A Treatise vpon the LORDS Prayer.

THis prayer hath three parts, the first is the Preface; in which is de­clared whom we must pray vnto, in these words: O our Father which art in heauen. The second part is the prayer it selfe, standing on sixe petitions. The last is the Conclusion, which ren­dreth a reason why we pray to God alone; be­cause [Page 2] the kingdome, which is all authority to grant our requests, be­longeth to him: the po­wer, that is, all abilitie to execute our desires, is with him: the glory, that is, all this honour of be­ing acknowledged a fountain of good things, belongeth to him a Fa­ther of lights, from whō euery good gift descen­deth; who in this regard is onely to be inuocated and praised. From the Preface in generall ob­serue; No Angels or Saints departed, but God our Father onely must be [Page 3] inuocated of vs. In no­thing be carefull, Phil. 4.6. but let your requests be known to God with thanksgi­uing: Whatsoeuer you aske my Father in my name, you shall receiue it. What an vnseemely thing were it, that chil­dren should seeke to ser­uants in the house for supplie of what they want, not to their natu­rall parents? so here. A­gaine, we cannot call vpon any religiously, on whom we may not be­leeue. Rom. 10. Now to deriue faith from any creature is a thing ac­cursed. [Page 4] Ier. 17. Cursed is he that maketh flesh his arme, and is with­drawne from the Lord. Thirdly, to pray faithful­ly, (that is, so as we are perswadéd that we shall receiue that we aske) re­quireth knowledge of three things: First, that the partie we pray to or call on, doth heare vs to know our desires: Se­condly, that he is willing to helpe vs: Thirdly, that he hath ability to accō ­plish what he willeth. Now for mentall praiers the Angels often can­not know them; God [Page 5] who only searcheth the hearts and reines, vnder­standeth such prayers as are mentall and vocall: the Saints in heauen haue no meanes how to vnderstand them, for a­ny thing the Scripture teacheth. I know mans presumption voucheth many reasons why An­gels should heare vocall prayers; which are as easily reiected as reci­ted. Had they know­ledge, yet the other things are doubtfull; for they can do nothing which they will not, and they will not do any [Page 6] thing to which God cal­leth them not; they are so perfectly conformed to his pleasure, and at­tend his beckoning in all things. Fourthly, it is his will to be called on, and so to performe that he knoweth we want; and he is both willing and able to supply it vnto vs.

We may argue from this prayer thus: That which is a perfect plat­forme of prayer, teach­eth as perfectly who must be called on, as it teacheth what is to be asked: But this is a per­fect [Page 7] forme of praier, tea­ching fully what things soeuer may be asked; Therefore it teacheth vs fully what kind of per­sons may be called on. Ob. The Sonne and the Spirit are not here ex­pressed? An. The Father excludeth all other per­sons that are pure crea­tures, not persons which haue the same singular essence with him. Se­condly, these are not named, because such is the diuine dispensation, that though whē one is inuocated all are inuo­cated; yet the Father is [Page 8] fitly alone named, be­cause the Sonne hath the part of a Mediator, through whom we go to the Father; and the Spirit the office of a schoolemaster, teaching what to pray, and as we ought. Whence the Councell decreed, y ^t not Christ, nor the Spirit should be named in di­recting publike prayers to God; a plaine argu­ment that the naming of Saints was not dreamed of by those times. Let vs then make y ^e name of the Lord our strong Tower, to which we flie seeking [Page 9] saluation. Parents loue not when their children are strange towards thē and stand aloofe, being in the meane while affa­ble enough to others. No, let vs not with God ioyne others. Men loue not to be sorted in any businesse but with their peeres and equals; so neither shall the liuing God like to be matched with his creatures.

Now in particular. First, that he setteth downe not a single forme, but a forme of speech of ma­ny conioyned, it doth teach, that We must not, [Page 10] because we pray alone, be carelesse of ioyning with others in prayer. He tea­cheth his disciples ioynt­ly to pray, Our Father, &c. Mat. 18.20. and, Where two or three are gathered toge­ther, I am in the midst of them. Looke as if a sin­gle prisoner should aske vs ought, it hath his force; but when all in the house lift vp their voices at once, it is much more piercing; so in this mat­ter: which letteth vs see how wide such are, who will make light of pray­ing with other, they hope they may pray for [Page 11] themselues, and like the old saying, Euery man for himselfe & God for vs all.

Secondly, hence we note that in our prayers we must be mindfull of others as wel as our selues. For as he teacheth them to pray, and to say, Our Father, because they were more then one ioyntly before him; so in this regard that he might make them mind­full of all their brethren, called, or vncalled, that belong to the election of God: Ephes. 6.18. Watch vnto prayer for all Saints; not [Page 12] that we may not make a prayer wherein we must not mention others, but because wee must not faile at cōuenient times in the exercise of praier, to mention others as wel as our selues, seeking their peace with God. We are members of one body: and therfore must helpe one another; and such as haue learned loue and mercy, cannot but seeke at God the prosperity of their bre­thren, whose conflicting state they know by good experience in thēselues; wherfore we must stirre [Page 13] our selues vp to the faithfull performance of this dutie. He were a gracelesse childe that would neuer pray for his mother; & we would thinke he would do lit­tle for vs, that would not lend vs a good word here or there: so when we remember not the Church, and will not open our mouthes one for another to God, what loue is there? Se­condly, let vs therefore frequent this dutie, not in word or shew, but in deed and truth. From the practise of this dutie [Page 14] it cometh to passe that a Christian man is like a rich merchant, who hath his factors in diuers countries: so a Christian man hath in all places of the world some that deale for him with God (that neuer saw his face) who are petitioners for him vnto God. Thirdly, hence that he teacheth vs to pray, Our Father, we learne, that We must in prayer to God come with loue to the brethren. If thou art about to offer thy sacrifice at the altar, Mat. 5.23.24. and remembrest thou hast any thing against [Page 15] thy brethren, go, recon­cile thy selfe first, then do thy duty after; other­wise the Lord will turne away from our prayer. If one should giue the King a petition, and car­rie in his hand, or about him, some stinking sa­uour which the sence of any abhorred, could he thinke but the King would turne from him? So he that cometh peti­tioning to God with wrath and malice, which stinketh odiously in Gods nostrils, must look that God will turne his countenance from him. [Page 16] Hence Saint Peter saith, 1. Pet. 3.7. that by wrath prayers are troubled; wherefore let vs labor to be of bro­therly affection one to­wards another. Should our parents know that we are fallen forth with our brethren, durst we come in their sight? would we looke for o­ther then to be checked from them? euen so the Lord will turne his back to our prayers, while our affections are turned a­gainst our brethren. Further, obserue hence both a ground of reue­rence and hope, when [Page 17] we come to deale with God: If I be a Father, Mal. 1.6. where is my reuerence? We come with reue­rence before our earthly Princes, and in all our gestures expresse it: how much more must this be in vs, when we haue to deale with the liuing God? for this Father is impartiall in iustice, that we haue need to con­uerse before him in feare. Againe, it is a ground of hope; earthly parents will not deny their children good things: much lesse shall God deny vs his Spirit, [Page 18] and what euer thing is good for vs. This there­fore doth rebuke the rudenesse of some that care not how vnprepa­red they fall vpon pray­ers, how rude gesture they vse in it, how vn­mannerly they breake away after it, vsing their Father as if he were a cypher, or a father of clouts, rather thē a God that will without respect of persons iudge euery one. Our doubting minds must hence be re­proued, and strengthe­ned. How confidently do children come to [Page 19] their parents? If we haue a suite to a friend which is reasonable, we will presume it; how much more may wee be of good hope in all our re­quests which we make to God?

