A paterne of true prayer A learned and comfortable exposition or commentarie vpon the Lords prayer: wherein the doctrine of the substance and circumstances of true inuocation is euidently and fully declared out of the holie Scriptures. By Iohn Smith, minister and preacher of the Word of God. Smyth, John, d. 1612. This text is an enriched version of the TCP digital transcription A12554 of text S117609 in the English Short Title Catalog (STC 22877.1). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 432 KB of XML-encoded text transcribed from 95 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A12554 STC 22877.1 ESTC S117609 99852821 99852821 18172 2240889720

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 Early English books online. (EEBO-TCP ; phase 2, no. A12554) Transcribed from: (Early English Books Online ; image set 18172) Images scanned from microfilm: (Early English books, 1475-1640 ; 1084:13) A paterne of true prayer A learned and comfortable exposition or commentarie vpon the Lords prayer: wherein the doctrine of the substance and circumstances of true inuocation is euidently and fully declared out of the holie Scriptures. By Iohn Smith, minister and preacher of the Word of God. Smyth, John, d. 1612. [8], 56, 59-182 p. Imprinted by Felix Kyngston for Thomas Man, and are to be sold at his shop in Pater-noster row at the signe of the Talbot, At London : 1605. Identified as STC 22802 on UMI microfilm. Reproduction of the original in the Henry E. Huntington Library and Art Gallery. eng Lord's prayer -- Early works to 1800. eebo A paterne of true prayer. A learned and comfortable exposition or commentarie vpon the Lords prayer: wherein the doctrine of the substance and circums Smyth, John, 1605 190 76657 169 0 0 0 0 2 100.32 F The rate of 100.32 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2011-07 Assigned for keying and markup 2011-07 Keyed and coded from ProQuest page images 2011-08 Sampled and proofread 2011-08 Text and markup reviewed and edited 2012-05 Batch review (QC) and XML conversion

A PATERNE OF TRVE PRAYER .

A LEARNED AND COMFORtable Exposition or Commentarie vpon the Lords Prayer : wherein the Doctrine of the substance and circumstances of true inuocation is euidently and fully declared out of the holie Scriptures .

By IOHN SMITH , Minister and Preacher of the Word of God .

AT LONDON Imprinted by Felix Kyngston for Thomas Man , and are to be sold at his shop in Pater-noster row at the signe of the Talbot . 1605.

TO THE RIGHT HONOVRABLE EDMVND LORD SHEFFIELD , LORD LIEVTENANT , AND President of his Maiesties Councell established in the North : Knight of the most noble Order of the Garter , &c.

IT is neither ambition nor couetousnes ( Right Honourable ) that moueth me to publish this Treatise to the view of all , which not long since I deliuered to the eares of a few , being then Lecturer in the Citie of Lincolne : but partly the motion of some friends , partly and chiefly the satisfying of some sinister spirits haue in a manner wrested from me that , whereto otherwise I had little affection . Credit through writing bookes , is a thing of such dangerous hazard , by reason of the varietie of censurers , that it is doubtfull whether a man shall winne or lose thereby : Gaine also is so slender , as that , for a booke of a yeeres paines and studie , it will be a verie hard matter to attaine , if it were set to sale in Pauls Church-yard , so much money as inck , paper , and light cost him that penned it : so as except a man should doate , hee must haue better grounds of publishing his writings , than either credit or gaine : especiallie considering the plentifull haruest of bookes of all sorts , amongst which there appeareth variable contention . In some it is questionable , whether wit or learning getteth the victorie : in others the strife is betwixt wit and the truth : some bewray dissentions betwixt conscience and policie : others contend after other fashions : All declare thus much , that except a man can adde something new of his owne , it is vanitie to write bookes : for otherwise a man shal sooner get mocks than thanks for his paines . Wherefore I doe professedlie renounce all ambitious affection of credit , and couetous desire of gaine : and betake my self to a better refuge , which is the cleering of my selfe from vniust imputations and accusations . I haue beene strangely traduced for the doctrine I taught out of the Lords Prayer : I haue been vrged to answere in defence of the doctrine I deliuered touching that subiect , before the Magistrate ecclesiastical : as if so be I called in question the truth thereof . For the cleering of the truth I am bold to publish this present Treatise : wherein ( I protest before the God of heauen , and before your Lordship ) I haue truly set downe the substance of all that which I deliuered in handling the Lords Prayer . I must needes confesse that it is not word for word the same ( for that were impossible to me ) yet to my knowledge it differeth not in any materiall circumstance : nay I doe verily thinke that if I misse the truth , it is rather in the writing than in the preaching . Howsoeuer it be , I most humbly beseech your Honour to vouchsafe the patronage of this traduced Pamphlet : I must acknowledge it is presumption in me to impose vpon your Honour the scandall of countenancing so suspitious a writing ( for who knoweth whether it shal gaine the approbation of the godly learned , when it commeth to their censure ? ) but for that your Lordship had the managing of the cause of difference betwixt my accusers and me concerning this occasion , and for that your Honour so wisely and charitably compounded the controuersie on both parts to the contentment of either of vs ; your Lordship might iustly challenge a greater title herein , than any other whatsoeuer : wherefore although it proue a troublesome burthen , I beseech your Honour not to refuse it : the rather for that the honourable interest which your Lordship hath in the affections and iudgements of men honestly disposed , will so farre preuaile , as to cleere your Honour from the least spot of dishonour , which perhaps might accrew through the patronage of so dangerous a tractate : yet thus much I may be bold to assure your Lordship , that this Treatise passeth with approbation to the presse ; and doth not shroud it selfe in tenebris , as if it either shamed or feared the light : which may be some reason to induce your Honour the rather to receiue it into your Honourable protection : for my selfe I freelie confesse , there is in me no abilitie to declare my thankfulnes to your Lordship , otherwise than by betaking my selfe by some such pamphlet to your Honours safe conduct : which if it shall please your Honour to affoord , I shall at all times acknowledge my thankfulnes ; and instantly pray for your Lordships continuance and increase in al true honor and happinesse .

Your Honours humblie at commandement , IOHN SMITH .
TO THE CHRISTIAN READER .

BEloued , marueile not that after so many expositions vpon the Lords Prayer , this Pamphlet steppeth vp , as if so be it had some thing to say besides that which hath been alreadie spoken : to confesse the truth , I gesse it may occasion the iudicious reader to enter into a more inward view of Christs purpose in propounding that prayer : perhaps also the manner of handling the seuerall petitions may giue some light : but my intent was none of these , when I intended to publish the treatise : onely the cleering of my selfe from vniust accusations , and the satisfying of a few friends moued me therto : but whatsoeuer it be , and howsoeuer vttered , I pray thee of charitie to construe ( a thing indifferently done ) to the better part : especially those few questions resolued in the latter end of the treatise . I doe here ingenuously confesse that I am far from the opinion of them which separate from our Church , concerning the set forme of prayer ( although from some of them , I receiued part of my education in Cambridge ) for I doe verily assure my selfe vpon such grounds as I haue deliuered in the treatise , that a set forme of prayer is not vnlawfull : yet as Moses wished that all the people of God could prophecie , so doe I wish that all the people of God could conceiue prayer : the rather for that personall wants , blessings , and iudgements are not comprised particularly according to their seuerall circumstances in any forme of prayer possibly to be deuised : wherefore I desire that no man mistake me in this treatise : I doe iudge that there is no one doctrine or opinion contrarie to the doctrine of this Church in all this tractate : in respect whereof I hope it shall finde more indifferent censure at thy hands . And for that misconceit which some perhaps haue intertained at the hearing of the doctrine when I taught in Lincolne , I doe also as freely and truly protest , that I neuer durst admit ( I blesse God for his mercie ) so blasphemous a thought into my minde , as to surmise whether the prayer , commonly called the Lords prayer , be the prayer which Christ taught his Disciples , or no : for I doe with my soule confesse it to be the same prayer in substance which Christ deliuered to his Disciples : therefore I pray thee gentle reader , whosoeuer thou art , to accept this treatise , and to blame necessitie rather than me for publishing it : for the phrase and style it is homely , I confesse , and plaine ; for I doe not intend the benefit of the style to the learned , but to the vnlearned for the better vnderstanding of the matter : the truth and homelines may well sort together , and the truth is not to be reiected for her plainnes , rather I wish that men in heauenly matters could frame themselues to the capacitie of the meanest , which is the surest way : seeing that learned men can vnderstand things plainly deliuered , but the vnlearned cannot conceiue the easiest doctrines , except they be deliuered also after an easie manner , with homely , familiar and easie speeches . Now if any man attribute this plainnes of mine vsed in this treatise to ignorance and want of skill , I will not endeuour to weede that preiudice out of his minde , seeing that I professe it to be a part of my studie to speake plainly : and I see no reason that seeing speech is the interpreter of the minde , the interpreter should need of another interpreter or commentary . So crauing againe thy charitable censure , I bid thee hartily farewell in the Lord . Pray for vs brethren .

Thine in Christ Iesus , IOHN SMITH .
A PATERNE OF TRVE PRAYER : OR AN EXPOSITION VPON THE LORDS PRAYER . Mat. 6.9.10.11.12.13 . Luk. 9.2 .

After this manner therefore pray ye , &c.

THese words containe two points : the first is a precept , whereby Christ inioyneth his disciples a dutie : and the second is a prayer or platforme of prayer .

The dutie which Christ enioyneth his disciples , is in these words : After this manner pray yee . Wherein wee may consider two things .

