The first prayer: Hallowed be thy name.

1 The order of this petition.The first thing to be obserued in this prayer is the order [Page 66] why the end is before the meanes, why Gods glory is first prayed for, seeing that the meanes are in nature before the end: for it is impossible that God should be glorified, except his kingdome come, and his will be done: and vp­on the aduancing of his kingdome, and the obedience of his wil, his glory is purchased. The reason of this order is to be fetcht from the Lords predestination, and the Churches intention: for the Lord in his eternall counsell first pro­pounded his glory, vttering as it were this euerlasting de­cree in the first place: viz. I wil be glorified by the creature: this being set downe, the Lord in the next place predesti­nateth the meanes whereby this end must be atchieued: & thereupō he vttereth this second decree: viz. I will aduance my kingdome, and cause my subiects to obey my will, that by this meanes I may be glorified by them. And as this is the order of Gods predestination, so Gods glory is first in the Churches intention, who in all their actions and endeuors propound Gods glory, whether it bee eating or drinking &c. they doe all to the praise of God. 1. Cor. 10.31. Which is the instruction that ariseth from this order; whence this exhortation is to be deduced to all sorts of persons, whe­ther the publike officer of the common-wealth, or Mini­ster of the Church, or the priuate man: the Magistrate so ought to gouerne, as Gods glory may best be procured: and not to administer iustice for rewards, Esa. 5.23. or of affection, whereby it sometime falleth out that the iust and righte­ous man hath his righteousnes taken from him, and the wicked and vngodly are iustified, and so Gods honor is obscured. 1. Cor. 8.1. The Minister ought so to vse his gifts that God thereby may gaine glory, and not to seeke himselfe by ostentation of knowledge, which puffeth vp, and edifieth little without loue. Euery man in his place and calling must so demeane himselfe, as that he may credit the Gos­pell, and adorne his profession, and that no aduantage be giuen to the aduersarie to blaspheme the name of God: but we must so shine by our good workes, Matth. 5.16. that God may be glorified in all things: yea the man of trade and occu­pation [Page 67] in the exercising thereof, must seeke to honor the Lord, when as his worke and wares are such as may carry the commendation of honestie and truth, yea euen in the iudgement of malice, and testimony of enuie it selfe.

Thus much for the order of this petition. 2 Sense of the first petition. The next is the sense and meaning of the words: they containe two things: first, the action: secondly, the obiect where about the action is conuersant or occupied: the action apper­taineth to vs; the obiect of which action is the Lords; for we must sanctifie, and his name must be sanctified: Gods name is any thing whereby he is knowne vnto man, VVhat Gods name sinifi­eth. as one man is knowne vnto another by his name; for in the first institution of names, whereof mention is made in the hi­storie of the creation; euery creature had his name out of his essence or essentiall properties; Genes. 2.19.20.23. as is very probable by the imposition of the name to the woman who is so cal­led in the Hebrue of her matter, as Adam also had his name by God of his matter: the earth being the matter of the man, the man of the woman. So then although God is not nor cannot be knowne of vs by his essence, yet he may be knowne of vs by his properties and actions, which may be conceiued and seene of vs in some measure. Now the things whereby God is knowne, are his workes, Gods vvorkes are his name. and his word; his workes manifest vnto vs diuers things of God, as the Apostle teacheth; namely, Rom. 1.20. Gods vvord is his name. Ioh. 5.39. his eternall power and God-head: but his word doth fully and sufficiently discouer whatsoeuer is needful for vs to know of God: and that which is darkely and imperfectly shrouded as it were vnder a curtaine in the creature, the same cleerely and throughly is exposed to the view of all those that will search the Scripture: Gods titles are his name. now Gods word doth describe God generally by titles and attributes. His titles are such as partly teach what God is not, as infinit, immutable, incor­ruptible, inuisible, incomprehensible, and such like: partly teach what God is, as God, Lord, Iah, Iehouah, Elohim. Fa­ther, Master, King, Creator, Preseruer, Redeemer, Iustifier, Sanctifier, Sauiour, &c. Whereof the latter are affirmatiue, [Page 68] teaching something of God; the former are negatiue re­mouing something from God. These are the Lords titles. Gods attributes are in like manner, Gods attri­butes are his name. his name; as his Po­wer, Wisedome, Mercie, Truth, Goodnes, and such like; which doe not import in God any qualitie or accident; howsoeuer the resemblance of them in vs are onely qua­lities, in God his wisedome is himselfe, and so of the rest. Yet these attributes teach vs many things of God: his workes are nothing else but effects of these and other his attributes and titles: Gods workes are his name. as Election, Creation, Preseruation, Redemption, Iustification, Sanctification, Saluation, Re­probation, Occecation Induration, Damnation, Creatures, Ordinances, blessings, Iudgements: all which enlightened by the word, doe wonderfully declare what may be con­ceiued of God. Thus we see what is the name of God. Further we are to inquire what it is to hallow or sanctifie Gods name. What it is to hallow Gods name. For further cleering whereof we must know, that Gods name is not prophane or vnholie, though here we pray it may be sanctified, and hallowed; for all the wicked men and Angels in the world are not able any whit to blemish the name of God in it selfe, for God and his name are out of their gunshot: but because men doe merueilously prophane & dishonor the holy and reuerend name of God in themselues, and before others; it is hence that wee pray that Gods name may be vsed of vs and o­thers, with all holy reuerence and honorable estimation, as beseemeth the name of so great a Maiestie as is the Lord. A pearle or pretious stone, cast into the ditch or myre, is still pretious; but being set in golde or goodly vestiments, shi­neth very beautifully: so though wicked men cast dirt and myre vpon the glorious and pretious name of God, by blaspheming, and cursing, &c. yet Gods name is still most excellent, though it doth not so appeare to vs: but when Gods children with religious reuerence handle Gods name, as in preaching, and praying, and deposing, being lawfully called, then Gods glory and maiestie, glistereth brightly to the view of all the beholders. And this is to [Page 69] sanctifie or hallow Gods name. Wherefore as the Sunne is alwaies in it selfe, the fountaine of light, and shineth most cleerely, howsoeuer sometime we see it not so, being ei­ther eclipsed by the interposition of the moone, or shrow­ded vnder a darke cloud, or couered from our sight by the earth: in like manner the name of God alwaies is full of excellencie and glory; howsoeuer the darkenes of sin, and the foggie mist of ignorance and error doth obscure the same, and conceale it from our eyes. Summarily therefore, we pray in this petition, that as Gods workes and word are good and holy in themselues, so by thought, word and deede, we cause them to appeare to our selues and others.

To sanctifie Gods name then is, first, to thinke, 3 The supplicati­on of this peti­tion or prayer. secondly to speake of, thirdly to vse the workes, and word of God reuerently. So that in this prayer we aske these things fol­lowing principally, which may be reduced to fiue heads.

• 1. First, knowledge.
  Fiue things needfull to the sanctify­ing of Gods name.
• 2. Secondly, acknowledgment of Gods excellencie in his word, and in his workes.
• 3. Thirdly, religious and reuerent affections according to the kinde of the worke, or part of the word.
• 4. Fourthly, religious speeches.
• 5. Fifthly, religious actions.

First, that knowledge is necessarie to the sanctifying of Gods name, will easily appeare, First know­ledg. for that it is a necessarie precedent to reuerence and high estimation: for to know the excellencie of any thing, is a good preparatiue to a due valuation thereof: this knowledge is commended vnto vs as the way to life eternall: which if a man wanteth, Ioh. 17.3. 2. Cor. 13.5. he is but a refuse as yet: herein Adam excelled, who is thought to haue knowne the essentiall properties and formes of the creatures: herein Salomon excelled, 1. King. 4.33. who spake of all plants, beasts, foules, creeping things and fishes; which knowledge of the creatures must needes stir vp in them a marueilous admiration of the Creator, who had printed such excellent impressions of his Maiestie in his workes. Psal. 19 & 8. Wherefore the Prophet entring into conside­ration [Page 70] of Gods name in his workes and word, breaketh foorth into wonderment; as if so be that a man could not know but he must needes wonder also at the excellencie of them.

2 Acknow­ledgment.Next vnto knowledge followeth the acknowledgement of that which wee know: which is a thing as materiall to the sanctification of Gods name as knowledge: for a man may know and resist his knowledge, and smoake out the eyes of his conscience, and set his knowledge and appro­bation together by the eares; as it fareth with many, who seeing, Esa. 6.9. doe not perceiue, and hearing, doe not vnderstand. Wherefore though the Gentiles knew God, yet be­cause they regarded not to acknowledge him as God, Rom. 2.21.28. they could not glorifie him, as the Apostle witnesseth. This assent then to that wee know, is meerely requisite to the sanctification of Gods name.

3. Religious af­fections.In the third place the affections are to be moued accor­ding to the qualitie of the matter knowne: for as wee must sanctifie Gods name in our mindes, so also with our hearts and affections, 1. Pet. 3.15. and that especially. Hence it is that we reade of diuers sanctified affections in Gods Saints, according to the diuersitie of the worke exhibited: as in a miracle, ad­miration, Act. 3.10. Psal. 116.13. Psa. 119.120. Psal. 139.17. as it is apparant in the curing of the creeple: in a blessing, thankfulnes; which is called the praising of God: in a iudgement, feare and humiliation, and trembling: in all the workes of God, loue: and so foorth as Gods works varie, Esay. 66.5. Iob. 33.25. Psal. 119.97. Heb. 4.2. so our affections must moue. In like manner we must bee stirred with Gods word, as to feare at the threatnings of the law: to reioyce and be comforted with the promi­ses of the Gospell, generally to beleeue, and to loue euery part of Gods word: thus if our hearts and affections bow and bend at the workes and word of God, we sanctifie the Lord in our hearts, as the Apostle willeth vs. For it shall be needlesse to shew how vpon occasion of meditation in the attributes & titles of God, our affections are to moue: for euery religious heart can sufficiently instruct it selfe therein. And thus God is sanctified within vs.

Now in the next place we must consider how the name of God must bee sanctified before others, and the instru­ments thereof are our speeches and actions.

In the fourth place therefore we are by our speeches al­so to hallow Gods name: 4. Religious speeches. which is performed partly in such speeches wherein Gods name is not mentioned, part­ly in such wherein God is named: of the first sort are As­sertions, and Asseuerations: of the second sort are, Confes­sions, Vowes, Oathes, Adiurations. In each of which it shal not be impertinent to insist a little for better declaration of this point.

Although there bee no better words than the names of God, yet all our speeches are not fit to entertaine all good words: if wee speake of ordinarie and common matters, ordinary and common words will sort them well enough, Religious si­lence. and then it is good with a reuerent silence to honor Gods name. Wherefore the Iewes superstition may iustly chal­lenge our prophanenes: they did forbeare to reade the name of God in the Scriptures, and we in our trifling talke doe not forbeare to vsurpe the weightie names and titles of the most glorious God: Yea, yea, or nay, nay, Assertion. Mat. 5.37. Iam. 5.12. Asseueration. Matth. 25.12. were e­nough for our trifling speeches: and if wee debated mat­ters of better importance, verily or certainly, or assuredly, might fit our purpose well enough: but we offer that dis­honour to God, which a Prince would not endure, that in euery toyish and vaine sentence wee should foyst in his name: for when we speake to a Prince or of a Prince, wee commonly giue titles of reuerence and honour to so ex­cellent a personage; but the prophane multitude doe var­nish their ribald and scurrilous talke with the fearefull names of a most iealous God, who will not beare that in­dignitie at their hands another day. Wherefore we in reue­rence of the holy names and titles of God, which are most honourable and fearefull memorials of his excellencie, in our ordinarie speech must with sanctified silence forbeare the mentioning thereof. Indeede sometimes it falleth out that wee either by calling from others, or from our selues, [Page 72] vse Gods names and titles in our speeches lawfully: as when we are called foorth by the enemies of Gods truth to giue testimonie thereto; Confession. 1. P [...] 15. Matth. 10.32. Psal 40.9.10. Oathes. Ie [...]em. 4.2. which is a confession to the glorie of God before his and our enemies: or when the Church requireth it, or Gods blessings bestowed vpon vs deserue it: or els when the Magistrate imposeth an oath of God vpon vs to speake the truth in matters otherwise vndeter­minable, yet of necessarie importance: wherein we glori­fie God with the witnesse of truth, and knowledge of se­crets: A [...]iu [...]ation. 1. Thess. 5.27. or otherwise when wee impose a charge vpon ano­ther with an imprecation from God for neglect thereof, adiuring men to their duties, with the consideration of Gods iustice which thereby is glorified: or finally when we either vpon conscience of our owne infirmities, where­of we desire mortification, Vowes. Eccles. 5.3.4. impose vpon our selues volun­tarie penance in abstinence from certaine matters, which pamper the flesh, being in our owne power to performe. For strict obseruation whereof wee binde our selues to the Lord, thereby honouring his holinesse: or else in way of thankfulnes to the Lord for blessings desired or receiued. Promise vnto God, Iudg. 11.30. to the praise of his mercie, matters ac­ceptable vnto him, called in the old Testament freewill offrings. Psal. 119. Preaching and praying also are excellent instru­ments, whereby God is honoured in our speech; but they may generally bee comprehended vnder confession, and therefore I forbeare to speake of them particularly. Thus is God glorified with the tongue, which the Prophet cal­leth his glorie, Psal. 108.1. as that principall instrument wherewith God is glorified, the effect being put for the cause by a Metonymia.

5. Religious actions.In the fifth and last place wee are by our actions also to glorifie Gods name: which are of three sorts, naturall, ci­uill, and religious. Naturall actions. Naturall actions are such as wherein we communicate with the beasts and plants of the field, as ea­ting and drinking, sleeping, procreation, and recreation: which actions are not so to bee vsed of vs as bruite crea­tures practise them, to whom the Lord hath giuen no limi­tation [Page 73] nor law, and therefore cannot sinne in excesse, or the manner of vsing, they being no causes [...]or subiect [...] of sinne properly for themselues: but we to whom the Lord hath giuen reason and religion, as moderators of nature and naturall actions, are so to demeane our selues in the exercising thereof, as that wee saile not in the proportion either by excesse or defect, nor swarue in the manner of their lawfull vse, but that we alwaies hedge our selues with­in the compasse of those bounds which the Lord hath li­mited to vs: 1. Cor. 10.31. and here expressely the Apostle mentioneth eating and drinking, being naturall actions, to bee done to the glorie and praise of God.

Now ciuill actions are of another condition, viz. Ciuill actions. Et [...]call. [...]conomi [...]a [...]l. Polit [...]que. such as wherein the bruite beast partaketh not with vs, such as are buying and selling, borrowing and lending▪ giuing and taking, letting and hiring, and other affaires of like quali­tie, whether Ethicall appertaining to ciuill and mannerly behauiour; or oeconomicall respecting the familie; or politique in the Common-wealth: in all which Gods name must bee glorified through vs. Hence it is that the Apostle prescribeth rules to Masters and seruants, Colos. 3.18.19 20.21.22. &c. 1. Tim. 3. husband and wife. Magistrate and subiect, Ministers and all sorts of persons how to demeane themselues, as that the Gospell of Christ, and the name of God bee not blasphemed; but that euen they which are without may bee wonne by our godly conuersation euen in these our ciuill affaires: for falsehood, rebellion, and tyrannie, giue aduantage to the vnbeleeuer and mock-god to contemne true religion, and to dishonour God; when those that professe the feare of God, deny the power of godlinesse in their liues, causing their profession and practise to contradict each other. Wherefore as the Apostle counselleth, Ephes. 4.1. we must walke wor­thie of the vocation whereunto we are called, that we may be a credit to our Master.

Now religious actions directly aime at Gods glorie, Actions meer­ly religiou [...]. as being appointed by God to that purpose, and to no other: of which sort are the exercises of Gods word, and admini­stration [Page 74] of the Sacraments, and all the parts of Gods wor­ship publike or priuate; of which point because it needeth no proofe nor illustration, I forbeare of purpose to speake.

Thus it is manifest that both our thoughts and affecti­ons which are inward, as also our words and actions which are outward, are to bee instruments of Gods glorie to our selues or others, according as their seuerall conditions may affoord: and so it appeareth also what things we aske in this first petition or prayer.

4 The depreca­tion of this pe­tition or praier.Those things which we pray against are in the next place to be considered, and they are opposite to the things wee pray for, and they may be referred to fiue heads also: which are these following.

First, ignorance and errors.

Secondly, vanitie of minde.

Thirdly, a prophane heart.

Fourthly, prophane speeches.

Lastly, prophane actions: all which are so many meanes to obscure or deface, or abolish the glorious name of God out of the world. Of these in order.

Ignorance dis­honoreth God.First, ignorance either of Gods workes or word, is the cause of prophaning Gods name: for as pearles cast be­fore swine or dogs; so are y ^e works and word of God amōg ignorant persons: swine or dogs will trample pearles vnder their feete in the durt, but skilfull Lapidaries will vse them carefully, and set them in gold and costly garments: so the ignorant people that know not the works or word of God wil contemne & reiect, or at least neglect the excellent in­structions and documents of Gods glorie therein exhibi­ted, and so prophane the name of God: but they that know them may vse them aright, and glorifie God in them. The dunghill Cocke, as the fable moralizeth, regardeth a barly corne, more than a pretious pearle, knowing the profit of the one, but not the price of the other: so the blind dung­hill people of the world, Atheistlike through light estima­tion, because of their ignorance, preferre the dirtie com­modities of this life, before the glorious footsteps of Gods [Page 75] Maiestie imprinted in his workes and word, thereby mar­ueilously disparaging the Lord himselfe and dishonouring his name.

Againe, Error dishono­reth God. Matth. 22. Ioh. 4. ignorance being the cause of superstition and errors, as Christ teacheth: saying, Ye erre, not knowing the Scriptures, and ye worship ye know not what: therefore it must needes bee a maine cause of blemishing Gods glorious names and memorials; for errors and heresies, are so many lies against the truth of God, charging false and slanderous imputations vpon God, making him the author of that which he abhorreth and condemneth: and as it is blasphe­mous to make God the cause of sinne, so is it of error: for it is to call God by a false name and to belie God, which is a great dishonour to God. For as it is a disgrace to a Prince to bee belied, or blasphemed, or backbited: so is it much more inglorious and dishonourable to God to make him the master and teacher of lies: for it is customable with false teachers and their followers to father their doctrines vpon Gods word, which God himselfe inspired to his Church: and so by necessarie consequent, in that they are found liers against the truth of God, they shamefully dis­honour God.

In the second place also we are to marke how vanitie of minde prophaneth the name of God. Vanitie of minde propha­neth Gods name. Rom. 1. The Apostle defi­neth this sinne to be the withholding of the truth of God in a lie, that is, to make a false consequent or vse from a true doctrine: to know God, and not to glorifie him as God: for example, to know God to bee inuisible, and yet to make an image of him; to know God to bee incorrup­tible, and yet to resemble him to corruptible creatures, as beasts, birds, creeping things, &c. and thus the Gentiles thinking themselues to bee wise, hauing some truths of God, became starke fooles in deducing foolish conse­quents from that truth, & so through their vanity of mind defaced that truth with a lie: and this is a great indignitie offered to Gods truth. For as a subiect knowing his Prince, yet making as though he knew him not, and so vsing him­selfe [Page 76] vnreuerently before him, doth disgrace the prince: so they that know God, and his workes and word, yet not­withstanding doe not glorifie God, but become vaine in their imaginations, and discourses, and conclusions from Gods word, and workes, thereby occasioning and encou­raging themselues in licentious liuing, and by their liues denying the power of their knowledge, which otherwise might haue been auailable to their saluation; do shameful­ly abuse their knowledge, & iniuriously dishonor the truth reuealed vnto them, which they should haue glorified.

A prophane heart d shonoreth God.As blindnes and vanitie of minde, so prophanenes of heart also, which in the third place commeth to be consi­dered, doth greatly dishonor God; which is when mens affections are not stirred according to the qualitie of Gods workes or word, his titles or attributes: and that is especi­ally of three sorts.

Atheisme dis­honoreth God.The first is an Atheists heart, which is the extinguishing of al affections in respect of God; for as an Atheist laboreth for a perswasion that there is no God, so also he desireth that the feare of God may be cleane taken away; also that the loue of God, the hatred of sinne, the loue of vertue and of the word of God may be put out; and that he may liue as he list, without any conscience, or difference of good and euill, which is to bury the memorie of God, and to banish his name out of the world, which is the greatest in­dignitie that may be.

VVorldlines dishonoreth God.The second is a worldly heart, when a man is so e­stranged from heauenly matters, and so wholy possessed with the loue and liking of worldly things, as that he careth not for God, nor any goodnes further than he may gaine thereby; which men doe greatly dishonor God and his truth, making it a meanes of compassing the world; where­as indeede we should make the world a meanes of religi­on: for to this purpose hath God created and bestowed the world vpon man, that thereby they might be the better prouoked and furthered to the worship and glory of God; hither are to be referred all couetous persons that minde [Page 77] nothing but their goods; all proud persons that minde nothing but the trimming of themselues, gay apparrell, and the credit of the world; all wanton persons that minde nothing but the pleasures of the flesh: generally all such as dishonor God by presuming any thing in their estimation, and affection before God: for seeing God is the chiefest good, and the most high, he therefore ought to bee the chiefest and mos [...] highly esteemed of vs, otherwise we ho­nor the creature more than the Creator, Rom. 1.25. and dishonor God by communicating his glory to another.

The third is a secure heart, Securitie dis­honoreth God. when men that haue the grace of God in them, notwithstanding doe not so care­fully and diligently [...]irre vp the grace of God, in the me­ditation and application of Go is workes and word, as the condition thereof doth require; for sometime it falleth out that euen Gods children slumber and sleepe: Cant. 5.23. 2. Sam. 12. so we reade that the Church in the Canticles complaineth or excuseth her sluggish disposition: so we reade that Dauid slept in securitie, almost a whole yeere; in which time no doubt hee vsed the word of God, and the rest of Gods worship, though with dulnes and great flatnes of spirit; whereby it came to passe, that much of Gods honor and glory fell to the ground, vnrespected of the Prophet: but then God is dishonored, when he is not honored in that measure as the meanes affoord, and our grace may permit.

Hauing hitherto intreated how Gods name is inwardly profaned in our mindes and hearts, Prophane speeches dis­honor God. it followeth now in the next place to speake how by our words and actions we dishonor God: and for our speeches, which is the fourth generall head, we must remember that they are especially of s [...]xe kindes.

Frst to speake of Gods workes or word without reue­rence and feare, and attentiue respect to the matter: 1 Vnreuerent [...]pee [...] of Gods vvord or vvorkes dis­honor God. 1. Cor. 24.13. whe­ther it be in prayer, or preaching, or conference, or howso­euer else; for Gods word being so reuerend and honorable a name of God, must with proportionable reuerence and honor be handled: and therefore the Apostle would haue [Page 78] Preachers so deliuer the word, as that the matter and words be of the same nature; for sanctified matter, must haue sanctified words, and spirituall matter spirituall speeches: otherwise the matter is dishonored by the words: therefore the Scriptures phrase and rhetoricke is to be ob­serued of Preachers, that their sermons may sauor of them as much as is possible. Here also they are to be reprooued that make prayer a lip-labor onely, for they speake to God of his word, and adde no attention and reuerence, which is to dishonor that graue and solemne exercise of inuoca­tion. Hither also appertaine those curious schoole-dis­putes, interlaced with philosophicall quiddities, whereby Gods word is miserably stretcht, and rackt, and rent in peeces, and disfigured; as Christ was vpon the crosse by the souldiers: in summe, whatsoeuer vndecent, homely, and vnmannerly metaphors or comparisons, whatsoeuer false glozes and expositions, whatsoeuer railings and re­uilings shall be vsed in disputations, sermons, or tractats vpon the word; fall within the compasse of abusing the holy word of God: and the Apostles counsell is reiected, who willeth, 1. Pet 4.10. that if any man speake, he should speake as the words of God.

2 Approbation o [...] [...] writing dis­honoreth God.Next to vnreuerent speech, are such as giue approbati­on to error or false worship, whether by word, or writing, as subscription to poperie, Mahometisme, or any other false doctrine or superstition. For if it be alleadged that though they by word or writing, may seeme to approoue that profession whereto they subscribe; yet they keepe a pure heart, free from any assent or allowance thereto. The answere is, 1. Cor. 6.20. Ioh. 4.24. 1. Cor. 8.10.11 that God will be glorified with the whole man, and not with the spirit onely, though that be chiefely re­garded of him, himselfe being a spirit as Christ teacheth the Samaritane. The reason which the Apostle vseth to disswade the Christian Corinthians from presenting their bodies at idolatrous feasts, least thereby the weake be en­boldned to doe so likewise, is sufficient to enforce this con­clusion, that no outward approbation must be giuen to su­perstition, [Page 79] least others be deceiued thereby, and so Christ be dishonored. For that which may be alleadged of Elish [...]es approbation to Naaman the Syrian, 2. King. 5.18. is altogether imper­tinent, if the place be truely translated: for Naaman doth not desire indulgence from God, for idolatrie which he purposeth to commit, as though hee spake in the future tense; but for that idolatrie which he had formerly com­mitted; for indeede the words may aswell be translated in the time past, and so they are directly in the originall. So then whatsoeuer may be alledged to the contrarie, it is manifest that all outward approbation of false doctrine, or worship by word or deede, is dishonorable and scan­dalous to our weake brethren. Let vs take heede there­fore how wee receiue the marke of the beast in our fore­heads, Apoc. 13.16. or our right hands, that is, that we by our gestures or subscription doe not approue the doctrine and super­stition of the Pope, or the Turke, Vers. 3. least by this meanes we worshipping the beasts, and dishonoring God, our names be not found in the booke of life.

After superstitious subscription, or approbation of false worship, 3 Scoffing spee­c [...]s about Gods wo d or w [...]rkes d sho­nor God. follow mocking and iesting at or with Gods workes or word, a thing very common now adayes; for e­uery wittie, or rather indeede witles braine, wil be deuising and belching out the scum of their wit, in iesting and scof­fing at Gods workes, or with Gods word, or other holy writings agreeable to the word, and consecrated to the worship of God. These men in truth mocke God himselfe in that they mocke Gods workemanship: for the disgrace of the worke tendeth to the dishonor of the workeman: for the world hath Nick-names for euey one that hath ei­ther a great head, or wry necke, or long nose, or crooked backe, or lame legge, or that wanteth a hand, or an eye or so forth: these deformities should stirre vp in vs humilia­tion, as being so many prints of Gods wrath in man: and if we be free from them to acknowledge with thankfull me­morie, the mercie of God to vs that haue des [...]ued as much: that so wee might glorifie God in his iustice and [Page 80] mercie: also the world, and especially the stage, which is a little world of wickednes, is full of Scripture iests; it would cause a mans hayre to stand vpright to heare how some please themselues in this kinde of Rhetoricke, which the diuel deuised and suggested into the mindes and mouthes of mocke-gods. 2. King. 1.24. We reade how seuerely God punished young children that mockt the Prophet, for his infirmitie of baldnes, and his ministerie of prophecie: and the Apo­stles condemneth iesting, which notwithstanding the hea­then man counted a morall vertue. Now if it be a fault for one man to mocke another; it is likewise a fault, and much more, for a man to mocke with the word of God: it is a great sinne also for vs to make our selues mer [...]y with the simplicitie of a naturall borne fooles: in all which Gods workes and word, and so God himselfe is dishonored.