Which art in heauen, &c. By manifesting the effect of glory; other­wise he filleth heauen & earth, yea all the crea­ture is with him as a moate within the light of the Sunne; but looke as a King who by his au­thority & power ruleth ouer all his kingdome, is at the Court more espe­cially [Page 20] displaying there the glory of his maiesty: so God whose essence and presence of powers is euery where, in the heauens as in the Court of his Maiesty, doth ma­nifest his glory more ex­cellently.

Obserue then; that In coming to God we must set before vs his heauenly Maiesty. For this stirreth vp reuerence, moueth deuotion, making vs to be heauenly minded, strengthening our faith. The glister of the pomp of earthly Princes doth moue the subiect to all [Page 21] humble regard of them, to al seemly submisnesse in their behauiours to­wards them: and doubt­lesse, the not being stri­ken with any considera­tion this way, doth make vs so loose and heedlesse when we approach to God. Againe, this doth admonish vs to be hea­uenly minded, if we will haue any coniunction with God: for as he that would speak to the King at Court, must bodily moue himselfe thither where the King bideth; so we that would speake with God, who dwelleth [Page 22] in heauenly glory (a­boue all this visible frame of the creature) we must in spirit by faith moue our hearts thither, where he is. Besides, where our Father is, there our country is: Vbi pater ibi patria: & there­fore as pilgrimes and strangers do long after their natiue soiles, so must we after that glo­rious inheritance, which our father in the heauēs reserueth for vs. Third­ly, it confirmeth vs in our faith: being in hea­uen, he both seeth our wants, and is of all [Page 23] strength and power to effect our desires. Our God is in heauen, and doth whatsoeuer he will. Parents earthly who haue large hearts, haue short hands, though they wish vs well, yet they haue no power to effect what they would; Were it thus with our Father, faith were sha­ken: but whē he wanteth not will as a father, nor power as a heauenly gouernour, our faith is firmly vnderpropped. How then are we to ac­cuse our selues, who know not how suffici­ently [Page 24] to admire and a­dore an earthly maiesty, a mortall man, and yet are so respectlesse of the high excellency of God? How slow of heart are we, that we are not rai­sed vp higher then these earthly things, when we are to deale with our God glorious in the heauens? Why do wee dread and trust in the power of mā, not awing nor hauing confidence in this power, when the power of euery creature higher then the earth is vnresistable by it? as what power of flesh can [Page 25] resist the least cloud frō dropping his raine, the least starre from sending forth his light and influ­ence? What a power is this of the Creator of al these things, who dwel­leth in glorie aboue them? Let vs therefore considering this hea­uenly, glory our Father hath, grow vp to more reuerence, deuotion, and affiance towards him. Now follow the petiti­ons, in which I will ob­serue this order: First, to open the phrase of them where it is needfull. Se­condly, to shew the con­tents [Page 26] of euery petition. Thirdly, considerations how we may feelingly come to make our seue­uerall requests to God. Fourthly, the cōclusions which may be drawne from them.

Hallowed be thy Name. Name is put here for God, by name, or any other wayes notified, that is, made knowne to vs: Name put for the person named, as Acts 1.15, by a Metonymie of the adiunct, and so named, one kind of ma­nifesting a person, for all other, by a Synecdoche. [Page 27] Hallowed here signifieth to be manifested, and acknowledged holy; as wisdome is iustified of her children: so declared to be, and approoued of those that embrace her. The summe is, that God wold so worke, that him­selfe howsoeuer made knowne by titles, word or works, may be discer­ned of vs as holy, and so confessed, and accor­dingly respected of vs; that God would effect this that himselfe may be more and more ho­nored of vs, who are his chosen, and in all others [Page 28] that are the children of destruction.

1 First then, here we aske that God would worke all such things as may be matter of his praise, whether they be good things towards his children, or iudgements vpon the wicked. For thus God doth honour himselfe, when he doth such things before vs, vpon which we take oc­casion to honour him. Hence it is that he will win honor to his Name in deliuering his chil­dren; and when he in­flicted that iudgement [Page 29] on Aarons sonnes, he said, he would be glori­fied in such as come neare him: if he might not haue it from them, he wold haue it in them, by sending such iudg­ments on them, as might be matter of his glorie.

Secondly, we aske of 2 God to refraine the bringing of such things vpon vs, which might make wicked ones take occasion to prophane his Name. For when God saith, he will not pollute his Name a­mong the heathen, by [Page 30] the vtter extinguishing of his people, he doth teach vs that the giuing occasion to wicked ones to crow against his peo­ple, and himselfe their God, is a dishonor of his Maiestie; and there­fore here we pray it may be preuented. Yet if it so fall out that the state of Gods people is incor­rigible, and they will not be reclaimed from pro­phaning Gods Name, it is better that the open enemy should blas­pheme them, then that he should receiue such intollerable indignity [Page 31] from his owne people.

Thirdly, we aske y ^t God would make vs grow vp to acknowledge him, in all meanes, and wayes of his, wherein he manife­steth his glory. For as the Sun shining bright­ly, should be glorious in it selfe, but if eyes were not opened to behold it, it should not be had in accompt as glorious with man; so the Lord, glorious in all his wayes, hath not that glorie in his creature, till, the eye of the mind opened, this be discerned of them.

4 Fourthly, we aske that he would enable vs in spirit, word, and worke, to giue him glory from our selues, and seeke that others may do the same, moued by our words & works; that as we dis­cerne him to be holy & glorious euery way, so we may accordingly glorifie him. For these may be distinguished; yea seuered, Rom. 1.21. that we might be zealous of his glory.

5 Fiftly, for others as yet vncalled, they are two-fold, belonging to the election of grace, or [Page 33] otherwise. Now for the former we intreate that God would daily bring them home to glorifie him with vs, yea that he would giue them godly sorrow for such things as before their visitation they heedlesly negle­cted, Psal. 67. For other we pray, that God wold restraine them from their high prophanation of his Name, and that he would turne their rage (and so by proportion all their other sinnes) to the praise of his Name, Psal. 18. Now to say this petition feelingly, wee [Page 34] 1 must cōsider. First, how necessary a thing it is that God should haue his glory: for to this end all things were made, we liue, moue, and haue be­ing from him to no o­ther 2 purpose. Secondly, though this is so neces­sary, yet how little God is honoured by vs who are his, he passing by vs in many parts of his pro­uidence we not seeing him, nor taking any heed to him in the things we do see; not affected with feare, ioy, thankfulnesse as they require, little thinking on him, not [Page 35] speaking of him to his praise, not ordering all our works in such sort as they might be to the glorie of him our hea­uenly Father. How ma­ny wayes do we take his Name in vaine? Thirdly, 3 we must consider how our hearts are so poyso­ned with loue of our owne names, estima­tion, & that glory which is from man, that we are altogether carelesse of Gods glory. Hence it is that if we circumstanti­ally so faile, that it cra­seth our reputation in any kind with men, it [Page 36] doth sting vs; but when we fault towards God, we passe it ouer well enough. Hence it is that if one put the least con­temptuous behauiour vpon vs, vsing a terme of any disgrace, it doth kin­dle cooles presently; but we can heare Gods Name dishonored, and not be affected, and mo­ued with it. We had need therefore to pray vnto God, that he would heale this matter. 4 Fourthly, to marke how fearefully with wicked ones not yet called, Gods Name is propha­ned: [Page 37] Doth it not pittie vs when we heare that our friends haue such seruants as do twentie dishonest parts, which will redound to their discredit? Did we see their giuing no regard to their maister, rioting his goods otherwise then he commandeth, drinking themselues drunke in his cellers, would it not grieue vs? Thus that Lord of vs all, that Maister in heauen is vsed by those that should be seruants vnto him; which if we will weigh, we cannot [Page 38] but crie to him for helpe that those deluges of his dishonour might be stopped and diminished. 5 Fiftly, Gods promises to such as seeke his glory, and threatning to such as do otherwise; he will honour such as honour him, and such as despise him shall be despised. These things pondered, wil ingender some more feeling when we preferre this petition. The things to be collected are these.