1 That we must pray , or the necessitie of prayer . 2 How we must pray .

First that we must pray , or of the necessitie of prayer . The necessitie of prayer may appeare vnto vs , Necessitie of prayer . partly out of these words ; for that our Sauiour Christ therein giueth his disciples a commaundement to pray : all Gods commaundements binde the conscience , so long as they are in force : and his morall precepts being perpetuall , therefore binde the conscience to absolute obedience perpetually . Now this is a part of the morall law that we must pray : therefore we must pray of necessitie : if God should commaund a man , Gen. 11 & 12 as he did Abraham , either to forsake his owne countrie and fathers house to goe to a strange nation and people , not knowing what might become of him : or to kill his onely sonne , ●en . 22. ● . he ought of conscience to this commaundement of God , presently without reasoning and disputing with flesh and blood , yeeld obedience simply : how much more then ought wee simply to obey the commaundement of prayer ; for neglect whereof no reasonable excuse can be alledged , as might be for the other of Abraham ? Againe , God that commaundeth , is the great lawgiuer that is able to saue and destroy : to saue thee , if thou obeyest his commaund , Iam. 4.12 . Rom. 10.13 . in calling vpon his name : to destroy thee , if thou disobeyest his will , in neglecting thy dutie . If thou wilt be saued therefore , thou must pray : if thou wilt not pray , thou shalt be destroyed : and this is a very great necessitie of prayer : saluation or destruction . Furthermore , we are to know that Gods will is the rule of mans will , and the will of the creature must be squared as it were and framed to the will of the Creator , which is the perfection of the creatures will : now Gods law is his reuealed will , and prayer is a part of his law commaunded in the second commandement . Wherefore that our wils and actions may be perfect , we must of necessitie frame them to the will of God , and therefore must pray .

Secondly , the necessitie of prayer may also appeare vnto vs by other considerations , as namely of the vse of prayer : for prayer is that onely meanes in thee whereby thou procurest or obtainest from God sauing blessings : for Gods promises are conditionall : Aske and it shall be giuen you : seeke and ye shall finde , knocke and it shall be opened vnto you : If you aske not , Matth. 7.7 . you shall not receiue : you shall receiue , but you must first aske , seeke , knocke , pray . Now if it be alledged that many men haue abundance of Gods blessings , which neuer aske them of God , seeing that they cannot pray being wicked : it may be answered , that they be not sauing blessings , and so indeede they are not true blessings , if we will speake properly : for there is a secret poyson insensibly in heart in all the blessings of God , and in all the creatures , which we vse in the world , by reason of the curse wherewith God cursed the earth for mans sake : Gen 3. which poyson God neuer remoueth away till we beg it by prayer of him . Hence it commeth , that seeing wicked men doe not , nor cannot pray , therefore though they haue many blessings in shew , yet in truth they are not so , but rather curses , euen the verie poyson and bane of their soules , meanes to hasten their damnation , and to drench the deeper in the pit of hell another day : whereas contrariwise the godly asking blessings of God , he in mercie remoueth this curse from the righteous mans goods , and maketh his blessings sauing blessings vnto him . Wherefore if thou wilt be blessed of God , thou must of necessitie pray : otherwise thy blessings shall be accursed of God .

The third consideration of the necessitie of prayer , 1. Pet. 2.22 . Ioh. 17. is the example of Adam , Christ and all the Saints of God that euer haue liued ; whose example implieth a necessitie of imitation .

The first Adam in the state of innocencie being free from sinne , notwithstanding had neede to pray , and no doubt did pray , for perseuerance , and continuance in grace : for it must needes be graunted that during his innocencie he kept the law ; and one part of the law is prayer , as was said before : wherefore if Adam , as yet free from sinne , and all the punishments of sinne , did pray , much more we haue neede to pray , vpon whom both sinne and Gods curse haue taken such fast hold .

The second Adam , Christ Iesus , who knew no sinne , neither was there guile found in his mouth , did pray and needed to pray , being made vnder the law for vs : and therefore he sometime continued a whole night in prayer , and prayed often a little before his apprehension . If Christ did pray , and had neede so to doe , lyeth there not a great and ineuitable necessitie vpon vs to pray ? Finally all the Saints of God that euer liued did pray and needed to pray , as Dauid , Daniel , Paul and the rest , and yet the best of vs cannot compare with any of these : wherefore there is a great necessitie lying vpon vs , whereby we must be stirred vp to performe this dutie of prayer vnto God , especially considering that it is a principall part of Gods worship , and the propertie of a true child of God : wheras it is the propertie of a wicked man not to pray . Therefore it is not a thing indifferent or arbitrarie , left in our choyse to pray or not to pray , but it is a matter of meere necessitie , absolutely enioyned euery Christian vpon paine of damnation : and yet it is a wonder to see how this dutie is neglected by many , who passe ouer daies and yeres prophanely and Atheistlike , neuer calling vpon God in prayer , as if either there were no God , or no necessitie of worshipping this God by prayer .

Thus much of the necessitie of prayer , or that we must pray . Seeing then this dutie of prayer must bee performed , for the practising thereof these two circumstances must be considered ; The time , and the place of prayer : for euery action must be done in time and place .

First of the time .

The time is threefold .

1 When we must pray . Time of prayer . 2 How oft we must pray . 3 How long we must pray .

First circumstance of the time is : When.

When we must pray . The Apostle saith , Pray continually , 1. Thes. 5.17 . Which must not be vnderstoode as some heretikes haue deemed called Euchitae , that a man must doe nothing but pray ; but the meaning of it is , that there must neuer a day ouerpasse vs , but therein certaine times we must pray : more plainely and distinctly thus : 1. Pray at the enterprising and ending of all thy affaires , pray vpon all occasions . 2. Pray vnto thy liues end , neuer cease praying till thy soule part from thy body . Now although this bee generally true , that a man must pray vpon all occasions , yet it is not needefull that a man should vpon euery seuerall occasion fall downe vpon his knees and vtter a long prayer to the spending of time and hindering his affaires ; but a man must from his heart send vp prayers to heauen , if it be but a wish or sigh or groane of the spirit , or such a short prayer as the publicane vsed , or the theefe vpon the crosse , vpon all our occasions . This we see warranted by the practise of Nehemia : who before he made his petition to the King for the repayring of Ierusalem , prayed vnto the God of heauen : Nehem. 2.4 . no doubt this was inwardly with a sigh of the spirit vnto the Lord who knoweth the heart , as may be seene in the text . Furthermore , and specially we are to vnderstand that the principall occasions and times of prayer are these following .

1. The time of religious exercises . 2. The time of affliction . 3. The time of eating and drinking and vsing physicke . 4. The time of sleeping and waking . 5. The time of working and labour . 6. The time of recreation and sporting .

The truth of all these appeareth by that which the Apostle writeth , 1. Tim. 4.4 , 5. that euery creature or appointment of God is sanctified by the word of God , and prayer , and thankesgiuing . Gods word warranteth vs the lawfull vse thereof : prayer obtaineth the blessing from God , in the vse of it : thanksgiuing returneth the praise to God , who gaue the blessing .

The second circumstance of time is , How oft we must pray . how oft we must pray . Daniel prayed three times a day , Dan. 6.10 . Dauid prayed seauen times a day . Psal. 119.164 . euen so oft as we alter our affaires and enterprise new busines : as hearing or reading the word : working and laboring in thy speciall calling , eating and drinking , sleeping , &c. also vpon all extraordinarie occasions : as iudgements , and blessings : all which are things of seuerall condition , and the condition of our affaires being changed , our prayers are to be repeated and renewed .

The false Church of Antichrist hath deuised certaine houres which they call Canonicall ; which are in number eight , as Father Robert rehearseth them : which must be obserued euery day , and cannot be omitted without deadly sinne , as he teacheth : but we are to know that Christians must stand fast in that libertie wherewith Christ hath made vs free : Galath 5. and seeing that we are redeemed with a price , we must not be the seruants of men , 1. Cor. 7. much lesse of times : only thus much ; the Lords day of conscience , being Gods commandement , must be kept as oft as it commeth : and seeing the Church for order and conueniencie hath appointed certaine houres , when all the Church publikely may come together to worship God ; therefore we cannot breake that holy custome and constitution without confusion , and scandall , and breach of charitie : for priuate prayer , or priuate necessities , occasions , and opportunities may afford a godly heart sufficient instruction , alwayes remembring that there is no time vnfit to worship God in .

How long we must pray . The third circumstance of time to be considered , is , how long we must pray . Our Sauiour Christ giueth vs this instruction generally by way of parable , that we ought not to waxe faint in prayer : the Apostle willeth vs to pray with all perseuerance and to watch thereunto : Luk. 18.1 . Ephes. 6.18 . as Christ said to his disciples , Watch and pray . This then is the ftrst rule for the length of our prayers : that we be not wearie . The second rule is , that we are to pray so long as the spirit of God feedeth vs with matter of prayer : for otherwise we should stint the spirit of prayer . Christ prayed till midnight ; our infirmitie will not beare that : wherefore it is better to cease praying when the spirit ceaseth to minister matter , than to continue still and babble : yet notwithstanding here we must know ; First , it is our dutie to striue against our corruption : Secondly , it is our dutie to strengthen our soule before prayer with premeditate matter ; that so comming to pray , and hauing our hearts filled with matter , we may better continue in prayer : for as a man that hath filled his belly with meate , is better able to holde out at his labour than being fasting ; euen so he that first replenisheth his soule with meditations of his owne sinnes and wants , of Gods iudgements and blessings vpon himselfe and others , shall be better furnished to continue longer in hartie and feruent prayer , than comming sodainly to pray without strengthening himselfe aforehand thereunto . To conclude this point , all prayers are either long or short : a long feruent prayer is best ; a short feruent prayer is better than long babling ; a short prayer , containing all thy grace and matter in thy soule , is acceptable to God .

The second circumstance to be considered , needefull for practise of prayer , is the place where we must pray . Th● place wh●re we must pray . As was said before , there is no time vnfit to pray : so there is no place vnfit for prayer . The world , and euery place in the world is fit for a Christian to call vpon the name of the Lord . Ioh. 4.20 . Paul wisheth men in all places to lift vp pure hands , 1. Tim. 2.8 . that is , to pray : Christ prayed vpon the mountaine , in the garden , in the wildernes ; Peter vpon the house top ; Paul on the sea shore ; Ionas in the Whales belly in the bottom of the sea : but the superstitious papists will haue some place more holy than others : hence come there pilgrimages , to such a holy place , hoping thereby sooner to obtaine their petitions : therefore also they thinke the church-yard holy ground , the Church holyer than the Church-yard , the Chancell then the Church , and the high altar more holy than the rest of the chancell . True it is indeed , that when the Church of God is assembled in the Church , the place is : more holy but not for any inherent holines in the ground , but because of Gods presence among his people , and because of holy actions there performed : in regard whereof it is sacriledge to offer violence to such places , or any way to prophane them ; yet God will assoone heare thy prayer at home in thy closet , as in the Church ; though the publike prayers are more effectuall than priuate . Finally , to shut vp this point : in regard of place , prayers are publike or priuate .