4 Vaine swea­ring dishono­reth God.Furthermore vaine oathes diminish Gods glory, when men vpon no necessitie, hauing no calling, in vaine toyes vsurpe the name of God, or the name of Gods workes, as by this light, fire, salt, bread, or the name of false gods or worship, as the Masse, our Lady, Saint Anne, &c. In al which God is dishonored either directly or immediatly, Matth. 5.34. as in vsing Gods titles or attributes, or the parts of Christs bo­dy or soule, Matth. 23.16.17.18.19 20.21.22. Psal. 16.4. Exod. 23.13. idlely and fruitlesly, or indirectly and by con­sequence in calling to witnes the workes of God, which are so many memorials and testimonies of God; as faith, troth, &c. Or lastly in calling to witnes false gods, or false worship, which is to rob God of his honor, and giue it to another which is no god; a matter of most fearefull blas­phemie.

5 Periurie disho­noreth God.After vaine swearing, as an higher degree of dishono­ring God, followeth periurie or false swearing, when we cloake false witnes vnder the Lords skirt: wherein, as much as in vs lieth, we make God the voucher of a lie, who is notwithstanding the God of truth: how great a dishonor is offered to God by this course, is so apparant as that it neede no illustration.

6 In the last place, blasphemie occurreth, thā which a grea­ter [Page 81] despite or disgrace cannot bee offered vnto the Lord, Blasphemie dis­honoreth God. which is to reuile and raile vpon God, called in the Scrip­ture, cu [...]sing God; a sin so great, as that it was dreadfull to the holy Pen-men of Scripture to vse the word, and there­fore they vse the contrarie word, blessing in stead of cur­sing, as the wife of Iob said to him, blesse, that is, Iob. 2.9. curse God and die: howsoeuer some expound the place otherwise. The haynousnes of which sinne is so great, as that the Lord hath punished one degree thereof, called blasphemie a­gainst the holy Ghost, Matth. 12.32. with the most fearefull punishment of finall impenetencie, in regarde whereof the sinne com­meth to be vnpardonable.

Thus also we see how, and how many waies we disho­nor God by our prophane speeches; not that there are no more, but these are the principall. Now it followeth in the last place shortly to consider of those prophane actions whereby God is dishonored. Prophane acti­ons d [...]shonor God. Concerning which it must be knowne, that all our euill deedes doe in some measure staine Gods glory, either directly or by consequence; but yet some are more properly said so to do, and they are these ten which shall be handled in order following.

The first is idolatrie, 1 Idolatrie disho­noreth God. which is the making of an image of God: the worshipping of that image made; or the ma­king and worshipping of an image of a false god: by all which meanes God is dishonored in the highest degree: for to resemble God in an image, is to make the Creator 1 like the creature, betwixt whom there is no comparison, the one being infinite, the other finite: and therefore euery image is a lie of God, and so dishonorable to God. Againe, to worship that image made, is to honor a lie; and to giue 2 to the workemanship of man, that which is due to God onely; and this is to rob God of his honor, and to impart it to a stocke or stone. Lastly, the making and worshipping of 3 an Idol, which is the image of a false god, is most shame­full, for therein we forsake the true God, and follow our owne inuentions, and worship the picture or shape of that which is nothing in the world, as the Apostle speaketh, or [Page 82] else is the diuell: for indeede when we doe worship Idols we worship diuels. 1. Cor. 10.

2 Superstition dishonoreth God.Superstition followeth in the second place, which is the worshipping of the true God after a false manner: as the Turke worshippeth the true God, according to the tradi­tion of Mahomet: the Papist worshippeth the true God, but with mixture of much draffe of mans inuentions, fea­ring and making scruple where there is no cause of feare: and taking libertie to inuent and deuise meanes and waies of worship where they should not: and thus they blemish Gods glorie in taking vpon them authoritie to prescribe and impose such a worship vpon the Lord which his wise­dome neuer determined, thereby controlling Gods wise­dome with their inuention and will worship.

Curious arts dishonoreth God.To Idolatrie and superstition may be annexed, as neere of kinne, all Witchcraft, Sorcerie, Magicke, Charming, Southsaying, Figure-casting, Palmistrie, Necromancie, and whatsoeuer other diuellish arts the idle braine of curious Naturalists haue deuised; al and euery whereof containe in them a secret idolatrie and superstition at the least, if they haue not openly contracted with the diuell, whom they a­dore, or pay tithe to of their blood; or recompence some way or other for his obedience, suggestion and seruice per­formed at their becke: wherefore all those that had vsed such curious Arts to the dishonor of God, after their cōuer­sion burned their books at Ephesus, Act. 19.19. as the Euāgelist repor­teth in the Acts: in which storie there are diuers points ve­ry worthie obseruation to this purpose; as that they were learned men that vsed these Crafts, and that their learning was out of bookes, and their bookes were worth eight hundreth pounds: which declare plainly that they were writings of Astrologie or Magicke, or Southsaying and the like, and not of witchcraft only, which vsually is not com­mitted to writing, but learned by obseruation or tradition: further it is to bee considered, that they did not sell but burne their bookes, as it were preuenting the vse of them to others, because they were conuicted in their conscien­ces [Page 83] of the dishonour which came to God thereby.

In the third place, after Idolatrie and superstition, 3 Sacriledge dis­honoreth God. which respect God and his worship, succeed sacriledge and simo­nie, which respect the meanes of Gods worship. Sacriledge is when violence is offered to holy places, things, persons, or times, &c. as if men should take away Churches, and Church liuings, and so ouerthrow the callings of Church­men, and conuert the times appointed to Gods seruice to Faires and Markets: by which practises it commeth to passe that Gods worship perisheth, and prophanenes pre­uaileth, and the Lord is either forgotten, or dishonoured. Thus did the King of Babel commit sacriledge, 2. Chro. 36. when hee destroyed the Temple, and carried away the vessels of the Lords house to Babylon, and vsed them to common offi­ces, as in banquetting: thus did Christ prophecie after Da­niel, Matth. 24.15. that the abomination of desolation should bee set in the holy place: thus did the people prophane the Temple, Ioh. 2.15. making it a market place in our Sauiour Christs time. Di­uers other examples there are in the Scriptures of this kinde: but these may suffice, to shew that such sacrilegious practises greatly dishonour God, as being meanes to abo­lish or defile Gods worship.

Simonie also is no small cause of defacing Gods glorie, 4 Simony disho­noreth God. which is when offices Ecclesiasticall are set to sale: where­by it commeth to passe, that vnworthie persons by money prepossesse the places of Ministery and maintenance, which should be conferred vpon persons whom God hath qua­lified competently to such functions. Hereby it commeth that ignorant and wicked Ministers creep into the Church, which are fitter to keepe swine, than to feede the flocke of Christ, meeter to be Masters of misrule, than rulers of Gods heritage: and so the people perish for want of knowledge, or goe astray after their blinde guides, and God is greatly dishonoured, by people and Pastors: besides the indigni­tie which the Ministerie ecclesiasticall sustaineth, that it should be valued with money, which is the means of con­ferring the inualuable gifts of the holy Ghost, Act. 8.18.19.20. which are [Page 84] not to be bought with all the worlds good.

5 Persecution dishonoreth God.Hauing spoken of those sinnes which respect God and his worship, or the meanes whereby God is worshipped: now followeth a sinne which is committed vpon the per­sons that worship God: which generally is termed Perse­cution, and that either of the Preachers or professors of the truth: which is a manifest indignitie offered euen to God himselfe: for the Ministers are Gods Embassadors, and eue­ry true professor is a member of Christ: wherefore as the Prince is then disgraced, when his Embassadour is shame­fully intreated; so is the Lord dishonoured in his Mini­sters and messengers: and as Christ was abused when his bodie was crucified vpon the crosse; so is he also now when the members of his mysticall bodie are persecuted.

And these are the fiue grand-sinnes of Gods dishonour in action and practise: there follow fiue other of lesser dis­grace, whereby notwithstanding God is blemished in his glorious name.

6 Vnreuerent v­sing Gods word and sacra­ments dishonoreth God.In the next place therefore wee must consider that God is dishonoured, when his Word and Sacraments &c. are vnreuerently vsed, which falleth out sundrie waies: some­times by want of attention our minds and hearts and eyes are in the corners of the world, about our worldly affaires, so that the matter handled in the word and Sacraments passeth into the ayre without our attention and considera­tion: otherwhiles through the sleepie & sluggish dispositi­on of the flesh a great drowsines of the soule and body fal­leth vpon vs, so as either we heare not at al, or else we heare onely as the man in the Gospell saw men walke like trees: at other times wee carpe at the word, and blame the Prea­cher: some come to catch and to intrap: none of vs all do so heare as that there is no fault in our hearing: for the best of vs neglect some, forget other, dislike this, or do not applie that doctrine or exhortation, reproofe or consola­tion: whereby Gods word losing part of that reputation which it ought to haue of vs, is in part also disgraced by vs.

After the vnreuerent vse of Gods word, 7 The vnreue­rent vse of Gods creatures and ordinances d sho­noureth Go [...] a [...] meates and marriage. followeth the vnreuerent vse of Gods creatures and ordinances, which hee in mercie permitteth vnto vs for the refreshing of our bodies and the inferiour faculties of the soule, wherein we communicate with the bruite beast: for seeing therein God manifesteth his mercie and loue, and goodnes to the crea­ture, we are not to neglect the same, but with due animad­uersion obserue all those his attributes, and further take heede that wee doe not immoderatly glut our selues with the creatures and ordinances of God, but with a necessarie and pleasurable sobrietie, as occasion serueth, relieue and comfort nature, 1. Tim. 4.4.5. and prouoke our hearts to the glory of the Creator, who hath made the infinite varietie of the crea­tures to refresh and delight man.

Amongst the creatures and workes of God there are some extraordinarie, as miracles, and wonders: 8 Inconsidera­tion of Gods vvorkes d shonouret God: of vvonders and miracles. others or­dinarie, whereof some are iudgements, some blessings; all which seeing they teach vs excellent things of God, are not to be ouerpassed inconsideratly: for miracles and won­ders being strong impressions of Gods power and God­head, ought to smite deeply by extraordinarie affections, as admiration and astonishment into our hard hearts, least God thereby be dishonored: 9 Of ordinarie vvorke of Gods proui­dence. and euen the workes of God which ordinarily befall, are so many witnesses of Gods prouidence to mankinde, which are not sleightly to be o­uerpassed: for he that cannot see and acknowledge the glo­rie of God in the heauens, and the interchangeable course of day and night, Summer, Haruest, Spring, and winter, &c. is as blinde in not seeing Gods prouidence, as the mote is to the Sunne: and so through his negligent or wilfull in­consideration Gods glory is darkned at noone day: where­as in them all the attributes of God shine most cleerely, as his power, mercie, wisedome, iustice: Psal 104. and 136. and to this purpose the Prophet hath composed whole Psalmes.

Amongst Gods ordinances lots obtaine a special place, 10 [...] seem [...] [...] God. which as it seemeth must not bee vsed but in weightie and serious busines, for so the examples of Scripture where lots [Page 86] haue been vsed doe certifie vs: Pro. 16.33. 1. Sam. 14.41.43. Ios. 7.14. 1. Sam. 10.20. Act. 1.16. Num. 26.54. &c. Mat. 27.35. as about life and death, ele­ction of Ministers, distribution of inheritance, and matters of like consequence; and the Scripture expressely noteth the abuse of lots in the souldiers that cast lots for Christs coate without seame: and as it seemeth for men to sport and play with lots is to dishonour the immediate proui­dence & direction of God, where the wit and arte of man hath no place: but in this point I doe not delight to bee long, seeing it is a matter something controuersall.

Thus wee see these prophane actions whereby God e­specially is dishonoured: and so the deprecation of this petition is in some sort opened, to bee against whatsoeuer wants, thoughts, affections, speeches and actions are any way dishonourable to the Lord. Now the last thing to bee considered in this first petition is the thanksgiuing.

5 The thanksgi­uing of the first prayer or peti­tion.We giue thanks vnto God for these good things which he hath bestowed vpon vs and others his children: as

1. Knowledge of his word and workes.

2. Acknowledgement of the same.

4. Religious affections, speeches and actions.

Also we giue thanks for that he hath mortified the con­trary sins in some measure both in vs and our brethren: as first, ignorance: secondly, error: thirdly, Vanitie of minde: fourthly, prophanenes in affection, speech, and action: the particulars of all which may easily be collected by the for­mer tractate in the supplication and deprecation. And this also in briefe may suffice for the thanksgiuing.

For a conclusion of this petition let this generall rule be remembred, that whatsoeuer vertue is commanded in the three first commandements, that is here desired: whatsoe­uer sinnes are forbidden in the same, are here also prayed against: for the vertues appertaining to Gods worship are worthie meanes of honouring God, and the contrary vi­ces are so many cloudes that hinder the cleere Sunneshine of Gods glorie in the world: wherefore whosoeuer listeth more particularly to search into these matters, let him search the writings of the learned, expounding the com­maundements. [Page 87] This is the first petition concerning Gods glory, which is the end of all: now followe the two pe­titions which inferre the meanes of his glory: and first that of the Kingdome of God.

Thy Kingdome come.

This petition in order of nature goeth before the third, 1 The order of the second [...]e­t [...]tion. as the cause before the effect: for Gods Kingdome is that onely meanes which enableth vs to obey his will. First, God must erect his Kingdome in our hearts, and we must be his subiects before we can yeeld obedience to his lawes: from which order ariseth this instruction: That a man can neuer obey Gods will till he haue Gods grace; or a man can neuer keepe Gods lawes till he be Gods subiect, and God be his Lord and King, to rule and ouerrule him; Heb. 11. Rom. 14. 1. Tim. 1. or (which is all one in effect) good workes proceede from grace; or without faith (which is the roote of grace) it is impossible to please God; or whatsoeuer is not of faith is sinne: or the end of the commaundement is loue, out of a pure heart, and a good conscience and faith vnfained: and the necessarie consequence of this doctrine is: Pro. 15.8. Esa. 1.13. Matth. 7.22. that what­soeuer a man doth, wanting grace, is sinne: whether they be actions naturall, ciuill, or religious: for some Preachers, and Prophets in the day of iudgement shall bee found workers of iniquitie.

Here notwithstanding wee must remember to distin­guish betwixt the action and the manner of preforming the action: the agent, the ouerseer, Fiue things in euery action. 1. Actio. 2. Agens. 3. Modus agen­di. 4. Res mota. 5. Patiens. and the matter the acti­on is naturall: the manner of performing the action mo­rall: the agent is terminus á quo, the efficient cause: the obiect is terminus ad quem, or the patient vpon whom the action falleth. Now to all those must be added the matter or the thing moued. This destinction being remembred, let vs take for examples, preaching and almes.

The vttering of the voyce in preaching, is action, Hovv preach­ing is good or bad. good in it one nature; the matter of preaching is good, the holy [Page 88] word of God. The obiect whereupon the action is occu­pied is a godly man, the hearer of the word: all which make the action so farre forth good: but the agent, and the manner of performing the action may turne it to sin: for if the agent, that is, the Minister or Preacher be a man out of Christ, wanting faith and grace, being no member of Christ, nor subiect of his Kingdome, he cannot possibly obey his wil, but the fountaine being vncleane, the streame flowing from the fountaine is vncleane also. Againe, if the Preacher erre in the manner of doing the action, though he be in Christ, as if he preach Christ of contention or ma­lice, and so forth, his preaching may proue sinne: sinne I say, not to the godly and carefull hearer, nor in it selfe, but onely to the Preacher. How almes is good or bad. In like manner, the reaching faith of the hand in giuing almes, is good in nature; the money or matter giuen is Gods creature; the person to whom the almes is offered, a godly man: but if either the person that giueth the almes, or the manner of distributing be vitious as aforesaid: as if the proud Pharisie should cause a trum­pet to be blowne for ostentation and vaineglorie, he be­ing not qualified with the foundation and forme of a good worke; all his almes, if it were all his substance, were abo­minable in the sight of God, 1. Cor. 13. as it came from him, and as good as nothing, as the Apostle teacheth. This distincti­on then being remembred, will cleere this doctrine, that the good deedes of wicked men are sinne: from whence the conclusion also will follow, that the wicked in the day of iudgement shall be condemned for their good deedes. This besides that it thwarteth the doctrine of the Church of Rome, which teacheth good workes before grace, and their merit of congruitie: it teacheth vs further to labour for two things: 1. Tim. 1.5. 1. Cor. 13.1.2.3. first, that we haue the foundation of a good worke, which is faith in Christ, by and through whom our persons and actions are accepted of God. Secondly, that in all our good workes we haue the forme and manner of doing, which in generall, the Apostle calleth loue, not one­ly to God, ayming at his glory, which excludeth vaine­glorie [Page 89] and hypocrisie; but also to man, intending the be­nefit of him, to whom the good worke is extended. And this is the doctrine and vse which ariseth from the order of this petition before the third.

The sense and meaning, 2 The meaning of the second pe­tion. which is the second thing to be obserued, followeth; wherein these two things are to be considered, as before in the first petition, viz the obiect, and the action, that is to say: First, what Gods Kingdome is: Secondly, how Gods Kingdome is said to come.

Gods Kingdome, which is the first point, VVhat Gods Kingdome [...]s. is the heauen­ly politie or regiment, which God through Christ exerci­seth in the hearts of the faithfull by his spirit and word in this life, and by glory and blisse in the life to come: in re­garde whereof the Kingdome of God is called the King­dome of grace, when it is begun in the consciences of the faithfull, and continually cherished and increased by all the holy meanes of saluation; and it is called the King­dome of glory, when it is consummate and perfectly ac­complished, the Saints yeelding absolute obedience to the will of God in heauen; whence issueth the glorious hap­pines of the creature. For better vnderstanding of this point, what the Kingdome of God is, consider shortly these twelue points which followe.

Who is the King? Christ Iesus as he is God and man; 1 where we must know that the Father, and the holy Ghost are not excluded: but all the creatures, of what excellencie soeuer. Heb. 2.5.

Who are the subiects? They are of two sorts: true sub­iects, 2 who are the whole companie of beleeuers whereso­euer: and counterfeit subiects, who though they be in the Church, yet are not of the Church; which distinction is grounded, 1. Iohn. 2.

What are the lawes? They are the law of nature, which 3 is the decalogue: and the lawe of grace, the summe where­of is contained in the Gospell, namely, faith and repen­tance; and obedience, which is the summe of the deca­logue.

4 Who are the enemies? They are these ten following. First, Sathan: secondly, sinne: thirdly, death: fourthly, hell or the graue: fifthly, damnation: sixtly, the world: seauenthly, the flesh: eightly, the Pope and all Papists, and heretikes: ninthly, the Turke and all Pagans: tenthly, the hypocrits, Atheists, and all prophane and professed wicked men.

5 What rewards to the subiects? They are in this life, all good things that may profit them, and freedome from all euill which may hurt; and in the life to come, euerlasting happines in heauen.

6 What punishments or chastisements? The punishments are all taken away in Christ, who hath vndergone them for vs: yet there remaine corrections of diuers sorts to nurture and discipline vs, and to keepe vs in awe and so forth.

7 What weapons to resist our enemies? The weapons are spirituall, Ephes. 6. namely, faith, hope loue, righteousnes, the word, prayer.

8 What is the time of this kingdome? It lasteth so long as the world endureth in that outward polity, and forme of gouernment established by the word. 1. Corinth. 15. It lasteth for euer, euen so long as God is God, in the most gracious and glorious regiment thereof in heauen, these outward meanes ceasing.

9 What is the place of this Kingdome? There are two pla­ces, the one is this world, where the Church is militant, fighting against her enemies: the other is heauen, where the Church is triumphant raigning for euer.

10 What are the offices and officers of this Kingdome? The offices and officers, (besides these that were tempo­rarie and extraordinarie, as Prophets, Apostles, Euange­lists) are these following.

The first office is teaching, and that officer is called a Doctor.

The second is exhorting, and that officer is called a Pa­stor.

The third office is ruling, and that officer is called an El­der; in the Church of England, he is called a Bishop.

The fourth office is distributing, and that officer is cal­led a Deacon.

The fifth office is shewing mercie, which officer is called a widow. These are all set downe. Rom. 12.7.8.

The questions that are betweene the reformed Chur­ches concerning these offices and officers, I of purpose spare to handle, being both vnfit to debate them, and loth to offend; onely I wish that such controuersies might be ended by Councels, and that the peace of the Church might be kept.

Who is the Deputie or Vicar of this King? There is no 11 one person Christs Lieutenant: for wee renounce the Pope, who is Antichrist; but we acknowledge euery King in his Kingdome, the supreme Gouernor in all causes, and ouer all persons, aswell ecclesiasticall, as ciuill, next and im­mediatly vnder Christ: which Prince hath authoritie to substitute ecclesiastical Magistrates according to the word, for the polity of the Church, in the exercising of iuris­diction, visitation of Churches, and ordination of Ministers; which persons in England are called Bishops.

What are the properties or qualities of this Kingdome? 12 It is spirituall, not worldly, and exercised vpon the con­science: wherein it differeth from the ciuill state.

Thus we see what Gods kingdome is: How Gods Kingdome commeth. now we are fur­ther to enquire how Gods Kingdome is said to come, namely.

1. When it is erected or established where before it was not.

2. When it is enlarged and increased where before it was.

3. When it is repaired or restored from some former decayes.

4. When it is perfected and accomplished fully: of each something.

First, How Gods Kingdome is erected. Gods Kingdome is erected and set vp generally [Page 92] and specially: generally when it is entertained by publike consent in a countrie or Kingdome; and that is when the Magistrate by law doth establish the worship of God ac­cording to the word: and execution is done accordingly: and when the Ministers, in their ministerie teach and mini­ster the word and worship of God established. Specially the Kingdome of God is established or erected, when men by the word of God are conuerted to the faith, and out­wardly make profession thereof. Thus Gods Kingdome is set vp.

Hovv Gods Kingdome is enlarged.Secondly, Gods Kingdome is enlarged; both when there are new subiects made, when as before they were e­nemies, that is to say, when there are added to the Church, such as shall be saued, or when they that are ordained to life euerlasting beleeue: as also when the former subiects are confirmed and bettered, that is, when such as are with­in the Church, and doe beleeue, grow in grace, and in the knowledge of our Lord Iesus Christ.

Hovv Gods Kingdome is repaired.Thirdly, Gods Kingdome is repaired from two great ruines and downefals especially: the one of doctrine, the other of manners, and they are both of them vniuersall, and particular; for there are some which depart totally from the whole doctrine of the saith of Christ, as when a Christian becommeth a Turke, and some depart onely from some particular doctrines: as they in the kingdome of Antichrist. Againe, there are some which being bapti­zed and professing Christ, powre out themselues afterward to all manner of licentious wickednes: others fall into some particular sinnes, as adultery with Dauid. Now if a man recouer againe from false doctrine, as from Turcisme, or Papisme, that repayre is dogmaticall: but if a man re­couer by repentance from lapse into sinne, that repaire may be called morall: all which kindes both of Apostacie, and backsliding, and of repairing and restauration, may sometime befall a whole kingdome or common-wealth, aswell as particular families or persons.

Hovv GodsLastly, Gods Kingdome is perfected and fully accom­plished [Page 93] at two times: Kingdome is perfected. The first time is the day of a mans death: the second time is the last and general day of iudg­ment.

The day of death is the speciall perfection of this king­dome in the subiect that dieth, for then grace is perfected and consummated.

The day of iudgement is the generall perfection of this kingdome in all the subiects thereof, which shall either die, or be changed suruiuing at that day. The speciall per­fection of this kingdome, is the glorie of the soule only in sanctification and saluation: the generall perfection of this kingdom, is the glorie both of bodie and soule, of the whole man▪ which then shall perfectly, according to the measure, be sanctified and glorified. Thus we see how the kingdome of God commeth.

Hauing now deliuered the meaning of this second pe­tition, it followeth according to the order propounded to speake of the contents thereof, in the supplication, depre­cation and thanksgiuing: and first of the supplication, which is the third generall.

The things which wee aske at Gods hands in this peti­tion, 3 The supplicati­on of the second petition. 1 Tim. 2.3. 1. Godly Magi­ [...]t [...]ates further Gods kingdom. are these following: the first concerneth the Com­mon-wealth, viz.

1. Godly Magistrates, for whom the Apostle willeth to pray: teaching that it is a thing good and acceptable in the sight of God our Sauiour so to doe: and the Wiseman forbidding to curse the King, and the rich, on the contrary signifieth that wee should pray for them and blesse them: for the negatiue includeth the affirmatiue and contrarily: for Magistracie is an excellent meanes to further the king­dome of Christ: Esay 49.23. and therefore they are compared to nur­sing fathers and nursing mothers by the Prophet: for as parents doe both beget and bring vp their children; so godly Magistrates doe erect and maintaine the faith and true religion by the sword: hence it is that the Kings and Queenes of England are intituled Defenders of the Faith: which is the most royall part of the title royall.

[Page 94] 2 Godly lawes [...] f [...]ther Gods king­dome.2 Wee pray in this petition that the godly Magistrates may mak [...] godly lawes, and establish the whole truth of the word, and see that both the tables of the Commade­ments be obs rued: for the Apostle in the former place to Timothie express [...]th the substance of the Magistrates dutie, which is to procure that the subiects may leade a peace­able and quiet life in all godlines and honestie; 1. Tim. 2.2. where there are three things appertaining to the Magistrate, which he must endeuour for his subiects: Peace, Godlines, Honesty, which doe comprehend the substance of the whole law of God: such Kings were Dauid, Iehosaphat, Ezechias, Iosias, Nehemiah, Zorobabel, Hester, and Mardochai, with others: whose care was to establ [...]sh holesome lawes, to ouerthrow Idolatrie and superstition, and to procure the peace of the Church and Common-wealth. Dan. 6.26. Nehem. 2. Such lawes did Darius and Artaxerxes procure to bee made, for restoring the wor­ship of God in Ierusalem, although they were Heathen Kings, who in some sort did helpe forward the kingdome of God.

