the providence of God from temptations, Prov. 30. 8. 2 Cor. 12. 8. are preserved by his grace from being hurt thereby, 1 Cor. 10. 13. 2 Cor. 12. 9. and as we pray that by the power of God we may be strengthened against all tentations; so do we also pray, that by the same power we may be raised up to new obedience: For under one part of sanctification, that is the avoyding and mortifying of sinne, is implyed the other part also, which is ability unto new obedience, 2 Cor. 7. 1. Rom. 6. 11.

What is here to be observed in regard of the order, that this Petition consequently followeth upon the former?

That therefore to strengthen our faith for the obtaining of this Petition, we must be assured of the former; that seeing God hath forgiven us our sinnes, he will be pleased also to mortifie our flesh, and quicken our spirit, which are the two parts of sanctification, and never severed from true justification.

What learne you of this?

That we cannot rightly desire God to forgive us our sinnes, unlesse we crave also power to abstaine from the like in time to come, else our prayers is but babling: so that here we would be stirred to pray for strength to avoid those sinnes whereof we craved pardon for before: So farre is it that men should thinke that they are justified, when they have not so much as a purpose to leave their sinne. For who being delivered from a great disease will returne to it again, and not rather desire a Diet whereby p. 375he may escape it. Swine indeed after they are washed, and dogs after their vomit returne, the one to their mire, the other to their vomit, Prov. 26. 1…. 2 Pet. 2. 22. As doe also the Papists, who after auricular confession, being discharged in their opinion, will goe to their sins afresh; but those that are truly washed by the bloud of Christ, will never give themselves over to their sins againe.

If they cannot returne to their vomit, what need have they to pray?

Yes, very great, because God hath ordained prayer one meanes of keeping them from revolt, and they ought to be so much the more earnest in prayer, as they are more subject to be beaten and buffeted with tentations then others, Zach. 1. 11. Luke 11. 21.

What learne you from hence?

Much comfort in temptations, in that it is a token of Gods favour, and of pardon of our sins, that we are subject to temptations.

What other cause is there to pray, that we be not lead into temptation?

For that the condition of them that are called to the hope of life,Of the temptations, and the cau…es why we must pray against them. will be worse then the state of those that never tasted of the good word of God, if they give themselves to evill; As a relapse in diseases is more dangerous then the first sicknesse was, John 5. 14. 2 Pet. 2. 22. Mat. 12. 43.

May we pray simply and absolutely against all temptations?

No verily:

For first, the best men that ever were (yea, the Son of God himselfe) were subject to temptations.

Secondly, all temptations are not evill, but some are trials of our faith and hope, and oftentimes make for our good: In which regard, they are pronounced blessed that fall into divers temptations; and therefore ought we not to pray simply and without exception to be delivered from them, James 1. 2. Deuter. 8. 2. & 13. 3. but only from the evill of them.

What then doe we pray for concerning them?

That if the Lord will be pleased to take tryall of the grace he hath bestowed upon us, either by afflictions or by occasion of temptation to sin offered us, that we be not given over to them, or overcome by them; but that we may have a good issue, and escape from them, 1 Cor. 10. 13. And that if either we must goe under trouble, or offend the Lord, we may rather chuse affliction then sin, John 36. 21.

Why are they called Temptations?

Because by them God trieth our obedience, and to notifie our faith and patience, both to our selves and others, whether we will follow him or not; and therefore we may be assured, that so often as we beat backe, or overcome the temptations, we have as many undoubted testimonies of his love.

What is here meant then by the word Temptation?

Sin, and whatsoever things by the corruption of our nature are occasions to leade us into sin; as prosperity, adversity, &c. Prov. 30. 9. which otherwise simply are not to be numbred among these temptations we desire here to be delivered from.

How many wayes may a man be tempted?

Three:

1. By God.

p. 3762. By Satan and his wicked instruments.

3. By a mans owne corruption.

How may God be said to tempt?How God tempteth us.

Though God tempteth no man unto evill, as he is tempted of none, James 1. 13. yet sometimes he leadeth men into temptations of probation, Mat. 4. 1. & 6. 13. and that first by unusuall probatory precepts, as when he commanded Abraham to kill his sonne, Gen. 22. 1, &c. Secondly, by sending an extraordinary measure of prosperity or adversity, Deut. 8. 16. Thirdly, by letting loose Satan (his band dog) to buffet and molest the godly, as Saint Paul, 2 Cor. 12. 7. or to seduce the wicked, as Ahabs Prophets, 1 Kings 22. 22. Fourthly, by desertion, leaving men to themselves, whether for a time, Hos. 5. 15. as Ezechias in the businesse of the King of Babels Embassage, 2 Chron. 32. 31. or utterly, as those whom he justly giveth up to their owne lusts, Rom. 1. 26, 28. and the power of Satan, Acts 5. 3.

How agreeth it with the goodnesse of the Lord, to leade thus into temptation?

When all things are of him, and by him, it must needs follow, that the things that are done are provided and governed of him; yet in such sort, as none of the evill which is in the transgressor cleaveth unto him.

But how can that be without staine of his righteousnesse?

It is a righteous thing with God to punish sin with sin, and to cast a sinner into further sins, by way of just punishment. Therefore we desire God not to give us over to our selves, by withdrawing his Spirit from us, as when men doe delight in lies, he giveth them over to beleeve lies, 2 Thes. 2. 11. and for Idolatry, he justly punisheth them with corporall filthinesse in the same degree, Hos. 4. 14. Rom. 1. 24. Now being naturally prone to sin, when by the just judgement of God we are left to our selves, we rush into all evill, even as a horse into the battell, to whom we put the spurres, or as an Eagle flyeth to her prey.

May not earthly Magistrates thus punish sin?

No verily, it were a cursed thing in Magistrates so to doe: But God is above all Magistrates, who even for our naturall corruption may justly give us over to all naughty affections.

Why doe the Papists say, and suffer us not to be led into temptation?

In a vaine and foolish feare of making God to be guilty of sin, if he should be said to leade us into temptation; and therefore they lay the Lords words (as it were) in water, and change his tongue, and set him to the Grammar Schoole to teach him to speake, which teacheth all men to speake, whose folly is so much the greater, as it is the usuall phrase of Scripture, Exod. 4. 21. & 9. 16. 1 Kings 22. 20, 21, 22. Rom. 1. 24. 2 Thes. 2. 11.