The place of publike prayer is the assembly of the Saints wheresoeuer it be , which sometime in persecution was in priuate houses , or in caues of the earth , or the wildernes , or mountaines . Act 1.13 . Heb. 11 38.

The place of priuate prayer is the house , or the closet , or some such fit place in secret : not the market place , nor the corners of the streete : though I doubt not but a man may sigh and groane to the Lord walking in the streete and making his markets ; Mat. 6.5.6 . but the outward signes of prayer priuate must then be concealed from the sight of men , least wee appeare to men as hypocrits . Hitherto of the necessitie of prayer , with the time and place of performing that dutie .

The second generall thing to be considered in the dutie which Christ enioyneth his disciples , is , the manner how we must pray , How we must pray . which is expressed in these words : After this manner pray ye . The meaning of which words must needes be one of these things following , that is to say ; Pray either 1. These words onely : or 2. This matter onely : or 3. In this method onely : or 4. These words and matter : or 5. These words and method : or 6. This matter in this method : or 7. These words , and this matter , in this method .

Now which of these things our Sauiour Christ doth enioyne , shall appeare by the seuerall consideration of euery one of these seauen things .

First , Christ doth not commaund vs to pray these words onely : for then we should offend if we vsed any other words ; and words without matter is babling : and Christ spake in the Hebrew tongue , the Euangelists wrote in the Greeke tongue : but Christ will not haue vs speake Greeke and Hebrew only when we pray : therfore it is euident , that Christ commaundeth not to say , and so tyeth vs not precisely to these words onely .

Secondly , he doth not enioyne vs to pray onely in this order or method : for then whosoeuer vseth any other order should sinne ▪ and Christ commaundeth vs Matth. 6. First to seeke the kingdome of God and his righteousnesse , Matth. 6. ●3 . before our daily bread : but in this prayer Christ doth set the prayer for daily bread before remission of sinnes and imputation of Gods righteousnes : wherefore a●so this is plaine that Christ doth not commaund vs to vse onely this method .

Thirdly , he doth not commaund vs to pray this matter in these words onely : for then Paul and Daniel and Dauid should sinne that pray this matter in other word● , ● . Cor. ●● . 1● . D●n . 9. Psal. 119. and all the Churches that euer haue bin which haue vsed other words in prayer , though they haue alwaies kept themselues to this matter : but it were impietie and blasphemie to say so : therefore Christ here doth not binde vs to this matter in these words onely .

Fourthly , he doth not commaund these words and method , as hath been prooued in the second and third parts .

Fiftly , he commaundeth not this matter in this method , as is proued in the second and third parts .

Sixtly , he commandeth not these words matter and method , as may appeare by all the former parts : wherefore in the last place it followeth necessarily , this being a sufficient enumeration of parts , that he commandeth vs to pray only this matter : as if when Christ said thus : After this manner pray : hee should haue said , pray : 1. the matter herein contained , and 2. with the affections here expressed . This then is the meaning of these words , and here Christ tieth vs to the matter and affections of this prayer . To proceed : Although Christ commandeth not these words and matter and method , yet he doth not forbid them ; for in the whole Scripture there is no such prohibition : wherefore Christ leaueth it arbitrarie vnto vs , as a thing indifferent when we pray to say this prayer , or not to say it , so be that we say it in faith and feeling ; or if wee say it not , Whether a s●t forme of prayer be lawfull . yet to pray according vnto it : and this I suppose no indifferent man will denie : yet there are some ( whom we wil account brethren , though they doe not so reckon of vs , seeing they haue separated from vs ) which thinke it vnlawful to vse the Lords Prayer as a set prayer , or any other prescribed forme of prayer : but that they are in a manifest error it may appeare by these considerations ensuing .

For if it bee lawfull to vse the salutation of Paul , the Psalmes of Dauid , and the blessing of Moses : then wee may lawfully vse the Lords Prayer , or any other prayer in holie Scripture agreeable thereto for a prayer . For Paul himselfe vsed alwaies one manner of salutation ; our Sauiour Christ , as is very probable , vsed one of Dauids Psalmes with his Disciples , after the first institution and celebration of his Supper ; Psal. 92. and the 92 Psalme was vsually in the church of the Iewes sung vpon the Sabbath day : and Moses alwaies vsed one manner of prayer at the remouing of the Tabernacle , Numb. 6.24.25.26 . and 10.35.36 . and another at the pitching thereof : which euidently serueth for the ouerthrow of that opinion which they of late haue deuised , contrarie to the practise of the ancient Church , and all the reformed Churches in Christendome , who haue an vniforme order of publike prayer , one and the same almost in the very forme of words : and plainly confirmeth vs in the present truth wee hold , that it is lawfull to vse the prayers in Scriptures , or any other prayers made by the Saints of God to our hands consonant to the Scriptures : and yet notwithstanding , here are some cautions to be remembred .

1. That wee labour to insinuate our selues as much as may be into the grace and affections expressed in the prayers by the makers thereof : that so wee may pray with the same spirit they did indite and vse them , hauing by diligent consideration and vnderstanding of them as it were made them our owne .

2. This vsing of other mens prayers is rather allowed to young Christians that want the gift of conceiuing and vttering an orderly prayer : or to those that want audacitie and boldnes to speake before others , than to strong and exercised Christians , vnto whom God hath vouchsafed the gift of knowledge and vtterance and boldnes .

3. It is safer to conceiue a prayer , than to reade a prayer : for a man may reade a prayer , and neither vnderstand it , nor consider the matter thereof , nor affect or desire the petitions therein contained , hauing his minde pestred with wandring thoughts : but hee that conceiueth a prayer , though perhaps hee doe not desire the things he conceiueth , yet at the least he must haue attention , and so be free from many wandring thoughts , he must haue also memorie , and knowledge and consideration , needfull all for the inuenting of matter ; and so there is lesse feare of babling in conceiuing a prayer , than reading one .

4. An vniforme order of publike prayer in the seruice of God is necessarie . 2. Chro. 29.30 Thus the Priests and Leuites in the old Testament praised God with the Psalmes of Dauid and Asaph : which Psalmes were framed of those holie men and sent to the Musitions to bee sung vpon Instruments . Thus all the reformed Churches vse : thus the Church immediatly after the Apostles time vsed : yea thus in the time of the Apostles vsed the Church of Corinth : 1. Cor. 14.26 . as may probably bee gathered by that which Paul speaketh concerning the bringing of a Psalme into the publike assemblie of the Church .

5. Lastly , notwithstanding in priuate prayer when a Christian being alone calleth vpon the name of God , it seemeth most expedient and profitable that he powre out his soule vnto God with such a forme of words as hee can , for there and then the edification of other is no end of his prayer , as it is of publike prayer : 1. Cor. 14.26 . and the Lord hee regardeth the heart , and hee knoweth the meaning of the spirit , though thy speeches bee neuer so ragged and broken , though thy sentences bee neuer so short and imperfect , though thy words be rude and barbarous : and yet a man ought to labour to glorifie God with the best of his lippes also . But here certaine obiections must be answered which are alleaged against the vsing of read prayers . For they say it is to quench the spirit , & to limit the spirit of God that teacheth vs to pray . For answere whereof we are to know , that as he cannot be said to quench the spirit that readeth a chapter of holy Scripture and no more , or that preacheth a sermon which he hath premeditate ; so also he cannot bee said to quench the spirit that pray th a portion of holie Scripture , as the Lords Prayer , or the salutation of Paul , or a Psalme of Dauid , or any other prayer agreeable to the word which hee hath premeditate before and committed to memorie : for the spirit is not limited , though kept within the bounds of holy Scripture , as it ought to be . Againe , in a prayer which a man readeth , though a man doe not speake euerie thing that the spirit of God putteth into his heart , yet hee quencheth not the spirit : for to quench the spirit is to oppose ●gainst the voyce of the spirit . Neither is it to limit or stint the spirit , if a man pray it with his soule , though hee speake not the words . For example sake : I say the Lords Prayer : yea when I speake these words ; Giue vs this day our daily bread , there commeth into my soule by the motion of Gods spirit this petition : Grant me grace to be content with the mediocritie thou hast giuen me . If I pray this in my heart , though I doe not vtter these very words , yet I cannot bee said to stint the spirit : for the substance of that petition is comprehended in that fourth petition of the Lords Prayer . So likewise reading any prayer agreeable to holy scripture , and hauing attention to the matter read , though many motions come into my minde vpon consideration of the words of that prayer which I vtter not in particular speeches , yet I vtter them in g●nerall , for they are all comprehended in the matter of that , otherwise they may iustly bee termed wandring thoughts , though good prayers at other times . Lastly , publike wants are alwaies knowne and may bee expressed in the publike Liturgie : also priuate wants and blessings are for the most part knowne ; as at meate , labour , rest , recreation , Physicke , &c. Secret wants and blessings may be acknowledged in secret prayers : if any extraordinarie occasions occurre , extraordinarie prayers accordingly may bee had . They alleage also against set prayers , the speech of the Apostle : Rom. 8. We know not what to pray : but in a set prayer a man knoweth what to pray : therfore set prayers are not prayers warrantable . For answere wherof , the speech of the Apostle in another place must be remembred : 1. Cor. 2.14.15 . the naturall man cannot discerne spirituall things ; but the spirituall man can discerne them : so may we say , the naturall man cannot tell what to pray , but the spirituall man can tell what to pray . Flesh and blood reuealed not the knowledge of Christ vnto Peter , but God the Father : Matth. 16. so flesh and blood cannot reueale vnto vs what wee ought to pray , but the spirit of God helpeth our infirmities ; which spirit was in our Sauiour Christ that taught the Lords prayer , and in the rest of Gods seruants that wrote prayers : wee are not able of our selues to thinke any good , but God giueth vs abilitie : 2. Cor. 3. so of our selues we are not able to pray , but God giueth vs the spirit of prayer , which teacheth vs to pray with sighs and groanes which cannot be vttered : when we haue this spirit of God , then wee know what to pray , and can teach others also . This may suffice for the answere of their maine obiections against set prayers . To conclude then : Christ hath not commanded vs to vse these words and no other , neither hath hee forbidden vs to vse these words , or any other holy forme of prayer : but hee hath left it indifferent and arbitrarie to vse them or not to vse them , as was said . Hitherto of the precept of prayer in the two general points thereof : first , that we must pray : secondly , how wee must pray . Now followeth the prayer it selfe .