The second thing we aske appertaineth to the Ministe­rie of the Church.

1. Able Mini­sters further Gods kingdom.1. Able and faithfull Ministers, which both haue gifts, and willing mindes to employ their gifts in their Ministe­rie to the glorie of God, and the edification of the bodie of Christ. Mat. 9.37.38. This is that which Christ teacheth his disciples to pray for, that seeing the haruest is great, and the labourers few, therefore the Lord of the haruest would send foorth labourers into the haruest: and the Apostle willeth the Thessalonians to pray for him and other the Ministers of the Gospell: 2. Thess. 3.1. for next vnto godly Magistrates are godlie Ministers, the one establish Gods worship, the other teach Gods worship: hence it is that as Magistrates are called nursing fathers and mothers, so Ministers are called Gods fellow-workmen, 1. Cor. 3.9. builders, shepheards and such like: for that they feede the flock, build the citie, and performe the worke of the Ministerie outwardly as God doth inwardly: yea there are more excellent titles giuen to the Ministerie [Page 95] in the holy Scripture than to Magistracie, as that they are the light of the world, the salt of the earth, Christs Ambas­sadours: indeede there is one onely title giuen to Magi­strates before Ministers, that they are termed Gods; Psal 32 6. which is not so much in regard of their office, as of their superiority and authoritie ouer all persons: whereas the titles of the Ministerie are rather giuen to the office than the person.

2. Wee pray also that these Ministers may faithfully, A powerful Minister [...] [...] ­theret [...] Gods kingdome. powerfully, and zealously exercise their offices ministerial, not onely in preaching, but also in gouerning the Church: as in teaching the ignorant, reproouing, suspending, ex­communicating the obstinate, comforting the comfortles, confirming the weake, confuting errors and heresies, and generally in building vp the kingdome of Christ, accor­ding to their seuerall functions delegated vnto them by the politie Ecclesiasticall. Thus Moses prayeth for Leui, that Vrim and Thummim might be with him, Deut. 33.8.10. and that he may teach Iacob the law and iudgements of God. So the Apostle Paul wisheth the Ephesians to pray for him, Ephe. 6.19.20 that a doore of vtterance may bee giuen vnto him to speake boldly as hee ought: for the powerfull Ministerie is as it were horsemen and chariots to ouerthrow the kingdome of the diuell, that so the kingdome of Christ may take place; 2. Cor. 10.4.5. it is the spirituall weapons which are mightie through God to cast downe the holds of mans imagina­tions, and of euery high thing that is exalted against the knowledge of God, and bringing into captiuitie euery thought to the obedience of Christ.

3. 3. Preseruation of [...] from the [...]erse­cution [...] d [...]s [...] ­reth Gods kingdome. We pray also that these godly Ministers may be pre­serued and kept from the persecution of tyrants and wicked men, whom the diuell enrageth against them espe­cially, as we see by euident experience that no sort of men is so much maligned and exposed to the despight of mali­tious men, as the faithfull Ministers. Yea and the more faithfull and powerfull they are, the more doth the [...]iuell in his members outray against them. Deut. 33 [...] Thus did Moses pray that the Lord would smite through the loynes of them [Page 96] that rose vp against Leui to persecute him: so the Apostle willeth the Thessalonians to pray that he might be deliue­red from absurd and euill men: 2. Thes. 3 2. for persecution is a great discouragement to a Minister, and it driueth many a godly man to his dumpes, and interrupteth his Ministerie, or at the least his cheerefulnes in his Ministerie, and so by this meanes the efficacie of his Ministery being hindred, Christs kingdome receiueth hindrance also.

Thus we pray for Magistracie and Ministerie, which are the two generall and maine pillars of Gods kingdome. Now follow the fruites and effects of them both, which are, reformation, and conuersion.

Reformation and conuersion further Gods kingdome.In the third place wee pray that by godly Magistrates inacting wholesome lawes, and causing due execution of them: and by godly Ministers powerfully exercising their ministeriall actions, men may bee reformed from their er­rors and misdemeanour, and bee truly conuerted to the faith, and brought to repentance out of the snare of the di­uell, or at the least by outward punishment from the Magi­strate and ecclesiasticall censures from the Ministerie be re­strained and repressed, so as they breake not out to open prophanenes: and also that those which are alreadie con­uerted and reformed, may bee further built vp in the spiri­tuall building of Gods temple. The substance of this point is, that God would vouchsafe to adde the operation of his spirit, to the outward meanes both of Magistracie and Mi­nisterie. This the Apostle calleth the kingdome of God: Rom. 14.17. when he teacheth that the kingdome of God standeth not in meate and drinke (or any outward meanes by conse­quence) but in the effectuall operation of the spirit which worketh in vs righteousnesse, peace, and ioy in the holie Ghost: which three things are principall parts of this kingdome.

1 Righteousnes a part of Gods kingdome.Righteousnes is twofold: first imputatiue, which is the righteousnes of Iesus Christ the Mediatour and Redeemer purchased through his doings and suffrings for the church, and imputed to euery beleeuer by the holy Ghost: which [Page 97] righteousnes is apprehended and applied by faith.

The second is righteousnes inherent & resident in vs, as a quali [...]ie really qualifying the subiect, which righteousnes is an effect of the former righteousnes of Christ imputed, whereby sinne daily is crucified and weakened: and we are enabled to yeeld obedience to the will and law of God in some measure acceptable to God through Christ: from which inherent righteousnes, as from the bodie of the tree, (Christs righteousnes imputed being the roote) spring ma­nifold branches, which bring foorth fruites worthy repen­tance and true conuersion.

After righteousnes followeth peace, 2 Peace a part of Gods kingdom. which is peace with God, who of an enemie is made a friend through the me­diation of Iesus Christ: and peace with our owne consci­ences, which before were either ouerwhelmed with de­spaire, or puft vp with presumption and senselesse securitie: and peace with all the creatures, so farre forth as that they shall not hurt vs, but become seruiceable to vs.

After peace followeth ioy in the holie Ghost, 3 Ioy spirituall a part of Gods kingdome. arising from righteousnes and peace: for being once through faith made partakers of the righteousnes of Christ, and qualified with the manifolde graces of Gods spirit, and being at peace with the Creator and the creatures, 1. Pet. 1. Rom. 5. then we reioyce with ioy vnspeakable and glorious, receiuing the end of our faith, which is the saluation of our soules: whereby also wee reioyce in the afflictions which befall vs for Christs sake.

These are the principall things we pray for in this peti­tion appertaining to this life: The last iudgem [...]nt [...]ther­e [...] Gods king­dome. some thing also appertai­ning to the life to come is here desired, namely the speedy comming of Iesus Christ to iudgement, and so the perfe­cting of the number of the elect, the resurrection of the bodie, and the euerlasting ioyes of heauen: so in the Apo­caly [...]s the Spirit and the Bride say, Come: come Lord Iesus, Apoc. 21. come quickly And this may suffice for the supplication.

The th [...]ngs which wee pray against follow in the next place to bee handled, 4 The depr [...]cati­on the [...] of this petition. which may bee gathered out of the [Page 98] supplication, and are to be handled according to the order there vsed: and in the first place things concerning Magi­stracie.

Anarchie hin­dereth Gods kingd [...]me. Iudg. 19.1. Anarchie: which is want of M [...]gistrates, whence is­sueth disorder and confusion, that euery man may do what him listeth, a fault taxed in the Common-wealth of Israel: whereby it commeth to passe not onely that the second table of the Commandements concerning iustice and e­quitie is transgressed; example whereof is brought of the Leuite, whose wife was abused vnto death: but that the first table also is violated, which respecteth the kingdome of God, Iudg. 18. as the example of Micah and his idolatrie tea­cheth. For it is a thing that the diuell would wish princi­pally that Magistracie were abolished, and therefore hee hath inspired that diuellish doctrine into the confused heads of the Anabaptists, who take away all rule and au­thoritie and all superioritie among men: for if hee could compasse that, then the feare of punishment being aban­doned, and the hope of rewards taken away, which are the two sinewes of the Common-wealth, he might easily pro­stitute men, women, and children to all impious and dis­honest behauiour: whereby the kingdome of God should be banished out of the world. Hence it is that the light of nature teacheth, that it is better to haue a Tyrant than no King: for nature is not so extinct in any man, no though he were an Atheist, but he would, if not of loue to order and ciuilitie, yet in policy prescribe lawes to his subiects, wher­by peace may be maintained and some forme of modera­tion, least the bruite beast should controll man, to whom nature hath prescribed and limited a compasse, as wee see labour in the Pismire, chastitie in the Turtle, curtesie in the Elephant, and the like in other creatures: and although a Tyrant might doe and suffer much impietie and iniquitie, yet some good must needes proceed from him, though he were neuer so great a monst [...] of men: in regard whereof Tyrannie is better than Anarchie; there being some order in the one, and none in the other.

[Page 99]2. Next vnto Anarchie is Tyrannie, Euill Magi­strates hinder Gods king­dome. when euill Magi­strates are in place, which seeke by all meanes to erect and set vp the kingdom of Satan, in Gentilisme, Mahometisme, Papisme, or Atheisme, or any other superstition and here­sie, whereby persecution is [...]aised against the true worship­pers of God and true religion: Toleration of strange religion and worship hindreth Gods kingdome. or else when there is a To­leration of many Religions, whereby the kingdom of God is shouldered out a doores by the diuels kingdome: for without question the diuell is so subtill that hee will pro­cure, through the aduantage of mans naturall inclination to false doctrine and worship, more by thousands to fol­low strange Religions, than the truth of Gods word: wher­fore the Magistrates should cause all men to worship the true God, or else punish them with imprisonment, confis­cation of goods, or death as the qualitie of the cause re­quireth. Here notwithstanding a doubt ariseth: how it is lawfull to pray against the euill Magistrates, 1. Tim. 2.2. when as the Apostle doth wish prayers to bee made for Heathen Prin­ces and Magistrates, which then were persecutors. The an­swere is very easie, that we may pray for their saluation and conuersion, but against their tyrannie and persecution: for it is not vnlawfull to pray for the Turke, Pope and Spa­niard that they may be conuerted and saued: but it is law­full also to pray against their proceedings against the truth, that God would discomfit them in battel, bridle their cor­ruption, abate their pride, asswage their malice, Psal 68.1.2. and con­found their deuices. Thus wee see the Prophet prayeth a­gainst the enemies of the Church. Iudg. 5.31. Psal. 83.9.10. Thus also did Deborah and Barak pray that all the enemies of God might perish as Sisera perished: and so in another Psalme prayeth the Prophet.

3. Lastly, Euill lavves hinder Gods kingdome. Dan. 6. wee pray against all wicked and irreligious lawes and statutes, that God would hinder the making of them, or at the least the execution of them: such as was the law made against Daniel, that contained a mouths A­theisme, that no man for thirtie daies should worship any God but the proud King: such as was that which Haman [Page 100] procured to be made and ratified against the Iewes, Hester. 3. that all the true worshippers of God should be destroyed & slaine: such as were enacted in the time of the bloodie persecu­tions by Heathen Emperours, that whosoeuer said he was a Christian should bee put to death: for by such lawes the very foundation of Gods kingdome is shaken, and greatly endangered.

Againe, in the second place wee pray against certaine sinnes and enormities incident to the Ministerie: which are these.

Ignorant Mi­nisters hinder Christs king­dome. Malach. 3.7. Hosea. 4.6.1. Ignorance: for ignorant and vnlearned Ministers pine the soules of men, being not able to teach and instruct the people committed to their charge: the Priests lips should preserue knowledge, and the law should bee required at their mouthes: and the Lord he refuseth such Priests as re­fuse knowledge: for they are the lights of the world, and therefore they must haue light in them whereby they may giue light: they are the salt of the earth, and therfore must haue fauour in them to season withall: wherefore by law established in this land none ought to bee admitted into the Ministerie, but such as can render a reason of their faith in Latine, and can teach the Catechisme allowed by law containing the summe of Christian religion, so as the peo­ple may vnderstand, and at their ordination haue authori­tie giuen them to expound the Scriptures being called thereto. Wherefore seeing there can be no faith without knowledge, and no knowledge without teaching, and no teaching without learning: therefore the Ministers that want learning cannot teach, so as the people may know and beleeue and be saued: and by this meanes the people perish for want of knowledge, Hosea. 4.6. and Gods kingdome is di­minished in the number and qualitie of good subiects.

False teachers hinder Christs kingdome.2. After ignorance followeth error, which poysoneth the soule: for hereticall and erroneous teachers broaching erroneous and false doctrine, infuse poison into the minds of men: for such doctrine fretteth and infecteth like a Gan­grene, as the Apostle teacheth: 2. Tim. 2.17. and therefore hee willeth [Page 101] that men should auoyde such teachers and heretikes after once and twise admonished: for as all men will auoyde him that hath the plague, or any other contagious disease; so erroneous and hereticall teachers must bee shunned as being such as haue the plague of heresie vpon them, which is almost incureable, whereby they infect those that are of sound iudgement, and so pull them from subiection to Christ their King and Prophet.

3. In the next place, The Ministers hinder Gods Kingdome. idle and vnprofitable teachers fol­low, which eate the milke, and cloath themselues with the fleece of the flocke, but feede not the flocke. The sinne of these men is so much the greater, for that they can, and will not teach their people: and as idle persons in the com­mon-wealth are called theeues by the Apostle, Ephes. 4. not because they violently steale, but for that they are caterpillers and drones, eating that which they neuer sweate for: so these men that liue idly in the Church, incurre the iust rebuke of spirituall feloney and theft; in that they eate and worke not: in that they reape temporall things of the people, and doe not minister their spirituall things to the people. And so it commeth to passe that the people being vn­taught, and vnfed, their soules pine away and are famished and perish, and the Kingdome of Christ is depriued and robbed of subiects.

4. After idle Ministers which can teach, and will not, Vnskilfull Mi­nisters hinder Gods King­dome. followeth another sort, which wil teach, but cannot: whose seruice is therefore refused of God, for that they take vpon them that whereto they haue no competent abilitie. For there are certaine bounds and limits wherein consisteth a sufficient qualification to the office of the Ministerie, whereto if any man be found defectiue, although he may be profitable to the furthering of Christs Kingdome in another calling, yet therein he doth harme, in that he hin­dereth another, that might doe good: these men may be called manglers and hackers of Gods word, for they can­not deuide the word aright, as the Apostle speaketh, nei­ther are they apt to teach. A skilfull carpenter can by line [Page 102] and leuell square his timber, but a man not brought vp to the trade, will hacke and mangle and mare the timber: so the Apostles compareth Ministers to skilfull builders, and not to them that cleane and chop wood, rending and cut­ting it in peeces, they care not how so it be done. For a Minister must be a master of his profession and mysterie, as well; yea much more than other men. Againe, it is one thing to be learned, and another thing to be apt to teach, the one is contemplatiue, the other practicall; for a man may haue knowledge how and what to teach: and yet want gifts of speech to vtter significantly, and profitably, as experience teacheth. By reason whereof it falleth out that some men hauing good learning, do not edifie others: or hauing speech and wanting learning, are no better than sounding brasse, and a tinckling cymball.

Vitious Mini­sters hinder Gods King­dome.5. Now further let it be graunted that a man haue the qualification of learning, sound iudgement, paines, skill, and vtterance; yet neuerthelesse if his life bee vitious, he doth not builde with both hands, but pulleth downe as fast as he buildeth. Wherefore the Apostle requireth that Ministers should be both apt to teach, 1. Tim. 3. Math. 5. and vnreproueable, and Christ himselfe willeth his disciples to haue a double light in them, both of sound doctrine, and a godly life. Such Ministers may very well be compared to images, pla­ced in crosse wayes, which point the way to the towne, but neuer set foote to goe thither: or like to the sermon bell that calleth men to the sermon, which is the meanes of saluation, but neuer heareth nor profiteth by the sermon. And these Ministers greatly hinder the Kingdome of Christ, for howsoeuer they preach and may be meanes of conuersion and edification to those that are conuerted: yet surely their euill life doth scandalize and offend many, not onely that are without, but some weake ones also with­in the compasse of the Church. For howsoeuer it be a fault for a man to stumble at a blocke wilfully and of purpose, as these men doe: yet surely it is a great fault for to lay the blocke in his way, which we know will stumble at it; it is as [Page 103] if we should giue a sworde to a mad or desperate man, that would kill himselfe.

6. A [...]lattering Ministery hin­dereth Gods Kingdome. In the last place those Ministers that seeke to please men, that sow pillowes vnder euery elbow, that say peace, peace, when there is no peace, that daube with vntempered morter, that out of a policie securing themselues from daunger, refraine holsome doctrine and application, not daring to say with Nathan to Dauid, thou art the man: nor with Elias to Ahab, it is thou and thy fathers house that troubleth Israel, nor with Iohn Baptist to Herod, it is not lawfull for thee to commit incest, nor with Christ to the Scribes and Pharsies, woe be to you Scribes and Pharises, hypocrits, serpents, generation of vipers: these Ministers, I say, walking fearefully and politikely in their ministerie, hinder the building of Christs spirituall temple: for they doe not hew, and sawe the rough stones, nor plane and polish the knottie timber, but rub them with a smooth slickstone, and wipe them with a soft foxe skinne, and so by this meanes the rubbish stone, and knottie timber, is vnfit for the spirituall edifice: whereas the Ministers should be such as Iames and Iohn were, the sonnes of thunder, which should with the thunderbolts of Gods iudgements pearce the flint-hard hearts of secure and carnall men, that they might be turned into soft and fleshie hearts.

Hauing spoken sufficiently of the faults incident to the magistracie and ministerie, which hinder the Kingdome of Christ, other vices follow which in this petition we pray against.

First against infidelitie, impenitencie, and raigning sins, Generall sinnes hindering Christs King­dome. the subuersion whereof is an effect of good Magistracie, and Ministerie, and the nourcing and cherishing whereof necessarily groweth from the foresaid vices in the Magi­stracie and Ministerie. These sinnes, howsoeuer they are incident to some Magistrates and Ministers, yet they are generall sinnes that indifferently possesse the hearts of all men of all estates and callings.

1. Infidelitie hin­dereth Gods Kingdome. Infidelitie is one leafe of the yron gate that barreth the [Page 104] Lord Iesus Christ out of the soule: who being kept out, it is impossible that his Kingdome and scepter should there be erected. So long as the diuell, who is the strong man, keepeth possession, all things are safe: but when saith en­tereth into the soule, Psal. 24. then one leafe or head of the euer­lasting gate is lifted vp, and the K [...]ng of glory commeth in: Matth. 12. then that man Iesus Christ, which is stronger than the diuell, spoileth him of his castle and furniture, and taketh possession of the spirituall fort, and aduanceth his scepter and Kingdome, proclaiming himselfe the King and Lord of that subiect.

2 Impenitencie hindereth Gods King­dome. Luk. 3.Impenitencie is another leafe of that yron gate, which excludeth Christ Iesus, and causeth the owner to rebell a­gainst his soueraigne Lord and King; which must be ope­ned and lifted vp before Christ will enter. Repentance may be termed the Haruenger of the King, as Iohn the Baptist was of Christ, who taught the baptisme of repentance, for the remission of sinnes, whereby the Lords way was pre­pared, and his paths made straight. This is the doctrine which Christ himselfe taught: Repent, for the Kingdome of God is at hand: for Gods Kingdome being at hand is admitted into the soule by repentance, and excluded by impenitencie.

3 Raigning sins hinder Gods Kingdome.Raigning sinnes also may be termed the locke vpon the gate, or the barre, or the port-culles, whereby the yron gate is further fortified and strengthned against an entery. For so long as any one sinne raigneth in the soule, the Lord Iesus cannot, nor will not raigne there, who will haue all the place of the soule, or none: for Christ can indure no consort or copartner in his Kingdome, especially his ene­mie: and no man can serue two contrary masters; or be a good subiect to two Kings, 4 False doctrine and superstiti­on hinder Gods Kingdome. inioyning contrary lawes.

Secondly, we pray against al the Kingdome of darkenes, as against Gentilisme, Mahometisme, Iudaisme, Papisme, and against the proceeding of all those, or any other false doctrines and superstitions: for by all these false meanes, the Kingdome of Antichrist, and of Mahomet, the two el­dest [Page 105] sonnes of the diuell, is aduanced; and the Kingdome of Iesus Christ is deiected and cast downe.

Lastly, we pray against wicked men and Angels, that God would hasten their iust destruction and damnation: and in the meane space represse and bridle their malice and rage, that they doe not preuaile against the truth of God and professors thereof: Rom. 11 9. Psal. 69.22. and if wee doe discerne any man to be a reprobate, as namely, one that committeth the sinne against the holy Ghost, directly and particularly to pray for his speedy damnation, and all the meanes effe­cting the same. Finally, Rom. 16.20. that God would shortly tread downe Sathan vnder our foote.

This is the deprecation. The thanksgiuing followeth; 5 Thankesgiuing of the second petition. which how it is to be made, may be gathered by the parti­culars of the supplication and deprecation.

This is the first of these two petitions which concerne the meanes of Gods glory: from whence this may be ob­serued; that one and the selfe same vertue and vice may be referred to diuers petitions in diuers respects; which is agreeable to the rules of reason, which teacheth that the respect being chaunged, the argument is also chaunged. To this petition the fourth commaundement is to be re­ferred.

Now followeth the second of these petitions, which re­specteth the meanes of Gods glory, which is the obedience of his will.

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

This petition followeth consequently vpon the former, 1 Order of the third petition. for when men are subiects of Christs Kingdome, then they begin to obey his will, whereas before they were rebels and traytors, and the slaues of sinne and Sathan; whence this instruction ariseth. That obedience to Gods will are the fruites of Gods Kingdome. Or that good workes are the effects and signes of grace, and the Kingdome of God in vs: or that good workes iustifie, [...]hat is declare that we [Page 106] are iustified, and that they argue faith, and grace in the heart. The tree is knowne by the fruite saith Christ: and Iohn Baptist willeth those that came to bee baptised, Mat. 12.33. Mat. 3.8. to bring forth fruites worthie amendement of life; or wor­thie conuersion; as if it had been said by Christ and Iohn Baptist: Euill fruite argueth an euill tree, and good fruite commendeth a good tree: so euill workes shew an euill heart, and good workes shew a gratious heart. Repen­tance or conuersion appeareth in godlines and righteous­nes, and not in prophanenes and wickednes. And therefore if you will approue that you haue repentance, which is the inward baptisme; whereof the outward baptisme of wa­ter is a signe, bring forth such fruites of a holy and righ­teous life, which may euidently declare the same: for the inward disposition of the heart is outwardly ingrauen in the life: Iam. 2.18. Shew me thy faith by thy workes, and I will shew thee my faith by my workes, for we cannot otherwise iudge one of another, but by the outward practise; for God onely is the searcher of the heart.

This doctrine will minister vnto vs a touchstone where­by we may try a sound and substantiall Christian from a foggie and bumbasted hypocrite: the life of the one is re­ligious and righteous full of good workes, Psal. 45.2. Ephes. 4.29. his lips are full of grace, and rotten communication proceedeth not out of his mouth: whereas the life of the other is either grosely vitious or meerely ciuill; who though perhaps he doe no harme, yet he doth no good, especially he will be dissolute in religious exercises, and worldlines tainteth his life: and though happily himselfe will not talke corruptly, yet he can either with patience or delight, 1. Cor. 4.5. heare others. Againe, although wee may not clime vp into Gods iudgement seate, to giue the definitiue sentence of his election, or re­probation vpon other men, for that were to rob God of his honor, yet without breach of charitie we may censure the present estate of other men, leauing the issue to the Lord; neither ought men thereat to be offended, conside­ring that Christ hath left vs a most certaine rule of directi­on, [Page 107] ye shall know them by their fruites: Mat. 7.16 and howsoeuer a godly man may sometime be censured for a wicked man, he being in some grosse sinne a long time, as Dauid in a­dultery without repentance; yet though the censure bee false, it is charitable, because it is according to the rule: By their fruites yee shall know them. And contrariwise, though sometime a wicked man may play the hypocrite so kindly as that he may by the shew of good workes, wring from the Church, the charitable censure of a godly man, he be­ing nothing lesse; yet that censure also is due being false, and in charitie, and iustice hee can haue no lesse, for the heart is vnknowne to man, and we can know them only by their fruits. And this may serue for the order of the petitiō.

For the meaning of this petition, consider three things. 2 The meaning of the third pe­tition.

1. What is Gods will.

2. What it is to doe Gods will.

3. How Gods will must be done.

For the first we are to know that Gods will is partly re­uealed to the Church in his word and workes, VVhat is Gods will. partly kept secret to himselfe in the closet of his owne eternall coun­sell; which distinction is grounded vpon that speech of Moses: The secret things to the Lord, Deut 29.29. the reuealed things to vs. For example, these are things secret: Which man is a reprobate amongst vs? (if he haue not sinned the sinne against the holy Ghost) Where hell is? How the Angels are distinguished? When the day of iudgement is? which things God hath concealed from vs as impertinent for vs to know: and to search whereunto, were to passe the bounds of a modest and sober inquisition. Now things re­uealed are such as are contained in the world, viz. All that holy doctrine of the law and Gospell contained in the writings of the Prophets and Apostles: as also whatso­euer other things the workes of God ordinary or extraor­dinarie discouer vnto vs. As for example, the howre of this mans death is vnknowne till he be dead, then it is knowne, &c. And thus God doth daily reueale new matters to vs, which before were hidden: thus by the obseruation and [Page 108] inquisition of wise men the course of heauen and the whole order of nature was discouered.

VVhat it is to doe Gods will.For the second thing, which is the doing of Gods will, wee must consider thereof according to the distinction of Gods will before set downe: and first for the reuealed will of God, that is done two waies: either by obeying the commandements willingly, or suffering the chastisements patiently: for the chastisements which befall vs are parts of Gods reuealed will, of what kinde soeuer they bee: and here are two vertues suggested vnto vs, when wee pray let thy reuealed wil be done: Obedience, which is so often vr­ged in Deuteronomie: Deut. 6.1.2.3. and Submission, which is insinua­ted in the emphasis of the word, Thy will, containing a ne­gation of our owne wils, as Christ said in his prayer, Not my will, Mat. 26.39. but thy will be done. Secondly, for the secret will of God we doe also in part pray that it may be done: I say in part: for example sake, we pray that God would daily more and more reueale vnto vs Antichrist, which to the Primitiue Church was a secret, and in part is a secret to vs. So also we pray, Apoc. 22. Come Lord Iesus, come quickly, and yet the second comming of Christ vnto iudgement, in regard of the time, is concealed: so we pray for patience to beare the crosses which God shall inflict; which of what kinde they are, and when they shall befall vs, is vnknowne.