1 First, that the chiefe thing that we are to de­sire, is that God may more & more be hono­red; [Page 39] this is to be dearer to vs then our owne soules, which made Paul and Moses so affected, that they could with the hazard of their soules haue promoted it. Rom. 10. We see it hath the first place; this is more worthy then all the crea­ture besides. The end is more worthie, then that which serueth to the end; as meate and drink which serue to maintain the bodily life, are not so good as the body. So when all the creature & all the actions of vs, are to tend hither, that God [Page 40] may be glorified, it is sure that Gods glorie is farre more excellent; which must make vs seeke that he be more & more sanctified of vs. We see that seruants of honourable personages they are all for their Lords honour; they will runne into bookes, and out of good inheritan­ces sometimes, to main­taine a kind of gallancy, which graceth, as they thinke, the personage they serue; shall not we to our great good ho­nour our God? O let vs seeke it. Who will keepe [Page 41] a seruant no way to his credit? no more wil God let vs retaine vnto him alwayes, if we be so care­lesse to him this way.

Secondly, when we seeke this at God, we confesse it is God that teacheth and enableth vs to honour him. Our children haue no beha­uiours more ciuill, to our credit, which we do not traine them vnto. None by nature vnder­standeth, none enqui­reth after God; nor yet care to glorifie him as God; as he is the God that teacheth vs to pro­fit [Page 42] in all points so in this. The vse of it is to teach vs to referre all vnto God, that we do prospe­rously this way, who worketh it in vs, not our selues; as also to teach vs on whom we must hang with conscience of our own wants, that we may more and more be ena­bled this way.

3 Thirdly, hence we see what care we must haue neither to dishonour God our selues, nor to partake with it in others: for so doing we seeme to mocke God, and de­nie in deed, that which [Page 43] we beg in words: he that asketh his daily bread, and is carelesse to get, or saue any thing by some lawfull calling, should deride and tempt the li­uing God.

Finally, from hence we perceiue, that spying Gods dishonour, wee must be grieued: For who can desire that tru­ly but it will grieue him to see the contrary? Yea we must by eiaculation of our mind renew our requests, (when we see such spectacles) that God himself would pro­uide for the maintaining [Page 44] the honour of his owne Name.

Thy kingdome come. A kingdome is such an order or state of men, in which one gouerneth, the rest are subiect, vnto their good. So Gods kingdome is such an or­der, or estate, wherein God hath all suprema­cie, and men acknow­ledge themselues liege­men to his Maiesty, to their great benefit tem­porall and eternall. For the kingdome of power is not here meant vnder which the diuels them­selues liue: but that king­dome [Page 45] of heauen pro­phecied by Daniel: which is such a gouern­mēt in which God most graciously ruleth, & we willingly obey, to our e­uerlasting happinesse. This kingdome God ru­leth partly mediatly by his Vice Roy Iesus Christ; partly immediat­ly when Christ shall re­signe vp that Mediator-like kingdome, as hauing now brought all to God his Father. Who then shall alone with his Son (as the second person, not as Mediator) and Spirit, be all in all. So we [Page 46] pray that God would that the honour of his Name may be ampli­fied, make his gouern­ment spread in the hearts of men, that the number of his subiects may be increased, and subiection augmented, who are all brought vn­der him, till all be perfe­cted in the kingdome of glorie.

The things that we aske are:

1 First, that God would cast downe the king­dome of Sathan, and all the props and pillars of it, where yet it is vnsha­ken; [Page 47] in this God is glo­rious, as a lawfull King in subiugating vsurping tyrants.

Secondly, that God 2 would plant both out­wardly and inwardly the externall face, and in­ward substance of his kingdome where yet it is not.

Thirdly, for our selues 3 conuerted, that God would roote out there­lickes of darknesse in vs; which are as yet not sub­dued to his grace.

That he would con­tinually 4 increase in vs all those heauenly vertues [Page 48] that he hath begun of his mercie.

5 That he would sub­due all the enmities and impediments which Sa­than raiseth to let vs this way.

6 That he would giue vs all meanes seruing to this end.

7 Lastly, that he would bring vs to his king­dome of glorie.

For such as are vncal­led, not belonging to Gods mercy we pray:

8 That Gods power may bring them on their knees, and that they may be crushed with a rod [Page 49] of iron.

Motiues to the de­uoure asking of those things.

First, to consider the 1 breadth of the diuels possession, how potent and numbersome his subiects are. Who could see the King holding some Shire within his kingdome, and enemies spread like Grashoppers ouer the face of all his countrie? Besides, what good subiect that loued the honor of the King, could thinke on this, or the wilt with drie eyes?

Secondly, we must 2 [Page 50] weigh what a glory it is to God, and security to vs, when true hearted Is­raelites are increased, as a Princelike Diademe; such is the multitude of well ordered subiects.

3 Thirdly, we must con­sider the strong battell which this strong man the diuell & his Angels make (hindring the en­trance of Gods king­dome nationally or per­sonally) to all sincere or­dinances of God, to all the more full conformi­tie and subiection of those who are already conuerted from Sathan [Page 51] to God.

Fourthly, to obserue 4 what a deale of darknes and lusts of darknesse remaine, like Cananites, as prickes and thornes in vs.

Fiftly, how prone we 5 are to fall away and be brought backe againe, and how farre we are frō being fully subdued to God.

Finally, what miseries 6 we are here subiect to, what blessednesse wee want, because the king­dome of God is not yet fully come.

These things well [Page 52] pondered will make vs feelingly crie to God that his kingdome may come. Doth not euery good subiect wish the enlargement of the Kings territories, the rooting out of all oppo­sites, that set themselues against the prosperity of his kingdome? So must we if we be true subiects to the kingdome of glo­rie. Did we border vp­pon the Turkish Em­pire, so that we were of­ten forraged, would it not make vs crie to God for helpe? and shall the diuell still sinke vs in our [Page 53] persons, euery where in­uading, and shall we be silent? What tyrannie to Sathans and sinnes ty­rannie? What wants to the wants of righteous­nesse, peace, ioy? &c. in which things Gods kingdome cometh. We should seeke it so farre as we want it, and ioy in it so farre as we partake in it: to be naturalised in­to our kingdome is a be­nefit great ones esteeme; but to be within Gods kingdome, ô how bles­sed?

Doctrines to be de­duced.

First, who it is that can trample Sathan vn­der our feet, & dissolue the workes of the diuell: it is God alone: it is he that must turne vs be­fore we be turned out of the kingdome of darknesse. Praier presup­poseth both want of that we aske, and impo­tency in our selues to at­taine it, or that it is out of our power. Againe, the strong man holds possession till a stronger cometh. Now who is, of any other creature, stronger then Sathan, in such degree that to [Page 55] cast him out the Papists giue some place in this worke to the libertie of our will? But though it be true, we turne because we will turne to God, yet (we will turne) doth note, not the principall cause, but a cause subor­dinate, working by way of free disposition, which disposition it re­ceiueth from God, not from naturall strength, so that still all is by him. Men turne not, because they will not conuert; [because] here noteth the fundamentall, radi­call, prime cause of im­penitent [Page 56] not conuer­ting, which the wil doth by way of disposition, which it hath by nature of it selfe vnto sinne. But it is otherwise when we say, This man conuerts to God because he will conuert; for here God is presupposed the princi­pall Agent; man a se­condary and instrumen­tall; the habite disposing him to do this, being grace receiued frō God, not deriued to him with his nature. Away there­fore with Papists do­ctrine, which make the will of man in a manner [Page 57] almightie. God offers grace like as a Merchant setteth his wares to sell, leauing it to our will whether we will buy or no. Were this true, if you aske what discer­neth me from another vnconuerted? I answer, My will; I by the free­dome I had of will, took that proffered, which another by the same li­bertie refused.