In handling whereof we will first propound some generall considerations : after descend to the particular exposition of the words thereof .

In the generall consideration of the Lords prayer wee may obserue three things . Generall● of the Lords prayer .

1. The abuse of the prayer . 2. The true and holy vse thereof . 3. The qualities and conditions of it .

And first to entreate of the abuse of this prayer , How the Lords prayer is abused . and so of any other godly prayer , for this prayer is all prayers in vertue , and largenes , seeing that all prayers must be framed of the matter and affections herein expressed : it is abused especially by foure sorts of persons .

1. By the ignorant persons that vnderstand it not . 2. By impenitent persons that practise it not . 3. By Papists that attend not the matter of it . 4. By witches , wise women or charmers .

How ignorant persons abuse prayer . The ignorant person abuseth it , for that he thinketh the very saying of the words , though hee vnderstand not the matter signified in the words , to be a good and acceptable seruice of God : which is very absurd .

For first , hee that prayeth must pray in faith , if hee will haue his prayer granted : Iam. 1.6.7 . Iam. 1. for that man that wanteth faith shall not receiue any thing of the Lord : but where there is no knowledge of the maine articles of faith , there can be no faith : Rom. 10.14.15 . for faith commeth by hearing , learning , and knowing of the word of God expounded in the ministerie thereof . Seeing then hee wanteth knowledge , hee wanteth faith , and wanting faith hee shall not obtaine that he asketh , and obtaining not he prayeth not aright : and so abuseth this prayer , for that hee vseth it not in faith and knowledge as is required .

1. Cor. 14.26 . 2. It is expressely set downe by the Apostle , that a man must pray with the spirit and with the vnderstanding , that is , so that another may vnderstand him when he prayeth : if so as other may vnderstand , then much more must he vnderstand himselfe : if a man therefore pray , not vnderstanding the prayer hee saith , hee abuseth it ; but ignorant persons pray without vnderstanding : wherefore they abuse both this and all the rest of their prayers . Therefore it were better for them to say fiue words with knowledge , than to say their Pater noster , or any other prayer tenne times as long , without vnderstanding .

Matth. 15.8 . Esay . 29. 3. Finally , our Sauiour Christ out of the Prophet Esay reprooueth the hypocriticall Iewes , for that they did draw neere with their lips , but their hearts were a farre off , and requireth that they draw neere both with heart and lippes , when they come to worship God : but a man cannot draw neere with his hart , except the vnderstanding and the mind goe before as the leader of the heart ( wherefore the vnderstanding is compared to the wagoner or coachman that directeth and guideth the horse with whip and bridle , that is , restraineth the headstrong and vntamed affections , and ordreth then aright by reason rightly ruled : they therfore that want vnderstanding of their prayers , although they may say they haue a good heart and affections , yet it cannot be that the hart should be right , except the vnderstanding bee right , which is by knowledge : wherefore all is wrong and amisse , and therefore thou abusest thy prayer , except thou vnderstand what thou prayest . To end this first point , prayer is the labour of the minde and heart , not of the lips : and all they that make it a lip-labour onely , as all ignorant persons doe , abuse this and all other prayers . For foure things are necessarie to pray this prayer , or any other prayer in speech .

1. Thou must vnderstand it , as alreadie hath bin said .

2. Thou must affect and desire the prayers .

3. Thou must vtter the words .

4. Heart , tongue and minde must accord in euery prayer , and euery seuerall matter : wherefore the tongue must not runne before our wits , as wee say in our common prouerbe : but first our hearts must indite good matter , Psal. 45. 2. Cor. 4.13 . and then our tongues must be as the pen of a readie writer : we must first beleeue , and then wee must speake . Thus then is this prayer abused by ignorant persons .

Secondly , How impenitent persons abuse prayer . the impenitent person though he haue knowledge , and so be freed from that kind of abuse of this prayer , yet abuseth it as bad , if not worse , in another kinde : for

1. God heareth not them that liue in sinne vnrepented of : for their prayers and sacrifices , Psal. 66.18 . Ioh. 9 . 3● . Prou. 15.8 . Esay . 1. and all their seruice of God is abominable , and is no better than iniquitie it selfe in Gods sight : for though God hath commanded prayer , and sacrifice , and incense , as was accustomed in the old Testament , yet he required that they should be offered by persons that were meete and fit for that purpose : and so though God now require that wee should pray , and heare the word , and communicate in the Sacraments , actions answerable to the former of the old Testament , yet God will not accept these actions performed by any man : but first a man must leaue his sins , and then pray : repent , and then heare the word , examine himselfe and finde himselfe worthie before he eate : otherwise his praying , hearing and eating are turned into sinne . If then the prayer of an vnrepentant person be abominable , if God heareth it not , if it bee iniquitie , surely the wicked man doth abuse it and make it so : for God would accept that of vs which hee commaundeth vs , if we would performe it as he requireth .

2. Againe , impenitent persons abuse prayer , because they doe not practise that which they pray : for euery prayer must be practised : otherwise there is hypocrisie and dissimulation . For if a man pray that Gods name may be hallowed , if hee by swearing vainly or falsely prophane the name of God , it is double dealing , for his heart and tongue accord not in one , nay his tongue contradicteth it selfe : for he asketh with the tongue that he may not dishonor Gods name , and yet with a vaine or false oath his tongue doth dishonour Gods name : this his tongue speaketh contradictions : or else hee neuer meaneth to practise that which hee prayeth , and so his heart and tongue are at variance , which is hypocrisie : an impenitent person then doth abuse prayer , for that he neuer prayeth with his hart , though with his tongue he speake it .

3. Furthermore , the man that liueth in his sinnes , which he repenteth not of , doth curtoll and ( as I may so speake ) libbe this prayer , and so abuse it : for if we pray this prayer aright , we must pray euery petition thereof : but an impenitent person cannot pray euery prayer therein contained : for a swearer cannot pray , hallowed be thy name ; a persecutor cannot pray , thy kingdome come ; the impatient person cannot pray , thy will be done ; the couetous person cannot pray for his daily bread ; and so foorth of the rest : for how can they pray against those sinnes , wherein they haue resolued with themselues as it were to liue and die ? And therefore if the minister or any other Christian shall reproue them of those seuerall sinnes which they practise , they will hate him and persecute him for it ; which argueth plainely that they neuer pray against them , for they cannot abide to heare of them .

4 To end this point , they abuse this prayer for that liuing in sinne , notwithstanding they take this prayer a part of holy scripture , and so Gods name in vaine ; for they haue nothing to doe to meddle with Gods word , Psal. 50.16 . seeing they hate to be reformed , and cast Gods word behinde them . For whereas they speake this prayer to God they are neuer a whit bettered thereby , and so it is in vaine to them : also they vse it without feare and reuerence , as euery part of holy Scripture should bee vsed , and therefore abuse it : Esa. 66.5 . whereby it appeareth euidently that wicked and hard harted and impenitent persons that purpose to continue stil in their sins , doe abuse this prayer , though peraduenture they vnderstand it , when they vtter it in the worship of God .

Thirdly , the papist also abuseth this prayer and that three wayes especially :

1. They say it in Latin , a tongue vnknowne to the common sorte of people .

2. They say it in number vpon their beades .

3. They say it as satisfactory and meritorious .

1 First they abuse it because they say it in Latin , How papists abuse prayer . a tongue which for the most part is not vnderstoode of them that say it , and hardly well pronounced by the multitude : but vnderstanding is necessarily required in prayer , 1. Cor. 14.26 . as was said before : and whereas the Iesuites auouch that God vnderstandeth Latin or any language , and prayer is directed to God , and that instruction of the hearer is no end of prayer but of preaching : we answere that the Apostle saith flatly that all things must be done to edification : therefore prayer also , which is some thing , nay a chiefe and principal part of the publike seruice of God : hence we reade that the title of some of the psalmes , which are prayers , is to giue instruction : as Psal. 74. and 89. That therefore is but a forgerie of man contrarie to the word : for prayer is an excellent meanes of edification , it being as a whetstone to sharpen the grace of God in vs ; especially if it proceed feruently from the heart and lips of the Minister , it doth rouze the drousie spirits of dull Christians : for there is no difference betwixt preaching and praying but this ; that preaching is directed to men from God , prayer is directed from man to God , both preaching and prayer is the word of God , or ought to be so . Wherefore as preaching or reading the word are excellent meanes of edification and instruction ; so likewise conceauing or reading prayer is a worthie meanes appointed of God to edifie the people of God , and prayer is a second hammer , or a second stroke with the hammer , to beate the naile to the head , that is to say , to fasten the holy doctrine , exhortation , admonition , reproofe , consolation , or what else , deeper in the conscience or vnderstanding : and this is the edification of prayer . Therefore herein the Iesuites are greatly mistaken that they thinke instruction and edification no end of prayer .

2 Secondly our Sauiour Christ requireth , and it is the very summe of the first table of the law , Deut. 6.5 . Matth. 22.37 . Luk. 10.27 . Psal. 103.1 . that we loue God with all our heart , our soule , our mind , our thought , our strength ; and all that is within vs must praise his holy name . But as was said before , prayer is commaunded in the first table , and is therefore a part of loue we owe to God : hence then it followeth as a necessarie conclusion , that we must testifie that we loue God with our minde and with all our minde in prayer , when our minde is busied about the vnderstanding and consideration of that holy matter which we vtter to God ; but that cannot possiblie be , if wee vnderstand not what we spake , as they doe not that speake their prayers in an vnknowne language as Latin : they therefore abuse prayer that pray in Latin , not vnderstanding it .