How Gods will must be done.Thirdly, Gods will must be done in earth, as in heauen: which words are diuersly expounded by Interpreters.

1. Cor. 6.20.Some say: Let the bodie, which is earthly, obey Gods will, as the soule and spirit, which is heauenly: but that is as good as nothing, for the soule is sinfull as well as the bodie, yea is the author of sinne to the bodie which is on­ly the instrument.

1. Cor. 15.47.Others say: Let the earthly minded men bee conuerted and yeeld obedience, as the heauenly minded are and do: but this also is as good as neuer a whit, being neuer the better: for the heauenly minded are imperfect, and wan­ting in the best of their obedience.

But the better sort of Expositors say thus: Let men vp­on [Page 109] earth obey the will of God, as the Angels doe in hea­uen: Psal. 103.20. and this seemeth to bee the true exposition of the words: now the Angels obey Gods wi [...]l readily and per­fectly. Gods will must be done readi­ly. Esay 6.2. Exod 36.35. Exod 25.20. The willingnes and readines of the Angels doth ap­peare by the similitude and shape which is giuen them; they are said to haue wings by the Prophet Esay: and the Cherubims imbroidred vpon the vaile of the Tabernacle, and the two Cherubims vpon the Mercie seate had wings: yea further, the two Cherubims vpon the Mercie seate did looke with their faces to the M [...]rcie seate ward, which is by our Sauiour Christ expounded of their willingnes, where he saith, that the Angels alwaies behold the face of my father which is in heauen. Mat. 18.10. Now it is apparant that the be­holding of the face s gnifieth in a seruant readines to bee imployed about his masters busines, according as it is in the Psalme, Psal. 123.2. The eyes of seruants looke to the hands of the ma­sters and mistresses: by which phrase the Prophet signifieth not onely confident hope and expectation of deliuerance, but in the meane season till deliuerance come, patience to beare contempt, mocking and despightfulnes, and readie obedience to Gods will, yea in these great extremities, which in that Psalme is insinuated by the Prophets prayer. The Angels also obey Gods will perfectly, Gods will must be done per­fectly. who are there­fore called holy Angels, for that they haue no spot of sinne or disobedience in them: for howsoeuer the Angels being compared with God haue in them imperfections, in re­gard whereof Eliphaz speaketh in Iob, Iob 4.18. that hee found no stedfastnes in his seruants, and laid follie vpon his Angels: and therefore in Esay the Seraphims with two wings co­uer their feete; Esay. 6.2. yet neuerthelesse if the Angels bee compa­red with Gods law, which is the rule of their obedience, they are able, and doe perfectly euen in the strict and exact measure and manner of obedience yeeld obedience there­unto, otherwise they could not continue in that estate of grace and glorie wherein they are now, and so shall abide confirmed for euer. So then the meaning of these words is [Page 110] thus much: Graunt that wee may willingly and perfectly obey thy will, as thy holy Angels doe.

But here in opposition to this last propertie of the An­gels obedience it may bee obiected, that seeing it is im­possible we should perfectly obey Gods will, therefore we must not in our prayers aske that at Gods hand: for shall it be thought lawfull and reasonable to aske impossibili­ties? For answere whereto thus much in briefe: Impossi­bilities are of two sorts, viz. alwaies impossible, and impos­sible for a certaine time. Now although it be for the pre­sent impossible that Gods children should perfectly obey Gods will, yet it is not so for euer: for when wee shall bee perfectly regenerate, then shall wee perfectly obey Gods will: which we are here by way of implication taught to pray for, Three kinds of perfit obe­dience. Esay. 38.3. and so to long after. Furthermore, perfection is of three sorts: First, perfection opposed to hypocrisie, and so is Ezechias said to haue walked before the Lord in truth and with a perfect heart, and this may bee termed perfectio qualitatis: when our obedience is perfect in qualitie, and not dissembled.

Secondly, perfection of number, when obedience is not performed to some onely, but to all the commandements of God, Luk. 1.6. as Zachary and Elizabeth are said to haue walked in all the commandements and ordinances of God with­out reproofe: and this may bee called perfectio partium ac numero, when obedience is complete in all the members thereof▪ whereto one kinde of imperfection is opposed.

Thirdly, perfection of degree, when obedience in the highest and exactest measure is exhibited: so Christ onely, and Adam in the state of innocencie, and the holy Angels and Saints in heauen doe obey Gods will: of this Christ speaketh, Mat. 22.37. alleaging the sentence of the Law: Thou shalt loue the Lord thy God with all thy heart, with all thy soule, with all thy strength, Luk. 10.27. and with all thy thought: this is called perfe­ctio quantitatis ac graduum: whereto another kinde of im­perfection is opposite. Of all these kindes of perfection [Page 111] the Apostle speaketh in one place, Phil. 3.12.15. denying in himselfe the perfection of degree and contending to it: but affirming of himselfe and others the other two kindes of perfection: for although hee was not perfect in the highest and abso­lutest degree of obedience; yet hee and other of the Phi­lippians were vpright in regard of the qualitie, Verse 1 [...]. and com­plete in respect of the parts of obedience. The distinction being thus warranted must be applied to the purpose: Al­though then as yet it is impossible for vs to yeeld the per­fect measure of obedience to Gods commandements with the Angels; yet wee may endeuour and desire to attaine vnto it with the Apostle, and in the meane season we must performe, and endeuour to performe, and pray to per­forme true & complete obedience with the Angels, which is a thing possible to bee performed by Gods children, as hath been declared in the examples of Ezechias, Zachary and Elizabeth, and the Apostle Paul.

This may suffice for the meaning of this petition, where­by there is a doore opened to the contents thereof, which now follow in order.

The third thing to bee considered in this third petition or prayer is the things which wee here aske of God, 3 The supplicati­on of this pe­tition. Conuersion a part of Gods will. 1. Thes 4.3. Rom. 12.2. Ephes. 5.17. Amos. 4. which are these.

Conuersion, commanded in the Gospell, which is one part of Gods reuealed will, a thing so often vrged by the Prophets, and the want thereof so sharply censured, espe­cially the Prophet Ioel, and Amos are vehement in the mat­ter: Amos spendeth a whole chapter in vpbraiding the induration of the people. For hauing repeated certaine grieuous punishments inflicted by God vpon them iustly for their sinnes, as famine and pestilence, and an ouerthrow like the destruction of Sodome and Gomorah, hee endeth diuers verses with this foote or burden: Yet haue ye not re­turned vnto me, saith the Lord. Ioel. 2.12. In like manner Ioel hauing threatned famine and the sword against the rebellious people, diuers times, but especially in the second chapter vehemently exhorteth to conuersion, that by this meanes [Page 112] they may preuent Gods fierce wrath. Ezechiel also spen­deth an whole chapter to this purpose. Ezech. 18. This conuersion is vrged also by Iohn Baptist, and our Sauiour Christ in their Ministerie as the first lesson: Mat. 3.2. & 4.17. Mark. 1.15. Repent, for the kingdome of God is at hand: and, Repent, and beleeue the Gospell. And the sig­nification of the word implieth these two things especial­ly, viz. First, turning from the wrong way wherein a man wandreth. Secondly, entring into the right way from which a man erred: S [...]ub. Conuertere. the word in the Latin and Hebrue be­ing borrowed from trauellers in their iourney, and refer­red to the bodie and outward act; Metano [...]in. but in the Greeke ap­plied to the purpose and disposition of the minde, which in conuersion is altered. Conuersion in the new Testament in certaine differing respects hath diuers appellations; as Renouation, Regeneration, Sanctification, the first Resurre­ction, Obedience to the Gospell, and such like: and the parts of conuersion also are diuersly intituled: as the first is called Mortification, crucifying the old man, the crosse of Christ; the second, viuification, newnes of life, new obe­dience. To conuersion appertaineth diuers excellent affe­ctions and dispositions mentioned in the Scripture, as Hu­miiation, sorrow for sinne, hatred of sinne, loue of righte­ousnes, consolation, feare, ioy, and such like: diuers where­of the Apostle mentioneth writing to the Corinthians: and others may easily bee obserued in reading the Scrip­tures: 2. Cor. 7.10.11 but to make any tractate of conuersion is not the purpose of this tractate, which onely by way of capitula­tion pointeth out a fit place for euery matter.

Obedience a part of Gods will.Obedience, commanded in the Law, succeedeth next in order of nature to the obedience of the Gospell. For the obedience of the Law issueth from the obedience of the Gospell, 1. Tim. 1.5. as the Apostle saith, Loue commeth from faith vn­fained: for although the Law bee a schoolemaster to whip vs to Christ, yet Christ doth send vs backe againe to the Law for direction, when he hath once admitted vs into his schoole by conuersion.

Obedience is either generall or speciall.

Generall obedience is that which appertaineth to all Christians.

Generall obedience respecteth God or man. Mat. 22.37.

Generall obedience respecting God is called holines or godlines, or religion sometime. Luk. 1.75.

Generall obedience respecting man is called righteous­nes, one branch whereof is sobrietie. 1. Tim. 2.2.

Speciall obedience is that which appertaineth to some sorts of persons.

Speciall obedience is either of a

• Speciall commande­ment.
• Speciall calling.

Obedience of a speciall commaundement is, when the Lord inioyneth something contrarie to the morall law: as Abraham was commanded to sacrifice his sonne; Genes. 22.2. and it is obeyed.

Obedience of a speciall calling is manifold, as of the Magistrate, the Minister, &c.

The rules of all these kindes of obedience are these shortly. Rules of obe­dience.

Obey God absolutely as the only law-giuer that is able to saue and destroy: but man must not bee so obeyed, but conditionally.

Worship God as hee hath taught, Mat. 15.9. not as thou thinkest good: for God knoweth best what is best, and what best pleaseth him.

Loue thy neighbour as thy self: Matth. 7.12. whatsoeuer thou woul­dest that men should doe vnto thee, euen so doe thou vn­to them.

A speciall commandement ouerthwarting a generall must be obeyed: In Antinomia lex posterior obligat. Genes. 22.2.

The duties of our speciall callings must bee performed in conscience to Gods commandements. Ephes. 6.1.

After actiue obedience, Submission a part of Gods will. which consisteth in doing Gods commandements, followeth passiue obedience in suffering his chastisements, which generally may be termed submis­sion, that is, when the creature is content to resigne him­helfe [Page 114] ouer wholy to the will of the Creator: and to say as Dauid said, 2. Sam. 15.26. Behold here am I, let him doe to me as seemeth good in his eyes: this vertue doth especially respect the time to come, and the Lords secret will: that if the Lord haue in his secret counsell determined such and such euils and afflictions to befall vs, we can be content with patience to beare them, how many and how great soeuer they be, so be that thereby God may be glorified.

After the kinds of obedience follow the qualities of o­bedience, viz. cheerefulnes or willingnes; and sincerity or perfection.

Cheerefulnes in obedience a part of Gods will. 2. Cor. 9.7. Iam. 1.5. Ioh. 4.34.Cheerefulnes or willingnes is highly regarded of God, and accordingly endeuored of the children of God. God loueth a cheerefull giuer, saith the Apostle: and God him­selfe giueth freely, and vpbraideth no man, saith Iames: and he liketh that in his children, which himselfe practi­seth. Christ saith that it was meate and drinke to him, to doe the will of his heauenly father: yea and in suffering for our sinnes, he protesteth great willingnes: for he did wil­lingly lay downe his life, and it was not taken from him against his liking; and therefore Dauid prophecieth of him, Psal. 40.8. that seeing it was written of him in the volume of the booke that he should doe Gods will, therefore he was content to doe it. And this is that eccho which Dauids heart gaue to Gods voyce: Psal. 27.8. God said, seeke ye my face: Dauids heart answered: Lord I will seeke thy face: and al­though it cannot bee denied, but that the flesh is very weake, yea repugnant and refractary, yet the spirit is wil­ling, Rom. 7.22. and the children of God do delight in the law of God according to the inner man.

Sinceritie in o­bedience a part of Gods will. Psal. 119.106Finally, perfection or sinceritie also is required as ano­ther necessarie qualification of obedience; which consi­steth in a true purpose of the heart, ioyned with an earnest endeuour to the vtmost of grace, to obey euery one, yea the very least of Gods commaundements; making con­science of idle words, 1. Cor. 4.4. Rom. 7.24. and vaine thoughts, yea of the stir­ring of concupisence, and, which is most of all, of originall [Page 115] sinne, and Adams transgression imputed. This vertue of sinceritie is much despised and persecuted by the world, when men intitle it by straunge names: as humor, spiced conscience, precisenes, puritanisme: alas that euer the di­uell should so preuaile! For example, take a man that is very well content with the state, obeying the Magistrate, ciuill and ecclesiasticall in al the ceremonies of the Church; yet if he doe not sweare, and drinke, and quarell and so forth; but reproue the swearer, the dronkard, the hackster, and the rest: This man is as odious to the multitude, as the veriest disciplinarian in the land, and he shall partake as well in the foresaid titles of disgrace as the other.

Now in the fourth place follow the things which in this 4 petition are to be prayed against: The deprecati­on of this peti­tion. Obstinacie op­posed to Gods will. Pro 23.35. whereof the first is ob­stinacie, which is a purpose and resolution to continue in the course of wickednes, wherein a man liueth: the sinne of the drunkards, of whom the wise man speaketh, which are resolued still to seeke after drunkennes: also the sinne of the Shepheards and Watchmen of Israel, of whom the Prophet Esay speaketh, Who say, Esay 56.12. To morrow shall be as this day, and much more abundant in wine and strong drinke and couetous oppression. Ierem. 44.16.17. The extremitie of this sinne is recorded in the rebellious Iewes, by the Prophet Ieremie, who being admonished of their sinnes, and of obe­dience to Gods commaundements, made answere, that they would not heare the word of the Lord which Ieremie spake, but they would doe what themselues listed. The Apostle calleth this sinne a hard and irrepentant heart, Rom. 2.4.5. and the despising of Gods bountifulnes, patience, and long suffering, which is directly opposite to the obedience of the Gospell.

In the second place followeth disobedience, Disobedience opposit to Gods will. which is euery transgression of the morall law, or of any other spe­ciall precept. Disobedience hath foure specialties.

1. Vngodlines, irreligion, or prophanenes, when men regarde not Gods worship, but liue as if there were no God, no heauen, no diuell, no hell, no conscience: of such [Page 116] Atheists the world hath millions, who make no more ac­count of Gods Sabbaths, than of the market or faire, no more reckoning of a sermon than of a fable of Esop, that for gaining a peny sweare and forsweare, and what not? those impious wretches are more fearefull and damnable sinners than the world esteemeth them, seeing they by their practise declare themselues directly to forget God, who is then especially remembred, Rom. 1.18. when hee is worship­ped. Against this sinne Gods wrath is reuealed from hea­uen.

2. Vnrighteousnes, or iniustice, which is when any vio­lence or wronge is offered to our neighbours person or gifts, as his dignitie, goods, life, or chastitie.

3. Rebellion, when men peremptorily resist Gods will knowne particularly, and euidently vrged vpon their con­science; or performe not obedience to a speciall precept. Example hereof wee haue in Saul, who was commaunded by God vtterly to destroy the Amalekites, and all their goods: now he saued Agag the King, and the fattest of the sheepe and oxen, and so flatly rebelled against this pre­cept: the punishment of this sinne was most fearefull vp­on him, which argueth the fearefulnes of the sinne. And the Prophet Samuel saith, 1. Sam. 15.23. that it is a sin as great as witch­craft, or idolatrie: and although now the Lord giueth no speciall precepts to men, yet hee doth particularly vrge vpon the conscience of some men generall commaunde­ments: as when in the Ministerie of the word, the spirit of God cryeth aloude in the heart of the drunkard to forsake his drunkennes: and for that sinne hee is prickt in con­science, and perswaded to forsake it; the which sin, if he still practise and doe not forsake, then he rebelleth flatly against God, and is obnoxious to a fearefull punishment.

4. Vnfaithfulnes, when men in their speciall callings doe not seeke Gods glory, 1. Cor. 4.2. 1. Cor. 10.31. nor the benefit of the Church or common-wealth, or the good of some societie, or when men liue idly or negligently. This sinne the Apostle taxeth in the Thessalonians, that they liued disorderly; and in the [Page 117] Ephesians, 2. Thes. 3.6. [...]. Ephes 4.28. whom he termeth theeues for that they did not labour.

These are the specialties of disobedience.

In the third place is Selfe-will, Peeuishnes, Repining, Selfe-will op­posed to Gods will. Grudging, Murmuring, Complaining, Discontentment, Frowardnes; all which containe seuerall circumstances of one and the same sinne: when men will not become ser­uiceable to Gods prouidence, but will choose what they list themselues, as though they knew what were best for them, thereby controlling Gods wisedome, and causing it to yeeld to their wilfull corruptions: for this sin the diuell did calumniate Iob; but Iob proued him a lyer, Iob. 2 5.10. being con­tent to receiue euill at Gods hands aswell as good; how­soeuer there appeared in Iob (though he be propounded as a patterne of patience to the Church) a little spice of impatiencie. Iam. 5.11.

In the fourth place followeth Backwardnes in obedi­ence, and wearines of well doing, Backwardnes opposed to Gods will. Mal. 1.13. the fault which the Pro­phet Malachy reproued in his time, when men say, it is a wearines, and suffe at the paines and cost of Gods seruice; which in those dayes was a fault more tolerable than now, by how much Gods seruice was more chargeable and painfull than it is now, in regarde of the outward cere­monie, the yoke of the ceremoniall law being intolerable, as the Apostle speaketh. Act. 15 10. Gal. 6.9. This sinne the Apostle preuenteth by admonition in the Galathians, vsing an argument for the purpose. In due season we shall reape, if we faint not: therefore let vs not be wearie of well-doing.

In the last place followeth hypocrisie, Hypocrisie op­pos [...]d to Gods will. or a false and dis­honest heart, when men purposing to liue in sinne, neuer­thelesse make shew outwardly of godlines and honestie, for aduantage sake. Mat 15. and Esay. 29. Christ calleth it drawing neere with the lips and remouing the heart farre off; a sinne so odious in Gods sight, as that it seemeth he hath assigned it a spe­ciall place in h [...]ll, because Christ ioyneth the euill, oppres­sing, Mat. 24.51. and drunken seruant together with the hypocrite and dissembling mocke-God in the portion of such a punish­ment [Page 118] where is weeping and gnashing of teeth.

This may suffice for the deprecation.

The thankes­giuing of this petition.5. The thanksgiuing, which is the last thing to be con­sidered in this petition, may easily be collected out of the supplication and deprecation: for we blesse God that he hath bestowed vpon vs and others his seruants these graces following.

First, conuersion: Secondly, obedience to the law, in godlines, righteousnes, speciall obedience and faithfulnes in our callings: Thirdly, submission: Fourthly, cheereful­nes, and fifthly sinceritie.

And againe, we praise God for that he hath preuented and mortified in vs and other his children the contrarie sinnes: as first, obstinacie, or impenitencie, and infidelitie: secondly, disobedience to the law in vngodlines, vnrigh­teousnes, rebellion and vnfaithfulnes: thirdly, selfe-will: fourthly, backwardnes: fifthly, hypocrisie. This shall be sufficient for this petition, and so for those petitions which directly concerne God in his glory, and the meanes there­of, his Kingdome and will.

Now follow the prayers which directly concerne our selues, both in regarde of matters temporal for the body, and also of matters spirituall for the soule: from which or­der vsed by our Sauiour Christ, there is offered vnto vs this instruction; that our good dependeth vpon, and issueth from Gods glory, and is a necessarie consequent thereof; or thus: when men are carefull to glorifie Gods name, to aduance his Kingdome, and to obey his will, then our daily bread, and all other good followeth thereupon: and contrarily, when men dishonor God, hinder his Kingdom, and transgresse his commaundements, thence issueth all woe and miserie. This doctrine is the summe of the law; in the promises and the threatnings annexed to the obe­dience or disobedience thereof. Deut. 28. Leuit. 26. Deut. 27. The summe of this do­ctrine is expressed by Moses largely in Deuteronomie: especially, Cap. 28. And the Lord commaundeth Moses to cause sixe Tribes to proclame the blessing and promises [Page 119] to obedience vpon mount Gerizim, and other sixe Tribes to stand vpon mount Eball to pronounce the curse to the disobedience of the law: the which two mountaines were two strong witnesses (as it were) to the people of their consent to obey and to receiue the promise: or else diso­beying of the curse of God deseruedly to befall them: Christ teacheth that the Kingdome of God and his righ­teousnes hath all temporall blessings annexed thereto: Mat. 6.33 and the Apostle Paul saith, Godlines hath the promise of this life, 1. Tim. 4.8. and the life to come: and by Christs speech to the man that was sicke of the palsie, Mark. 2.5. he doth plainly signifie that sinne is the cause of all sicknes, and the remission of sin the meanes of remouing the curse: which doctrine yeeldeth a profi­table vse for the time of Gods iudgements vpon vs: that then we are assured that the cause is sinne: and therefore wee are carefully to enquire what sinnes raigne most, and to assure our selues that those sinnes are the greatest cause: and that there is no reason wee should thinke that Gods iudgements shall be remoued, till those sinnes bee refor­med: this especially concerneth the Magistrates, who may with the sword and authoritie; and the Ministers, who by the power of their Ministerie may worke conuersion and reformation, that the curse may cease from the land. And this is the doctrine and vse which groweth from the order of the three first petitions concerning Gods glorie, before the three latter respecting our good.

Now these three latter petitions admit this distribution also: for they respect blessings temporall or spirituall: the petition which is made concerning temporall blessings, is this.

Giue vs this day our daily bread.

Concerning the order of this petition for things tempo­rall, before the other two which intend things spirituall, 1 Order of the fourth petition. this question may bee mooued: viz. Whether temporall blessings are first to be asked in prayer; or else why should Christ prescribe this order of prayer for things temporall, before spirituall? To which question or doubt, answere [Page 120] may be made in this manner following.

The order of the fourth peti­tion reprooueth our Corruption.First, Christ rather signifieth vnto vs our corruption, tel­ling vs what wee doe, than instructeth vs in our dutie, tea­ching vs what wee should doe, although this latter ariseth from the former (for a reproofe of our fault implieth an in­timation of our dutie.) For first wee should seeke for the pardon of our sinnes, then after and in the second place for daily bread, Mat. 6.33. so Christ expressely teacheth: yet we contrari­ly doe seeke earthly things more a great deale and in the first place; the reason whereof is, for that wee liue by sense, and not by faith; whereas we should (as the Apostle saith) liue by faith, 2 Cor. 5.7. and not by sense: and so this order reproueth our corruption, and teacheth vs our dutie, which is not to make worldly things our greatest care.

The order of the fourth peti­tion strengthe­neth our in­firmitie.Secondly, some men trusting in God for the pardon of their sinnes, yet distrust God for the prouision of their bo­dies; and so Christ in regard of their infirmitie and want doth in this order condescend vnto them, teaching them first to pray for that which they most neede, viz. grace to depend vpon God for outward matters: a thing wherein Gods children faile mightily. Hence it is that Christ doth so earnestly labour with his disciples to cast away immo­derate, Mat. 6.24.25.26.27. &c. distrustfull, and distracting care for outward proui­sion, sending them to learne of the fowles of the avre, and of the lillies of the field. And the manner of the Apostles argument in the Epistle to the Romanes doth import as much, Rom. 8.32. saying, If God giue vs Christ, shall hee not giue vs with Christ all things else? As if so be that when wee had Christ, we doubted whether wee should haue other things need­full: and indeede so ordinarily wee doe. For, besides that Gods children are regenerate to the enduring of the crosse, which is an inseparable concomitant of Christianitie, it is true also that they are straightned in their consciences, be­ing not able to vse those indirect and vnlawfull meanes for the supplie of outward wants, as the wicked worldlings can, and doe vse, without any present sensible disturbance of their peace: and therefore the godly wanting many [Page 121] meanes of their daily bread, and being by Gods predesti­nation called to some scarsitie thereof, no marueile though they bestow their cogitations and affections more liberal­ly in the prouision of outward needes by lawfull meanes, therein in part bewraying their infirmitie, Mat. 6.30. and little faith in Gods prouidence for the world: which little faith Christ in this order partly rebuketh, partly confirmeth by instru­ction. The same thing is to bee obserued by our Sauiour Christs mandate and commission deliuered to his disciples when hee sent them to teach: Mat. 10.9.17. neuer a whit strengthening them in the assurance of the forgiuenes of their sinnes, but many waies encouraging them against persecution and want of daily bread, insinuating their infirmitie herein.

Thirdly, The order of the fourth [...]eti­tion teacheth vs [...]ome meanes of faith. Christ by this method doth traine vs vp as it were by certaine rudiments, and teacheth vs to ascend to the great and maine matters, as it were to the top of the staiers by these lower degrees. For as it is impossible for a man to come to the vpper roome but by staiers; so it is impossible for a man to attaine fulnes of faith for pardon of sinne, but by these inferiour exercises of faith, which are to depend vpon God for the lesser matters, as our daily bread. For howsoeuer to Gods children, hauing grace in some small measure, and assurance of pardon of their sin, the want of outward matters seemeth the greatest trouble, and therein they bewray their greatest infirmitie: yet in­deede and in truth the pardon of sinne, and the assurance thereof when the conscience is possessed with the feeling of sinne and Gods wrath, is the greatest matter, and at that time the trouble for daily bread is nothing, or not sensible in comparison of the feare and doubt of the forgiuenes of sinne.

This three-fold reason of the order of this petition for daily bread before the petition for grace, affoordeth one doctrine, which may be distinguished into three branches.

First, our greatest care must be for spirituall matters.

Secondly, we must learne to depend vpon God for our daily bread, and temporall matters.

Thirdly, the temporall blessings which God vouchsa­feth his children, ought of them to be vsed as arguments and meanes of the assurance of remission of sinnes.

Of each of these doctrines something.