Secondly, marke who must strengthen, con­firme, and perfect all things begun in vs; he sanctifieth vs through­out. Euen as the Sunne [Page 58] first bringing light, doth more and more subdue all the darknesse of the aire, till it come to full strength; so the same God that first dispelleth the darknesse of sinne and ignorance, doth more and more perfect the light begun, till it come to glorie: and as the same Physition which first recouereth vs from some deadly lin­gering euill, must after restore decayed strength and cleanse all relickes of sicke matter, by such diets as Art aduiseth, so God, &c. What then if [Page 59] we see all weake, ready to ouerturne; many gra­ces in a manner vtterly wanting, so weake they are in vs? God that cal­leth the things that are not, as if they were, is the beginner and perfecter of his kingdome.

Thirdly, that Gods kingdome is but in part come vnto vs; we see not all things as yet put vnder him; many not called, many enemies & euils vnsubdued, many works of darknesse han­ging about vs: which must comfort vs, though we find these things; we [Page 60] could not say this praier, were there not matter of this nature still dwel­ling with vs, in our con­flicting course. We are said to be translated out of the kingdome of Sa­than, in regard y ^t we do not volūtarily suffer vn­der him as a lawful King, but vnwillingly as vnder an vsurper too strong for vs. Againe, he is be­gun to be, and certainly shall be cast out. Now that is said to be done, which a while is so in doing that it certainly shall be finished.

Lastly, note what e­uery [Page 61] true Christian must seeke with his vt­most endeuour, that both himself and others be in subiection to God. We should with Ieremie and Dauid bewaile the auersenesse of others, & rebellions they liue in a­gainst God: and like Paul, bemone the lawes of euill which dwell in vs, &c. Euery one would haue God to saue him, but few heartily desire that God would rule o­uer him. How do Pa­pists seeke to propagate the Popes kingdome? They find out new [Page 62] worlds, rather then his subiects should not be made vp: & how would a naturall subiect grieue to spie in himselfe much falshood, much rebel­lion against his Soue­raigne? So must wee grieue that wee haue hearts so false and rebel­lious against God. How do men professe perfect conformitie and totall subiection to men?

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

In which words two things are to be noted; first, the doing of Gods will: secondly the [Page 63] manner. The wil of God signifieth not his secret vnresistable will, but his will as it is reuealed to vs, that we should walke after it. [In earth] Earth, in this place, is put by a Metonymie of the sub­iect, for men dwelling on the earth. [As it is in heauen] that is, readily in all parts, constantly, with some resemblance to the heauenly crea­tures, though not with like perfection. The summe is, that whatsoe­uer God reuealeth as his will vnto vs, which he would haue vs do, or [Page 64] by euent maketh known as his will, which wee must suffer, that we may obey him both in the one and the other; like as the heauenly crea­tures obey him, though not with like perfection. The things we aske are 1 these: That God would bring such as belong to his mercie frō the snare in which they are taken to do the diuels & their owe will, to do his owne pleasure and worke in 2 his vineyard. Secondly, for our selues, that he would giue vs grace more and more to re­nounce, [Page 65] and die to our owne works; and that he would strengthen vs with grace more fully in all parts to obey him: so that we may increase like good trees, in bea­ring the fruites of righ­teousnesse, till we feele not our selues, but Christ, thinking, spea­king, working in vs. Thirdly, that he would 3 make vs perseuer in his obedience to the end, and in the end. Fourth­ly 4 that he would giue vs in all the euils we en­dure, to make his will our will, and blesse his [Page 66] Name. Considerations mouing to the more de­uout making of this re­quest are these.

1 First, to think how most liue in the open breach of all Gods Comman­dements. Would it not grieue a good subiect to see men trample downe the Kings lawes, and euery one runne vp­pon his owne head? Se­condly, 2 to thinke in how many things daily wee offend in our vnfruitful­nesse, which maketh vs rather be vtterly idle, & picke strawes, then gird vp our selues to holy [Page 67] thoughts? Our idle light discourse, our inor­dinate affections, our trespasses euery where, & following our owne lusts. Thirdly, how im­perfectly, and in a sorrie 3 fashion, we performe our daily duties both towards God, and one another; what a deale of sinne cleaueth to them, that we find not [...], we cannot per­fect y ^e things we desire. Fourthly, our inconstancie, which maketh vs no 4 sooner in a good thing, but we are out againe: and as little birds leape [Page 68] from pule to sprigge, so we are out and in, and through sloth cannot hold out at these works, which are a dead worke to our vnregenerate 5 parts. Fiftly, our vtter impotencie to thinke, will, do, perfect (in some sort) and perseuer in a­ny good things; and the strength of our naturall inclinations carying vs another way.

6 Lastly, the manifold discomforts which the diuell doth muster a­gainst vs, that he might keepe vs from entring into, or continuing on, [Page 69] in any good action.

The conclusions are these:

First, that it is God 1 that giueth vs both will and deed, maketh vs perseuer in euery good word and worke, teach­eth vs to profit in obe­dience. Hos. 13. In me your fruite is found. Ioh. 15. Out of me you can do nothing. In thoughts and words we are like eckoes, we cannot speak inwardly or outwardly till God hath spoken first to vs in the deeds we do: he prepareth thē and worketh them first, [Page 70] we after him in nature, as a boy writing vnder one who leadeth his hand in that he writeth. For, longer then God acteth the grace we haue, it moueth not at all: for as an instrument now set in tune giueth no sound if some Musi­tian touch it not; so we when Gods kingdome coming hath disposed vs by grace, and made vs fit to worke well, yet cannot worke any thing till God moueth vs vnto it, nor yet continue in working, longer then he vpholdeth vs in it. This [Page 71] then is our sanctuary a­gainst all our vnfruitful­nesse and disobedience: hold the Lord who hath vndertaken to write his Law in thy heart, and to put his Spirit in thee, and make thee obey his commandement. And this must teach vs to giue all glorie to him, who is the first and prin­cipall worker of euery good thing in vs.

Secondly, we note 2 hence, that no mans o­bedience is perfect; for that we pray for is not yet attained. In many things we sinne, in the [Page 72] good things we do, we cānot perfect them: the flesh lusteth against the spirit, and the spirit a gainst the flesh, that we cannot do the things we would. Not that our deeds are sinnes, but the best of them is sinfull: As wine hauing some water mingled with it, yet is called wine; for the best part giueth de­nominatiō to the whole. The Papists know not what it is truly to make this petition, that write so much for the iustice of workes.

3 Thirdly, note that [Page 73] Christians must not cō ­tent themselues in any thing they haue attai­ned, but must striue to perfection: Mat. 5.48. Be ye perfect as your heauenly Fa­ther is perfect. We must shoote at the highest marke, though we take our arrowes vp short enough daily. When we call men still on, they thinke wee know not what we would haue; do they not thus, and thus? &c. but he that laboreth not to be better, will grow worse and worse, for who gathereth not, scattereth.

4 Fourthly, we see true Christians must be as carefull to haue good liues, words, workes, &c. as good hearts. We say not onely thy king­dome come, but thy will be done. Euery man will hope he hath grace in his heart, and yet no man careth for obedi­ence in his life; but the not doers of Gods will deceiue themselues.