What inconvenience followeth upon this addition?

Very great: For by this bare permission of evill, they rob God of his glory (working in the most things that are done of men) yea even of the best things, the doing whereof is attributed to his permission, Heb. 6. 3.

May we not offer our selves unto temptation as Christ did?

In no wise: for he was carried extraordinarily by the power of his Godhead into the desart, to be tempted for our sakes, that in his victory we might overcome.

p. 377What learne you of this?

1. That no godly man should chuse his dwelling among those of a sinfull profession: As a chaste man among stewes, or a temperate man among drunkards, belly-gods, &c.

2. If we fall into such companies or occasions at unawares, as did Ioseph, Gen. 39. 12. and David, 1 Sam. 25. 13. 22. that we pray God for his assistance, to carry our selves godly, and in no wise to be infected by them.

What is meant by [deliver us from evill?]

This expoundeth the former,Deliver us from evill: What is meant by it. by a flat contrary; as thus, [leade us not into temptation] but pull us out of it, even when we fall into it by our own infirmity) and that with force: For by delivering, here is meant, a forcible rescuing of our nature, Rom. 7. 24. neither able nor willing to help it selfe out of these dangers.

What doth this teach us?

That men are deeply plunged into sin, as a beast into the mire, which must be forcibly pulled out, although a beast will help it selfe more then we can doe our selves, of our selves; not that there is not a freedome and willingnesse in that which is well done, but as that force commeth from that which is without, so the grace commeth not from us, but from God; therefore the Church saith, Cant. 1. 4. draw me, we will run; and Christ, Iohn 6. 44. No man can come to me, except the Father which hath sent me draw him: Whence we learne, that to have this desire of being drawne out, is a singular favour of God.

What is Gods hand to pull us out of this evill?

The Ministry of his Word, whereby he frameth our wils through the power of his Spirit to yeeld to his worke.

What gather you of this?

That we kicke not at the Ministers for reproving our sins, seeing that they strive to plucke us out of the mire, but that we rejoyce and yeeld to their exhortation.

What is meant here by evill?

First,What is meant by evill. that evill one, 1 Iohn 5. 18, 19. Satan, (who pretendeth to have power over us;) and in him, all his instruments and provocations to sin. Then secondly, the effect of temptation, which without the speciall grace of God is extreamely evill; to wit, sin and damnation, 1 Tim. 6. 9.

Is not the Devill the author of all evill?

Yes: he is the first author, but properly those evils are called his, which in his owne person he suggesteth.

From how many kinds of evils then desire we deliverance?

From two:

1. The inward concupiscences of our hearts, which are our greatest enemies, Iames 1. 14, 15.

2. The outward, as the Devill and the world, which doe worke upon us by the former; and therefore if we can subdue the outward, these inward cannot annoy us.

From what evils should we desire principally to be delivered?

Those whereunto we are most bent, and naturally inclined, or wherein our Country especially, or our neighbours amongst whom we converse, doe most delight. That we make the hedge highest, where Satan striveth p. 378most to leap over, Matth. 8. 28. who although he knoweth not our secrets, yet seeing by his subtilty and sharpnesse of discovering us even by a beck or countenance is very great, we must desire wisdome of God, to discerne his temptations, and power also to resist them.

Shew now briefly, as you have done in the rest, what things wee pray for in this last Petition?

1. That seeing we cannot be tempted without the will of God,What things we paray for in the sixt Petition. Iob 1. 10. nor resist without his power, 2 Cor. 12▪ 9. if it bee his blessed will hee would give us neither poverty nor riches, Prov 30. 8. nor any such thing as may endanger our spirituall estate, but remove those causes away which lead us into temptation.

2. That hee would tye up Satan, and restraine his malice and power, 2 Cor. 12. 8. or else make us wise to know and avoid his strategems, 2 Cor. 2. 11. and preserve us from the evill that is in the world, Ioh. 17. 15. and abate the power of the corruption that is within us, Rom. 7. 24, 25.

3. That in our trialls (if he see good to prove us) hee would keep us from charging him with any injustice, or hard measure, Job 1. 22. and that he would give us grace to behold his holy hand therein; and to make that holy use of them for which he hath sent them, Esa. 27. 9.

4. That hee would not take his holy Spirit from us in our trialls: But alwayes give us sustentation in our temptations, and to keep us from falling, and not suffer us to be overcome by the temptations, 1 Cor. 10. 13. Jude verse 24.

5. That leaving us at any time to our owne weaknesse for our humiliation, hee would graciously raise us up againe with encrease of spirituall strength and courage, Psal. 51. 12.

6. That he would keep us from all carnall security, from despaire and presumption of his mercies.

7. That he would put an end to all trialls, and to these dayes of conflict, in his owne good time, treading Satan with his forces for ever under feet, Rom. 16. 20.

8. That he would encrease and perfect the worke of his grace in us, enabling us to every good worke, Heb. 13. 21. and instead of temptation to the contrary, affording us all helpes unto well-doing, and all things that may further us in holinesse, as good company, godly example, holy counsells, and encouragements, &c.

Hitherto of the Petitions: There remaineth the conclusion, containing both a Thanks-giving, which is the second part of Prayer, and a confirmation of the former requests: what are the words of this close of the Lords Prayer?

For thine is the kingdome,Conclusion of the Lords Prayer. and power, and the glory, for ever. Amen. Matth. 6. 13.

Which words, though they be not repeated by St. Luke, yet are expressely mentioned by St. Matthew, and therefore causelesly, and without p. 379warrant omitted by the Church of Rome.

What observe you therein?

Their Sacriledge, who steale away this Thanks-giving from prayer, as if it were no part of it; so that it is no marvaile that in Popery all the whole body of their Doctrine is of the salvation of men, Gods glory being buried in a deep silence.

Whence is this forme of Thanks-giving drawne?

Out of Daniel, 7. 14. and 1 Chron. 29. 10, 11, 12, 13. where David useth the like phrase of praising of God; but that which David enlargeth there, our Saviour shortneth here; and yet comprehendeth the marrow of all.

What is the summe thereof?

That we ground our assurance of obtaining our Prayers in God from whom all things we aske doe come, and to whom therefore all glory must returne.

What observe you in this?