Grace must be first and prin­cipally sought.In the first place seeing (as hath been said) this method reprooueth our corruption in the immoderate care for the world, by consequent it discouereth our dutie, which is to busie our selues more in obtaining pardon of sinne and grace than in seeking the world. Psal. 4.6. Dauid opposeth the worldlings care and his care, saying: Many say, Who will shew vs any good? but Gods people say: Lord lif [...] the light of thy countenance vpon vs: signifying their greater de­sire of grace than of the worlds good: seeing that wee are risen with Christ (as the Apostle saith) let vs set our hearts on heauenly things, Colos. 3.1.2. and not on earthly things. For the soule being the principall part of the man, those things which appertaine to the soule must be principall also, and so prin­cipally regarded: now in the Scriptures wee see oft times the soule onely named, 1. Pet. 1.9. as if that were onely to bee regar­ded, for indeede the soules health is the fountaine of the bodies good, and the good of the bodie is a necessarie de­pendant of the good of the soule: for when the foule is sa­ued the bodie cannot perish. Hence it is that Christ and Steuen being readie to die, Luk. 23.46. Act. 7.59. bequethed their soules onely into Gods hands: for they knew right well that hee that receiued the soule, would not reiect the bodie appertai­ning to the soule.

The body must be prouided for.In the second place, howsoeuer wee are chiefly to seeke the soules good, yet wee are not to cast off all care for the bodie; because God in giuing vs a bodie giueth there­withall a signification that it ought to bee prouided for: and in that God hath created fruites, and herbes, and flesh, and other parts of our daily bread, hee insinuateth the vse of them, and a care to be had for them: and seeing he hath inspired into men diuers artes manuarie of preparing and fitting our daily bread for our vse, Exod. 30.23.25. Exod. 35.30.31. the moderate vse wher­of is lawfull, as of the Cooke and Apothecarie, &c. thereby [Page 123] the Lord doth giue vs to vnderstand that sometime, and therefore some care may bee bestowed to that end. Here two extremities occurre: carelesnes, and that in the defect; and carefulnes in the excesse: The one, that is, immode­rate and distrustfull care, distracting the minde from the chiefe care equallizeth vs with the Heathen, Mat. 6.32.30. and argueth little faith: the other, viz. no care, no prouision, no fore­sight and prouidence for our daily bread maketh vs worse than Infidels, 1. Tim. 5.8. and is a plaine argument that we haue denied the faith, which establisheth the meanes of life: for God will haue vs liue ordinarily by bread: Pro. 6.6. and the Pismire shal teach the sluggard labour and prouidence, as the Wiseman morallizeth: wherefore as a moderate care argueth faith in Gods prouidence; so an immoderate care, or no care, denieth faith, and maketh men brutish or heathnish.

In the third place: Temporal bles­sings must be pledges of spi­rituall grace. As wee are to seeke the good of the body aswell, though not as much, as the good of the soule; so the good things we obtaine of God for the bodie, ought of vs to bee applied as arguments of confirming our faith, for the obtaining the best things for the soule, and we must make them so many pledges and seales of Gods loue and mercie to vs in Christ Iesus: for otherwise wee partake in Gods blessings, which respect our daily bread no other­wise than the bruite beasts or the wicked, who haue many good things from Gods generall bountie and liberalitie, but not from his speciall goodnes and mercie. Wee reade that the land of Canaan was by faith inherited of the Israe­lites, that by faith they passed through the red sea, Heb. 11.30.31. and ma­ny other temporall blessings were through faith receiued by them: which is thus to be vnderstood, viz. by faith they receiued these temporall deliuerances and blessings, and vsed them as seales and pledges of heauen and heauenly blessings, whereof the former were types onely. And this is to rise from earth to heauen; from the daily bread of the bodie, to the spirituall bread of life; to support and vnder­prop our faith in Christ for the remission of our sinnes, and the saluation of our soules, with the earthlie pillars of [Page 124] meate, and drinke, and apparell, and what other things are the staffe and stay of our bodily life. This doctrine the out­ward shape of the Sacrament seemeth to teach vs: for there is bread and wine, the nourishers and comforters of our life: whereby the Lord doth seale vp vnto vs the spirituall nourishment and comfort of our soules, heauenly matters in earthly creatures. In like manner by analogie and pro­portion, though not sacramentally, yet by discourse of reason and by a worke of faith wee may allegorize all out­ward matters. As for example; God giueth vs clothes for to couer our nakednes, therefore hee will giue vnto vs the wedding garment of Christs righteousnesse to couer our sinnes: God giueth the light of the Sunne for our comfort, therefore he will giue vs the light of his countenance in mercie to lighten our darknes and affliction. And thus we may ascend from things visible, sensible, and palpable, to things inuisible, insensible, and intelligible: and with the Apostle Iohn say, 1. Ioh. 1.1. that wee see, feele, taste, and handle the Lord Iesus Christ: yea and grope him in these outward matters, Act. 17.27. as Paul saith the Gentiles might haue done God. And this may bee sufficient for the three particular bran­ches of that doctrine which riseth from the order here vsed by our Sauiour Christ, in preferring the petition for daily bread to the petition for grace.

2 The meaning of this petition. VVhat bread signifieth.Now followeth the second thing to bee considered in this petition, which is the meaning of the words: for the discussing of the particular words we are to remember this distinction.

This prayer containeth, Rem, & rei circumstantias, the subiect and the adiuncts: that which is desired, and the circumstances thereto appertaining.

That which is here desired is generally called Bread.

The circumstances hereto appertaining are fiue follow­ing.

First circumstance is, Modus acquirendi: the manner of obtaining the bread: which is by free gift (Giue.)

Second circumstance is, Persona, the persons for whom [Page 125] wee aske this donation or gift of bread (vs) viz. our selues and others.

Third circumstance is, Tempus, for how long time wee begge this bread (this day) for the present.

Fourth circumstance is, Qualitas, the condition of that bread which we aske (daily bread) for repairing our life.

Fifth circumstance is, Dominus, the owner, or to whom the bread appertaineth (ours) to the children of God.

Of all which circumstances, with the subiect thereof, something must be vttered. First therefore of Bread.

Bread, as some of the ancient Fathers interpret, VVhat bread signifieth. signifieth Christ Iesus, which is that bread of life, or liuing bread, that bread that came downe from heauen, or heauenly bread: and so they expound that other word supersubstantiall, that is, celestiall or heauenly: according as Christ saith: I am the liuing bread which came downe from heauen. Ioh. 6.51. To this exposition some of the new writers incline.

Others, and namely the greater and better part of an­cient and new writers (to whose iudgement as it is meete we subscribe in such a matter of doubt not determined in Scripture) expound the bread here named the corporall bread, the foode of our bodies: yet so as the word contai­neth a Synecdoche, bread being put for all outward proui­sion: so that bread here must signifie three things.

First, bona corporis, the good things of the bodie: Bona corpo [...]is a part of bread. which may be generally called health, or the due constitution and temperature of the bodie: whereto appertaineth Nourish­ment, Apparell, Recreation and Physicke.

Secondly, Bona fortune, a part of bread. Eccles 9.11. Bona fortunae (if the word fortune may be to­lerated) namely such outward good things as doe indiffe­rently befall good and bad men: viz.

1. Wealth, 2. Honour, 3. Libertie, 4. Peace, 5. Plentie: whereto appertaine, 6. Labour in our callings, 7. Magistra­cie, 8. Fruitfull seasons.

Thirdly, Gods blessing a part of bread. the blessing of God vpon all the former good things, whether inherent in the bodie, or adherent thereto. Now that bread may generally signifie all these things, it is [...] [Page 128] is but a meere vsurper of all his substance, and therefore hath need to aske this second interest to his goods of God, whose is the earth and all that therein is, Psal. 24.1. and who only gi­ueth his creatures through Christ Iesus to the faithfull his friends, and not to the wicked his enemies.

Secondly, it will further be obiected, that Gods seruants that are rich neede not aske their daily bread of God, see­ing they haue before men the ciuill title to their goods, and before God a religious interest also, they being Gods friends, and members of Iesus Christ, through whom they are made the heires of all things. But for answere of this obiection also wee must remember to distinguish betwixt the title to the bread, or the vse of the bread, and the bene­fit or commoditie which is reaped by the bread, or by the vse of the bread: for the children of God oft times vse bread, and yet haue no benefit by the vse thereof: as they vse mariage, and want children; they vse Physicke, and re­couer not their health: therefore Gods children are taught to aske a staffe to their bread, Gods powerfull word or blessing vpon the meanes, without which man cannot liue: and hence it is that all Gods creatures and ordinan­ces must bee sanctified by prayer, 1. Tim. 4. as the Apostle teacheth. This prayer then includeth these foure particulars fol­lowing.

First, Lord giue vs a ciuill title to bread.

Secondly, Lord giue vs a religious title to bread.

Thirdly, Lord giue vs leaue to vse the bread.

Fourthly, Lord giue vs comfort by the vse of the bread.

The first is opposed to pouertie: the second to vsurpa­tion: the third to the taking of Gods name in vaine: the fourth to the curse or withdrawing the staffe of bread.

For whom we aske bread.This is the first circumstance; the second follow­eth, which is Persona, the person for whom wee aske bread.

We desire bread for others aswell as for our selues: euen as in the next petition we desire forgiuenes of sinne for o­ther men aswell as for our selues: Enuie sup­prest. whence wee learne to [Page 129] suppresse enuie, which Christ calleth an euill eye: Mat. 20.15. Rom. 12.15. and as the Apostle saith, to reioyce with them that reioyce: and as Christ teacheth, to pray for our enemies, and persecutors: but especially for them that are in the communion of Saints: Psal. 37.1. not to fret our selues at the prosperitie of the wic­ked: nor to maligne Gods gifts or graces in other men, as Iosua for his masters sake did enuie the gift of prophecie in Eldad and Medad. Numb. 11.29.

The third circumstance followeth, which is Tempus, When we aske bread: also for how long: and how oft. the time how long, and so consequently how oft we aske this bread: for the latter groweth out of the former, as shall easily be perceiued. For seeing wee aske bread but for the day, when the next day commeth we are to aske it againe, and so as God renueth the day, or occasion of vsing bread, we in like manner renew our prayers for a blessing vpon the bread. The word expressing this circumstance thus di­stinguished, is (semeron) to day: Matth. 6. Luk. 11. or (to cath emeran) apper­taining to the day; the one being the exposition of the o­ther: which word or phrase of speech importeth two things.

First, that euery day wee neede the vse of the bread, Bread is alway needefull. be­cause that Christ doth teach vs euery day to aske bread with the sanctified vse thereof, and Gods blessing there­vpon.

Secondly, that seeing wee aske bread onely for the day, Contentment: and faith. Mat. 6.34. therefore wee must be content with our present estate, and depend vpon God for the time to come, for euery day hath care enough. And here two questions are to bee discussed, which follow.

First, whether may not a man aske riches at Gods hands? VVhether it be lawfull to aske riches. This question ariseth necessarily from the circumstance, whereas Christ teacheth vs to aske bread only for the day: it may bee doubted therefore whether it be lawfull or not to aske bread for the time to come: whereto answere may be made Negatiuely, that a man must not desire to be rich, and so must not aske riches at Gods hands: which may be prooued by many reasons.

[Page 130] 1. Tim. 6.9.10.1. First, the Apostle saith, that a desire to be rich occasio­neth temptations and snares, many daungerous and noy­some lusts, which drowne men in perdition and destru­ction: and our Sauiour Christ in the same sense saith, that riches are snares to intangle men in the diuels net: Mat. 13.22. but we are not to pray for the occasions of sinne, seeing that wee must auoide the occasions of sinne.

2. Againe, a desire to bee rich argueth discontentment: but that is a fault, for we must be content with that portion of our daily bread which God giueth vs, yea though it bee but meate and raiment, 1. Tim. 6.8. as the Apostle saith. Now that, whose fountaine or cause is euill, cannot be good: where­fore discontentment being an euil cause impulsiue of desi­ring riches, the desire of riches is a sinne also.

3. Further, couetousnes is a sinne: but a desire to be rich is couetousnes: Pleonexia. Philargyria. for the two Greeke words in their nota­tions differ not in substance and signification, howsoeuer they differ in letters and pronunciation: the one signifieth a loue of siluer, the other a desire of hauing much.

Pro. 30 8. To pray for a competency lawfull.4. Besides this, in the Prouerbs Agur prayeth only for food conuenient for him, that is, for daily bread, & he doth by negation remoue from him the desire of riches: which example being not contradicted by any rule of Diuinitie, is a perpetual rule of direction for vs: and the Lord himself testifieth in granting Salomons petition, that hee was plea­sed that Salomon asked not riches: 1. King 3.11. and it seemeth the A­postles scope in the former place of Timothy affoordeth thus much; 1. Tim. 6. that a desire to be rich is sinne.

The conclusion then followeth, which is the solution of the doubt, that wee must not pray for riches, nor against them: but we must proceede in the practise of the duties of our callings, intending Gods glory, the benefit of Socie­ties, and prouision for those that appertaine to vs: and if God blesse vs with riches, to bee thankfull and to bestow them well; if hee send pouertie, to beare it patiently and thankfully, as a part of our daily bread, or an adiunct thereof.

The second question to bee handled is: whether a man may lay vp any thing in store for time to come, and so by this meanes care for the time to come: which question also riseth from this circumstance: for when Christ teacheth to aske bread for the day, it may seeme we should not respect the morrow: whereto this answere may bee made: That a man may lay vp in store for a time to come, and there­fore may haue some prouidence and respect to the time to come: for God hath giuen man reason and foresight, which is to be vsed for the preuenting of euill, and the pro­curing of our good, not only for the soule, but for the bo­dy also: And Christ himselfe in the gospell by Iohn willeth his Disciples to gather vp the broken meat, Ioh. 6.12. Ioh. 12.6. Ioh. 6. and in that it is reported that Iudas caried the bag and was Christs purse­bearer, and that at other times they caried loaues and fishes with them, it is plaine that the familie of Christ had a re­gard of the time to come: also the Apostle Paul signifieth this laudable custome of parents treasuring vp for the chil­dren. 2. Cor. 12.14. Hence it is that in the Scripture there are diuers pre­cepts of frugallity, thrift, or parsimonie: Prou. 27.23. & 31.16. and all that good huswifery mentioned in the prophecie of Bathsheba aper­tayneth to this place: and the Apostle saith that this is one end of labour that we may haue something to bestow vp­on them that neede. But here it may bee obiected, Ephes. 4.28. Matth. 6.19. that Christ forbiddeth to lay vp treasure in store, because the moth and rust wil corrupt, and theeues wil breake through and steale: but that is easily answered; for Christ doth not speake simply, but comparatiuely, as if Christ should haue said; Seeke not worldly treasures, chiefly, immoderatly, onely: nay, they must not be sought for at all, but treasure them not vp so as that yee neglect the heauenly treasure, viz. inordinately.

Againe, it may be obiected that Christ expresly forbid­deth the care for the morrow, Mat. 6.34. for euery day hath sorrow enough of it owne, and we must not aggrauate it with fu­ture care and sorrow: but the answere thereto also is ap­parant by the intendement of Christ: for Christ in that [Page 132] place laboreth to suppresse distrustfull, Merimne. and distracting care which deuideth the minde from God and Gods seruice: but Christ forbiddeth not prouidence, or foresight, or pro­uision for the time to come, Pronoia. which the Apostle doth di­rectly require in the gouernor of a family: 1. Tim. 5.8. yet neuer­thelesse concerning this laying vp in store and moderate prouident care, some cautions must bee remembred: as first, Ephes. 4.28. that our goods which we treasure vp, be gotten with our honest labor, or that we come by them by inheritance or gift, or by some such lawfull meanes; not by gaming or cosoning.

Psal. 62.10.Secondly, that if our riches increase we trust not in them.

Thirdly, that wee doe not treasure them vp when wee should spend them in the needfull vses of the Church or common-wealth: for such times are vnfit times for storing vp. And in this respect the Apostle commendeth the Church of the Macedonians, 2. Cor. 8.1.2.3. for that they were liberall in their extreame pouertie, the necessitie of other Churches requiring it.

Lastly, when we haue treasured vp riches, we must not keepe them niggardly, but we must bestow to the good of our selues and others, such a portion of our treasure as shall be requisit, and befitting our estate, wherein some­time we are to passe the bounds of our abilitie; in which re­spect Christ also commendeth the widowes almes of two mites. Mark. 12.44.

It is apparant then, these cautions obserued, that storing vp, and prouident care is not vnlawfull, but very meete: which serueth to ouerthrow that ouerlashing and swagge­ring disposition of riotous vnthrifts, which like vnto the prodigall sonne consume all their substance, so as at length they are brought to a morsell of bread, and charge others with themselues and theirs; whereas their patrimonie be­ing moderately ordered according to their estate, might haue not onely been preserued entire with the mainte­nance and reliefe of many poore, but also out of the en­crease and vse thereof much might haue been treasured vp, [Page 133] for their posteritie. For a conclusion therefore of this cir­cumstance, couetousnes is a sinne, and so is prodigalitie: liberalitie and magnificence are vertues, so are also parsi­mony and frugalitie, which by this consideration are insi­nuated vnto vs.

The fourth circumstance followeth, which is qualitas, VVhat vse the bread hath. O epi teousia armozon. the condition or vse of the bread. The greeke word expres­sing this circumstance is translated (daily) epiousion: which the Etymologist expoundeth, befitting our substance or being: namely, such a bread as is meete and conuenient for the preseruation of our being: and the bread we aske hath this epithite adioyned in two respects.

One is: for that our essence and being is in a continuall flux, and, as I may so say, a naturall consumption: for mor­talitie, which is inflicted vpon vs by God, Genes. 2.17. draweth vs euery day to corruption, and we doe as naturally incline thereto, as the fire goeth vpward: wherefore the Lord in his mercie hath prouided bread, which shall stay this declining of our nature in part, and repaire the ruine of our essence; that as the naturall lampe of our life, consisting of fire and oyle, Calor natiuus. Humidum ra­dicale. Psal. 81.16. spendeth and wasteth; so there may be a new supply made by the fat of wheate, as the Prophet speaketh; till at the length the light of our life be extinct or suffocated, either by old age, when the wicke is spent, or by disease and sudden death, when the heate is choked, or wanteth oyle.

Another respect why the bread is so intitled, is, for that this bread can neuer bee added to our substance for the repaire thereof, except the Lord giue a blessing thereto: for as the Prophet saith, we may eate and not haue enough, Leuit. 26. Hag. 1.6. drinke and not bee satisfied, vse marriage, and want chil­dren, earne wages and put it into a bottomles bagge: for howsoeuer the faculties of nourishment doth naturally worke in the stomacke and other parts, and howsoeuer the bread hath in it a foyson or iuice fit for nourishment, yet the Lord he can suspend the one and the other, so as they shall neither of them performe their offices: for he can stay the worke of all the secondarie causes: and hee can worke [Page 134] without the helpe of any secundarie cause. Hence there­fore wee are taught, both to vse the bread, it being the meanes God hath appointed for our preseruation: and also not to trust in the bread, seeing that it cannot helpe vs if God suspend the vertue thereof: more plainely, two sinnes are here discouered, and secretly reproued.

First, tempting of God, which is drawing too neere God.

Second is a secret idolatry, withdrawing our selues from God.

All they tempt God which neglecting the bread, which is the ordinary helpe of our life, doe cast themselues vpon the immediate prouidence of God: as the diuell perswa­ded our Sauiour Christ to cast himselfe downe headlong from the pinacle of the temple, Mat. 4.6. when hee might come downe the staires: for God will not haue vs neglect or de­spise the meanes which he hath giuen vs.

All they withdraw themselues from God which make idols of the bread, which vse the bread, and neuer aske a blessing at Gods hands vpon the bread, as if God were tied to giue his blessing to the bread necessarily: this is the sinne which is oft times reproued by the Prophets: for example, to trust in chariots and horses: to trust in Princes, to trust in the Physition, generally to trust in an arme of flesh.

VVhose the bread is.The fifth and last circumstance followeth, which is Do­minus, whose the bread is, or the owner of it. Christ calleth it our bread, and that in diuers respects.

1. For that it is so indeede wee hauing gotten it by our labour and industry, or hauing it by inheritance or gift of friends: and according to this construction the Apostle willeth the Thessalonians to eate their owne bread which they haue earned with the labours of their hands: 2. Thes. 3.12. this is the ciuill title which is called ius adrem.

2. For that it is the childrens bread, according as Christ saith to the Canaanitish woman: Mat. 15.26. which was through Adams fall lost, but now through Christs redemption is [Page 135] restored to vs againe, as appeareth plainely by the Prophet in the Psalme. And this is called ius in re, Psal. 8. the religious title.

3. For that we desire no more of the bread than is fit for vs, as Agur prayeth in his prophesie: Prou. 30. and the Lord suta­bly doth bestow vpon vs onely, and all that part of the bread which is good for vs: Psal. 34.10. Rom. 8.28. for we see that diuers of Gods children haue seuerall and different portions of this bread: Abraham hee had abundance: Lazarus was scanted; yet each of them had his bread, euen a portion conuenient for him. So that this last circumstance insinuateth vnto vs three vertues.

1. Industrie, which is in some honest calling to get our liuing with the sweate of our browes: and not to walke inordinately, yea though thou haue great liuing and pos­sessions of thine owne. For although it may seeme needles for him to labour which is wealthie, yet indeede there is an ineuitable necessitie thereof. For besides that God hath imposed this yoke vpon all in Adam to eate the labours of their hands, and the sweate of their browes, Genes. 3.19. Psal. 128.2. and so they which doe not labour walke inordinatly, 2. Thes. 3.10.7. viz. as a souldier out of his ranke; the Apostle also saith that he which doth not labour, should not eate: Ephes. 4.28. and one end of laboring in a calling is, that we may haue the more to bestow vpon them that want: therefore euen the King himselfe, the Iudge, and the Counsellor, and the Minister is to sweate for his liuing, though he dig not with the spade: which is when the mind laboreth and trauelleth in thought, and counsell, and care, and prouidence, and instruction, dropping as it were an in­uisible sweate from the browes of the vnderstanding, and the inward parts of the soule.

2. Thankfulnes to the Lord, that he hath restored to vs that interest which was lost through Adams fall: that we may freely and with good conscience vse any part of the bread which is our owne; not onely for our necessitie, but euen for our moderate delight and comfort, seeing that God hath giuen wine to comfort the heart, Psal. 104.15. and oyle to [Page 136] make the face shine, Psal. 23.5. and Dauid had his head annoynted with oyle.

3. Contentment in our estate whatsoeuer, seeing that is the best estate, and that part of the bread is most fit and meete for vs: for howsoeuer perhaps we doe not so thinke, yet surely if wee finde in our selues the markes of Gods e­lection, and if we labour to obserue the worke of God vp­on vs at that time, wee shall be compelled to say from our owne experience, that then God in wisedome saw such a portion was best for vs. Psal. 119.71.

These are the circumstances annexed to the bread.

3 The supplica­tion of the fourth petition.Next in order followeth the third thing to bee obser­ued in the petition, which is the Supplication: the things therefore which wee here aske of God, are these follow­ing.

First, things generall, whereof some are causes, some effects: causes are especially these sixe.

1. Fruitfull seasons, with all the meanes procuring them: Deut. 28.12. as the first and latter raine; frost, and snow, mist, and dew, and whatsoeuer other creatures God hath ap­pointed for that purpose.

2. The due simpathy of the creatures consenting to­gether, Hosea. 2.21. as when the heauens heare the earth, the earth hea­reth the corne, wine, and oyle, and they heare Gods peo­ple.

3. Wise and prouident Magistrates that may enact holsome lawes, 1. Tim. 2.2. for the peaceable gouernment of the com­mon-wealth, and by lawfull and iust warre defend the sub­iect and countrie.

4. Learned and conscionable Iudges and Lawyers, that may iustly and mercifully execute iudgement, Numb. 16.16.26. accusing, defending, pleading, and iudging according to the afore­said good lawes.

5. Valiant and Christian Captaines and Souldiers, which may resolutely fight the Lords battels against his enemies, 2. Sam. 23.39. such as were the thirtie seauen worthies in Dauids Kingdome.

[Page 137]6. Conscionable and experienced and learned physi­tions, for the health of the body: Exod. 30.25. & 35.30.31. and generally all good manuary arts and trades with their skilfull professors, which labour for the preparing of meate, apparrell and their instruments: and in making weapons for warre, &c.

After the aforesaid causes follow certaine effects which we pray for in this petition.

1. Peace: when euery man may quietly sit downe vn­der his vine and figtree, when there is no leading into cap­tiuitie, Psal. 144.84. no complaining in our streetes of women that leese their husbands, or of orphanes leesing their parents in warre.

2. Plentie: that our sonnes and daughters may bee as the young plants which come vp thicke out of the ground; that our garners may be full with corne, Psal. 144.13. Deut. 28.12. that our sheepe may bring foorth thousands and ten thousand; and that we may lend and not borow.

3. Health: that there bee no feeble person among vs, that our oxen also may bee strong to labour, Psal. 144.12. that our sonnes and daughters may bee as the polished corners of the temple.

The generals being numbred, the specials followe: which being handled before in the meaning of the words of the petition, shall onely neede in this place to be shortly repeated.

1. The staffe of bread, or Gods blessing vpon the bread.

2. Humilitie, seeing God giueth vs the bread.

3. Contentment with whatsoeuer estate we be in.

4. Faith in Gods prouidence for things meete for vs.

5. Prouidence or moderate care for the time to come.

6. Painfulnes and labour in our vocation and calling.

7. Thankfulnes that God permitteth vs the vse of the bread.

8. Ioy of heart at the outward prosperitie of others.

9. Frugalitie or parsimonie to spare when we neede not spend.

[Page 138]10. Liberalitie, to bestow of our abundance to supplie others wants.

11. Magnificence to bestow bountifully vpon Church or Common-wealth, as in erecting Colleges, Hospitals, making high waies, &c.

These are the principall things we pray for in this peti­tion.

4 The deprecati­on of the fourth petition.The things that we pray against may easily be gathered by the contrary: yet for plainnes sake it shall not be amisse for to number them thus.

1. Vnfruitfull seasons, as a wet and cold summer, a hot and drie winter: no raine, no frost, no snow, &c.

2. The Antipathie of the creatures, when the heauen becommeth brasse, and the earth iron, &c. Deut. 28.

3. Foolish, childish, and improuident Magistrates or ty­rants, that make pernitious and hurtfull lawes, Esay. 3. Ec­cles. 10.

4. Vnlearned and wicked Iudges and Lawyers, Esay. 3.

5. Vnskilfull and vnconscionable Physitions, as wise women, Witches, or Wizards, professing Physick and Em­piricks, that gesse onely and want skill.

6. Cowardly Captaines, and dastardly souldiers, when as tenne flie before one, and a hundred before tenne, &c.

7. Warre. 8. Scarsitie or famine. 9. Sicknes, as the plague or other mortall diseases epidemiall.

10. Breaking the staffe of bread.

11. Pride. 12. Discontentment. 13. Immoderate or no care for things needfull.

14. Idlenes. 15. Vnthankfulnes.

16. Enuie. 17. Couetousnes. 18. Prodigalitie.

19. All vnlawfull Arts and Trades to get bread.

20. All gaming to get our liuing by, 2. Thess. 3.10.

This also may suffice for the deprecation.