3 Lastly , as hath been said , it is plaine babling to speake any thing with the lips in the presence of God , which a man vnderstandeth not , or desireth not in the heart and minde : 1. Cor. 6.20 , for we must glorifie God with the body and with the spirit both , for they are both Gods by creation and redemption : now to pray to God is a principall part of the glorifying of God ; therefore we must pray with the spirit , as well as with the tongue , which is a part of the body . For whereas the schoolemen teach that actuall attention is not needefull in time of prayer , but it sufficeth to come with a holy purpose to pray , it is as vaine a forgerie as the former of the Iesuites that held instruction no end of prayer : for whereas they alledge for confirmation of their opinion , that our heart is not in our owne power , and therefore we are not able to keepe it from wandering ; surely we must needes graunt it to be so , and yet notwithstanding it is sinne for vs to suffer our hearts to wander : and who durst goe speake to his prince , his minde either not vnderstanding his matter , or wandering from it , which in effect are all one ? Wherefore if babling be abusing of prayer , and they babble which vnderstand not or attend not their prayers : no doubt they that say the Lords prayer in Latin , not vnderstanding Latin , abuse it . Thus then the papist abuseth this prayer by saying it in Latin , a tongue vnknowne to the people .

Secondly the papists abuse this prayer especially , by saying it in number , and numbering it vpon their beades : and hence it is that they say a whole beadrole of prayers ; as for example 30. prayers , Pater nosters , aue maries , creedes &c. which will be proued to be a manifest abusing of the Lords prayer . For first , this is to babble : for it cannot bee that euery mans deuotion should last so long as the number of the prayers lasteth : for some weake Christians feruencie and zeale will not indure longer than the saying of the prayer twise or thrise ouer : at which time he must cease saying it ; for if he still continue saying it without feruencie and deuotion and attention , in a word without sense and feeling , his saying is babling , onely a liplabor , which is abominable in the sight of God .

Matth. 6.7 . Eccles. 5.1.2 . 2 Againe , our Sauiour Christ condemneth vaine repetitions , and the wise Preacher requireth that our words should be few , because God is in heauen and we are vpon the earth : therefore we must not rashly and hastely huddle ouer ten or twentie prayers as a post horse runneth his post miles ; but if in any action , surely in this holy and reuerent action , the calling vpon Gods name , our prouerbe is true , Hast makes waste : for God is in heauen , that is to say , a heauenly God , most wise , most holy , most iust , most mightie , and euery way most glorious , and therefore must be worshipped after the best manner we can possibly afford : againe , we are vpon the earth , that is to say , men , dust and ashes , subiect to sinne in the best actions , improuident and vnwise persons , especially in our affaires which are done sodainely and hastily : therefore we are not either with our heart to conceiue , or with our tongue to vtter a matter rashly and speedily before God , but we must be well aduised before hand , and in the action vse al solemne decencie : but to racket ouer the Lords prayer so many times as they doe , is nothing else but as it were to tosse it like a tennise ball , and to abuse it shamefully . Now our Sauiour Christ doth not condemne al repetitions , nor the Preacher simply forbid many words : but such repetitions and multitude of words as are vnreuerently , and without affection vttered , rather to perfect the number and hold out the time , than expresse the affection : Dan. 9.19 . for repetitions and many words sometimes proceede from an ardent and vehement desire of obtaining something , which men desiring to haue , God doth , for reasons best knowne to himselfe , defer to graunt , and sometimes to stirre vp our feruencie and try our patience and perseuerance . Luk. 18.1 .

3 Againe , such repetitions are needles in regard of God , Act. 15.8 . for he knoweth our wants and requests at our conceiuing of them in our hearts , seeing he knoweth the heart : or before wee thinke of them , because he knoweth our thoughts a farre off : Psal. 139.2 . much more then when we haue once vttered them , which God requireth not for that he needeth our speech to tell him what we want , but for that we must worship him with the whole man , body as well as soule , and tongue as well as any other part of the body : yea the tongue is the principall part in Gods worship , therefore called the glory of the Prophet , Psal. 57.8 . as the chiefe instrument of glorifying God : and as it is needles in regard of God to repeate so often , so in publike prayer it serueth not for edification , seeing it wearieth the auditory ; and in priuate prayer it wearieth him that vseth it . Once therefore in feeling faith and feruencie is better than ten times in coldnes , dulnes , wearines and superstition .

Thirdly , the papists abuse this prayer and that very strangely , because they say it in opinion of merit and satisfaction : for so the arch Iesuite teacheth that there are three ends of prayer : namely , first obtaining , secondly merit , thirdly satisfaction : and that prayer doth not only obtaine but satisfie for sinne , and meritoriously deserue at Gods hands .

1 Now the truth is that as all our good workes are stayned with sinne , so especially our prayers , which are the weakest seruice we can performe to God , and hath most corruption in it : as may appeare by the manifold wandering thoughts that haunt our mindes in the time of prayer , withdrawing our hearts from that due attention and reuerence we ought to haue : wherefore the wise man for the terror of wicked men saith , that the sacrifice , Prou. 15.8 . euen the best seruice of the wicked , is abomination to the Lord : but contrariewise the prayer , that is the weakest seruice , of the godly man is acceptable , which maketh very much for the comfort of euery distressed conscience : now if our prayers be stained with so many corruptions , they cannot merit any thing except it be the punishment , neither can they satisfie the iustice of God , seeing they are not proportionable thereunto , nay they neede a satisfaction to be made for them : wherefore euery true humbled Christian finding the palpable experience hereof in his heart , crieth out with the prophet , Psal. 143.2 . Enter not into iudgement with thy seruant O Lord , for no flesh shall be righteous in thy sight : and prayeth continually , Lord pardon me my good deeds , that is , the imperfection of my good workes .

2 Besides , all our prayers are to bee made in Christs name , Ioh. 16.23 . that is in the merit , mediation and intercession of Christ Iesus : and therefore the prayers of the Saints must be performed with the smoke of the odours which are giuen to the Angell , Apoc. 8.3.4 . before they ascend vp before God : for in Christ Iesus God the Father is well pleased with vs , Matth. 3.17 . and with all our holy actions : but out of Iesus Christ he is displeased with vs : Ioh. 15.5 . H●b. 11.6 . for wanting faith whereby wee are ingrafted into the true vine , we cannot please God . Wherefore if our prayers haue neede of Christs merit and satisfaction , how haue they any merit or satisfaction in themselues ?

3 Lastly , all the arguments that are vsed against the merits of good workes in generall , serue sufficiently to ouerthrow the merit of prayers : and so to end this point , seeing the papists vse prayer for other ends than it is appointed , they abuse it ; as when a man vseth a sword to murther , which is appointed for iustice , he abuseth the sword . Thus we see how this prayer is abused by papists , saying it in Latin , in number , in opinion of merit and satisfaction .

How charmers abuse prayer . The fourth sort of persons that abuse this prayer and others , are wise women , as they are termed , or good witches ; which are termed good , not for that they doe good by witchcraft and doe no harme to their neighbours : these make the Lords prayer or other good prayers charmes : for by saying of prayers they can cure diseases , driue away the toothach , heale things forespoken , &c. Now that prayer is abused by them it is plaine .

1 God neuer appointed prayer to be a meanes to cure diseases or such like , being applied to the sore or disease or atch : for although it be needefull that we pray to God for the remouing of paines and sicknes from vs and ours ; yet it doth not follow thereupon that God appointed prayer for a medicine , which being applied to diseases shall cure them : for then euery man would be a physition to himselfe whatsoeuer disease he had , by his prayers . Prayer doth sanctifie physicke vnto vs , it is no physicke it selfe : 1. Tim. 4. it obtaineth at Gods hands a blessing vpon our medicines that they may cure vs ; it selfe by vertue inherent in it doth not cure vs : and as our meates and drinke by vertue in them doe nourish our bodies , which notwithstanding are sanctified by prayer for that end : so physicke cureth our diseases , prayer sanctifieth physicke . Wherefore seeing prayer is not Catholicum as the physitions call some of their medicines , that is an vniuersall medicine for all diseases , nay no medicine for any one disease , it followeth that these wise women that vse it as a meanes to cure diseases , abuse it .

2 Againe , Iam. 5. this was a miraculous gift in the time of the Apostles , whereunto was added vnction with oyle also ; which continued in the Church but for a certaine season , so long as the doctrine of the Church had neede of extraordinarie confirmation by miracle : now the doctrine of the Gospell being sufficiently confirmed by witnes ordinarie and extraordinarie , of God and man , this gift ceaseth as all other miracles . Wherefore they that shall enterprise this miraculous course of curing sicknes , what doe they else but challeng this miraculous gift : and what are they else but imposters and seducers of the ignorant , 2. Thes. 2. or of those that receiue not the loue of the truth ?

3 Besides this , you shall obserue these wise women , wizards , and charmers will with writing the prayer cure the diseases and aches of men . As for example , they will write it vpon a peece of paper : or hauing written it , cause the partie diseased to weare it about his necke , and so they shall be cured : they will write it in cheese or vpon bread and giue it to mad dogges to eate , and their madnes shall depart from them : and other practises of like folly and impietie : all which plainely argue societie and fellowship with the diuell , and the helpe of the diuell : for others cannot doe it , but themselues : and why I pray you cannot others doe it ? forsooth say they , you doe not beleeue as we doe , no not though you say or write the same prayers that they doe . Surely wee beleeue that to be true which they say : for they haue either openly , or at the least secretly , contracted with the diuell , whose they are , whom they serue and honor ; and in whom they beleeue . No maruaile then though others which worship the true God , cannot doe such charming trickes as they can , for indeede good Christians beleeue not in the diuell as they doe . Wherefore seeing they direct their prayers to the diuell , which should be directed to God alone , they doe greatly abuse their prayers .

If any obiect that these wise women vse medicines as well as prayers , and so their prayers doe only sanctifie their medicines which they vse to cure their diseases : the answere is , their medicines are not such as the art of physicke alloweth , but some foolish trumperie , which hath no qualitie or vertue sutable to the disease , as fit to draw the moone out of heauen , as to cure a disease : and both their medicines and prayers are nothing else but a colour of their charming , that so vnder such a shew of art and holines , they may the easier deceiue the simple people , who for the most part thinke that all is gold that glistereth : and who knoweth not that euen Sathan can transforme himselfe into an Angell of light ? Also if it be obserued , these women and charmers are either ignorant , or profane persons , wanting the true knowledge of God , or leading lewd and vngodly liues : yet outwardly at performing of their cures they will make such a holy show of deuotion , as may bleare the eyes of vnexperienced people . In regarde whereof greater care and diligence ought to be vsed in examining and trying their actions : for the white diuell will sooner deceiue than the blacke diuell . It appeareth then plainely by this which hath been said , that the Lords prayer is diuersly abused by diuers sorts of persons , as namely the ignorant , the impenitent , the papist , the charmer .