That Christ maketh this Thanks-giving consisting in the praise of God to be a reason of all the Petitions going before: and therefore a further assurance of obtaining our suits: for so good men in praying for new blessings, doe alwayes joyne thanks-giving for the former.

What doe you here understand by [kingdome.]What is meant by Kingdome.

Gods absolute soveraignty and right over all things, 1 Chron. 29. 11. which answereth to the second Petition: and therfore this reason of Gods right and authority over all, ought to move us to pray unto him, and to him alone, as to one that hath onelyonly right to any thing wee have need of.

What is meant by [power?]

The omnipotency of God,What is meant by Power. whereby he is able to doe all things, Luke 1. 37. That beside his right noted in the former word, he is also able to bring to passe whatsoever he will; both which concurre in God, though not alwaies in earthly Princes: which seemeth to answer unto the third Petition, and ought to give us encouragement to pray unto him, who is able to effect any thing we pray for according to his will, and to strengthen us to any thing which in duty we ought to doe, although there be no strength in us.

What is meant by [glory?]

That due,What is meant by Glory. which rising from the two former of kingdome and power, doth rightly belong unto God, as following upon the concurrence of the other two. For if whatsoever we desire be granted unto us in that he reigneth powerfully; it is reason, that from the establishing of his kingdome and power, all glory and praise should returne unto him againe. Therefore hereby we doe thankfully referre and returne all good things to the honour and service of God that giveth them, Psalme 65. 1, 2. otherwise we have no comfort of our prayers: And it answereth to the first Petition, and ought to move us to pray unto him, and to assure us that our prayers are granted; seeing by our prayers duely made and granted, he is glorified: And it is one of the most powerfull reasons, that the servants of God have grounded their confidence on, of being heard, that the name of God therein should be glorified.

p. 380What meane you by the word [thine?]

Hereby these Titles of Kingdome,What meant by Thine. Power, and Glory, are appropriated unto God, to whom they do belong, and all creatures excluded from fellowship with him in these Attributes. For howsoever, Kingdome, Power, and Glory, are communicated unto some creatures, (namely Kings, and Princes, Dan. 2. 37.) as Gods Instruments, and Vice-gerents, Psalme 82. 6. yet God alone claimeth them originally of himselfe, and absolutely without dependance or controll; others have them not of themselves, but as borrowed, and hold them of him as Tenants at will, Rom. 8. 15. Prov. 8. 25. Job 33. 13.

What is meant by the words, [for ever, or for ages?]

By ages he meaneth eternity,What meant by for ever. Dan. 2. 4. and thereby putteth another difference between the kingdome, power, and glory of God, which is eternall, without any beginning or end, 1 Tim. 1. 17. and that in Princes, whose kingdomes, powers, and glory fade.

How is that a close of confirmation to our requests?

Because we doe not onelyonly in generall ascribe Kingdome, Power, and Glory unto God, as his due; but also with respect to our prayers and suits, beleeving and professing, that he as King of heaven and earth hath authority to dispose of all his treasures, Rev. 3. 7. as omnipotent, is able to doe exceeding abundantly, above all that wee aske or thinke, Eph. 3. 20. Finally, as the God of glory, is interessed in the welfare of his servants, for the maintaining of the honour of his Name, Psal. 35. 27. and truth of his promise, Psalme 119. 49. Therefore there are here contained three reasons to move God to grant our Petitions. Because,

First, he is our King, and so tyed to help us who are his Subjects.

Secondly, he hath power, and thereforefore is able to helpe us.

Thirdly, the granting of our Petitions will be to his glory and praise; whereupon we firmely beleeve, that God the mighty and everlasting King, (1 Tim. 1. 17.) can, and for his owne glory will grant the things we have thus demanded, Eph. 3. 20. Jer. 14. 7. Ezek. 36. 22.

What is understood by this last word, [Amen.]

Not onelyonly, So be it, as commonly men say, but also, so it is, or shall be,What is meant by Amen. as we have prayed, Rev, 22. 20, 21. For it is a note of confidence, and declaration of Faith, (without which our prayers are rejected) whereby we assure our selves, that God will grant those things which wee have prayed to him for.

Why are we taught to conclude with this word?

There being two things required in prayer: a fervent desire, James 5. 17. and faith, James 1. 6. which is a perswasion that these things which we truely desire, God will grant them for Christs sake. This is a testimony both of our earnest affection of having all those things performed, which in this Prayer are comprehended; and the assurance of our faith to receive our desires; at least so farre forth as God seeth good for us: And so hereby we doe not onelyonly testifie our earnest desire, that so it may bee, but also expresse our full assurance that so it shall be as we have prayed, according to the will of God: and being already let in, Matth. 7. 8. by the key of faithfull prayer, into the rich treasure of his mercies, wee also set our seale, Iohn 3. 11. in the word of faith, Amen.

p. 381Is it lawfull to use no other forme of words, then that which is set downe in the Lords Prayer?

We may use another forme of words,Whether lawfull to use any other forme of Prayer. but we must pray for the same things, and with like affection as is prescribed in that Prayer.

This forme being so absolute, what need we use any other words in praying?

Because as to refuse this forme, savoureth of a proud contempt of Christs ordinance: so to confine our selves to these words alone, argueth extreame idlenesse in this duty, wherein variety of words is required for the powring out of our soules before the Lord, Hos. 14. 3. and oftentimes according to the occasions, some one petition is more then the rest to be insisted on, and importuned, Mat. 26. 44. Wherefore our blessed Saviour hath commended this forme unto us, as an excellent coppy or lesson to be both repeated and imitated, or at least aymed at by us his Schollers, for which cause, both he himselfe, Iohn 17. 10. and his Apostles, Acts 4. 24. are recorded to have prayed in other words, which yet may be referred to this. Finally, the liberty which the Lord affourdeth us is not to be abridged or despised, who admitteth all languages, words and formes agreeable to this patterne; whether read, rehearsed by heart, or presently conceived, 2 Chron. 29. 30. Psalme 90 & 92. in the titles, Numb. 10. 35, 36. so be it we pray both with spirit, and affection, and understanding also, 1 Cor. 14. 15.

May there not then besides this Prayer of the Lord, be now under the Gospell a set forme of Prayer in the Church?

Yes verily, so that it be left at the liberty of the Church (not of private men without consent of the Church) to alter it.

Wherefore is it necessary that there be a set forme of Prayer?