Petition 4. Giue vs this day our daily bread:

The words are easie all but the last [Bread;] it is put for whatsoeuer thing sustaineth this [Page 75] present life and comfor­teth it. Ionathan eating honie, is accounted to breake the oath of ea­ting bread. Daily bread is whatsoeuer is conue­nient for vs to possesse for the present; so giue of mercy to vs, and then renewing our faith and inuocation daily to­wards thee, who carest for vs, all such things which thou seest we may conueniently pos­sesse for the present time. First for those who are Gods, but yet vncal­led, whether hauing a­boundance, but with­out [Page 76] the title of inheri­tance, or haue neither title nor possession of a­ny thing, (for many belonging to mercie conflict with extreame pouertie) we pray in the behalfe of these, that God would giue as a Fa­ther to the one, as chil­dren & heires in Christ, the things they haue; for the other, that God would be pleased by a new grant, to furnish them with necessaries, who haue iustly, as we all, forfeited all things. We who haue some­thing about vs, yet find [Page 77] want of others; we wish that God would supply vs so farre, as he seeth good for vs. We who are called, and haue for outward things more then we could in mode­stie aske, (for God doth for his sometimes this way, and other, aboue that they can aske or thinke:) we do beg at God to maintaine these things vnto vs; for he must vphold our lot as well as deale vs forth our portion. Secondly, we wish that God would giue vs his leaue to vse the things wee haue. [Page 78] Thirdly, that he would giue vs power to take a taste of such comforts which through his al­lowance, we haue liber­tie of conscience to vse. Fourthly, that he would with his blessing make them comfortable to vs, so that we may with gladnesse of heart vse them. And from hence we may see that euery one hath reason to make this petition which shall be. Now if we be in Christ, and yet poore, hauing in a manner nothing, wee pray that God out of his secret [Page 79] would minister to vs, & make the fruite of his daily prouidence a con­tented portion vnto vs, be it neuer so little; and finally make vs see him by faith our all sufficient God, that will not leaue vs, nor forsake vs. The motiues breeding deuo­tions this way are, First, 1 for all that find the want yet of something, for the more comfortable seruice of God, that they would well weigh the wants of others and of themselues. Second­ly, 2 consider what a sweet thing it is, to feele this, [Page 80] that God or his grace giueth this or this to vs. If we sit at boord with great personages, if they carue vs a bit and giue it vs, the whole feast is not so sweete to vs, as their honorable remembrāce of vs. All the creature is a deafe [...]ut, and no bet­ter if God be not percei­ued in it. Lastly, that he would blesse all meanes we vse, tending to pre­seruation of this present life. Thirdly, for such as haue abundance, they must consider, how he that giueth these things is the maintainer of thē; [Page 81] how easily God might bring the things they haue to nothing, letting riotous seruants and children like back dores, bring downe the house. Secondly, how many wayes God can keepe them frō being able to vse or find comfort in a­ny thing they take or possesse; if he send a scru­ple into the conscience touching the lawful­nesse of it, if he send sicknesse, deepe discon­tents, lingering after that we haue not; or o­therwise, if he should giue vs to such weak­nesse [Page 82] in vsing any thing, that we should breed our selues more bitter­nesse in the end, then we take comfort in the first tasting of them; how lit­tle things put vs out, that for the time all we haue is nothing to vs? Lastly, we must consi­der how all things with­out Gods blessing are nothing, clothes warme not, meates nourish not, physicke heales not, la­bors prosper not to ef­fect any thing: which those well know, whose false affiāced harts haue bene well whipped out [Page 83] of all the creature. The 1 cōclusions follow. First, that God giueth and maintaineth to vs all things belonging to this life. God giueth, God taketh, faith Iob. Iob 1.21. His bles­sing maketh rich, saith Salomon; Euery good & perfect gift descendeth from him. Iam. 1.17. Mine is all the earth, I giue it to whom I will: he ope­neth his hand and filleth euery liuing thing. For as in a house the Maister of the family keepeth (to the dogs) euery creature in it, giueth one greater another lesser wages: [Page 84] putteth some in honou­rable place, others in the scullerie: so doth God the great Pater familias, Father of all the family in heauen and in earth; neither can any deale vs a fit state but he. For as the Physitian onely can prescribe the diet, so God he seeth where a full and liberall measure, where a more sparing is expedient. The diuell he taketh vpon him that all kingdomes are his, he giueth them as he will; a lowde lie; he cannot touch a hog till God sealeth him a warrant: [Page 85] and as an executioner that killeth by poyson, serueth the Magistrate: so doth he serue God in giuing a deadly sweete poisoned cup to those God leaueth to his po­wer. Againe, though our good, friends and our meanes helpe vs with this or that, yet God is the first donor; these are instruments conueigh­ing that which God of grace deuiseth to vs, and bestoweth vpon vs. He that sendeth a present is the giuer of it, not the man that putteth it into our hands; which doth [Page 86] teach vs to be content with that wee haue. We looke our children & seruants should take that of vs which we giue them, without murmu­ring, or discontented semblance, be it fine or course, &c. How much more must we be willing to stand to Gods car­uing, and not dare to quetch against his dis­position?

2 Secondly, it teacheth vs thankfulnesse to him. If we soiourne a weeke or two with any, how thankfull are we? But we are Gods daily [Page 87] guests al the yeare long: he layeth the cloath e­uery where. The second thing is, that the least outward thing is the gift of Gods grace to vs; we deserue it not, we are lesse then the least of his mercies, saith Iacob. No­thing is more free then gift, yea we aske it on gift, challenge it not as due. These are the chil­dren which God of his grace hath giuen me; such therefore as will challenge heauen by forme of commutatiue iustice, because they haue giuen a penny an­swerable [Page 88] to that penny worth, were neuer taught by the Spirit of Christ.

Thirdly, obserue hence, that our faith and inuo­cation must be daily re­newed towards God for his care on vs in this life. Whatsoeuer we haue, our faith must be no lesse on him, then if we were stripped naked of euery thing; yea our mouthes must be no lesse open wide, to him. Dauid though a King, saith, The Lord is my potion, & the sustainer of my lot. Had we done [Page 89] much for one, if he whē he felt himselfe warme should not respect vs, but looke at his owne strength, would we not count it treachery? If a substantiall man, who deserued credite alone, should be lesse trusted when he layeth downe a sufficient pawne, would it be well taken? Apply this. But what need we euery day to do thus? Answer. Because all we haue, God doth let vs no longer leases of it then for the day. Againe, this we haue of anothers; we cannot vse it though we [Page 90] haue it without the ow­ners leaue; as the ser­uants that keepe things vnder vs, we allow them not without our leaues to do their pleasure with them. Besides you heard aboue, that God can keepe vs frō touch­ing them, or finding any cōfort in them (though we vse them) or feeling his sweet grace, as who is the giuer of them. Wherefore let vs take heed of the sensuall con­fidence in the creature, and flie vp in spirit to him that giueth and maintaineth with vs all [Page 91] things; as the Sunne which both bringeth & continueth the light with vs. Let vs not set downe our rest vpon things present, and sing with the glutton: Take thy rest soule, or with the Priest: His requies mea; but by benefit of the things we haue, let vs, as by wings, flie vp higher into beleefe on our Creator. God there­fore delighted in this, & often to heare vs, doth keepe vs Tennants at will, as it were, frō hand to mouth often, that we might waite on him. E­gypt [Page 92] had Nilus to water it, but the land of the Is­raelites was to expect, the first and the latter raine, when God should as a gardener with his spout pot, so from the bottels of the cloudes powre vpon them.

Fourthly, obserue that we must not trou­ble our selues with di­strustfull cares for time to come: some are neuer well but while they haue things so flush, that they are not forced to go to God. Some though they haue neuer so much for the present, [Page 93] yet if they haue nor pro­uision for times to come, so y ^t they seeme to themselues out of gun-shot, they are not contented. Hence it is that many rent them­selues a sunder with fore-casting, and fearing, touching things to come: otherwise proui­dence for time to come, which falleth within the reach of our daily course is not forbidden. Ioseph laid vp in yeares of plen­ty against scarcitie. We are sent to the Ant to schoole, that we may learne in Sommer to [Page 94] prouide against winter, and parents de iure do lay vp treasures for their children: God would not haue vs superstiti­ous Capuchians, who thinke it an offence to haue any thing vnspent ouer night; nor pro­phane companions that sing Care away, and set cocke on hoope, whose money burnes in their pursses till it be consu­med; nor yet foolish vn­prouident ones who buy their fuell when it freeseth; but care of time to come, which cometh from vnbeleefe, and de­sire [Page 95] to be greater then that we should need to care.