The thanksgiuing may easily bee collected out of the supplication and deprecation: The thanks­giuing of the fourth petition. for wee are to praise God for the good things vpon vs, and the euils kept from vs. [Page 139] Wherein wee may easily runne through all the aforesaid vertues and vices, good and bad.

For conclusion of this petition therefore, hitherto ap­pertaineth the fifth commandement especially. Againe, these places of Scripture following, are as it were Com­mentaries to this petition, or rather indices thereof.

The whole 28. chapter of Deuteronomy.

The whole 26. chapter of Leuiticus.

The beginning of the third chapter of Esay.

Psalme the 144. the 12. 13. 14. 15. verses.

The sixt chapter of the first epistle to Timothy.

The sixt chapter of the Gospell by Matthew.

Prou. the 31. the whole chapter, and such like.

Now after the petition for things temporall, follow the petitions for things spirituall, namely for grace and perse­uerance in grace. The fifth petition is for Grace.

Forgiue vs our debts: as we forgiue our debtors.

This petition for grace or remission of sinne is in nature before the petition for perseuerance: 1 Order of the fifth petition. for first a man must haue grace before he can perseuere in grace: whence ari­seth this doctrine: A man must be a righteous man, before he can leade the life and die the death of a righteous man: A man must first haue remission of sinne, and the righte­ousnes of Christ iustifying and sanctifying him, before hee can resist temptation, fight the spirituall combat against the spirituall enemie, and be deliuered from the euill of sin and the curse. More distinctly and plainly these particulars doe arise from this method.

First, he onely that hath grace can resist temptation.

Secondly, though a man hauing grace to resist, be some­time foyled by the temptation; yet he shall be freed from the euill of the temptation, from the euill of sinne and the curse: but contrariwise therefore by necessarie consequen­ces.

Thirdly, hee that wanteth grace cannot resist tempta­tion, [Page 140] but shall bee foyled by the Tempter.

Fourthly, hee that wanteth grace, being foyled by the temptation, shall fall into euill.

These particular doctrines shall afterward bee handled in the sixt petition, whither the reader is to be referred.

2 Meaning of the words of the petition.The second thing to be considered in this petition fol­loweth, which is the meaning of the words. The prayer hath two parts:

• The thing asked.
• The condition.

The thing asked is (forgiuenes of our debts)

The condition whereupon it is asked (our pardoning others.)

For the better vnderstanding of the first part of the pe­tition, these fiue things are to be considered.

First, Quid, what we aske (forgiue)

Secondly, Cuius, whereof we aske forgiuenes (debts.)

Thirdly, Pro quibus, for whom we aske forgiuenes (vs)

Fourthly, Quorum, of whose debts we aske forgiuenes: (ours)

Lastly, Per quem: through whose merits, which conse­quently doth arise from the word (forgiue)

VVhat we ask? forgiuenes.The first point is, what wee aske: that is, pardon or for­giuenes. Debts or sinnes are discharged two waies.

1. When the debtor himselfe doth satisfie in his owne person: thus the damned men and Angels discharge their debt to God, who for that they are neuer able to pay the vtmost farthing, are therefore kept in prison, and damned euerlastingly.

2. When another person doth satisfie for the debtor, and the debt is forgiuen the debtor by him that satisfieth. Thus the debts of Gods children are discharged through the satisfaction of Christ, who hath paied the vtmost far­thing to the creditor, to God his Father for vs. This may be called remission or forgiuenes.

Rom. 11.6.1. In respect of vs that receiue it, we conferring no me­rit thereto, nor any way purchasing it.

Psal. 116.12.2. In respect of Christ that satisfied the debt for vs, wee [Page 141] being not able to gratifie him againe in any measure.

3. In respect of God the Father, who of his free mercie and meere loue to mankinde sent his only begotten sonne to discharge the debt. Ioh. 3.16. Rom. 6.23.

This point then hath this vse: It teacheth vs to cast down all pride in our hearts, and to emptie our selues of all opi­nion of our owne merits and excellencie, and to come with ropes about our heads before the King of Israel. 1. King. 20.31. VVhereof we aske pardon? of our debts.

The second point followeth: whereof we desire forgiue­nes: namely, of our debts, that is, of our sinnes: for sinne containeth in it a threefold debt: first, transgression, or disobedience, which is the priuation of obedience, by rea­son whereof wee still are indebted obedience to God: for they that doe obey Gods law, notwithstanding still are in­debted obedience, and therefore much more they which disobey Gods law are indebted obedience through their disobedience. Rom. 13.8. The Apostle speaketh according to this sense concerning the summe of the second table, calling loue a debt which wee alwaies owe vnto our neighbour; and so by consequence vnto God: wherefore the neglect of loue is much more a debt.

Secondly, sinne containeth in it the punishment, which, by reason of our transgression, wee are indebted to vnder­goe: and according to this our Sauiour Christ calleth sinne a debt, saying, Matth. 5.26. that they whom the Sergeant at the com­mandement of the Iudge cast into prison, shall not come thence till they haue paied the vtmost farthing, that is, su­stained the due punishment.

Thirdly, sin is a debt in regard of the corruption which accompanieth the transgression: Psal. 51.6. for God requireth of vs puritie and sanctimonie, which we are indebted vnto God alwaies; but much more are wee indebted holines when our hearts are full of impietie, and dishonestie. Briefly then, because all sinne is a transgression of the law, binding the transgressor in guiltines to suffer punishment, and corrup­ting the transgressor with vncleannes: thence it followeth that the sinner is so greatly indebted to God.

The vse of this poynt is to stirre vs vp diligently to seeke pardon of our debts, which doe so greatly indanger vs to Gods iustice and wrath: and whereby we are triple deb­tors vnto the Lord, but we are for the most part like vnto prodigall dingthrifts, we neuer regard how much we goe vpon the score, we neuer thinke that the day of reckening or payment will come: Matth. 5.25. it were good for vs (according as Christ aduiseth vs:) to agree with our aduersary quickly, euen while we are in the way with him: it is the Lord with whom we must agree, Antidicos. who is a fearefull aduersarie, that will prosecute law against vs before a iudge that will ac­cept no mans person, that hath thine owne conscience as good as a thousand witnesses to proue the debt: yea, it is wisedome to agree quickelie being in the way with him, whilest he doth reason and dispute the matter friendly in the Ministerie of the word, least if death and hell, the Lords sergeant once lay hold vpon vs, and arrest vs, we be cast in­to perpetuall imprisonment.

For whom we aske pardon? for our selues and others. Pardon for our selues.The third poynt followeth, for whom we aske forgiue­nes, namely for our selues and others, our friends and our enemies.

1 For our selues, yea though we know we are the chil­dren of God, and haue already obtained pardon at Gods hands for our sinnes: for Christ teacheth his disciples to make this prayer, who no doubt had their sinnes pardoned before: but it may be obiected, that it is needles to aske that which a man hath alreadie, and will it not be accoun­ted mockerie to deale thus with God? This knot is dissol­ued two waies: (first) some answere that Christ teacheth vs to aske forgiuenes, not as it commeth from God, which is graunted already to Gods children, but as it commeth to vs, and as we apprehend and applie the merit of Christ for forgiuenes: as if this should be the meaning; Lord giue me grace more effectually to apply to my soule by faith, the righteousnesse of Christ for the pardon of my sinne: others, and that more fully, answer (secondly) thus; that it is in the worke of iustification or remission of sinne, as in [Page 143] the worke of creation: for as when God had created Adam, he was continually present with him by his proui­dence to support his being, Act. 17.28. and to stay and preserue his substance and nature, which prouidence is nothing else but as it were a continuall creation; euen so when God hath iustified a sinner, and forgiuen him his sinnes, he con­tinually is assistant to the partie iustified, vpholding his iu­stification: this cannot be termed properlie a second iusti­fication, but a continuall supporting of iustification, no more than preseruation can be termed a second creation. Now further this continuall supporting of iustification is performed by the application of the salue to the sore, Esay. 53.5. of Christs righteousnes to the wounded soule of the sinner: which application is the worke of Gods holy spirit princi­pally, and not of faith onely instrumentally. For further declaration of this poynt we are to know, that when God iustifieth a sinner, he giueth him whole Christ and all his merits for euer, so that the partie iustified cannot possiblie leese Christ: yet the Lord doth onely applie Christ and his merits, as it were the salue, to those sinnes and sores that are alreadie in his soule burst out, for the which he seeketh the salue, and for which he asketh pardon and is humbled: afterward as new sinnes and sores grow, and hee espieth them, feeleth them, and asketh the salue for them, the Lord applieth Christ the salue vnto them. Wherefore directly and fully to answere the obiection, Gods children aske at Gods hands that which they haue not: for although in the counsell of God, in the redemption of Christ, in the donation of Christ to the partie iustified by the Father, at the very first moment of iustification it may truly bee said, that all his sinnes are forgiuen, past, present, and to come: yet in regard of the particular application of Christs stripes to the sores of sinne in the soule, it cannot be said that the godly mans sinnes are pardoned, or forgiuen, or cured, or couered, till they be committed, till they be espied, till the pardon thereof be asked. Gods children therefore doe not aske a primarie iustification, but a secondarie application: [Page 144] they doe not desire to be made righteous of persons whol­ly vnrighteous, but to bee made righteous from some particular vnrighteousnesse: As a man that is, desireth God still to preserue his being by daily bread; so a man that is iustified, desireth God still to support his iustifica­tion by a continuall application of the salue to the sore. Wherefore to conclude, Gods actions in iustification are two: first, the donation and gift of Christ: secondly, the ap­plication of Christ giuen. As a Chirurgion giueth a boxe of salue to a wounded person, and after applieth plaisters of the salue to the wounds as they breake out in the bodie. And sometime the Lord doth deferre and suspend the ap­plication of the plaister of Christs blood to the sores of sin in the soule, that he may prouoke vs the more earnestly to consider of the hainousnes of sinne, more seriously to be­waile sinne, more carefully to auoide future sinnes, seeing the smart of former sinnes is so sharpe, more feruently and with greater perseuerance to pray vnto God for pardon thereof, and with greater ioy and thankfulnes to receiue the pardon of sinne from our gratious God.

The vse of this doctrine then in briefe is thus much: to teach vs daily to obserue our sinnes and particular lapses, and accordingly to descend to a particular confession and penitencie for them, Psal. 51. and particularly to desire forgiuenes with the application of Christs righteousnes, according as we doe euery day desire bread for our nourishment.

Pardon for o­thers.2 Thus we pray forgiuenes for our selues: we pray also pardon and forgiuenes for others, yea euen for our ene­mies, according to the example of Christ, Stephen, &c. but this point hath alreadie been handled in the preface of the Prayer, to which place the reader is to bee referred: onely thus much wee are here to learne, pitie and compassion to them that pitie not themselues, that seeing it is vnknowne vnto vs how the Lord will deale with men that liue in im­penitencie and grosse sinnes, wee are therefore to hope the best in charitie, and seeing they are of our owne flesh to haue commiseration of them, it may bee that the Lord will [Page 145] at the instance of a godly mans prayer, Iam. 5.16. which auaileth much, haue mercie vpon them; as it is supposed hee had mercie vpon Saul at Stephens prayer, and the Centurion at Christs.

The fourth point followeth, which is, For whose sins vve aske par­don? ours. whose debts and sinnes they are whereof wee aske pardon. They are called ours in a double respect: first, for that they are ours proper­ly, wee hauing committed them against the Maiestie of God, and for that we cannot lay our sinnes vpon God, the diuell, or other men: for God hee doth not compell vs to commit sinne, neither doth hee inspire wickednes into vs, Iam. 1.13. seeing he tempteth no man to sinne: and howsoeuer the diuell or wicked men may tempt vs, yet wee willingly and freely yeeld to the temptation, and take a delight and plea­sure in the committing of sinne: and though a wicked man be a seruant and slaue to sinne and Satan, yet hee is so wil­lingly, and he selleth himselfe for a slaue, as it is said of A­hab.

2 Sinne is called ours emphatically, Ezech. 18. Gal. 6.4.5. to signifie thus much, that seeing the soule that sinneth shall die, and that euery one shall beare his owne burthen, therefore we espe­cially seeke for the pardon of our owne sinnes, howsoeuer wee are not to neglect our dutifull and charitable prayers for other men.

The last point is, For whose sake we aske par­don? Christs. through whose merits we aske forgiue­nes: which is implied in the word pardon or forgiuenes: for which purpose we must know that God is a iust God, and therefore he will be satisfied wherein his iustice is vio­lated, and God can no more forgiue sin without any satis­faction done vnto his iustice, than he can cease to be iust or cease to be good: wherefore in that Christ teacheth vs to aske forgiuenes, there is necessarily insinuated some satis­faction to bee made to Gods iustice: and therefore some person to make that satisfaction: which person is Christ Iesus God-man, in whose name wee are to pray, and through whose satisfaction and obedience we obtaine for­giuenes: and so God continueth iust, because hee pardo­neth [Page 146] not before he be satisfied, and yet is most mercifull al­so in prouiding a meanes for the discharge of our debt, whereas we were non soluendo, vtter bankerupts, neuer able to pay our debt: and so the Prophets speech is fulfilled: Mercie and truth are met: Psal. 85.10. righteousnesse and peace kisse.

The vse of which point is to teach vs, that when wee come to aske discharge of our debts, we bring our acquit­tance with vs, otherwise we can neuer be discharged. And here there is some difference betwixt the paiments of men and Gods paiment: for with men the creditor giueth an acquittance to the debtor; but here the sinner, who is the debtor to God, giueth an acquittance to the creditor, which notwithstanding before the creditor freely gaue vn­to him vpon the discharge made by the suretie Christ Ie­sus: briefly and plainly thus much, when we craue pardon of our sinnes we must bring with vs faith to applie Christs righteousnes; which being applied vnto vs, our debts are discharged in Christ.

This is the first part of the petition, viz. the thing wee aske. The condition of the petition. The second followeth, the condition whereupon we aske pardon.

These words are an instrument seruing to seuerall pur­poses: wherein wee may consider both the meaning and vse of them. For the meaning of the words two points must be noted.

1 How other men are our debtors.

2 How we forgiue other men their debts.

Hovv other men are our debtors.First, to know how other men are our debtors, wee must consider that sinne containeth alwaies an offence to God, sometime also an offence to man. The offence which is a­gainst God is the violating of his holy and righteous law which is the rule of his iustice. The offence which is again: man, is the iniurie which is done against the person, honor life, goods, good name or honestie of any man, whereby [Page 147] any of them is diminished or abolished in our neighbour: as in murther, the life of a man is diminished; in theft, his goods; in slaunder, his good name; in fornication, his ho­nestie, &c. Now the offence and iniurie of our neighbour containeth the debt which wee owe vnto him: for first, in that we haue wronged him, we haue not loued him, and so we owe loue vnto him: secondly, we owe a satisfaction or amends, which in equitie must be made to the partie iniu­ried: thirdly, we owe vnto him a certaine punishment also, which in equitie may bee exacted and inflicted vpon the partie offending. And in these respects other men are our debtors.

Secondly, we forgiue other men their debts, How we for­giue other men. when wee remit, not the transgression of Gods law, for that wee can­not, for none can forgiue sinne but God: but either the wrong, the satisfaction, or the punishment: sometime all three, sometime two, sometime one onely, namely the wrong or iniurie done vnto vs; which wrong we doe here professe our selues readie to forgiue, and thereupon desire God to forgiue vs.

But for further declaration of this matter wee are to re­member these things.

First, when man forgiueth the wrong, God doth not al­waies forgiue the sinne: for there bee many persecutors whose sins are neuer forgiuen of God, and yet Gods chil­dren that are persecuted by them forgiue them the wrong, which through their persecutions they sustaine: so Christ and Stephen prayed for their persecutors, some of whom (as is probable) God neuer pardoned.

Secondly, though man doe not forgiue the wrong, yet the Lord sometime may and doth forgiue the sinne: for if there be any man found so cruelly mercilesse as that he wil not forgiue his enemies, his sinne is the greater, and his charitie is the lesse, and hee can haue little or no comfort that God will pardon him: but if the partie that hath done the wrong, doe craue pardon at Gods hands, and satisfie or make restitution according to equitie to the partie [Page 148] wronged, the Lord forgiueth the sin and the wrong both to himselfe and to man: for God can forgiue, and doth forgiue both, vpon performance of the condition of true repentance, Mat. 5.24. which containeth in it satisfaction or restitu­tion or amends.

Thirdly, though God forgiue the sinne, and man also forgiue the wrong, yet man may vrge the partie culpable to satisfaction and punishment according to the law of God, and of the nation where they liue: yea sometime the partie wronged ought so to doe necessarily, otherwise hee shall sinne against God and the Common-wealth. This wee see euidently in the theefe vpon the crosse: Luk. 23.40.41. God for­gaue him his sinne, and yet he confesseth he was iustly pu­nished: Iudg. 7.19.20. and Achan was punished according to Gods com­mandement, and yet it is very probable by his confession of his fault that hee repented: and certaine it is that Iosua forgaue the wrong: and if Moses had spared any murde­rer or adulterer from death, hee had offended God, and damnified the common good, seeing that such sinnes doe defile a nation.

All which hath this vse, that though a man doe prose­cute a felon, or a murderer to death, yet hee may forgiue him: and therefore the guiltie persons want charitie, in reuiling and making outcries against the persecutors of iustice, as if they were blood-suckers, and so foorth: for sometime the qualitie of the offender is such, as that if hee bee suffered to liue, the Common-wealth is in daunger to sustaine much detriment, besides the great offence done to the righteous law of God, which hath awarded death to some sort of sinners. Againe, much more therefore is it lawfull for a man to commence suite of law, and to be the plaintife in a manifest iniurie thereby to recouer his right, and to obtaine satisfaction, and that without any breach of charitie: for there is a difference to be made betwixt an Enemy & an Aduersary: the one is caused of hatred to the man: Echthros. Antidicos. the other of a loue to iustice; and a man may retaine loue and be another mans aduersarie; so can hee not and [Page 149] be his enemie: wherefore if a man haue a controuersie with another, and retaine loue and charitie with his neighbour, (as hee may very well) notwithstanding the suite, hee may worthily partake in the Sacrament of the Lords Supper, though some bogle at it: wherein they bewray either their malice, ignorance or superstition.

Thus we see the meaning of the condition: now the vse thereof is three-fold.

1 It is a probation of our charitie and loue to our bre­thren, whereby wee may gather comfort of pardon from God, or be terrified and humbled through despaire there­of. This is euidently expounded by our Sauiour Christ, say­ing: If you forgiue others, God will forgiue you: Mat. 6.15. &. 18.33. or if you will not forgiue others, neither will God forgiue you.

2 It serueth for a profession of our loue and charitie to others, yea towards our enemies by forgiuing them: for by this speech publikely vttered in the assemblie of the people we proclaime to all the hearers our inward dispo­sition, which certainly doe possesse the hearts of all those, whose sinnes the Lord hath pardoned.

3 It serueth for an argument enforcing the petition for remission of sinne: as if this were the fense: Lord forgiue vs, for we forgiue others: as if this were the argument: Luk. 11.4. The mercifull shall obtaine mercie.

But we Lord are mercifull in pardoning others:

Therefore Lord be mercifull in pardoning vs.

And for this latter vse wee are to know, that none of all the petitions haue a speciall argument particularly fixed to the side of it but this, as if our Sauiour Christ would signi­fie vnto vs thereby the weakenes of our faith in that mat­ter which most concerneth vs, viz. the pardon of our sins, and the meanes whereby we might best fortifie our weak­nes by forgiuing our enemies.

This is the second thing considered in this petition, 3 The supplicati­on of t [...]is peti­tion. the meaning of the words: now followeth the third thing, which is the Supplication.

The things which wee aske in this petition are specially three.

1 Humiliation, and that is insinuated by consequent.

2 Iustification, and that is expressed in one part, viz. forgiuenes.

3 Charitie, and that is included in the reason.

Humiliation.First Humiliation, which necessarily is implied in that we aske pardon: for a man will neuer aske that which hee needeth not, or whereof he feeleth no want: he that is sick, and seeth and feeleth his sicknes, Mat. 9.12. will seeke and aske the meanes of health: he that is in health, as he feeleth no sick­nes, so he will seeke for no cure: Humiliation containeth these particulars.

Sight of sinne.1 A sight and knowledge of our sinnes, and of the curse of the law due vnto sinne, which is the theoricall or specu­latiue knowledge in the braine.

Sense of sinne.2 A sense and feeling of the heinousnesse of sinne, and the intolerable burthen of Gods wrath due vnto sinne, which is a further impression in the heart and affection. Now both these befall some of the wicked, Genes. 4.13. Mat. 27.4. as Caine and Iudas, who because they felt their sinne, no doubt knew them: and from these two sometime in the wicked the Lord wringeth,

Confession of sinne.3 A confession of sinne with the deserued punishment. This confession ariseth from a double fountaine and cause: in the wicked it groweth from despaire and murmuring, and it is ioyned with blaspheming and much outrage, as in the former examples of Iudas and Caine, who were com­pelled to confesse their sinnes against their liking, for they desired to hide them.

In the godly and penitent and honest heart, this confes­sion ariseth from hope of ease and pardon, Prou. 28.13. Psal. 51.3.4. Iob. 31.33. from hatred and wearines of his sinne, and it is ioyned with Gods glorie, and it is performed willingly, and vndertaken voluntarily without compulsion: and howsoeuer there be a little strife with the shame of the world which might perhaps befall him vpon the confession of his sinne to others, yet he is [Page 151] content therein also to deny himselfe that God may be glorified, himselfe comforted, Psalm. 51.13. and others instructed by his example.

4 An earnest and feruent desire to be released of the burthen of sinne: Desire of deli­uerance from sinne. Psalm. 51. Rom. 7.24. Mat. 5.6. E [...]ay. 55.1. Apoc 22.17. Psal. 143.6. Psalm. 84.2. Psal. 42.1.2. this was apparant in the Prophet Dauid after his murther and adultery, which appeareth by the of­ten gemination of the petition for Mercy: this the Apostle Paul expresseth also in his outcrie after the combat: this is called spiritual hunger and thirst by our Sauiour Christ, the Prophet Esay and the Apostle Iohn in the Reuelation, and by the Prophet Dauid in the Psalme, compared to the longing of a woman with child, and to the desire that the Hart hath to take the soile being chased with hounds.

This desire of grace as it is the greatest and best degree of humiliation, so it is a step to iustification, which fol­loweth.

In the second place after humiliation, Iustification. followeth iustifi­cation, which containeth these specialties.

1 The matter of iustification, which is Christ, Matter of iu­stification. and his merits of all sorts, both in doing and suffering; in satisfy­ing for sinne, and his abstinence and freedome from sinne; in his obedience passiue, abolishing the curse by his crosse; and actiue, in purchasing grace and glory by performing the commaundement: and habituall in the sanctification and heauenly qualification of his humane nature, with the graces of Gods Spirit out of measure.

2 The forme of iustification, Forme of iusti­fication. 2. Cor. 5.21. Esay. 53.5. which is the translation of our sinnes from vs to Christ, and Christs righteousnesse from himselfe to vs; For the chastisement of our peace was vpon him, and by his stripes wee are healed: for, that our pu­nishment might iustly fall vpon him, first our sinnes must of necessitie be imputed to him, and then that we might be deliuered from the punishment which we had deserued, his sufferings must needs be applied vnto vs. Againe, although by the sufferings of Christ imputed vnto vs, Rom. 10.3.4. Mat. 3.15. we are freed from sinne and the curse: yet except Christ had fulfilled all righteousnesse for vs in obeying the commaundement, [Page 152] we had neuer been sanctified by grace, and blessed with glory, for his passion procureth our deliuerance, and his obedience purchaseth our saluation. Iustification therefore containeth:

1 The translation of our sinnes vpon Christ.

2 The imputation of Christs obedience to vs.

This imputation is performed partly by the holy Ghost, who bestoweth Christ and his merits vpon vs, partly by faith in our selues, which applieth Christs righteousnesse vnto vs. Here is the proper place of Faith.

Efficient cause of iustification.3 The specialty of iustification is y ^e efficient cause, which is the Mercie of God, the Grace of God, the Loue of God, who of his meere mercie, grace, and loue, sent his Sonne to doe and suffer for vs whatsoeuer his iustice required, and doth daily applie vnto vs the vertue of both.

Charitie, or the finall cause of iustification.In the fourth and last place followeth Charitie or Loue to our brethren and enemies, which is the fulfilling of the se­cond table of the Commaundements, and which is the fi­nall cause of iustification in respect of men: and this is di­rectly signified vnto vs in the condition or argument an­nexed to this petition: as we forgiue our debtors. But be­cause all these particulars, though to another end, and after another manner, haue been already discoursed in this trea­tise, here of purpose I omit their further handling.

4 The deprecati­on of this peti­tion.And this may suffice for the supplication, comprehen­ding the things we pray for in this petition: now followeth the fourth thing, which is the deprecation, containing those things which we pray against, and they are these sixe following.

Blindnes of minde. 2. Cor. 4.4.1 Blindnes of minde, which is when men continue in sinne without any consideration thereof, either banishing the thought of it out of their mind, or slubbering the mat­ter ouer with a negligent conceit, as that we are all sinners, and the best man hath his infirmities. Againe, vnto blind­nes of minde, as neere of kinne, may be added a reprobate minde, Rom. 1.28. when men are bereft of all difference of good and euill, neuer making bones (as we say) of sinne against na­ture, [Page 153] which the Apostle calleth things not conuenient, or not agreeing with the light of nature.

2 Hardnes of heart, which is a fruit of the former, Hardnes of heart. when men are neuer troubled in their consciences for most feare­full sinnes: this was that fearefull iudgement which befell Pharaoh, who had a heart more hard than the Adamant, Exod. 5 & 6. &c. neuer trembling at all that fearefull wrath which God exe­cuted vpon Egypt. Ezech. 11.19. Act. 2.37. Contrarie to this is a soft and fleshie heart, as the Prophet calleth it a heart prickt with the fee­ling of sinne, a heart that doth tremble at Gods word.

Both these sinnes may bee intitled with one generall name, the spirit of slumber or securitie, Securitie. eyes that doe not see, eares that doe not heare, a heart that doth not vnder­stand, as the Prophets prophecie.