To help the weaker and ruder sort of people especially, and yet so as the set forme make not men sluggish in stirring up the gift of prayer in themselves, according to divers occurrents, it being incident to the children of God, to have some gift of prayer in some measure, Zach. 12. 10

Remaineth there yet any thing necessary to be considered of Prayer?

Something would be spoken of the kinds and circumstances thereof.

What kinds are thereof Prayer?

Prayer is either publicke or private, and both of them either ordinary or extraordinary, Acts 6. 4, &c. 1 Tim. 2. 12. Mat. 6. 6. Acts 10. 4. Ioel 2. 15. Ionah 3. 6.

What is publick Prayer?

It is prayer made of and in the Congregation assembled for the service of God,What publick Prayer is. Psal. 84. 1, &c.

What is private Prayer?

It is that Prayer which is made out of the Congregation,What private Prayer is. and it is either lesse private, as when the whole Family, or private friends meet in that exercise, 2 Sam. 6. 20. Esther 4. 16. or more private, when either one of the members of the Family, Nehem. 1. 4, 5, 6. Gen. 25. 21. or some by reason of speciall duty they have joyntly together made their prayers, 1 Pet. 3. 7.

Is it not enough for every one in a Family to make prayers with the rest of the body of that Houshold?

p. 382No, it is required also that we pray solitarily by our selves, Math. 6. 6. For as every man hath committed speciall sins, which others in the Family have not, and hath speciall defects, and hath received speciall favours, that others have not: so in these regards it is meet that he should have a speciall resort unto God in Confession, Petition, and Thanksgiving.

What is ordinary Prayer?

It is that prayer which is made daily upon ordinary occasions,What ordinary prayer is. Psal. 55. 17. Dan. 6. 11.

What is the extraordinary?

That which is made upon speciall occasion,What extraordinary prayer is. or extraordinary accident falling out, by reason whereof it is both longer and ferventer, Psal. 119. 62. Acts 12. 5. Joel 2. 15. Ionah 3. 6.

Are the same persons alwayes to keep the private extraordinary Prayers, that keep the publick?

No: not such persons as are under the commandement of others, unlesse it be publick, or with consent of their commanders, Numb. 30. 13, 14, &c.

What are the ordinary circumstances of Prayer?

Gestures,Circumstances of prayer. Place, Time.

What behaviour and gesture must we use in Prayer?

We must use such holy behaviour,1. Gesture. and comely gestures of body, as are beseeming the Majesty of God, with whom we have to deale, and so holy an exercise which we have in hand; namely, such as may best expresse and encrease the reverence, humility, fervency and affiance, that ought to be in our hearts; as the bowing of our knees, Eph. 3. 14. lifting up of our hands and eyes to heaven, Lam. 3. 41. Iohn 17. 1, &c. which yet are not alwayes, or absolutely necessary, Luke 18. 13. so our hearts be lifted up, Psal. 25. 1. and 143. 8. and the knees of our conscience bowed before the Lord, Phil. 2. 10. and nothing done unbeseeming the company with whom we pray, and the kind of prayer.

Is not the behaviour all one in every kind of prayer?

No: In private prayer it sufficeth that we use such words, gestures, &c. as may expresse our reverence and faith towards God, 1 Cor. 14. 2. In publike prayer our behaviour must be such as may also witnesse our communion one with another, and desire of mutuall edification, 1 Cor. 14. 4. and verse 17. 40. When we pray by our selves we have more liberty of words and gestures then in company, 1 Kings 18. 42. In extraordinary prayers the publike must be done with open shew of the affection, either sorrow or joy, Esa. 1. and 58. Ioel 2. 13. which in the private must be covert and secret, Matth. 6. 17.

Where must we pray?

Generally all places are allowed,Of the place of prayer. 1 Tim. 2. 8. the ceremoniall difference of places being removed, Iohn 4. 21, &c. and Christ our propitiatory every where present before us, Matth. 18. 20. Notwithstanding, according to the kindes before mentioned, the publike place of resort for the worship of God best fitteth common prayers, Esa. 56. 7. Ioel 2. 17. and the private house or Closet is most convenient for private supplication, Matth. 6. 6. howsoever the sudden lifting up of the heart in secret unto God, may be as occasion is, without gesture, in any place or company, Neh. 2. 4.

p. 383When must we pray?

Continually,Of the time of prayer. as the Apostle enjoyneth, 1 Thess. 5. 17. For the whole course of a Christian is a perpetuall intercourse with the Lord, either suing for mercy, or waiting for the answer of his suits, or rendring thankes for graces received, Psal. 5. 3. Luke 2. 37. Neverthelesse ordinarily the Sabbath among the dayes of the week, Psal. 92. Title, and morning and evening among the houres of the day, ibid vers. 2. are to be preferred▪ whereto such time must be added wherein we enter into any businesse, Col. 3. 17. Pro. 3. 6. or receive any of the creatures or blessings of God, 1 Cor. 10. 31. 1 Tim. 4. 4, 5. Extraordinarily other dayes or houres must also be set apart for prayer, especially in cases requiring longer continuance therein, Psal. 55. 17. & 119. 62, 164.

What circumstances are annexed unto such extraordinary prayer?

An holy fasting or feasting,Of Fasting. 1 Cor. 7. 5. Zach. 8. 19. Neh. 8. 10. the one, to further our zeale in petition; the other, in thanksgiving.

What meane you by Fasting?

Not any naturall abstinence, arising from sicknesse; nor medicinall, used to prevent or remove the same; nor civill, enjoyned sometimes by authority, as in case of dearth; sometimes enforced by necessity, as in siege, 2 Kings 6. 25. seafaring, &c. nor yet morall, for subduing of carnall concupiscence, 2 Kings 25. 26, 27. 1 Cor. 9. 27. and preservation of chastity, required (especially in some constitutions, 1 Cor. 9▪ 27.) by vertue of the seventh Commandement: But religious, Ioel 1. 14 that is referred to religious ends, for the furtherance of the speciall practice of repentance, and the enforcing of our prayers.

Is fasting a good work?

Fasting is not properly a good work, but an help, an assistance thereto, namely, to prayer.

Whether is the outward exercise thereof a certaine marke of a godly man?