Lastly, marke hence what he teacheth vs vn­der the name of Bread which is necessary, and commonly begged for food. Marke hence that our desire must be mo­derate touching things of this present life. Thus Agur prayeth in the Prouerbs 30.8. Lord let me not want, nor a­bound, feed me with food conuenient for me. Iacob saith, Seeing thou giuest me bread and rayment, thou shalt be [Page 96] my God for euer: Paul; Hauing bread and ray­ment, let vs be content. Nature is content with small things; and as a lampe with a litle oyle is maintained, with much extinguished; so is this light, this naturall life which the soule causeth in the bodie. And it is to be marked; for not the hauing, but the louing, and affecting of great things is sinfull. For, what God casteth vpon vs walking within the compasse of our wayes, we are with thankful­nesse to embrace it. A [Page 97] mans prosperitie is not in abundance; for the dinne and tumult which accompanie the expen­ces that follow vpon it, are more irkesome then that exceeding of ones estate is contentfull. A moderate estate hath more ease and comfort, another more distur­bance and ostentation. Let vs therefore bridle in our inordinate appe­tites, which know not how to say enough. If we haue but smal things let vs learne to be con­tent, and desire no grea­ter. But how may we [Page 98] know what is a lawfull from an vnlawfull de­sire? Euen as you know a thirst naturall, from an vnnaturall thirst, which a dropsie or ague cau­seth; the one with a draught is so satisfied that another is not ca­red for: the other once serued, doth make way for fresh desire after a second: so these sinfull ones, the enioying one, is but the beginning of another.

The 5. Petition: And forgiue vs, &c.

This petition hath two thing to be marked. [Page 99] First, the request it selfe. Secondly, the insinua­tion of it. To forgiue a sinne is to quit vs, and set vs free from the guilt and punishment, which by reason of sinne we haue brought our selues into; and to accept of vs, and to vse vs as if we ne­uer had offended by our sinnes: for sinne maketh vs stand debtors to Gods iustice, indebted so farre as to satisfie by suffering deserued pu­nishment. As we forgiue. These words do not pleade a cause, vpon which God should for­giue [Page 100] vs; for we cannot loue, and so by conse­quent cannot forgiue o­thers, till God hath for­giuen vs first: as the wall cannot reflect heate vp­pon a stander by, till the Sunne hath shined vpon it. Neither do they make comparison, in this wise, to forgiue me no other­wise; but as thou seest me ready to forgiue another; as if our for­giuenesse were a master sampler or picture, after which God were to cō ­forme his forgiuing of vs: but they do serue partly to insinuate with [Page 101] God by argument taken from the greater; We that haue much of the old leauen, by the sparke of thy grace in vs, are ready to forgiue; be thou much more: or by holding forth a signe testifying of vs, that we are persons to whom be­longeth forgiuenesse, not shewing why wee should be forgiuen: and thus strengthening our faith to beleeue that we are heard in that re­quest.

Lastly marke; we are said to forgiue trespasses against vs; for the sinne [Page 102] against God we cannot, but the iniurie or dam­mage against our per­sons we may; as if the Magistrate take a theefe wronging vs, we may forgiue him his iniuri­ous mind towards vs, but cannot absolue him from the offence against the law.

First, we aske that God would apply that mercie of his, reaching to forgiuenesse, vnto them that are yet the children of wrath, ouer whom yet his anger a­bideth through their vnbeleefe: and this we [Page 103] aske in respect of our brethren by grace of e­lection, yet vncalled.

Secondly, for our selues, we do not aske that God would iustifie vs; for God is not off and on, he playeth not fast and loose. Whom once he iustifieth and forgiueth their sinnes, he neuer remembreth sinne against them. We therefore whose sinnes he hath pardoned, aske three things; the conti­nuance 1 of his grace, that his mercifull pardon may be a gift without repentance. Secondly, 2 [Page 104] we aske the manifesta­tion of it, that he would make vs see and feele this forgiuenesse of his; for our daily sinnes do weaken our comforta­ble apprehension, and dim the spirituall sight of our soules, and do blot the counterpaine with vs of this release God hath made vs. Now we get by this pe­tition our release newly exemplified, our sight cleared, our sence resto­red. To this second branch therefore must be referred these three things as asked by vs. [Page 105] First, that God would heale the doubtings and darknesse of our minds. Secondly, that he would strengthē our faith to ful assurance in this point, that our sinnes are par­doned. Thirdly, that he would make vs feele our peace in the ioy follow­ing it.

Thirdly, we aske in this petition, that God would spare vs as a fa­ther doth his children, remouing from vs those temporall chastisements which our sinnes might euery way bring vpon vs, to our great smart: [Page 106] for though God as a Iudge hath pardoned our sinnes, yet as a father he may scourge them in 1 vs. The first meane of the more deuotionall propounding this peti­tion, is, to let our hearts smite vs in the sinnes which of infirmitie we we fall into; for because men passe by sinne im­penitently, without con­science of it all the day, therefore they without life and power, and fee­ling desire, propound this request to God at 2 euening. Secondly, to marke how vncomfor­table [Page 107] it is when Gods countenance this way is hid from vs, and how heauie it is when dark­nesse and doubting do grow vpon vs.

Thirdly, we must get a feare of Gods fatherly corrections which we prouoke. The child that feareth the rod will be afraid and crie to haue a fault pardoned: So we must thinke what a ioy and sweet state it is to haue our Quietus est dai­ly by vs. Let vs then ear­nestly and affectionatly cry to our God, Forgiue vs our trespasses. What [Page 108] will a Malefactor now in danger leaue vnat­tempted to get his par­don? what it one might be released from his debt, but asking to haue it forgiuen? who would not seeke instantly, who would spare to speake that haue this hope? The conclusions fol­low.

1 First, against the Pa­pists, here is to be no­ted, that God onely can forgiue sinne, and restore the feeling of his grace to vs. No man can haue the life of God before iustification vnto [Page 109] life on Gods part. Now contrition out of loue to God is a supernatu­rall life, and therefore must needs follow Gods pardon. This is a de­monstration against the Papists; none can for­giue sinnes but God.

Secondly, against the 2 Papists note, that Gods forgiuenesse is free; we do not redeeme it with our satisfactions, but beg it of mercie.

Thirdly, marke that 3 no man liueth without his daily sinnes; we like infants haue our scapes; like wounded persons [Page 110] cured, our scarres, like white swans our blacke feete.

4 Fourthly, that we may come to assurance that our sinnes are forgiuen. For whatsoeuer we aske in Christ agreeable with his will, we know that we are heard in it.

Obiect. They who beg a par­don of sinne, are not sure of pardon. Answ. False; for then Saint Peter who knew (by Papists confes­sion) his sinnes pardo­ned, could not say this prayer. Secondly, the construction before, sheweth, that the conti­nuance [Page 111] in forgiuenesse, not the first beginning onely is here asked. We may inuert it; they who may aske forgiuenesse may come to assurance that they haue it.

Fiftly, marke that our faith and inuocation touching this point, must daily be renewed.