3 Opinion of our owne righteousnesse, Opinion of our owne iustice. Rom. 10.3. a matter very common with the naturall man and the ignorant multi­tude, who therein iumpe with the Iewes in Pauls time, who were taught by the Pharisies the patrons of that here­sie, and with the Papists in our time; Luk. 18.21.11. Mark. 10. Apoc. 3.17. whereas the Lord Ie­sus Christ reproueth the Angell of the Church of Laodi­cea for that very fault, who said he was rich, being indeede poore, and ignorant of his pouertie. These are proud iusti­ciaries, who as they are blind, so are they bolde in their blindnes; saying they can see, and therefore their sinne re­maineth, Ioh. 9.41. whereas if they would confesse themselues to be blind, they should haue no sinne, for Christ would take it away.

4 Vpon this conceit of our owne righteousnesse, Neglect or con­tempt of Christ. Rom. 10.3. fol­loweth necessarilie either a contempt, or light estimation, or no regard at all of Christs righteousnesse and his merits. Christ saith, the whole haue no need of the Physitian: that is to say, they that iudge themselues to be in good health, that thinke they are righteous, will neuer regard Christ, who is the Physitian of the soule, and the physick also.

After this followeth vnbeleefe or infidelitie, Vnbeleef, infi­delitie, pre­sumption, de­spaire. with the opposite pride and presumption, which when they haue a long time wrought vpon the heart of a carnall man, if the [Page 154] Lord at length open the eyes of that wretch to see his sinnes, Genes. 4.13. Mat. 27.4. then despaire rusheth vpon him, which is the next neighbour to vnbeleefe.

Hatred, Ma­lice, Reuenge.6 Hatred, not forgiuing others that iniurie or wrong vs: hereto appertaineth malice, and a desire of reuenge, things too common in the world: some say, I may forgiue, but I will neuer forget: others, I will pray for him, but I will neuer trust him: some malefactors when the rope is a­bout their necke proclaime their eternall hatred to all the executioners of iustice. Hitherto also appertaineth the dis­couering of our neighbours infirmities, 1. Pet. 4.8. Prou. 10.12. whereas Loue co­uereth a multitude of sinnes, that is, of priuate infirmities which thou knowest in thy neighbour.

5 The thanksgi­uing of this pe­tition.This may suffice for the deprecation: the thankesgi­uing now followeth, which may easily be collected out of the former by induction of particulars before men­tioned.

Thus the petition for grace is handled.

Now followeth the last petition, which is for perseue­rance.

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

1 Order of the last petition.The order of this petition after the former is very due and iust, for perseuerance followeth grace, and is a necessa­rie consequent thereof: here the doctrines mentioned in the order of the former petition are to be handled.

Grace and per­seuerance inse­parable.First, that grace and perseuerance are inseparable: for no temptation, no sinne, no affliction shall be able to ouer­throw the grace of God in the man that is indued there­with, Mat. 7.24.25. for hee hath built his house vpon the Rocke like a wise man, and therefore though the raine fall, and the floods come, and the windes blow and beate vpon the house, yet the house shall not fall, for it is builded vpon the Rocke Christ. And Christ telleth Peter that the gates of hell shall not preuaile against the Church that is built vpon this Rocke: Mat. 16.18. and certainely if God should once giue grace to a man, and after should take it away, then this absurditie [Page 155] would follow that God should repent, that he should alter and change, for God truely loueth him that hath grace, and he truely hateth him that falleth away finally and to­tally from all grace: and so God should be as man, mu­table and changeable; which is blasphemous to Gods infi­nite perfection, Iam. 1.17. with whom there is no variablenesse nor shadow of changing, for the strength of Israell will not lie nor repent, for hee is not a man that hee should repent. 1. Sam. 15.29. A­gaine, this would follow as absurd as the former, that it might be said, God hath from eternity Elected and Repro­bated the same man: Christ hath both redeemed, and not redeemed the same man: the same man is flesh of Christs flesh, and bone of his bone, and a limme of the diuell: the same man is a member of the Catholike Church, and no member of the Catholike Church: which things because they haue no congruitie with themselues, and with the course of the Scriptures, are therefore to bee reiected as grosse absurdities, and the trueth remaineth firme: That grace hath perseuerance as necessarily annexed to it, as the Sunne hath light, or the fire heate.

Secondly, this doctrine ariseth from the former, He that hath grace resisteth the tempta­tion. that he which hath grace can in some measure resist temptation, and if so be that sometime through the violent whirle­winde of a temptation, he take the foyle by the temptor, yet after hee recouereth himselfe and gathereth more strength and courage to the next encounter, and at the length giueth his enemie the ouerthrow, and triumpheth ouer him; and this power and grace is communicated vnto vs from Christ our head, who was therfore tempted, and o­uercame the temptor, Mat. 4. Heb. 2.18. Iam. 4.7. Apoc. 3.21. that when we are tempted we might resist and preuaile being succoured by him. Hence it is that the Apostle willeth to resist the diuell, and he will flie from vs: and Christ promiseth vs a place in his throne if we ouer­come: all which doe import thus much, that as it is a thing possible to resist the diuell, to put him to flight, to ouer­come him; so the children of God haue this facultie com­municated [Page 156] vnto them from Christ that broke the serpents head. 1. Cor. 10.13.

Now followe two other doctrines collected by con­trarie: viz. that if perseuerance follow grace, then no grace no perseuerance.

A wicked man cannot resist temptation: though he may refraine from sinne. Gal. 5.17. Rom. 7.First therefore, hee that wanteth grace cannot resist a temptation, for although peraduenture a wicked man may be solicited to commit some sinne whereto he hath an in­disposition, yet he cannot properlie be said to resist the temptation, but only to refraine the sinne: for in resisting a temptation there is the spirituall combat betwixt the flesh and the spirit, each of them lusting against other, which is not in a man destitute of grace, who is all flesh and no spi­rit: and so the will of a wicked man and his affections may resist the motion of his vnderstanding, or his conscience may terrifie his will and affection; but there is not an op­position of grace and sinne in one and the same facultie or affection, Luk. 11.12. for the strong man hath the possession of the ca­stle, and he ruleth there as it pleaseth him without contra­diction.

The wicked fall into euill.Secondly, the wicked man wanting grace and perseue­rance, must of necessitie fall into euill, according to the prouerbe of the wise man: Prou. 24.16. A iust man falleth seuen times and riseth againe, but the wicked fall into mischiefe: but this doctrine shall more euidently appeare afterward in the whole discourse of the meaning of this petition, which is the second generall now following.

2 The meaning of this last pe­tition.We are to vnderstand that there are two great enemies of grace, which continually lay siege against vs.

• 1 The first is Temptation.
• 2. The second is Euill.

Against both these our Sauiour Christ teacheth vs to pray in this petition. The first enemie of grace, and impe­diment of preseruation is Temptation, in these words.

Here we are to consider two things.

• 1 What Temptation signifieth.
• [Page 157]2 What it is to leade into Temptation.

First, What it is to tempt, and what is tempta­tion. Affliction is temptation. Iam. 1.2. temptation in the Scripture hath diuers significa­tions: sometime it signifieth affliction: so the Apostle Iames saith, that wee should account it all ioy to fall into manifold temptations, meaning afflictions: this is not the signification of the word in this place, for that is included in the next clause.

Secondly, To tempt God. Psal. 95.9. temptation signifieth that triall which man taketh of God; so the word signifieth in the Psalme, where­as the Prophet vbraideth the Israelites for tempting God in the wildernes. Thus the diuell perswaded Christ to cast himselfe vpon the immediate prouidence of God, Mat. 4.7. in ca­sting himselfe down from the temple, which was to tempt God: and this is not the meaning of the word in this place.

Thirdly, To tempt or in­trap a man. Matth. 22.18. temptation signifieth that triall which man ta­keth of man to intrap him and bring him into daunger of law: so the Pharisies and Herodians tempted Christ, and thus was Christ tempted diuers times in the Gospell: and this is not the meaning of the word in this place neither.

Fourthly, To trie what is in man. temptation signifieth that triall which God taketh of man to manifest to himselfe and others what is in him. So God tried Adam in the estate of innocencie: Genes. 3. Genes. 22.1. so God tried Abraham in commanding him to sacrifice his sonne: and thus God daily trieth his children for diuers ends. Neither is this the meaning of the place.

Lastly, To solicite man to sinne. temptation signifieth that triall which the diuell taketh of man to cause him to commit sinne by his entise­ments, who in this respect is called the tempter: Mat. 4. How man is prouoked to sinne by Sa­tan. and thus the diuell tempteth man: 1. by prosperitie, 2. by aduersi­tie, 3. by example, 4. by suggestion; though for the most part suggestion is the generall affection of all the other three: for that in time of prosperitie, and aduersitie, and by euill examples the diuell infuseth his temptations into our mindes, though sometime he inspireth his temptations suddenly by occasion of no obiect at all: as we may some­time haue experience by some fearfull blasphemies, which [Page 158] suddenly without any dependance of former cogitations or obiects rush into our mindes: and according to this lat­ter signification temptation is taken in this place.

VVhat it is to lead into ten­tation.Further, we are to consider what it is to leade into temp­tation: for which point we must know it containeth these foure particulars.

Desertion or the forsaking of the creature.1 The leauing of the creature or forsaking the creature, not as though God ceased to support and sustaine the na­ture or naturall powers of the creature, but for that he cea­seth to supplie a second grace to the first, he withdraweth his second grace: this the Prophet Dauid feared, and ther­fore prayeth God not to forsake him ouerlong or ouer­much: Psal. 119.8. Psal. 51.11. and to this sense the Prophet intreateth the Lord to confirme him with a strong spirit after his lapse into sinne, for preuenting of future lapses. This first part is cal­led Desertion.

Deliuering the creature to his owne lusts.2 Deliuering ouer the creature to his owne lusts: when God hath withdrawne his second grace, the first grace is not of abilitie to encounter the lusts of the flesh, but the lusts of the flesh doe fight against the spirit, and ouerma­ster it for the present. This phrase of deliuering vp, the A­postle applieth to the Romanes in regard of the repressing or refraining grace: Rom. 1.24.26.28. saying, God gaue them ouer to vile affe­ctions, to a reprobate minde, &c. And after this,

The efficacie of Satan. 1. Chro. 21.1.3 The creature is in the power and hands of the diuell in a certaine measure: so as he may tempt him and preuaile ouer him to the committing of most fearefull sinnes, as he did preuaile with Dauid, and Peter, and others.

Excecation, induration: blindnes of mind, hardnes of heart. 2. Sam. 10.5. & 12.16.4 Vpon this followeth a kinde of excecation and indu­ration, when the seruant of God maketh little conscience of sinne: and doth not sensiblie feele and perceiue Gods displeasure against sinne. This was in Dauid, who conti­nued in his murder and adulterie three quarters of a yeere, in which time there was a spirituall mist of carnall securitie which couered his minde and heart, which afterward was dispersed: and thus the Lord is said actually to blinde and harden men: as we see in the kingdome of Antichrist, and [Page 159] in the old Iewes, and in Pharaoh the King of Egypt; 2. Thes. 2.11. Esay 6.10. Exod. 4.21. whose eyes the Lord blinded, and whose heart the Lord harde­ned.

Here a scruple may arise, viz. that seeing God blindeth men, and hardeneth their hearts, he therefore may be said both to be the author of sinne, and to tempt to sinne: both which neuerthelesse the Scripture peremptorily denieth to be in God; as being contrarie to his infinite goodnes. Psal. 5.4. Iam. 1.13. For answere whereof, wee must remember that God may bee said to harden and blinde, and tempt, God is not the author of sin. and yet neither is the author of sinne, nor a tempter to sinne.

First, God tempteth man especially foure waies.

1 By afflictions, which are therfore called temptations, Iam. 1.

2 By a commandement speciall: as that of Abraham, Genes. 22.1.

3 By prosperitie and abundance of outward things, Prou. 30.9.

4 By occasioning obiects: as Genes. 3. God obiected the apple to Adams and Eues eye: and 2. Thess. 2. God sent vpon them strong delusions: which is to be vnderstood in regard of the obiect entising and deluding. True it is there­fore that God doth tempt, but he doth not tempt to sinne: the Lords temptation may more properly be called a pro­bation than temptation: hee rather doth trie what euill is in vs, than moue vs to euill: rather he proueth what we wil doe, than stirreth vs vp to doe any thing: wherefore wee are to distinguish betwixt these two words; Dokimazein. Peirazein. temptation and probation: howsoeuer they may perhaps sometime admit one and the same signification.

Secondly, and more fully to the purpose: God harde­neth, Man hardeneth, and Satan hardeneth in diuers consi­derations.

1 Man hardeneth his owne heart by refusing the grace offered in the meanes of saluation: How man har­deneth his owne hart. and thus Christ com­plaineth that when hee would haue gathered the Iewes to­gether, they would not. And thus in the Psalme the Pro­phet [Page 160] exhorteth the people not to harden their hearts, Psal. 95.7.8. as their fathers did at Massah and Meribah: but to heare the voyce of the Lord to day.

How Satan hardeneth mans hart. Heb. [...].13.2 Againe, Satan hardeneth mans heart by perswading and tempting to refuse grace, to continue in the practise of sinne, in impenitencie, and so by consequent there is such a callion or hardnes brought vpon a man, through the daily custome of sinne, by the subtiltie of Satan, that all the meanes of grace rebound backe againe, as a ball cast a­gainst a stone wall.

How God har­deneth mans heart. Mat. 20.15.3 Lastly, when a man is come to this passe God hath his worke also; for he withholdeth his grace, which he is not bound to giue except it please him, he being the absolute Lord of his owne: and hauing left vs to the swinge of our owne corruption, hee notwithstanding euery day, or very often, smiteth our hard harts with his word, with his iudg­ments, with his blessings, with the motions of the spirit, or of our owne conscience; the which not breaking our stony hearts to contrition (as the stone is broken by the hammer of the workman) which is the proper effect of Gods word; Ierem. 23.29. by accident the heart is hardened, as the stiddie the more strokes lighteth vpon it, the more it is beaten together, the faster is the substance, and so the harder: and so in his iu­stice and iudgement punisheth one sinne with another, ca­sting occasions and obiects whereupon the corruption that is in man worketh to the committing of most vile abomi­nations: Rom. 1. 2. Thes. 2. as the Gentiles fell from idolatrie to sins against nature, they in the seate of Antichrist neglecting the loue of the truth, were strongly deluded by the occasion of en­tising obiects to beleeue lies: as namely, all those lying signes and fables mentioned in their Legends. And thus God hardeneth: and in the same sense he blindeth.

Summarily therefore God doth thus harden the heart, and blinde the minde, and tempt the creature, and so leade into temptation; but is not the author of sinne, or temp­ter to sinne.

Thus much for temptation, which is the first enemie of [Page 161] grace and impediment of perseuerance: now followeth the second, which is euill.

Here also we are to consider two things. VVhat is good and euill.

• 1 What is euill.
• 2 What is to deliuer from euill, or how God deliuereth from euill.

First therfore to know what euill is, we must know what good is, that by the opposition of contraries the matter may be more euident. Good is of three sorts: for there is a naturall good, a morall good, and a good instrument: and so by contrarietie: there is a naturall euill, a morall euill, and an euill instrument.

A natural good is whatsoeuer God hath at the first crea­red: so the Lord saith that all his works were good: A naturall good. Genes. 1.21. which must needes be vnderstood of that naturall goodnes, that is, of the good essence and qualities wherewith God in­dued his creatures: for the beasts, and the plants, the foules and fishes, the heauens and meteors, the earth and metals are onely good in respect of their essence and qualities, for they are not capable of vertue or vice, seeing that God ne­uer gaue the law morall vnto them.

A morall good is whatsoeuer qualitie is in the reaso­nabe creature agreeable to the law morall, A morall good Genes. 1.21. Micah. 6.8. commonly cal­led the tenne commandements: as also whatsoeuer quali­tie is in man agreeable to the Gospell, the summe whereof is repentance and faith, which are qualities supernaturall infused into man.

A good instrument is whatsoeuer God in his mercie and loue to his children vseth as a meanes to procure the good of his Church, though it be the diuell, A good instru­ment. though it bee sinne, than which there is not a greater euill; yet it is not summum malum: Rom. 8.28. for that God vseth sinne as an instrument of good, and therefore sinne is not absolutely euill, for it hath a respect of good. It is euery way euill in it selfe: but God which is infinitely good turneth euill to good, 2. Cor. 4.6. and bringeth light out of darknes: yea further whatsoeuer God [Page 162] vseth as an instrument of his glorie in his mercie and iu­stice is instrumentally good: and so there is no summum malum, though there be summum bonum.

We see the kindes of good: let vs see also the kindes of euill.

A naturall e­uill.A naturall euill is whatsoeuer is opposed to a naturall good: and that is commonly called malum poenae, the euill of punishment: namely, whatsoeuer serueth for the ouer­throw and destruction of Gods creature, that which God created secondarily after the fall: thus the Prophet saith directly that God created euill as well as good, Esay. 45.7. that is, pu­nishments and afflictions of all sorts, as pouertie, deformi­tie, sicknes, famine, death, damnation: and whatsoeuer o­ther euill serueth for the execution of Gods iustice vpon those that violate the iustice of God.

A morall euill.A morall euill is whatsoeuer is opposed to a morall good, namely sinnes of all sorts, whether against the deca­logue or the Gospell, commonly called malum culpae: and this is the fountaine of the former euill of punishment: for if there had been no sinne, there had been no iudgements, no punishments prepared for sinne.

An euil instru­ment.An euill instrument is, whatsoeuer God in iustice and wrath against sinne and sinners turneth to the hurt of the sinner: Prou. 1.32. thus the diuell, the world, riches, honour, pleasure, the word and meanes of grace, are turned to bee instru­ments of Gods wrath, and so of euill to the wicked: for as God doth turne euill to good to them that feare him, so he doth turne good to euil to them that hate him: for among things created by God, or deuised by the creature, there is nothing absolutely good, or absolutely euill, but euery good may haue some relation of euill, and euery euill may haue some respect of good. Thus wee see what euill is in generall, but more specially wee must know that there is furthermore the euill of euill: which although it bee gene­rally suggested in the former distinction of good and euill, yet neuerthelesse here must more distinctly bee noted. Wherefore we must obserue also that there are foure com­binations [Page 163] of good and euill, which are these following.

• 1. The good of good.
• 2. The euill of good.
• 3. The good of euill.
• 4. The euill of euill.

The good of good is that fruite or commoditie which Gods children reape by all the gifts of God; The good of good. as the bene­fit of health and wealth, peace and libertie, the word and all the meanes of grace, whereby the godly man is not on­ly comforted and refreshed in his bodie, but furthermore fed and nourished and strengthened in his soule to con­uersion and saluation.

The euill of good is that hurt and detriment which the wicked reape by all the gifts of God aforesaid, The euill of good. as that not onely their life, health, peace, libertie, wealth and prospe­ritie in the world, but also all the meanes of grace and sal­uation becommeth the bane and poyson both of soule and bodie to their euerlasting damnation another day: that although the wicked are nourished by their meate, and cured by their physicke, and instructed and reprooued by the word, &c. yet there is a secret poyson therewithall infused into their soules, which shall another day in Gods appointed time burst out to their vtter ouerthrow.

The good of euill is that good which the Lord as a skil­full Physition gathereth from the afflictions and sinnes of his children, as it were a purgation out of poison: The good of euill. for God can and doth expell one sinne with another, and many sins with afflictions: as a father, correcting, and amending the faults of his children by correction.

The euill of euill is that damage which the wicked su­staine by falling into sinne, The euill of e­uill. and the punishment thereby deserued, which is that thereby their damnation is increa­sed, for a great measure of wrath is heaped vp by their sins, and a greater number of sinnes are committed by their af­flictions. Thus we see what euill is: and by contrary what good is.

Now followeth the second thing, How God deli­uereth from e­uill. which is how God deliuereth from euill: which in part may be conceiued by the former distinctions. Yet thus much for the present pur­pose [Page 146] God deliuereth vs from euill foure waies.

First, by preseruing vs from committing of sinne.

Secondly, by freeing vs from iudgements due to sinne.

Thirdly, by freeing vs from the [...]urt of sinne and affli­ction.

Fourthly, by turning all those sinnes which we commit, and the afflictions which we sustaine, to our good.

This may suffice for the second generall poynt to bee considered in this petition, viz. the meaning of the words.

Now followeth the third generall, which should be the supplication: but because the petition is propounded ne­gatiuely and by way of deprecation, as none of the rest are, therefore it shall be conuenient to alter the order formerly propounded, and to speake in the third place of the depre­cation, annexing in the fourth place the supplication.

3 The deprecati­on of the last petition. Again t tenta­tion. 2. Cor. 12.7.8.The things that wee pray against are these following.

1 Temptation, but not absolutely against temptation, but so far forth as it is a means to draw vs away from God to commit sinne: and so the Apostle Paul prayeth, that the pricke of the flesh might be remoued from him, which he tearmeth the Angell of Sathan, because that the diuell sent it for a diuelish end, howsoeuer God sent it for his humilia­tion and humilitie: by temptation in this place, vnderstand solicitation to sinne.

Against afflic­tion.2 Affliction, but not absolutely against it neither: only so farre forth is it lawfull to pray against afflictions, as they are the punishments of sinne, the curse of God, meanes to driue vs to impatiencie, Prou. 30.9 or to take Gods name in vaine: so Agur prayeth against pouertie, which is one kinde of af­fliction.

Here before we proceede any further, two questions or doubts must be discussed and resolued and that ioyntly, each depending of other.

1 Whether it be lawfull to pray for a temptation or a crosse.

2 How farre forth it is lawfull to pray for or against temptations and afflictions.

It may seeme at the first sight, VVhether it be lawfull, and how far foorth to pray for or against tenta­tion and affl [...]c­tion. that seeing the ende of temptation is to prouoke vs to sinne, and the end of afflic­tions are to destroy the creature, that therefore it is vnlaw­full to pray for them. Againe, it may in like manner bee thought, that seeing through temptations God worketh much good vnto vs, and that through afflictions God tea­cheth vs and nurtereth vs in his law; therefore it is very lawfull to pray for a temptation and afflictions. There is a triple solution of this doubt: some say thus.

1 That seeing temptation and affliction are in their owne nature the meanes and punishments of sinne, there­fore in no case we are to pray for them, but against them: for God forbiddeth vs to practise any thing that is a means of sinne, and therefore consequently he willeth vs to pray against all the meanes of sinne, as temptation is: and seeing afflictions in their owne nature and first institution are Gods plagues vpon sinners, we are to auoide them by all meanes possible (as we doe) and so to pray against them.

2 Others distinguish and answere thus, that we are nei­ther to pray for them nor against them, but to commit our selues to Gods prouidence and will, to bee ordered as hee thinketh best, and if afflictions befall vs with temptations, to sanctifie them by prayer for our sanctification.

3 Lastly, others are directly of opinion, that it is law­full, yea needfull sometime to pray for temptations and af­flictions, for that they are both a part of our daily bread, though not of the body, yet of the soule. In this diuersitie of opinions it is very hard to finde out the trueth, by kee­ping a meane betwixt them, which must bee done, other­wise the doubts cannot be dissolued: we must know there­fore for euidence sake, that we reade in the Scriptures that Gods seruants haue alwaies prayed against temptation and affliction; 2. Cor. 12.7.8. Prou 3 [...].9. Psal. 11 [...].71. & 94.12. Iam. 1.2. so the Apostle prayed against the pricke of the flesh, so the wise man prayed against pouertie: wee reade also on the other side, that the Prophet Dauid recke­neth affliction good for himselfe, and the man blessed whom the Lord correcteth: and the Apostle Iames willeth [Page 166] vs to account it a matter of all ioy to bee tempted and af­flicted (and it is probable if that Adam had neuer fallen from grace, he might haue been assaulted with temptation; and why may not the diuels sometime tempt the good Angels, as well as they tempted Christ? Especially if temp­tation be onely the propounding of an euill obiect to the vnderstanding with a reason to enforce it.) There being then a kind of repugnancie in these two practises of the holy men in Scripture, some praying against temptation and affliction, others accounting affliction good for them, and exhorting to reioyce in temptation; they must be re­conciled by the change of the respect, for howsoeuer in the Scripture there may be a shew of repugnancie, yet indeed there is none. Therefore in one respect Gods children prayed against temptation and affliction, in another re­spect they accounted it a blessed and ioyfull thing to bee tempted and afflicted.

Gods purpose in temptation. Sathans intent in temptation.Temptation is to be considered according to Gods pur­pose, and according to the diuels intendment: God purpo­seth temptation to our good, Sathan intendeth our hurt. Againe, temptation must be considered with the effect that the diuell produceth through the temptation, and with the effect which God worketh thereby: Sathan by the temp­tation produceth sinne, the Lord he effecteth grace vpon sinne: therefore we must, and the seruants of God did pray against temptation according to the diuels intent and worke: and intreate the Lord to turne the diuels effect pro­duced, to our good as God intendeth and worketh.

Affliction is a punishment. Affliction is a correction.Againe, affliction is to be considered as God first inflic­ted it, and as he afterward corrected it; he inflicted it as a punishment for the destruction of the creature, but he hath since in mercy to his children, altered it for the correcting and bettering of them: in the former consideration the ser­uants of God prayed against it, in the latter they reioyced in it, and accounted themselues blessed by it. To make an­swere therefore directly, wee may in some sense pray a­gainst affliction and temptation, but in no respect pray for [Page 167] them: yet when we are exercised by them, finding in our selues the markes of election, we may reioyce vnder them: pray God to worke his worke in vs by them, and so labour to become blessed by meanes of them; for it will not fol­low by good consequence, that because good redoundeth to vs by them, that therefore wee must pray for them; for by like proportion it should bee concluded, that seeing through sinne God worketh out our good, we should pray that we might fall into sinne, which is a thing most absurd and irreligious. In briefe, whatsoeuer is properly the meanes of our good, wee are bound to pray for, but that which is the meanes of our good by accident we are not to pray for, but hauing reaped good by it through Gods mercy, to blesse him for it: and when we are exercised by it to intreate his blessing by meanes of it. And thus in some measure these doubts are cleered, whether it be lawfull, and how farre forth to pray for, or against affliction and temp­tation. Now we are to proceede in the deprecation.

3 Desertion, Gods forsaking the creature, Against deser­tion. is a thing that wee especially pray against in this place: that God would not withdraw second grace from vs.

4 Lapse into sinne, Against lapse into sinne. which followeth vpon Gods forsa­king of vs, for then we being in the hands of the diuell, and our owne lusts, they will tyrannise ouer vs.

5 Gods hardening the heart, and blinding the minde, Against Gods blinding the minde and hardning the heart. Against aposta­sie. Heb. 3.12. Esay. 1.5. which is a spirituall iudgement inflicted by God vpon them that customably liue in sinne.

6 Apostasie or backsliding, which is when a man re­uolteth from a former measure of knowledge or grace, or profession: Apostasie is either partiall, or totall.