The Pharisees which fasted Luke 5. 33. came not to our Saviour Christ to learne of him, (48.) as the Disciples of John did, Matth. 9. 14. although it were in weaknesse) but to discredit him, namely, to make the world beleeve that he was a belly-god, as the Church of Rome doth charge the children of God now, to open a schoole to all liberty of the flesh, following the steps of their old fathers the Pharisees.

What is an holy Fast?What an holy Fast is.

The chastising of our nature, and laying aside the delights of the senses for a time, Joel 2. 16. 1 Cor. 7. 5. to the end thereby to humble our selves, and to make us more apt to prayer. Or more fully: Fasting is a religious abstinence commanded of God, whereby we forbeare not onelyonly the use of meat and drinke, but also of all other earthly comforts and commodities of this life, so far as necessity and comelinesse will require, to the end that we being humbled and afflicted in our soules by the due consideration of our sins and punishment, may (grounded upon the promise of God) more earnestly and fervently call upon God, either for the obtaining of some singular benefit, or speciall favour we have need of, or for the avoiding of some speciall punishment, or notable judgement hanging over our heads, or already pressed upon us, Acts 16. 30, 31, 32. p. 384& 14. 23. 2 Chron. 20. Joel 1. & 2. 12. 16.

Is there any necessity of this exercise of Fasting?

Yes verily; in that it is necessary to humble our selves under the mighty and fearefull hand of God,; and to afflict our soules with the consideration and conscience of our sins, and the punishment due unto them; unto which this outward exercise of Fasting is a good aid: for howsoever the kingdome of God consisteth not properly in the matter of meat and drink, whether used or forborne, Rom. 14. 17. yet fasting, as an extraordinary helpe unto the chiefe exercises of Piety, hath the warrant and weight of a duty as well from precepts, as examples, both out of the old Testament, (Lev. 23. 27. &c. Joel 2. 22. Esa. 22. 12.) and the new, (Mat. 9. 14, 15. Acts 13. 3.) And our Saviour Christ, Luke 5. 35. doth expressely say, that the time shall come when his Disciples shall fast: where both by the circumstances of the persons and of the time, the necessity of fasting is enforced.

How so?

By the persons, for that the Apostles themselves had need of this helpe of Fasting for their further humiliation; and by the time, for that even after the Ascension of our Saviour Christ, when the graces of God were most abundant on them, they should have neede of this exercise.

What is gathered hereof?

That it is a shamefull thing for men to say that Fasting is Iewish, or Ceremoniall.

What do you gather, in that our Saviour would not have his Disciples to fast till after his Ascension?

His singular kindnesse, in that hee would not suffer any great trouble, or cause of Fast to come unto them, before they had strength to beare them, or were prepared for them.

When is the time of Fasting?

As oft as there are urgent and extraordinary causes of Prayer,Of the time of Fasting. either for the avoiding of some great evill, or notable calamity, 1 Sam. 7. 6. Est. 4. 16. or for the obtaining of some great mercy, or speciall benefit at the hand of God, Neh. 1. 4. Acts 10. 30. For in that our Saviour Christ teacheth, Luke 5. 34. that it must not be when he who is as it were the Bridegroome is with his Disciples, to furnish them with all manner of benefits they had need of: we are taught, that the time is, when any great calamity is hanging over us, or falne upon us, whereby the gracious presence of Christ is taken from us; or when there is any weighty matter to be taken in hand.

What gather you hereof?

That the fast of Popery is foolish, which is holden at set times, whether the time be prosperous, or not prosperous; whether the affaires bee common or ordinary, or whether they be speciall or extraordinary.

When then is this religious exercise of Fasting to be performed of Christians?

When God calleth upon us for this duty by the occasions arising from his providence, and our owne necessities, Matth. 9. 15.

What are those occasions, whereby the Lord calleth us to fasting?

p. 385They are generally two, as hath been noted, viz.

1. Evills, which being felt or feared, we desire to remove, or prevent as sins, 1 Sam. 7. 6. 1 Cor. 5. 2. and the judgement of God for sin, Est. 4. 16. Jonah 3. 7. Mat. 17. 21.

2. Good things, spirituall, Acts 10. 30. or outward, Neh. 1. 4. which we desire to enjoy, and therefore doe thus seek them, and prepare our selves for the receiving of them.

When is this Fast to begin and end?

As in all holy rests, after preparation, Luke 23. 54. it is to begin in the morning of the day of the Fast, and to continue to the morning of the day following, Marke 16. 2. Luke 24. 1.

It seemeth by this, that the Law of Fasting, will not suffer a man to sup the night of that day when the Fast is holden?

The Fast is so long continued as hath been said; but so, as there bee that refreshing whereby health may be preserved: for such as bee sick or weake, are to take somewhat for their sustenance, thereby to bee better able to serve God in the Fast, provided that they doe not abuse this to licence of the flesh.

Is it of necessity that the Fast should alway begin in the morning, and continue untill morning?

No; It may be from morning to evening, Judges 20. 26. 2 Sam. 3. 35. or from evening till evening againe, Lev. 23. 32. and according to the greatnesse of the affliction, the Fast is to bee prolonged even to the space of three dayes, as appeareth by the examples of the Iewes, Est. 4. 16. & Paul, Acts 9. 9.

What are the kinds of Fasting?

It is either publick,Of the kindes of Fasting. or private.

What is the publick Fast?

It is when for a generall cause the Churches doe fast,Of publick Fast. viz. when the Governours and Magistrates, Joel 2. 15. stirred up by consideration of common sinnes, Neh. 9. 1, &c. Calamity, Jonah 3▪ 7, 8. necessities, or businesse of great importance, doe in the name of God blow the trumpet and call a solemne assembly, or assemblies: in which case he that obeyeth not, is culpable before God and man, Lev. 23. 29. And it is either more publick, when all Churches fast generally; or else lesse publick, when some particular Churches are humbled in fasting.

What is the private Fast?

When upon the view either of publick causes,Of private Fast. considered of by such as are in Authority, Ezek. 9. 4. Ezek. 13. 17. or of the like, but more private occasions, (as domesticall or personall, &c.) a Christian is moved either with his family, or speciall friends, Zach. 12. 12. 1 Cor. 5. or by himselfe solatary, Matth. 6. 17. to humble himselfe before the Lord: for it is more or lesse private: lesse private, as when a particular house; more private, when a particular person is humbled in fasting.

Is there any difference in the manner of holding of a publike and private Fast?