Out of the insinua­tion, that our forgiuing others, is a signe we are such to whom forgiue­nesse belongeth, or a helpe strengthening vs to beleeue the forgiue­nesse of our sinnes, ob­serue:

All Gods actions to vs imprint their stampe in vs: his election ma­keth vs chuse him, and chuse the houshold of faith before all others: Know, as the Apostle saith, according to the spirit, not the flesh; his loue of vs maketh vs loue him and our bre­thren; his forgiuing vs maketh vs forgiue our brethren. Againe, when we find that a sparke of grace maketh vs readie to forgiue; how much more may we assure our selues, that God will out of his endlesse mercies [Page 113] be readie to forgiue vs? and this Act of ours though it is no cause, yet it is a condition, in which God doth make vs come to feele the par­don of our sinne which he freely forgiueth. So that as he who seeth a print of this or that I­mage, doth know that the seale hath bene set there and applied: so wee feeling our selues readie to forgiue, do come to know this more surely, that Gods forgiuenesse hath bene applyed in vs. And as one that doth see that [Page 114] done which is greater, will easily beleeue the lesser; so we seeing our selues made by his grace though sinfull ones, rea­die to forgiue, may much more be perswa­ded that God so infinite in goodnesse hath par­don for vs, that we may feare him. Thirdly, as they who haue the con­dition on which a thing is to be done, may bold­ly expect performance of that which depen­deth on it; so we hauing forgiuenesse, in which God hath promised vs forgiuenesse, may be [Page 115] bold to assure our selues that we are pardoned.

Let vs therefore nou­rish this grace, and put away implacablenesse, which once out, will ne­uer returne; we so for­giue as neuer to forget: whereas Gods, and so all true forgiuing, is his neuer remembring any more that which is re­mitted.

Petition 6. And leade vs not into temptation, but deliuer vs from euill.

Here are two things to be considered. The petition, the explana­tion, or correction an­nexed [Page 116] to it. Petition, Leade vs not into temp­tation; the explanation, But deliuer vs, &c. that is, leade vs not so into temptation, but saue vs from the euill of it. We reade of three tempta­tions. First, Gods temp­ting man. Secondly, mans tempting God. Thirdly, the diuels temp­ting man. The first is two-fold, as when God manifesteth his grace he hath bestowed on man, and thus he tempted Abraham: or when he maketh man see his weaknesse, and how vn­able [Page 117] he is to stand with­out his grace. Man tempteth God, when leauing his ordinary way of waiting on God in meanes, he will put him to it, to shew his mercie, power, &c. be­fore his time. Thus the Israelites tempted him. But the third belongeth to this petition: the di­uels temptation, who la­boreth to bring vs into sinne, and to with-draw vs from God to our temporall and eternall destruction. Euill here signifieth that which maketh vs worse, not in [Page 118] regard of our feeling onely, but in truth and before God: as which doth harmefully sepa­rate our vnion, or dimi­nish our communion with God, who is our onely God and all-suffi­cient portion. The summe is: O Lord we know it is to thy honor our life should be a warfare, neither can we here liue without temp­tation. Do not ioyne vs against Sathan in battel, but so as still to haue vs in remembrance, that whether he tempt vs by aduersitie, or prosperity, [Page 119] or what way soeuer, yet he may neuer seuer vs from thee, take vs out of thy hand, nor diminish the blessed communion we haue with thee, far­ther then thou seest it needfull, to the end we might receiue it in great abundance. The things we aske are these.

First, that God would 1 of his mercie keepe vs, from knowing tempta­tion, so farre, as he may with his glory; not suffe­ring the diuell to assaile vs this way, much lesse preuaile against vs: for though we cannot ab­solutely [Page 120] make this re­quest, yet vnder the Lords correction, and with condition it may be propounded; If it be possible, let that cup passe.

2 Secondly we desire, that if we needs must conflict, that yet God would vphold vs and make vs superiors; euen conquerors in euery thing, wherein we are to be tempted. Now this we do not aske ab­solutely, for sometimes it is good that we should be foiled.

3 Thirdly, we desire in [Page 121] this petition, that God, if he see it good so to humble vs, as to let vs take the fall, yet he would not let our faith faile finally; but would so strengthen vs, that we may see all the euils that we haue suffered wor­king to our good, and our selues at length more then conquerors, in him who loueth vs.

Finally, as we aske 4 this presently for our selues who are alreadie in this warfare, so we wish it to all Gods elect when they shall be cal­led to the like condi­tion. [Page 122] Now the motiues.

1 First, to thinke to what the temptations of the diuell tend: this is the white he shooteth at, that he might make vs naked before God; stripped of his fauour, which is better then life. For the diuell seeketh by them to make vs dis­honor God, rob our hearts of his kingdome, setter vs so with our sin, that we may be disina­bled from obeying him; to take away all our peace and prosperity in things outward, to fill vs with feare and weari­somnesse [Page 123] in all the du­ties we go about, and vncomfortable doub­tings, yea despairings touching the pardon of sinne; in a word, to bereaue vs of all good which in the former pe­titions we desire; and to bring vpon vs the con­trary euils which are most horrible. He play­eth no small games when he beginneth his temptations. Secondly, 2 we must remember how tedious his former tempting & preuailing against vs hath bene; for we (like children, who [Page 124] remember beating no longer then it smarteth) we I say, remember the bitternesse of our daily falls the diuell giueth vs, no longer then God let­teth the sting of them stick in vs; and this doth make vs that we feeling­ly cannot pray against that whose anguish and euill we do not remem­ber. 3 Thirdly, we must consider, how we are e­uery where subiect to temptations, at home, abroad, in wife, children, seruants; in good com­panie, to securitie and vnfruitfulnesse; in bad, [Page 125] yea in good deeds; be­fore we do them, when we haue done them: as to securitie and pride af­ter thē, at bed, at board. For as fooles and chil­dren, not knowing euils feare them not, so we not knowing this euill, are lesse fearefull, and flee not so fearingly, praying to haue it pre­uented; euery where snares of temptation are laid for vs. Who that should go such a way, in which he could not take a step without danger, would not go warily, and often lift vp his [Page 126] heart for protection? 4 Fourthly, we must think how diligent and watch­full the diuel is; he know­eth what baites we bite at, and will cast them out euery where: he knoweth where we are weakest, and he will ne­uer want occasions to prouoke vs. Againe, we must thinke how migh­ty he is, what can he not do with vs if God keepe vs not? he would carrie vs to any euill, as a whirlwind doth the dry 5 stubble. Fiftly, we must often repent our owne infirmities, how we be [Page 127] so farre from being able to withstand him, that all we haue of our owne, is readier to follow then he to whistle vs after him. Sixtly, we must re­member 6 such examples of worthies as haue bene grieuously foiled; as Da­uid, Peter, &c. Yea presi­dents we haue of some hanging themselues, some tempted to it; for such examples are like the thunder, though it striketh a few, it feareth all: and are not we sub­iect to haue our minds distracted, assaulted, with any euen the most [Page 128] grieuous things that e­uer we heard to haue befallen others?

Lastly, we must con­sider what a ioy it is when we go a day more freed. Lord what an ease is it to the soule? or if we be in a litle forward­nesse to sinne, yet if we be rescued seasonably, how doth it reioyce vs? what peace doth it speake to vs? Looke 1. Sam. 25.32. Now could we worke vpon our hearts the feeling of this benefit when he haue it, the sweetnesse of it would enforce vs to beg [Page 129] it heartily; whereas not heeding the worth of it, we aske it vnaffectio­natly. Now follow the conclusions.

First, this petition 1 compared with the 1. Cor. 10. about the 13. God will not suffer you to be tempted: we see how that Gods suffe­rance is to be vnder­stood without his action, he is a voluntary agent in these things which he suffereth. We must not thinke his per­mission is a pure permis­sion, either without his will, or working in the [Page 130] thing permitted, as of­ten mans is; for man may be said partly to suffer this, not to do it, because other causes haue their actiuity with­out him, and depen­dencie on him; but it is otherwise with God.