Partiall Apostasie is when a man in some poynt of doc­trine erreth, whereas before he held the trueth, or when a man leeseth some grace, or measure of the same grace wherewith before he was indued: or when a man falleth away from the profession of the trueth to Gentilisme, &c. Hymeneus, and Philetus, & Alezander, 1. Tim. 1.20. 2. Tim. 2.17.18. were Apostataes in part, erring concerning the resurrection: Dauid fell from [Page 168] some measure of grace receiued, and therefore he prayeth that God would restore to him ioy and gladnes which he had lost. Psal. 51.8 12. Dema [...] he imbraced the present world, and fell from his profession to be a Gentile againe; 2. Tim. 4 10. thus did diuers in the Primitiue Church.

Totall Apostasie is, when a man falleth away from all the trueth, and grace, and profession of the trueth, as Iulian the Apostata did: hitherto appertaineth the sinne against the holy Ghost.

A [...]ainst punish­ment of all sorts.7 Punishments of sinne of all sorts, whether tempo­rall and bodily, or spirituall and eternall, euill conscience, Hell, and so forth.

Against hurt of all sorts.8 Hurt through iugdements.

9 Hurt through lapse into sinne.

10 Hurt through the meanes of saluation, and prospe­ritie.

Against Satan.11 Diuell, that God would tread Sathan vnder our feete, that hee would restraine and limit his power and malice.

Against the world.12 World, which is the euill examples of the world: the flattering intisements, and fearefull threates thereof.

Against the f [...]sh.13 Flesh, which is the lust and concupiscence of our heart, which continually stirreth it selfe vp, and fighteth a­gainst the spirit, that God would represse it, mortifie it, and so subdue it, that it preuaile not against vs.

VVhether it be lawfull to pray against death. Heb 9.27.Here a question is to be handled, whether it be lawfull to pray against death? The Apostle answereth, It is appoin­ted to all men to die once: and therfore to pray against death absolutely is vnlawfull: yet there are certaine circumstan­ces in death, against which it is lawfull to pray. As for ex­ample: It is lawfull to p [...]a [...] against a cursed death. Death is of it selfe a curse of God seruing to de­stroy the creature; so farre forth we pray against it: death is the entrance to hell; so farre forth we pray against death. Againe, death sometime befalleth a man suddenly, that he can haue no time to set his house in order, to admonish his wife and children and seruants to feare God: if hee bee a Minister, can haue no time to call for the brethren to ex­hort [Page 169] them: or if he be a King, can haue no time to take or­der for weightier matters of y ^e Church or Commonwealth: in these respects it is lawfull to pray against sudden death; but not simply against death, nor against sudden death, How it is law­full to pray a­gainst sodain death. nor in all respects against sudden death: for if any per­son vpon presumption of time to repent at the last houre, still continuing in his sinnes al his life long, do pray against sudden death, his prayer is sinfull: for euery man should so leade his life, as if God should call for him at a moments warning, he were in some measure prepared for the Lord.

These are the things that wee pray against in this peti­tion. The things that we pray for follow. 4 The supplicati­on of this peti­tion. Perseuerāce, or strength to re­sist the tempta­tion. Ephes. 6.

1 Strength to resist temptation, and to perseuere and continue. Now because our enemies are many, and migh­tie, and subtill, and euery way furnished for the assault, ther­fore wee had neede also be furnished with all that spirituall armour which the Apostle prescribeth: the parts whereof are these following. Some seruing for our defence: as namely,

1 Sound doctrine, which is the girdle of Veritie.

2 Vpright life, which is called the breast-plate of righ­teousnes.

3 Patience in affliction, called the shooes of the prepa­ration of the Gospell of peace.

4 Faith in Christ Iesus, compared to a shield, whose ver­tue is to quench all the firie temptations to despaire of Gods mercie.

5 Hope of life euerlasting, called a Helmet for the head. Others seruing for offence of the enemie: as namely, 1. The word of God, that is, sentences of holy Scripture, which directly cut the throte of sin and temptation, like a sword. 2. Prayer of all sorts, with the properties thereof: watch­fulnes and perseuerance, which are so many spirituall darts and speares to put the enemie to flight, and to abandon the temptation.

2 That God would turne our afflictions to our good: Good through afflictio [...] [Page 170] now that good which wee desire to bee wrought in vs through affliction is manifold.

1 Humiliation: which is to cast downe our selues vnder the mightie hand of God, correcting vs for our defaults.

2 The deniall of the world and the pleasures of sinne.

3 The sighing for the inheritance laid vp in store for vs.

4 Wisedome to preuent the malitious persecutions of the wicked, which through want of circumspection haue befallen vs.

5 Triall, purging, and refining our faith.

6 Patience and constancie.

7 Instruction to the obedience of Gods commaunde­ments.

8 Preseruation from condemnation with the world.

All these fruites, and diuers other particulars the word teacheth to be wrought in vs through affliction.

Good through sinne.3 That God would turne our sins to our good: which the Lord performeth diuersly, viz.

1 By reuealing vnto vs our wicked and corrupt dispo­sition, that we are readie to fall into most grosse sinnes, if he doe not support vs euery moment with his grace.

2 By discouering our owne infirmitie and disabilitie that we are not able to resist the least, much lesse the great assaults of our spirituall enemies: and so we taking notice by lapse into sinne of our owne wickednes and weakenes, we may learne,

3 To detest our selues for our sinning nature.

4 To renounce all confidence in our selues, and our strength.

5 To relie our selues wholly vpon Gods power and his might in the time of temptation.

All these particulars are most apparant in the examples of Dauids and Peters falles, compared with their writings.

6 The Lord doth discouer vnto vs by lapse into sinne the subtilties and sleights of our spirituall enemie; the A­postle hee calleth them the methods, and many waies [Page 171] which he hath to circumuent and deceiue vs: for the diuell can vpon a very slender occasion procure a lapse into some grosse sinne: as Peter vpon the speech of a maide denied Christ.

7 The Lord doth affoord vnto vs much experience, both of his mercie and goodnes in pardoning our sinnes, as also to recouer our brethren fallen by like occasion into sinne, and to comfort them.

8 The Lord teacheth vs the spirit of meeknes and mild­nes toward others that are through infirmitie ouertaken with sinne, that wee bee not too seuere censurers of them, considering our selues and our manifold lapses into the same sinnes.

This and much more good God worketh out for vs by our sins: all which must teach vs euerlasting thankfulnes.

This may serue for the supplication: 5 The thanksgi­uing of this pe­tition. the thanksgiuing now followeth, which may easily bee gathered from the former parts. Thus also the petitions which respect our good are handled: and so the second part of this prayer is ended, viz. the matter.

Now followeth the third part of the Lords prayer, which is the conclusion or shutting vp of the prayer, in these words:

Although this conclusion be not extant in the Latin co­pie of the old translator, yet it is in the Greeke: The conclusi­on of the Lords prayer. and the Greeke being more ancient than the Latin, as being the originall, VVhether the conclusion be canonicall. the Latin being onely a translation and not ca­nonicall, in reason the Greeke is to be preferred before the Latin: and so this clause being in the Greeke, we will take it as part of Canonicall Scripture, and so handle it, notwith­standing that the Iesuite auoucheth the contrarie: for his coniecture is, that it might bee added in the text of the E­uangelist, because that the Greekes vsed to adde it in their Liturgie to the end of the Lords prayer. But this is a very simple conceit for so learned a man, to auouch that a [Page 172] whole sentence might creepe into the text of Canonicall Scripture, who durst bee so bold to adde it? or who would be content to receiue it for Canonicall, if any man durst be bold to insert it into the text? But let his dreame goe: and let vs consider of it as a part of the Lords Prayer.

This conclusion containeth generally the manner of making our prayers to God, as also the manner of ending our prayers which wee make: for euery seuerall petition must haue the matters expressed in this conclusion: or else it is not made in due and right manner as it ought to bee: wherefore this conclusion must bee vnderstood in euery petition; as must also the preface.

Feruency is the summe of the conclusion. Iam. 5.16.The manner of making and ending our prayers, expres­sed in this conclusion, may bee vttered in one word, Fer­uencie, as S. Iames saith: The feruent prayer of the righteous auaileth: the word which the Apostle vseth signifieth such a prayer as is effectuall, Energoumene. operatiue, working: for the inner man must not be idle in time of prayer. Feruencie there­fore is the inward operation of the soule in the time of prayer: VVhat feruen­cie is. euen as a pot boyleth and seetheth by reason of the fire put vnder; so the soule of a man, moued through the spirit of God, as it were a hot fire within his bowels, must conceiue inwardly such sighes and groanes which cannot be expressed, Rom. 8.26. which maketh a feruent and effectual prayer. This feruencie then is, when all the faculties of the minde and reasonable soule are occupied about the matter of the prayer: the vnderstanding conceiueth matter and inditeth, the memorie remembreth things needfull, the will hartilie wisheth things necessary, the affections stirring themselues according to the seuerall matters conceiued in the prayer, sometime reioycing, sometime mourning, sometime fea­ring, sometime hoping, sometime hating, sometime lo­uing, and so foorth as the matter varieth: this in generall is feruencie, Parts of fer­uencie: faith, desire. which hath two parts here expressed. The first is faith and assurance and confidence, Fiducia. The second is earnest and vehement, and ardent desire, Votum.

The first is the principall worke of the vnderstanding: [Page 173] the second is the principall worke of the will: the other two parts of the soule being the handmaides of these; for the memorie ministreth to the vnderstanding, and the affe­ctions are seruiceable to the will: the conscience is com­pounded of them all.

Faith, the first part of feruencie, Of faith in prayer. is expressed in the con­clusion by certaine arguments which shall be handled af­terward: something first in generall of faith.

Faith is necessarily required to make a feruent prayer: Faith is neces­sarie in praye [...]. Iam 1.6.7. the Apostle therefore calleth it the prayer of faith; and further auoucheth that the man that doubteth, shall ob­taine nothing at Gods hands: not as though any man could pray without some doubting and vnbeleefe; but the Apostles meaning is of such doubting which raigneth in the heart, as may appeare by the text: also our Sauiour Christ requireth faith plainly if wee will obtaine; Mark. 11.24. and wee shall obtaine if wee haue faith. Now wee must alwaies re­member that faith is grounded vpon Gods word, Faith is groun­ded vpon Gods will. and Gods word is his will, and so our faith must be grounded vpon his will: wherefore if wee aske any thing in faith, ac­cording to his reuealed will, we shall obtaine. 1. Ioh. 5.14. Now Gods will is in generall this, to grant vs euery thing that is good: if it bee euill, it is not his will nor promise to giue it: Psalm. 34.10. and many things are good for vs which seeme euill vnto vs; and many things are euill for vs which seeme good vnto vs: wherefore we must not define good and euill after our owne fancies, but as the truth is: A di [...]tinction of good & euil. God knoweth best what is good for vs, and what is euill for vs: herein therefore we must submit our wils to Gods will; alwaies being faith­fully perswaded that God will graunt at our prayers euery thing good for vs. And although the new supporters of Poperie (the Iesuites I meane) auouch that such a faith is not needfull: yet the word of God, 1. Tim. 2.8. which is the ground of euery sound doctrine, teacheth vs thus much, and there­fore wee ought to build our house thereupon, Mat. 7. as on a sure and stedfast rocke, rather than vpon the sandie conceits of popish teachers. For whereas it is alleaged by them that [Page 174] Dauid when hee prayed for the life of his childe, [...]. Sam. 12.22. doubted whether God would giue him life yea or nay: it may bee answered two waies: Vers. 14. First, Dauid did not well to pray for the life of the childe, seeing it was expressely signified to him before of Nathan that the childe should die: for so doing his prayer was against Gods will reuealed. Second­ly, it being a temporall blessing, Dauid ought to aske it conditionally if it were good; and so his assurance might be certaine to obtaine it: but Dauid seeing it not good for him, presently after the death of the childe is comforted, as hauing obtained all that he askt. It appeareth therefore that faith is requisite in prayer, namely such a faith as doth assure a man certainly to obtaine euery good thing hee as­keth. Faith to [...]b­taine our pray­ers ariseth from iustifying faith. Rom. 8.32. This faith ariseth from iustifying faith, and is a neces­sarie consequent thereof: for a man beleeuing in Christ Ie­sus for the pardon of his sinne, is also assured that God will giue him all other good things: so the Apostle reasoneth; If God giue vs Christ, how shall he not giue vs with Christ all other things that shall be good for vs? so Christ promiseth, that the kingdome of God and his righteousnes shal bring all other things with it as appurtenances. This may suffice for the generall view of faith.

Gods king­dome.Now more specially, faith is supported by one argument principally, [thine is kingdome,] which may be framed after this forme.

Euery good king will prouide, not onely for the ad­uauncement of his kingdome, for the obedience of his lawes, and for his honour and glorie; but also for the good and welfare of his subiects, in soule and body.

But thou Lord, art a good King, for the kingdome is thine.

Thou therefore wilt prouide, &c.

This argument doth either directly or indirectly con­firme our faith for the obtaining of all the sixe petitions, as may easily be perceiued: directly it confirmeth our faith in the second, but indirectly and by consequent in all the rest.

This kingdome of God, which is the ground of the ar­gument, is amplified by three arguments:

• 1 It is a powerfull kingdome. [thine is power.]
• 2 It is a glorious kingdome. [thine is glorie.]
• 3 It is an euerlasting kingdome. [for euer.]

And so there are three other arguments whereby our faith is supported for obtaining the petitions.

The second argument therefore which is taken from the power of God is added necessarily as an answere to an obiection, which might be opposed thus: Power of Gods kingdome. though God be a king, yet except he haue power to subdue his enemies, the aduauncement of his kingdome shall be hindered: the answere whereof is, that as God is a king, so he is omnipo­tent, able to conquer all his enemies that shall rebell a­gainst him: and so this argument taken from Gods power may thus be concluded. A king that is of abilitie will ad­uance his kingdome, cause himselfe to be honoured, cause his subiects to obey his will, and prouide for the outward prosperitie and inward felicitie of his subiects:

God he is of abilitie being a powerfull king:

Therefore he will prouide for his honour, &c.

The third argument is taken from the glory of Gods kingdome: Glory of Gods kingdome.

Where first, consider the meaning of the words: Thine is glorie: that is, 1. Thou hast made al things for thy glory. 2. The things we aske are meanes of thy glory. 3. The things we aske shall by vs be referred to thy glory: and so the conclusion followeth: Ergo, graunt vs these things which we aske in these petitions.

Secondly, let vs also consider the argument framed thus, directly confirming our faith for the first petition.

That which is most deere to thy selfe thou wilt procure:

But thy glory is most deere to thy selfe:

Therefore glorifie thy selfe by vs or in vs, or giue vs grace to glorifie thy name.

Indirectly it confirmeth our faith in all the other petiti­ons after this manner.

Thou Lord wilt further all the meanes of thy glorie:

But the enlarging of thy kingdome, the obedience of thy will, our daily bread, remission of sinne, and perseue­rance in grace are meanes of thy glory:

Therefore Lord we are perswaded thou wilt cause, &c.

The eternitie of Gods king­dome.The fourth argument wherby our faith is strengthened, is taken from the eternitie or euerlasting continuance of this kingdome, and of the two other properties thereof, mentioned in the second and third arguments: for the kingdome, power and glory of God is euerlasting, or Gods powerfull and glorious kingdome is eternall, and that in a double respect:

1 In themselues, for that they neuer haue end:

2 In the faithfull, who doe and will euerlastingly re­member and magnifie the Lord, the most mighty and glo­rious king.

This fourth argument is framed after this manner:

If thy kingdome, power, and glory shall euerlastingly be remembred and magnified by vs, as it is euerlasting in it selfe: then grant these our praiers which are means thereof.

But by granting these our petitions, we shall be prouo­ked to procure the euerlasting remembrance of thy king­dome, power and glory, by our selues as long as we liue, by our holy seede after vs, and for euermore in thy heauen­ly kingdome.

Therefore we are perswaded thou wilt graunt vs these our petitions.

Faith is sup­ported: God is not perswaded by arguments.Thus our faith is supported and strengthened by argu­ments, which are vsed not to perswade God, who is vn­changeable and immoueable in his purposes; but to per­swade vs, who are of little faith, and scarse beleeue God himselfe, and therefore haue need to find out in our selues strong arguments, as it were maine pillars to support our faith, as it were a crasie house ready to fall to decay conti­nuallie.

Desire, a part of feruency.The second part of feruencie is desire, which is expressed in the word, Amen.

As faith is the principall worke of the vnderstanding, so desire is the principall worke of the will in regard of that which we want: and as faith may well be compared to the hand or arme, laying hold vpon blessings, so desire may be compared to the brawne or sinewes of the arme or hand, the instruments of strength, whereby wee holde fast that which we apprehend. Mat. 7.7. This is expressed by Matthew in very significant and forcible metaphors: Aske, as a begger doth to get an almes: Seeke, as one with a candle looketh for a iewell lost vpon the ground: Knocke, with strength and force to get open the gate of Mercie. The word whereby desire is expressed is an Hebrue word, and it signifieth, VVhat Amen doth signifie. ve­rely, truely, certainely, so be it, let it bee so: O Lord I desire it might be so as I aske. And this may afford an argument for the confirmation of our faith to obtaine, taken from the trueth of God framed in this forme.

Thou Lord art a God of trueth, Amen contai­neth an argu­ment to support our faith. thou art true in all thy promises; thy promises are yea and Amen: thou art A­men, the faithfull and true witnesse: thou keepest fidelitie for euer:

But thou hast promised to grant the petitions of thy ser­uants made in feruencie of desire and faith:

Therefore grant these our petitions so qualified.

Thus the manner of making our prayers is taught vs in the conclusion of this prayer, which is feruencie in the two parts thereof, faith and desire. Now contrary to feruencie is coldnes in prayer, Coldnes in prayer. whereof something briefely must be spoken, that contraries may be more perspicuous by their opposition. A cold prayer is either when a man vnderstan­deth not that which he bableth with his lips, or hath no as­surance to obtaine that hee asketh, or regardeth it not in comparison; or prayeth liuing in sinne vnrepented of: for all these conditions are as it were colde water cast into a boyling caldron, which boyling before through heate, now ceaseth. Iam. 1.6 The Apostle Iames compareth such prayers to waues of the sea, tost to and fro with the wind, and at length are consumed into froth, or beaten in peeces vpon [Page 178] the rocke: A cold prayer obtaineth no­thing. for although perhaps a cold prayer may swell in great and eloquent words, and roare with pitifull com­plaints and outcries, and be tumbled vp and downe in the mouth by repetitions, or in the mind by imagination; yet at the length the winds of wandring thoughts, faint affe­ctions, or grosse ignorance driueth them vpon the rockes of presumption, doubting, despaire and impenitencie, and so suddainely they are dissolued into froth, and consumed into nothing.

In briefe therefore to conclude this conclusion: wee must striue and wrastle with the Lord in time of prayer, as Iacob did with the Angell, Genes. 32.24. Hosea. 12.4 holding him fast, not letting him goe till he blesse vs, till he change our names, and call vs Is­rael, men preuailing with God: that so after our prayers we may find spirituall ioy and comfort, and incouragement in all our waies, which is the fruite of feruent prayer.

Here should bee the end of this treatise, but that there are certaine extrauagant questions to bee discussed, which could not be referred to any one proper place of the for­mer method, and yet containe matter very profitable, though onely probable and consisting of vncertainties and coniectures for the most part. The questions, with their an­sweres, are briefely these following.

VVhether Christ prayed the Lords prayer.1 Whether Christ euer prayed the Lords prayer?

The answere: It is probable that Christ did pray the Lords prayer himselfe, for himselfe and for vs: for although the expositors say that the word Father is Naturae nomen, non personae: that is to say, common to all the three persons, not proper to the first person: and therefore it would fol­low, that if Christ prayed this prayer, he should pray to himselfe: yet if it be said that the word Father may be ei­ther proper to the father, or common to all the three per­sons, or both; there will no absurditie follow, and the ob­iection is answered. Againe, if it be obiected further that Christ should pray for the pardon of sinnes, he hauing com­mitted no sinne, thereby giuing occasion to thinke that he had sinne: the answere will be very indifferent, that Christ [Page 179] might vse that petition as an instrument of intercession for vs, and not as a petition for pardon of his sinne, prescribing it neuerthelesse vnto vs for a prayer of remission who had sinned: or else it might be answered, that Christ being the suretie might intreate God to pardon his sinnes, not the sinnes which he had committed, but the sinnes which were to him imputed: or the petition being deliuered plurally, (forgiue vs) it may bee Christ prayed for both: and there was no doubt of misconceit in his Disciples, to whom hee priuately expounded doubtfull matters: and if the matter bred any misconceit in the other auditors, it was through their own corruption and ignorance, and therein the Lords iustice might appeare in blinding their mindes and harde­ning their hearts, as himself teacheth, who oft times spake obscurely and ambiguously.

2 How oft Christ vsed the Lords prayer? and how? How oft Christ vsed the Lords prayer, and how.

The answere of this question is partly certaine, partly probable. It is certaine that Christ vsed the Lords prayer twice: first, he vsed it when he taught the doctrine of pray­er: and so Matthew hath propounded it as a part of the sermon in the mount. Secondly, he vsed it when he taught his Disciples a forme of prayer, according to the example of Iohn, who taught his Disciples a paterne of prayer, and this was presently after Christ had ended his prayers in a certaine place, as Luke reporteth: whence in all probabilitie it may be collected, that Matthew prescribeth this prayer one way, and Luke another: for in Matthew Christ taught the doctrine of prayer, and so it is dogmaticall in Mat­thew: Luke saith Christ taught a prayer: for his words are, When ye pray, say: and so it is practical: so that Christ taught it both for a prayer which his Disciples might vse, and for the doctrine of prayer, which his Disciples might teach. Againe, it is probable that Christ neuer vsed this prayer but twice, although it cannot be demonstratiuely proued; onely this coniecture we haue, that whereas Christ maketh diuers prayers to his Father in the Euangelists, this is not mentioned, nor any petition of it in so many words, and [Page 180] the Euangelists neuer name it elsewhere by any speciall name, and the Apostles in their writings neuer make men­tion of it: but when they pray in their writings vse other formes, though still they keep themselues within the com­passe of the matter and affections of this prayer (which we call the Lords prayer, both for that it was composed by Christ and vsed by him:) hence therefore it followeth pro­bablie, that the Apostles neuer tied themselues to the words of this prayer, but varied vpon occasion. Briefly then, Christ vsed this prayer twice: but it cannot certainly be determined whether he vsed it oftner: neither can it be proued that the Apostles vsed it often.

VVhether Christ spake all and onely the words of the Lords prayer.3 Whether Christ spake all and onely the words of the Lords prayer?

The answere is onely coniecturall: for it cannot be pro­ued that he vsed the very words set downe by the Euange­lists: the reason is, for that the Euangelists vse to set down, not all and onely the words which Christ spake, but the summe and substance of them: and if it be graunted that the Euangelists haue done it in other places, why may they not doe it in this place? especially seeing the Euangelists doe differ in words in reciting many of Christs speeches, as namely of the Beatitudes: Mat. 5.3. Luk. 6.20. Matthew maketh eight, Luke reciteth but foure: and Luke expresseth the contrary woes, and Matthew doth omit them: whence this may in al like­lihood be collected, that Christ vsed diuers other words by way of exposition to the Beatitudes, and so by consequent to the petitions of the Lords prayer: and wee see directly that Christ expoundeth one petition, viz. the fifth: and why might he not also expound others? seeing that other petitions are as hard to bee vnderstood as that: and this doth not any whit call into question the truth of Canoni­call Scripture, but doth rather commend vnto vs the spirit of wisedome and truth wherewith they spake, in that di­uers writers differing in words, still agree in matter and substance of doctrine. Vpon this question and answere de­pendeth another like vnto it, viz.

[Page 181]4 How the Euangelists Matthew and Luke differ in re­hearsing the Lords prayer? Matth. 6. Luk. 11. [...] [...]nce be [...] Mat­thew [...]nd Luke [...], [...]a­t [...]ng the Lords prayer.

For answere whereof wee are to consider what the Pa­pists say. They make a very great difference: for in the vul­gar Latin translation there are these three clauses in Mat­thew, which are wanting in Luke.

First in the preface (which art in heauen) is wanting.

Secondly, the third petition is wholie wanting.

Thirdly, the last petition wanteth one halfe (Deliuer vs from euill.) Yet they say all these things are included in the other petitions, or else may necessarily bee deduced from them: but let the Popish dreames goe: and let vs see the true differences which are three in words, but the substance is all one.

The first difference in words is of the fourth petition: for Matthew saith, sémeron: Luke, cath' eméran.

The second difference in words is in the fifth petition: for all the words in the originall differ, except two or three.

The third difference is in the conclusion, which Mat­thew hath, and Luke wanteth.

Now by this difference betwixt Matthew and Luke, which is verbal not material, this cōsequence ariseth, either that the Euangelists did not precisely bind themselues to the words that Christ vttered, or else that Christ vttered the Lords prayer in diuers words at the two seuerall times when he vttered it.

5 Who prayeth best, he that saieth the Lords prayer, VVho maketh the best prayer. or he that saieth not the Lords prayer?

For answere of this question thus much:

The Lords prayer is the best forme of prayer that euer was deuised.

The Lords prayer is the best prayer that euer was de­uised.

He that prayeth the Lords prayer in words and matter, prayeth well.

Hee that prayeth the Lords prayer in matter onely, [Page 182] prayeth well, though he vse other words, as Christ vsed o­ther words, Iohn 17.

It is one thing to say the Lords prayer, another thing to pray it.

It is one thing to vse the Lords prayer aright, another thing to abuse it: for a good thing may be absurdly abused.

He that vseth a deuised forme of prayer aright, prayeth more acceptably to God, than he that abuseth the Lords prayer.

It is likely that he which can say nothing but the Lords prayer when he prayeth, cannot pray, but abuseth the Lords prayer.

It seemeth that that man doth not sinne which neuer v­seth the words of the Lords prayer for a prayer, for that Christ did neuer intend to bind vs to the forme of words, but of matter.

He that in particular hath conceiued his wants, and ac­cordingly made his petitions to the Lord in a conceiued prayer, may neuer the lesse end and conclude his prayer with the Lords prayer.

Diuers other doubtes concerning the vse of the Lords prayer may bee propounded; but it is not profitable to make doubts, except that they could well be dissolued: on­ly thus much for a conclusion of this treatise of prayer: I had rather speake fiue words to God in prayer, from vn­derstanding, faith and feeling, than say the Lords prayer o­uer a thousand times ignorantly, negligently, or supersti­tiously.