Yes: in a publike Fast the sorrow and griefe ought to be declared openly to the view of all, which ought to be covered as much as may be in the private Fast, wherein the more secrecy is used, the greater proofe is p. 386there of sincerity, and hope of blessing: wherefore our Saviour Christ reproveth the private Fast of Hypocrites, that would outwardly appeare to men to fast, and commandeth the contrary, Matth. 6. 16, 17.

Whom doth God call to this exercise of Fasting?

All Christians enabled by understanding and grace to judg,Who are to fast and aright to performe this weighty duty, Zach. 12. 12, &c. unlesse any be exempted by present debility, Matth. 12. 7. 1 Sam. 14▪ 29, 30. but differently, according to the divers occasions of fasting, and the kindes thereon depending, (whereof before hath been spoken.)

May those that are under the government of their Parents, or Masters, fast without leave of them?

No, but in the publike all may fast.

Are all persons meet for this exercise of fasting?

By the unfitnesse of his owne Disciples for it our Saviour Christ teacheth, that they that are meet for this exercise must not be Novices in the profession of the truth; no more then hee that is accustomed with the drinking of old wine can suddenly fall in liking of new wine, Luke 5. 33.

Is it so hard a matter to abstaine from a Meales meat, and such bodily comforts for a small time, which the youag sucking babes, and the beasts of Nineveh did, and divers beasts are better able to performe then any man?

No verily, but hereby appeareth that there is an inward strength of the mind required, not onelyonly in knowing of our behaviour in this service of God, but also of power and ability to goe under the weight of the things we humble our selves for, which strength if it be wanting, the fast will be to those that are exercised in it, as a peece of new cloath sewed into an old garment, which because it is not able to beare the stresse and strength of, hath a greater rent made into it then if there were no peece at all.

What gather you hereof?

That it is no marvell that where there is any abstinence and corporall exercise in Popery, yet that the same makes them nothing better, but rather worse, having not so much as the knowledge of this service of God, much lesse any spirituall strength and ability to performe it with.

What then are the parts of a true Christian Fast?

They are partly outward,Of the parts of a Christian fast. partly inward. 1. Bodily exercises, serving to the inward substances, 1 Tim. 4. 8.

2. An inward substance sanctifying the bodily exercise, and making it profitable to the users.

What is the bodily exercise in fasting?

It is the forbearing of things otherwise lawfull and convenient, in whole or in part, for the time of humiliation, so as nature be chastised, but not disabled for service; and the delights of the sense laid aside, but yet without annoyance and uncomelinesse.

What are those outward things that are to be forborne during the time of fasting?

First, food, Esther 4. 16. Ionah 3. 7. from whence the whole action hath the name of Fasting; and the word doth signifie an utter abstinence from p. 387all meats and drinkes, and not a sober use of them, which ought to be all the time of our lives: Wherefore this outward exercise is thus described, Luke 5. 33. The Disciples of John and the Pharisees fast, but thine eat and drinke.

What is here to be considered?

A charge upon Popery: For the greater sort of people amongst them, in the day of their Fast fill their bellies with bread and drinke; and the richer sort, with all kinde of delicates, (flesh, and that which commeth of flesh onelyonly excepted:) So that the fasting of the one and the other is but a fulnesse, and the latter may be more truely said to feast then a fast.

It seemeth you make it unlawfull for those that fast to eat any thing during their fasting.

Not so: if for help of weaknesse the taking of meat be moderately and sparingly used, as before hath been observed.

What other things are outward?

The ceasing from labour in our vocations on the day of the Fast, Num. 29. 7. to the end wee may the better attend to the holy exercises used in fasting; in which respect such times are called Sabbaths, Levit. 23. 32. The laying aside of costly apparell, or whatsoever ornaments of the body, and wearing of homely and courser garments, Exodus 33. 4, 5. Jonah 3. 5, 6. The forbearing of Sleep, Musicke, Mirth, Perfumes, &c. Dan. 6. 18. & 10. 2, 3. And this abstinence is required of all that celebrate the Fast: But of married persons there is further required a forbearance of the use of the marriage bed, and of the company each of other, 1 Cor. 7. 5. Joel 2. 16.

What is the meaning of the abstinence from these outward things?

By abstinence from meat and drinke, by wearing of courser apparell, by ceasing from labour in our Callings, and by separation in married persons for the time, wee thereby professe our selves unworthy of all the benefits of this present life, and that we are worthy to bee as farre underneath the earth as wee are above it: yea, that we are worthy to be cast into the bottome of hell, which the holy Fathers in times past did signifie by putting ashes upon their heads, the truth whereof remaineth still, although the ceremony be not used.

What is the spirituall substance of duty, whereto the bodily exercise serveth?

It is an extraordinary endevour of humbling our souls before the Lord, and of seeking his face and favour, Ezra 8. 21. wherein that inward power and strength whereof we speak is seen.

Wherein doth it consist?

1. In the abasing of our selves, Joel 2. 13. by examination, confession, and hearty bewailing of our own and the common sins, Ezra 9. 3, 4. Neh. 9. 1, 2, &c. Dan. 9. 3, 4, 5, &c.

2. In drawing near unto the Lord by faith, Luk. 15. 18, 21. and earnest invocation of his name, Iona. 3. 8. Esa. 58. 4. The former is grounded upon the meditation of the Law, and threats of God; the later upon the Gospel and promises of God touching the removing of our sins, and Gods judgments upon us for them.

p. 388How agreeth this with the Popish Fast?

It faileth in both parts: for in stead of humbling themselves, and afflicting their soules, they pride themselves, and lift up their mindes, in thinking they deserve something at Gods hands for their fasting; which is great abomination. Neither have they upon the dayes of their Fast any extraordinary exercise of prayer, more then upon other dayes; of all which it may appeare how small cause they have to boast of their fasting, which in all the warp thereof hath not a thread which is not full of leprosie.

What is required in our humiliation?

Anguish and grief of our hearts, conceived for our sins, and the punishment of God upon us, for which we ought to be humbled in fasting: For the effecting whereof we are to set before our eyes,

1. The glasse of Gods holy Law, with the bitter curses threatned to the breakers thereof.

2. The examples of vengeance on the wicked.

3. The judgments now felt or feared of us.

4. The spirituall contemplation of our blessed Saviour, bleeding on the Crosse with the wounds which our sinnes have forced upon him, Zach. 12. 10, &c.