The holy vse of the Lords prayer . The second point to be handled in the generall consideration of the Lords prayer , is , the true , lawfull and holy vse thereof , and so of prayer generally : which may partly be perceiued by that which hath alreadie been deliuered concerning the abuse ; for the knowledge of one contrarie ariseth but of the knowledge of another , and he that knoweth wherein the abuse of the Lords prayer consisteth , knoweth also wherein the true and holy vse doth consist . Yet notwithstanding it shall not bee amisse to intreate briefely of this point ; referring the further vnderstanding thereof , partly to that which hath been alreadie spoken of the abuse , and partly to that which shall be spoken afterward in the preface ; and in the conclusion of the Lords prayer of the affections and dispositions in the time of prayer , and of the manner of prayer . To handle this point then of the true and holy vse of prayer : it consisteth especially in foure particulars .

1. Knowledge : for a man must vnderstand what he prayeth .

2. Faith : which is an assurance of obtaining that we aske .

3. Repentance : which is bewailing our sins and wants , and a practizing of our prayers .

4. Deuotion : which is a due disposition in time of prayer .

For if vnderstanding the matter of our prayers , Knowledge necessarie for the vse of prayer . feeling our sinnes and wants , bewailing them , purposing to amend them , earnestly asking pardon and reliefe , reuerently carying our hearts in Gods presence , faithfully perswading our selues God will heare vs : if I say we thus aske , we doe truely and aright vse prayer .

First , for knowledge that it is necessarie , shall appeare by consideration of the seuerall parts thereof : for there is a threefold knowledge required .

1. Knowledge of the words vttered .

2. Knowledge of the matter contained in the words .

3. Knowledge of the doctrine comprehended in the matter .

The knowledge of the words is opposed against prayer in an vnknowne tongue ; which edifieth not , and therefore must be remooued out of the congregation : and in the congregation , the words of the prayer must be vnderstoode , 1. Cor. 14. else the speaker shall be a barbarian to the hearer , and otherwise the hearer cannot say Amen . Strange languages is a iudgement of God vpon the world , as may be seene by the history of the tower of Babell ; Gen. 11. the euidence whereof appeareth vnto this day , in that the paines we bestow about the learning of the tongues is so hard and tedious , and is a g●eat impediment to the true knowledge of the Scriptures . If it be : a iudgement of God , why shall we not seeke to pray in a knowne tongue , and so to vnderstand wh●t we pray , that we may be freed from that iudgement ? The knowledge of strange tongues indeede is a blessing , but the strange tongue is vndoubtedly a iudgement .

The kno●ledge of the matter is a thing absolutely necessarie also : for shall we vtter we know not what to God , or shall we giue consent in publike prayer to that we are ignorant of ? the prayer perhaps may containe Arrianisme , or Pelagianisme , it may be hereticall , or schismaticall , or s●uor of some foule errors ; which cannot please God seeing they are not agreeable to holsome doctrine of the word : 1. Ioh. 5.14 . all our prayers must be according to his will , but false doctrine , heresies or errors , are contrary to his will . Wherefore we must carefully know and search whether the matter of our prayers containe in them truth or falsehood ; and so the knowledge of the matter is also absolutely necessary , if wee will haue our prayers accepted and graunted .

The knowledge of the doctrine comprehended in the matter , also is needefull , that a man in some measure know the fundamentall points of religion , Ioh. 4.22 . which our Sauiour Christ requireth in the Samaritanes ; for they worshipped they could not tell what , but the Iewes knew what they worshipped : Ioh. 17.3 . 2. Cor 13.5 . 1. Cor. 11.28 . a man therefore must know God and himselfe , the law and the Gospell in some tolerable measu e before hee can make acceptable prayers to God through Christ Iesus .

The second thing necessarie for the true and holy vse of prayer , Faith nece●sari● o the ●olie vs● of p●●●er . 〈…〉 . 5 14. is faith or an assurance of obtaining that wee aske according to his will : this faith or assurance is a fruite of iustifying faith , which laieth hold vpon Christ for pardon of sinne , and for all manner of good things for bodie and soule : so that whatsoeuer good thing wee aske , H●b. 11.30 . wee may certainly resolue our selues wee shall obt●ine : for if God the Father hath giuen vnto vs Iesus Christ , Rom. 8. P●al 34.10 . how shall he not with him giue vs all things els that are good ? If he giue vs the greater , hee will giue v● the lesser also : for temporall blessings are additions and dependants of heauenly blessings . Matth 6. More shall be said of this point afterward in the conclusion of the prayer , whither the reader is to be referred .

The third thing requisite for the true and holie vse of prayer , is Repentance : Repentance necessarie for the holy vse of prayer . Ioh. 9. Psal. 66. Prouerb . for God heareth not sinners that liue in sinne vnrepented of , that regard wickednes in their hearts , that purpose to liue in knowne sinnes ; al their prayers are abominable , for that they turne their eares from hearing of the law , as the Wiseman testifieth . Wherefore he that will haue his prayer heard , must in his hart bewaile his sinnes , hate them , renounce them , studie and striue to forsake them , pray against them , and then the Lord will gratiously graunt his petitions . Indeede sometime God graunteth wicked men that which they aske , or wish to haue from God , but that is in wrath and vengeance : for that which hee giueth them shall turne to their woe and miserie another day . And as it may be said of a godly man , that God heareth him by denying that he asketh : so also may it be said of a wicked man , that God heareth him not by granting that he asketh : the godly man is heard by denying the euill he asketh , and granting the good he asketh not : the wicked man is not heard by granting the euill he asked , and withholding the good he asked not : for though none of Gods creatures are euil in themselues , yet through the abuse of the wicked and Gods curse , 1. Tim. 4. they may be euill vnto the euill man . Againe , though God heare what the wicked man saith when hee pray , and grant him that very selfe same thing hee asketh ; yet God cannot properly bee said to heare his prayer and grant his request : for the wicked mans prayer is not a means of obtaining , neither doth God graunt him any thing by meanes or through instancie of his prayer : but God is truly said to heare the prayer and graunt the request of the godly , seeing that he graunteth that which they aske through the instancie of their prayers , they being the onely meanes of obtaining .

Deuotion necessarie for the true vse of prayer . The fourth thing necessarie for the holy vse of prayer is Deuotion , which is the due regard and religious estimation a man ought to haue of Gods Maiestie and his owne miserie in time of prayer : which deuotion hath a speciall signification in this place , and containeth these foure things in it principally .

1. Attention in time of prayer . 2. Reuerence in regard of Gods presence . 3. Feeling of our sinnes and wants . 4. Desire to obtaine that we aske .

Attention a part of deuotion . Attention is opposed against wandring thoughts , which vsually in the time of prayer creep into the minds of men : for expelling and auoiding whereof , it behoueth euerie carefull Christian to watch ouer his vnderstanding , and affections , that by-thoughts either rush not into the minde ; or if they do , that then presently they be thrust out againe .

This attention is threefold .

1. Attention to the words of prayer . 2. Attention to the matter contained in the words . 3. Attention to God , to whom prayer is directed .

Attention to the words , is when a man doth so watch ouer his tongue , that no words vnsanctified , or vnfit for the holy matter of prayer , doe vnawares breake out of his mouth .

Attention to the matter , is when a man doth so busie his vnderstanding in conceiuing , and affections in pursuing the substance of his petitions , as that by-matters take not place to disturbe the course of his prayers . 1. Cor. 7.

Attention to God , is when a man doth so conceiue of God as the words of prayer affoord , according to the seuerall names , titles , attributes , properties , and workes wherewithall in time of prayer wee intitle God according to his holy word : as , Father , mercifull , iust , &c.

Reuerence is opposed against either a common or base estimation of Gods excellencie and glorious maiestie , Reuerence a part of deuotion . before whom wee appeare when wee come to pray . When a man commeth to make a supplication to a Prince , he is striken with a reuerent feare of so excellent a person as the Prince is : much more ought wee so to bee affected comming before the Prince of all the Princes in the world : wherefore the Psalmist counselleth vs to feare when wee serue God , and to tremble when we giue thankes . Psal. 2.11 . This reuerence will be increased , if we consider who God is before whom we come , and what we are that come before God : God is in heauen , and we are vpon the earth : Eccles 4.1 . Gen. 18 27. Psal 95. Iob 42. Dan. 9. wee are dust and ashes , as Abraham sp●ke to God , and God is the Creator and maker of vs all : we are vile , and to be abhorred , to whom appertaineth shame and confusion of face : but God is excellent , admirable and glorious . If these things possesse our affections throughly , a holy reuerence also wil enter vpon our soules . Gen. 28.17 . And as it befell Iacob when he slept at Bethel ; which is by interpretation , Gods house , that hee was afraid , saying , it was a fearefull place , and no other but the house of God , and the gate of heauen : euen so ought we to bee affected , by faith seeing God spiritually present which is a spirit and inuisible , searching the hearts , and knowing the thoughts of all the sonnes of men .

Feeling of sin is opposed against hardnes of heart , Feeling of sin a part of deuotion . both that generall obduration which is contrarie to repentance ; and a more speciall , which the children of God sometime are cumbred with for want of a continuall renouation of repentance , and growing by occasion of lapse into some sinnes , whence issue hardnes of heart and a carelesse securitie and affections benummed for the time . This feeling of sinne is called by our Sauiour Christ a heauie load , Matth. 11.28 . and wearisome burthen . For as a man that hath a burthen or load vpon his backe , doth sensiblie feele it , and is thereby greatly wearied , oppressed and compelled to bow and stoope through the waight thereof , his strength being not sufficient to match and ouercome the weight of his load : euen so the man that once feeleth the heauie burthen of sinne , which is the wrath of God euery way intolerable and insupportable of man , is thereby so surcharged and oppressed , Psal. 40.12 . as that hee cannot looke vp , and then his heart beginneth to faile as a man in a swoune : and therefore the Prophet in the Psalme complaineth and confesseth his sins vnto God , Psal 51.3 . after hee had knowne his iniquitie and viewed his sinnes , Luk. 4.18 . being alwaies placed in his sight : and they only are fit to come vnto Christ by faithful prayer that feele this burthen of sinne vpon their backs ; that thinke themselues vile and abominable sinners : for God resisteth the proud , as if hee were his speciall enemie : but he giueth grace vnto the humble as vnto his beloued friend .