2 Secondly, obserue that God doth leade vs into all our temptati­ons. It is said, Math. 4. Christ was carried of the Spirit to be tempted. God is the [...], he onely when he seeth meete doth bring his champions forth, and letteth the power of [Page 131] darknesse encounter them; neither can the di­uels stirre, neither we bid battell of our selues. Can the Lions stirre till the keeper bring them out? can a dog runne till he that hath him in a leasse loose him? So it is, God he hath them chai­ned vp in his almightie power, yea throwne downe to the prison of hell: farther then he doth loose them, and bring them into the earth, where this shew is represented, and battell to be seene, they are not able to do any [Page 132] thing. Againe we can­not on the other side, being set vpon, buckle with the aduersarie po­wer till God doth leade vs to it. The Kings champion is not to play at his owne pleasure, no more are we farther then God designeth it. But how can God leade vs into those temptati­ons which he seeth will certainly bring vs into sinne? Answer. Because sinne it selfe is not ab­solutely euill, but onely in respect of man sin­ning, who would in so doing peruert the di­uine [Page 133] order, though he is vnable; as who accom­plisheth Gods will, whē he doth contrary it, for ought he knoweth. A­gaine, as vipers are euill substances, or natures, which yet are good to that art which maketh vipers of them; or any poison which is euill, as it is poison in it selfe considered, yet is good as it is poison, to a skil­full physitian: and as a blister on the flesh is a naturall euill as a blister, yet a blister as a blister is good when a cunning physitian doth draw it, [Page 134] and may see it for good vse; so is sin to God: we must then not cast our selues into temptation; he that loueth danger shall perish. We must not make our selues poore as those he­ritickes that renounce all their substance, that in voluntary pouertie they may commend themselues to God. A­gaine, this must teach vs contentment in all our temptations: not that we must preuent repen­tance by this considera­tion; but we must when we are truly humbled by [Page 135] this meanes, keepe our selues from being swal­lowed vp of sorrow. For Gods will, and Gods turning all to good; the diuell will whisper them so as to make vs passe by all exercise of a broken spirit in those things wherein we haue offen­ded.

Thirdly, from this consideration we must walke in feare before our God, who as a sheep­heard setteth his dog on a stray sheepe, so can he set the diuell on vs to hound vs home if we stray from him. Lastly, [Page 136] we see from this to our comfort, that the diuell cannot come against vs at his pleasure; we are in the hands of our hea­uenly Father. Thirdly, we note hence, that all our strength against temptation is in God onely; he onely dissol­ueth the workes of the diuell, trampleth Sathan vnder feete, keepeth him that he cannot so much as be disturbant to vs; when it pleaseth him we are downe with the least blast; were we in state of innocencie we would not stand a moment: let [Page 137] vs therefore trust per­fectly on his grace, put on the shield of faith onely. Our forefathers acknowledged y ^t God, not their strength, gaue them all saluation a­gainst corporall ene­mies; how much more must we confesse it a­gainst spirituall? Who knoweth the power of Sathan, or the infirmity of their owne flesh, that will not confesse this most entirely? But what serueth the armour for? Answer. Onely to this end, that we may be a­ble to get and hold God [Page 138] with vs, fighting for vs. Fourthly, we see hence, not temptations, but e­uill of them is simply to be prayed against; for these are often most be­neficiall. We must ther­fore learne to yeeld o­bedience, and bid our God smell a sacrifice from the bitterest things we taste, so farre as they are his disposition; ta­king shame to our selues in them, as they are the fruits of follie.

Fiftly, we may note hence, that no tempta­tion shall be able total­ly or finally to separate [Page 139] the Saints from God; for that we are taught to pray agreeable with his will, we are heard in that. Now this were the grea­test euill, not onely in regard of our seeming or appearance to vs, but of the matter it selfe.

Sixtly, this is a great daily mercie, when God keepeth vs from temp­tation: not to know a disease is better, then ha­uing it to be healed of it; indeed Gods men­ding is better then his making, which somwhat alters the matter. Not to fall when we are readie [Page 140] to fall, is a great fauour. If one when our feete are ready to fall from vs, should hold vs vp, we would count it a great benefit; but to haue our damages aduantage vs, this is the euidence of power and goodnesse it selfe.

The conclusion fol­loweth, partly contai­ning a reason why wee aske all these things at Gods hands; partly a confirmation of faith asking; partly a praising of God. From which, three things are to be marked. First, that none [Page 141] is to be inuocated on, but he who hath the kingdome, power and glorie: therfore no crea­ture.

These words then containe the reason, why we come petitio­ning to our heauenly Father. For as one lac­king this or that in a house which is the mai­sters, cometh in by the backe doore, if he pray a seruant to giue it him whose it is not, who hath no power so to do, &c: so if we seeke our neces­sities temporall and e­ternall, at Angels or [Page 142] Saints, which are ser­uants to God, who haue no power to do any thing farther then bec­koned to by God, we take a wrong way to the wood.

But the Papists thinke all is made whole while they do call vpon Saints or Angels, not as the principall authors of the things they aske, but as secondary patrons, who vnder God worke these things for vs. To which is answered, that not onely to do religious a­doration in any kind to them, as the principall [Page 143] and chiefe power, is sin: but also to call on them, or trust in them, as being some secondarie diuine powers, although infe­rior to God. The Angel-worship among the Colossians, did not de­fer thus much, as if they had bene the chiefe di­uine powers; and yet is condemned. Nebuchad­nezar did not enact that he should be worship­ped as the highest God; yet because he would haue honour, in some degree diuine, Daniel did decline it as flat ido­latrie. Againe, this distin­ction [Page 144] with which they would salue their fact, may be turned vpon them, as making against themselues. For there­fore these may not be called vpon, neither may be trusted to religi­ously, because they are secondarie workers of things vnder God who is the principall agent.

Secondly, we see what may confirme vs in assu­red hope to receiue our requests, namely, to thinke that God hath the kingdome ouer vs, that he is powerfull and glorious. There is a re­spect [Page 145] betweene Kings and their people, which bindeth them mutually one to another. Hence it is that we promise our selues protection, main­tenance in our life, the benefit of subiects from them, because we are their subiects, and they haue the kingdome o­uer vs. That God who by reason of this obli­geth sinful men to seeke the weale of all their people, because they haue receiued a king­dome ouer them; him­selfe will not faile on the same ground, to pro­cure [Page 146] all good to vs, who liue vnder the regiment of his grace. Yet because it is not enough that God should haue the regall authoritie ouer vs, vnlesse he had the power also of working all things for our weale, therefore this is ioyned [Thine is the power.] What were subiects the better to be vnder a gra­cious Prince, but weake, hauing as short hands to do them good, as a large heart to wish it them? So should it fare betwixt God and vs, if he were not almighty, [Page 147] able to subdue all things to himselfe; our faith were shaken. For we cannot expect the trea­ding of Sathan vnder our feete, the quickning of vs in our soules to e­uery good worke, the iustifying, the prote­cting of vs; we cannot expect these things from one who hath not all power.

Thirdly, had God the right to helpe vs, had he the power also; yet were it a thing that made not for his glorie, respected not the aduancement of his honor, our beleefe [Page 148] might wauer: which now it need not do, it being Gods honour to performe all good things for his chosen. Honor is with men the spurre of actions: haue men right and power to effect this or that, not­withstanding if it con­duce not to their honor and glorie, they will not moue a finger to it. But now there is nothing that wanteth to our as­surance, while we know that we are such to whō God hath right; such for whom he hath all po­wer; such, whom to pro­tect [Page 149] and blesse with all things spiritual and cor­porall, is his great glory. The case standing thus, how can we doubt of re­ceiuing the things we aske at his hand in the Name of his Christ?

Amen] True it is; we thus flie to thee, ô Lord, be it according to our desire. An asseueration, wish, or expressing of earnest longing to ob­taine all the things in this prayer aboue named.