What is required in our drawing neare unto the Lord by Faith?

Not onelyonly fervently and importunately to knock at the gate of his mercy for the pardon of our sins, removall of judgements, and grant of the graces and blessings we need, Psal. 51. 1, 2, &c. vers. 14. & 112. 4. but also to make a sure Covenant with his Majesty, Nehem. 9. 38. of renewing and bettering our repentance thence forward in a more earnest and effectuall hatred of sinne, and love of righteousnesse, Esa. 55. 7. Jonah 3. 8.

What fruit or successe may we look for, having thus sought the Lord?

Who knoweth whether by this meanes we may stand in the gap, and cause the Lord to repent of the evill intended, and to spare his people? Joel 2. 14, 18, &c. Ionah 3. 9, 10. At the least for our particular we shall receive the mark and mercy promised to such as mourne for the abominations generally committed, Ezek. 9. 4, 6. together with plentifull evidence of our salvation, and assurance of the love of God towards us, Matth. 6. 18. Pro. 28. 13. 1 Iohn 1. 9. strength against temptations, patience and comfort in afflictions, with all other graces plentifully vouchsafed (especially upon such renewing of acquaintance) by him who is the rewarder of all that come unto him, Heb. 11. 6. so that we need not doubt, but that as we have sowne in teares so we shall reap in joy, Psal. 126. 5. and as we have sought the Lord with fasting and mourning, so he yet againe will be sought (Ezek. 36. 37.) and found of us with holy feasting and spirituall rejoicing.

What is an holy feasting?

A comfortable enjoying of Gods blessings,Of a holy feast. to stirre us up to thankfulnesse and spirituall rejoicing: Or, (to describe it more largely) It is a solemne Thankes-giving unto God for some singular benefit (or deliverance from some notable evill, either upon us, or hanging over us) which hee hath bestowed upon us, especially p. 389after that in fasting we have begged the same at his hand, Zach. 8. 19. Ezek. 9. ad 32. for this is a duty especially required for the acknowledgment of such mercies as we have by the former course obtained, Psal 30. 11, 12. & 50. 15. Esther 9. 22. and so answering thereto, that from the one the other with due reverence may be conceived.

What ought especially to be the time of this duty?

The time that is nearest unto the mercy and benefit which we have received, Of the time of feasting.as we see in the story, Esther 9. where the Iewes that were in the countrey, and in the provinces, did celebrate their feast on the 14. day of the monethmonth Adar, because they had overthrowne their enemies the 13. day before: and the Iewes in Sushan, because they made not an end of the slaughter of their enemies before the 14. day was past, they celebrated it the 15. day. Look 2 Chro. 20. 26. and that example of Jacob, checked for deferring the paiment of his vow at Bethel.

Wherefore ought we to take the time that is next the deliverance?

Because we being most strongly and thoroughly affected with the benefit we receive the first time it is bestowed upon us, especially where there is not onelyonly a notable benefit befallen unto us, but thereby also we are freed from some notable evill that was upon us, or near unto us, we are then most fit to hold a feast unto the Lord.

Why is the ordinance of a yearely Feast by Mordocheus rather commanded upon the day after the slaughter of their enemies, then the day of the slaughter?

To set forth that rejoicing ought not to be so much for the destruction of our enemies, as that thereby we obtaine peace to serve God in.

Wherein doth this feast consist?

The scope and drift of it is,In what an holy feast consisteth. to rejoice before the Lord, and to shew our selves thankfull for the benefit received, not onelyonly in that we are delivered, but that we are delivered by prayer that we have made unto God, whereby our joy encreaseth, and whereby it differeth from the joy of the wicked, which rejoice that they are delivered as well as we.

How may that be best performed?

Partly by outward and bodily exercises, and partly by spirituall exercises of godlinesse.

What are the outward exercises?

A more liberall use of the creatures, both in meat and apparell, then is ordinary.

May we eat and drink on that day more then on others?

No: the exceeding is not in the quantity of meat and drink, but in a more dainty and bountifull diet then ordinary, Neh. 8. 10. which yet is to be referred to the exercise of godlinesse, and therefore ought to be used in that moderation and sobriety, as men may be made more able thereunto; even as the abstinence in fasting is used to further humiliation of the mind, and affecting of the soule.

What is the exercise of godlinesse?

It is either in piety and duty unto God, or in kindnesse unto men.

What is the duty unto God?

To lift up our voice in thanksgiving unto him, as for all other his mercies, (whereof this benefit should cause the remembrance, as one sinne p. 390causeth the remembrance of others, Psalme 51.) so for that present benefit; and for that purpose to call to remembrance, and to compare the former evills, which either we were in, or were neere unto, with the present mercy, and every part of the one with the members of the other.

What other duty of Piety is to be performed unto God?

By a diligent meditation of the present benefit to confirme our faith and confidence in God, that he that hath so mightily and graciously delivered us at this time, will also in the same, or the like dangers, deliver us hereafter, so farre as the same shall be good for us.

What is the kindnesse we should shew towards men?

An exercise of liberality, according to our power, out of the feeling of the bountifull hand of God towards us.

To whom must that be shewed?

To our friends in presents; and, as it were, in New-years gifts, Rev. 11. 10. and portions to be sent to the poore and needy, Neh. 8. 10.

What remaineth further of these holy Feasts?

The sorts and kindes of them which are as before we have heard of Fasts; to which I refer the Reader.

Hitherto of Prayer, and the extraordinarie circumstances thereof, Fasting, and Feasting: what is a Vow?

A solemne promise made unto God by fit persons of some lawfull thing,Of Vowes. that is in their choise and power to performe it.

It is thought that Vowes are Ceremoniall, and not to pertaine to the times the Gospell?

There are indeed good, yea, excellent persons that think so, which carry so much the more a dislike of Vowes, because they have beene abused in Popery. Howbeit, it appeareth by the fifty Psalme, verse 14, 15. that it is a constant and perpetuall service of God; as shall appeare.

What is the proper end and use of a Vow?

It is twofold:

First,Gen. 28 20.Gen 28:20 to strengthen and confirme our faith.

Secondly,Iudg. 11. 30. 31.Judg 11:30Judg 11:31 to testifie our thankfulnesse unto God;1 Sam. 1. 11.1 Sam 1:11 but no way to merit any thing at Gods hand: So that whereas the exercise of a Fast is in adversity; and of a Feast in prosperity; the Vow may be in both.