Iam. 4.1 . Desire to obtaine that we aske is opposed against cold , lukewarme or faint affections : Desire to obtaine a part of deuotion . Iam 5.16 . Matth. 7.7 . when men aske , but care not greatly for obtaining that they aske : true deuotion hath feruencie annexed thereto . For as a begger is very earnest to get his almes , if hee bee hungrie : so the deuout person is full of crauing and begging affections , if he haue once felt the spirituall hunger and thirst of a barren and drie soule voide of the grace of God . Matth. 5.6 . Thus much briefly of the right and holy vse of prayer , whereof more shall bee spoken afterward .

The qualities of the Lords prayer . The third point to be handled in the generall consideration of the Lords prayer , is the qualities and conditions thereof , which are these fiue following .

1. First , it is a platforme of prayer . 2. Secondly , it is most excellent . 3. Thirdly , it is most perfect and absolute . 4. Fourthly , it is onely a generall forme of prayer . 5. Fiftly , it is hard to be vsed aright for a prayer .

The first qualitie or propertie of this prayer is , T●e Lords prayer is a platf●rme of prayer . Matth. 6.9 . that as it is a prayer , so also and that more especially it is a direction and platforme of prayer . For as a man going to build an house , will first haue a platforme or an idea in his head , according whereunto he will frame his house : so the Lords prayer is an idea or paterne whereby euery true prayer is framed : and as the holy Scriptures are termed Canonicall , for that they are the canon or rule of faith and manners ; so the Lords prayer may bee called Canonicall , for that it is the canon or rule of all other prayers : for there is no prayer in the holy Scripture but it may bee referred vnto this prayer : and all the prayers which haue been , are , or shall be made , must be measured by this prayer , and so far forth are they commendable and acceptable as they are agreeable hereunto . For as a circle containeth al figures , a sphere all bodies , and an infinite line all lines : so the Lords prayer containeth all prayers : resembled to a map which at once to the view offreth the consideration of al the world , so this is the synopsis of all prayers .

The second qualitie of this prayer is the excellencie thereof : for it is Gods word , a portion of holy Scripture . The excellencie of the Lords prayer . The prayers which wee make may be , and ought to be agreeable to the word , but Gods word they are not : wherefore it is most excellent : for if all the men liuing in the world should studie all their daies to frame a prayer , they were not able to make a prayer comparable hereunto : Iesus Christ the wisedome of God framed it , Luk. 11 49. & 11.1 . and that purposely teaching how to pray : therefore excellent must that prayer bee which was framed by the excellencie of Gods wisedome : and as there is no proportion betweene the finite and the infinite ; so is there no comparison betweene the infinite excellencie and capacitie of this prayer , and the prayers of all other men liuing .

The third propertie of this prayer is the perfection therof : other prayers are imperfect , The perfection of the Lords prayer . either for that they are stained with manifold wants and corruptions , as all our prayers are ; or for that they containe but some portion of the matter contained in this prayer : as the prayers of holy men mentioned in the Scriptures . This prayer containeth the whole Scripture : for it is an Epitome or abridgement of the whole Scripture , a Catechisme in forme of a prayer , containing all the vertues of the Law and Gospell , and all the good we can pray for , all the graces and blessing wee can giue thankes for , all the euill we can pray against : and to these heads may the whole Scripture be referred .

The Lords prayer a generall prayer onely . The fourth propertie of this prayer is , that it is onely a generall prayer or forme of prayer : for all the good things we want are not nominated here , nor all the euill wee pray against ; yet they are here included , either simply and naturally as the speciall in the generall , the part in the whole : or else figuratiuely and by proportion , as one part vnder another . For example sake , prayer for health , patience , faith , the King , the Counsell , the Minister , the afflicted , &c. are not here expressely named ; yet they may euery one of them be referred to some one petition or more : therefore this generall prayer may be compared to the Commandements , and the Articles of faith : to the Categories and predicates in Logick , where the heads and generals are propounded onely , or the chiefe or principall matters : the speciall and lesse principal are by proportion and discourse of reason to be referred thereto , or reduced thence .

The Lords prayer hard to be vsed aright for a prayer . The last qualitie or propertie of this prayer is , that it is very hard to vse this prayer aright for a prayer . Now it is not denied but that it is a prayer , and may be vsed lawfully for a prayer : but to vse it aright as it ought to be vsed , there is the difficultie . For the words of the prayer being so short as they are , and the matter contained in the words both so large and diuers ; euen as large and ample as all things we stand in need of and can pray for , as all things we can pray against , as all things we can giue thankes for : how is it possible that a man praying this prayer should in any mediocritie with his minde conceiue , and his affections pursue the thousand part of the things comprehended in this short forme ? especially considering the vnsearchable depth of our Sauiour Christs conceipt , when he vttered this prayer ; whereinto wee are in some measure to conueigh our conceipts in time of vsing it for a prayer ; otherwise it will be the abusing of it .

Againe , it being a portion of holy Scripture very hard to be vnderstood , & being diuersly by diuers persons expounded ; also it being doubtfull which is the true exposition thereof : if we perhaps light vpon a false exposition , and so a false meaning of the words , we do not pray it aright as we ought to pray ; for we must giue the same sense vnto euery petition , which our Sauiour Christ gaue when he did pray it ; if we do otherwise we wrest the prayer & abuse it : hence therfore appeareth the difficultie of vsing it aright for a prayer .

Out of the consideration of this last propertie of this prayer ariseth this consectarie or conclusion : that there is lesse daunger of sinne in conceiuing a prayer agreeable to this prayer , than in vsing this prayer for a prayer ; which may bee verified thus : when wee conceiue a prayer , wee know our owne meaning certainely ; so doe wee not certainely know the meaning of euery point in the Lords prayer : againe , when we pray we attaine the depth of the meaning of our owne words ; so can we not possibly attaine the depth of the meaning of our Sauiour Christ , when he vsed these words : Finally , our words in prayer conceiued are as large as our matter and affection ; but here in the Lords prayer , the matter being as large as the whole Scripture , the words are scant the thousand part thereof : wherefore the conclusion and consectarie is verified . To end this point then , although this be the most excellent and perfect platforme of prayer , and prayer , that euer was deuised ; yet considering that it is onely a generall prayer , and hard to be vsed aright , as Christ himselfe vsed it , therefore it may seeme that a prayer conceiued according to this prayer , is as acceptable , if not more accepted of God , than this prayer : for though the Lords prayer is better than any other prayer , yet a man may , and can , and doth vse his own conceiued prayer better than he can vse the Lords prayer : and prayer is accepted or not accepted of God , according as it is rightly vsed or abused : and this is profitable for the ignorant people to thinke vpon , considering their intolerable abusing of the Lords prayer . Thus much may suffice to haue spoken of the generall consideration of the Lords prayer in the foresaid three points , the abuse , the vse , and the conditions thereof .

Specially of the Lords prayer . Now it followeth , that we also consider thereof specially .

This prayer containeth three things .

1. The first is the persons to be considered in prayer . 2. The second is the matter of prayer . 3. The third is the manner of prayer .

The persons to be considered in prayer . The persons which are to be considered in prayer , are comprehended in that which is ordinarily termed the preface of the Lords prayer , or the compellation , contained in these words .

Our father which art in heauen :

or

Our heauenly father .

Now the persons we are to consider in prayer , are foure .

1. First , who is to pray . Quis. 2. Secondly , for whom we are to pray . Pro quo . 3. Thirdly , to whom we are to pray . Ad quem . 4. Fourthly , in whose name we are to pray . Per quem .

All they are to pray that can call God father , or the children of God brethren : Our Father .

We are to pray for others as well as for our selues , namely for all that are or may be our bretheren . Our .

We are to pray to God onely , who is the Father of the creature , and our Father in Iesus Christ . Father .

We are to pray in his name , who hath made God , of an enemie a friend , yea a father , that is Christ Iesus . Our Father .

The first of those persons that are to be considered in prayer , is who are to pray , which may be thus distinguished .

First , who must pray : or who is bound to pray .

Secondly , who may pray : or who may lawfully pray .

Thirdly , who can pray : or who can pray aright .

For the first : all men must pray , that is to say , Who must pray . all men are bound in conscience to pray vnto God , for prayer is a morall precept , which bindeth all men , as all the commaundements of God doe : for all the commaundements were written in the heart of Adam , in the state of innocencie ; and that not onely for himselfe , but for all his posteritie : wherefore the very gentils which knew not the law giuen by Moses , Rom. 2.15 . yet shew the effect of the law written in their hearts , when their consciences accuse them , or excuse them . Seeing therefore that prayer is a commaundement of the morall law , and all the commaundements of the morall law binde the conscience of all men to obedience , therefore all men must pray , otherwise they incurre the penaltie of the breach of the law , which is the euerlasting curse of God .

Here it may be obiected concerning this and all the rest of the commaundements , that all men are not bound to pray , or to keepe the law , seeing that it is impossible we should keepe the law , or that all men should pray : for God commaundeth not impossibilities , say the papists : seeing therefore it is impossible for all men to keepe the law , or to pray ; all men therefore are not bound to pray , or all men must not pray .

To this , answere may bee made by a distinction , that things may be termed impossible two waies , either for that they are impossible in their owne nature , or for that they are impossible by accident or some outward occasion : examples of things impossible in their owne nature are these ; that a stone of it owne accord should moue vpward ; that iron or leade of it owne accord should swim vpon the water , and not sinke : examples of things impossible through accident , or by reason of some outward occasion are these ; that a man that hath his tongue cut out , should speake , or that hath his eyes put out , should see : now the application of the distinction answereth the obiection sufficiently : Gods commaundements , and so the commaundement of prayer is not impossible to be performed of it owne nature , for Adam was able to keepe it continuing in that estate of innocencie , wherein God had created him , and so all mankinde in Adam : but Adam transgressing , and all mankinde in him , Rom. 8.3 . by accident and occasion , the commandement of God ( and namely that of prayer ) is become impossible vnto vs : we are not able to pay our debts , for we haue ma●e our selues bankerouts ; we cannot see , for we haue put out our owne eyes . Wherefore God doth not commaund things impossible by nature , when he requireth , obedience to his law , although now through our owne defaults , we are not able to obey .