Who are the fit persons that may vow.

Such as have knowledge,Who are to vow. judgement, and ability to discerne of a Vow, and of the duties belonging to the performance of the same, Numb. 30. 6.

Are all such bound to vow?

Not simply all; for it is no sinne not to vow, Deut. 23. 22. but those onelyonly, which either being in distresse feele a want of feeling of Gods assistance, thereby to strengthen their faith for neecessary ayde: or they who being delivered from some necessary evill, or have received some singular good, where no vow hath gone before, should witnesse their thankfulnesse, Deut. 13. 21, 22. Numb. 30. 2. & 6. 2. &c.

What have we herein further to consider?

That the Vow must be of lawfull things; else it is better not to pay the Vow, then to pay; as Herod and the forty mentioned in the Acts, p. 39123. 14. And as the Munks, Fryers and Nunnes vow wilfull poverty, perpetuall abstinence from Marriage, and Canonicall obedience, and the people pilgrimage.

May we vow any thing which is lawfull to be done?

We may not vow any vile or base thing: As if a wealthy man should vow to give to the poore some small value far under his ability; for what either token of thankfulnesse can that be, or what comfort in his troubles can he take of the performance thereof?

What have we secondly to consider?

That the vow must be of such things as are in our choice to performe.What is to be vowed.

How many wayes faile men against this?

Two wayes:

1. In vowing that which we are not able to performe.

2. In vowing that which otherwise by the Law of God we are bound to performe.

Who be they that vow that which they cannot performe?

They are either they whose strength doth faile through the common frailty of all men (as those that vow perpetual continency) whose lets come from themselves; or they which cannot performe it, by reason of subjection unto others; as wives unto their husbands, children to their parents, servants to their Masters, &c. in whose power they are to performe their vowes, or not to performe them, Numb. 30. 3, 4.

Why may not a man vow such things as he is otherwise bound to doe?

For that they are due unto God without the service of a vow; and therefore it were a dalliance with God, to make shew of some speciall and extraordinary service, where the common and ordinary is only performed, as if a man would present as a gift unto his Lord the rent of his owne house due for the occupation thereof.

What may we then lawfully vow?

An increase of Gods service; as to pray more often every day then ordinary is used; or to be more liberall to the poore, with some straine of our ability, building of Colledges, Almes-houses, &c.

What is the duty of those that have vowed?

1. To have a diligent care to performe their vowes,The duty of those that have vowed. Eccles. 5. 3, 4. Deut. 23. 21, 22, 23. For if it be a reproachfull thing to deale with God as with a man, it is more reproachfull to deale worse with God, then we dare deale with any man.

2. Not to delay the performance of it, Eccles. 5. 3. For God corrected sharply in Jacob the deferring of the payment of his vowes, Gen. 35. 1. 1. By his daughters deflowring. 2. By the rage and murther committed by his sonnes.

Is the necessity of performing vowes so great, that they may no wayes be omitted?

Not so: for to the performance of a greater duty, a man may omit his vow for a time, and after a time returne, and be not a Vow-breaker: As the Rechabites for safety of their lives came and dwelt at Ierusalem, notwithstanding a former vow, that they would not dwell in an house, Jer. 35. 9, 10, 11. and yet God witnesseth, that the vow was not broken thereby: so to help our neighbours in some present necessity, we may cease from p. 392any vowed duty at that time, and not sin; wherein the Papists greatly faile, who having vowed unlawfully, yet thinke they may not intermit their vowes.

If a man in vowing doth not consider sufficiently the greatnesse of the matter, may he not break that vow that he hath not so advisedly made?

No, the vowing being otherwise lawfull, that rashnesse is to be repented, but the vow must be kept.

What have we to learne of all this?

That we be advised in that we doe, and not to enquire after we have vowed, to find some starting hole where to goe out; but either not to vow at all, or if we vow, to have a good remembrance of it, and a diligent care in the due time to performe it, Prov. 20. 25.

Having spoken of those good things which we doe give unto God: Let us proceed to that which we doe give unto our needy Neighbour: What is Almes?

It is a duty of Christian love, whereby such as have this worlds good, doe freely impart to such as are in want,Of Almes. 1 Iohn 3. 17. 1 Tim. 6. 17, 18. Mat. 5. 42.

How can it be both a duty, and withall free?

1. That it is a duty, appeareth by many formall precepts touching this matter, Deut. 15. 7, &c. Heb. 13. 16. in that it is called our justice or righteousnesse, Psal. 112. 9. Matth. 6. 1. in that every man is a Steward of Gods blessings for the benefit of others, 1 Pet. 4. 10. Finally, in that according to the performance or neglect even of this duty men shall be judged at the last day, Mat. 25. 35. 42.

2. It is free, not as being left by God unto our choice, whether we will doe it or no, but as proceeding from an heart asaa2 Cor. 9▪ 7.2 Cor 9:7 freely, and as cheerfully performing this obedience to God, and reliefe of our brother, without compulsion of humane Law.

Who are to give Almes?Who are to give Almes.

aa1 Iohn 3. 17.1 John 3:17Whosoever hath this worlds good; that is, such a portion out of which by frugality something may be spared, though it be butbbLuke 21. 2, 3.Luke 21:2Luke 21:3 two mites; and therefore, not onlycc1. Tim. 6. 17.1 Tim 6:17 rich men and housholders are to give; but also such as labour with their hands,ddEph. 4. 28.Eph 4:28 out of their earnings and wages, children out of their Parents allowance, wives out of any portion they have in severall without their husbands, or allowance from their husbands, or out of the common stocke they enjoy with their husbands; provided the husbands consent (in whom the possession fundamentally remaineth) be either expressed, or by silence, or not gainsaying implied. Finally, even they that live upon almes, mustee2 Cor. 8. 2. 14.2 Cor 8:22 Cor 8:14 spare something unto those that have little or no supply.

May there not be some cases, wherein such as are accomptable to others, may give without their knowledge, yea against their will?

Yea, as appeareth in the wise and commendableaa… Sam. 25. 3. example of Abigail; to wit, when the life and whole estate of the giver or receiver, may be now, or not at all,; thus, or not otherwise preserved; forbbMat. 12. 7.Matt 12:7 extreame necessity dispenseth with the ordinary course of duty, both to God and man.