Yet God seemeth to deale hardly that exacteth obedience of vs , now we are not able to performe it .

It is no hard dealing at all : for if the creditor may iustly require the debt of the debter , though he be not able to discharge it , or otherwise cast him in prison for default of payment ; much more may God deale so with vs : either exact obedience of vs , or cast vs in prison till we pay the vtmost farthing : neither is there any reason that God should change his righteous law , and square it to our corruption , no more than because there are theeues and malefactors , therefore the law that commaundeth such persons to be hanged , or punished , should be altered : the workeman squareth his crooked timber to his rule , and he doth not frame his rule to his crooked wood ; so we must frame our actions to Gods law , and Gods law must not yeelde to our corruptions . Wherefore prayer being one of Gods commaundements , all men therefore must pray , or are bound in conscience to pray , though now it be impossible to pray aright .

Thus we see the first point , who must pray .

Who may pray . The second followeth , which is , who may pray .

Though the commaundement of prayer be directed to all men , and therefore all men are bound to pray : yet notwithstanding there are some men which may not pray , for if they doe , their prayer is turned into sinne . Incense is abomination vnto me , saith the Lord by the Prophet , Esa. 1.13 . Psal. 141.2 . Pro. 15.8 . it is iniquitie : now in the old Testament incense was a type of prayer , and was commaunded by God as a part of his outward worship : so also the sacrifice of the wicked man is abominable , that is , Pro. 28.9 . all the worship of the wicked ( for the part is put for the whole ) and yet God had commaunded the sacrifices : he that turneth his eare from hearing of the law , his prayer is abominable ; and yet prayer is Gods commaundement : whence it is necessarily collected , that there are some sects of men , who if they pray , sinne in their prayer , and therefore though they must pray , yet notwithstanding they may not pray : they are bound to pray , yet if they pray , they sinne .

These two propositions seeme to be contradictorie : and therefore cannot both be true , as nature it selfe teacheth : All men must pray : and this : Some men may not pray . How can these things agree ?

Here we see that which the Apostle speaketh in another sense , that sinne is out of measure sinfull : Rom. 7. sinne peruerteth the whole order of nature , causeth contradictorie propositions to be both true ; for certaine it is that all men are bound in conscience to pray , and therefore must pray ; and this is certaine also , that all men may not pray ; for if they doe , they sinne and breake the law of God . Now the Lord of his goodnes hath found out a meanes to dissolue this absurditie , and breake the contradiction : wherefore he commaundeth to repent and forsake our sinnes , and then to pray . And here we may note into what an intricate labyrinth or maze , sinne hath brought mankinde , consisting of three bywaies .

First , we must pray that we may keepe the second commaundement ,

Secondly , we liuing in our sinnes must not pray , lest wee transgresse the third commaundement .

Thir●ly , we must repent ( and that is a thing altogether impossible to flesh and blood ) before we pray aright . We being thus included in the maze , the Lords sheweth vs the way out by the power of his spirit in the preaching of his word , working repentance in the hearts of his children that they may pray aright , and so all his commaundements are made easie vnto vs , which before were impossible ; and so that sentence of the Father is verified : da quod iubes , & iubes quod vis : giue me power to doe thy commaundements , and then commaund what seemeth good vnto thee .

Thus also the second point is handled , who may pray .

Who can pray . The third is , who can pray , or who can pray aright ? They onely can pray aright , that haue the spirit of prayer which teacheth vs to cry Abba , Rom. 8.15 . that is father , which is the spirit of adoption , and sanctification . But for the further cleering of this point , a distinction is to be admitted betweene three things , which the world thinketh either to be all one , or very neere of kindred : namely , first saying a prayer , secondly wishing a prayer , thirdly praying a praier .

What it is to say a prayer . For the first , we must remember that all men can say prayers ; there is not any man so ignorant , so impenitent , or so wicked , but he can and doth sometime say his prayers : and this is no better than the prating of a parret in Gods eares .

What it is to wish a prayer . Secondly , to wish prayers is one thing , and to pray is another : for a wish is a sodaine , earnest , wandering , inordinate desire of hauing something , which a man either greatly regardeth not , or is not perswaded to obtaine .

What it is to pray a prayer . Thirdly , a prayer is a continuall , setled , ordered , and feruent desire of obtaining that which a man both greatly prizeth , and is perswaded in some measure he shall haue .

A wish is sodaine , as a flash of lightning , or the stay of a ball cast at a wall , which reboundeth backe so soone as it toucheth : so a wish quickly shineth in the affection and by and by is extinct ; but a prayer is continuall , which doth so possesse the heart that a man neither can nor will be voyded of it ; hence we reade of some that prayed all night .

A wish is earnest and vehement out of measure , especially in temporall blessings , when the affection is caried as it were with a whirlewind for the present ; yet in spirituall matters , there is an exceeding great coldnes and frost of affection , but a prayer is feruent in spirituall matters , and moderate else where : yea and in spirituall matters , there is not that snatching vehemencie in prayer , as in wishes , but rather a sober and moderate equability permanent and increasing .

A wish is wandering and rouing , for a wicked man would haue that he wisheth , howsoeuer he come by it , whether by hooke or crooke he care not ; and therefore when he wisheth his heart is not set vpon God , nor knit vnto him : hence it commeth to passe that his wishes are either wicked , euen the transgression of the tenth commaundement , or else God must worke wonders for the graunting of them : as hee will wish to haue a thousand pound land by the yeare : here there is a secret implication either of iniurie to some man from whom it must be had , he coueting another mans goods ; or else God must miraculously create so much new earth or space of ground in the world , &c. But a prayer is setled and grounded vpon God and his word : hauing patience and expiration , waiting Gods leasure without the aforesaid rouing and runagate wishes .

A wish is inordinate , for the wicked man he neither will vse the meanes to obtaine that he wisheth , nor referre the thing wished to the right end : for example , a wicked man may wish heauen , but he wil neuer vse the meanes to come to heauen , as Balaam ; he may wish to haue the gifts of the holy Ghost , as Simon Magus , but he would haue vsed or rather abused them to his owne gaine , and he would haue bought them with money . But the prayer of the godly man is ordered aright intending Gods glory , the good of others , his owne edification , carefully vsing the good meanes which God hath sanctified for that purpose : hence it is that Iames saith that many aske and receiue not , Iam. 4.3 . seeing they aske amisse for the satisfying of their lusts .

A wicked man sometime wisheth grace by fits , but he doth not greatly ragarde it : therefore it is with him as with a woman that longeth for some vnholesome thing , as far , &c. desiring it eagerly for a fit , and afterward abhorring it : but the godly man he prayeth and prizeth grace inualuable , for obtaining whereof he will sell all that he hath , and separate himselfe to seeke it , Matth. 14.44 . Pro. 18.1 . and occupie himselfe in all wisedome .

A wicked man wisheth , but hath no assurance to obtaine ; for his wishes are driuen away with de●ire , as the dust by the winde : but the godly man prayeth , and saith in some measure with the man in the Gospell , I beleeue , Lord helpe my vnbeliefe . Thus wee see how a wish differeth from a prayer : and that there is a great distance betweene wishing a prayer , and praying a prayer ; and that they onely can pray that are qualified as is aforesaid . And thus we see who are to pray .

For whom we must pray . The second sorte of persons to bee considered in our prayers , are , for whom we are bound to pray : the summe of the doctrine , that concerneth this second sort of persones , shall be comprehended in certaine propositions following , whereof some are affirmatiue , some negatiue : the propositions affirmatiue are these sixe ensuing .

First , we are to pray for all the seruants of God , for all them that in present beleeue in Iesus Christ , and repent of their sinne .

Secondly , we are to pray for all the elect , that as yet do not actually beleeue nor repent : and these two propositions are confirmed vnto vs by the example of our Sauiour Christ , Ioh. 17. who hath gone before vs in the practise of them both ; though he prayed in another kinde , namely as the onely Mediator of redemption and intercession betwixt God and vs : his prayer being satisfactory and meritorius ; ours onely dutifull and charitable .

Thirdly , we are to pray for all the members of the visible Church , whom in the iudgement of charitie we are to account Saints by calling : Rom. 1.7 . so the Apostle writing to the Romanes in his salutation prayeth for them .

Fourthly , we are to pray for all men , that is , for all sorts or states and conditions of men , 1. Iam. 2.1 . according to the Apostles counsell , Iewes and Gentiles , bond and free , rich & poore , Magistrate and subiect , man and woman ; and if there be any other distinction of states and conditions of life .

Fiftly , we are to pray for any one particular person that shall be noted out vnto vs , as standing in need of our prayers : as an excommunicate person , the Turke , the Pope , heretikes and schismatikes , and vitious pers ns of all sorts : so wee reade that Christ prayed for his persecutors so did Steuen the first Martyr . For although wee must not pray with them , as being persons out of the communion of Saints : yet nature bindeth vs to pray for them , they being of our owne flesh ; and we know not how God hath disposed of them for their finall and future estate : and it may be that our prayers shall be meanes of obtaining at Gods hands remission of their sinnes , and their conuersion and saluation , as it is probable Steuens prayer did further Pauls conuersion .

Sixtly and lastly , we must pray for our very enemies that wish euill vnto vs , and deuise mischiefe against vs : Matth. 5.44 . Rom. 12.20.21 . according to the precept of Christ and the practise of all the Saints , that so we may do good for euill , and heape coales of fire vpon their heads .

Thus we see ●ffi●mat●uely for whom we are to pray . Now negatiuely we must also consider who they are for whom we must not pray : For whom we must not pray . and they are comprised in fiue propositions following .

First , we are not to pray for all mankinde , that is to say , for all the men that haue liued , do liue , and shall liue in the world . For al hough wee may pray for any particular person that is nominate● and pointed out vnto vs , yet to pray for all that proceed of the roote of Adam , is against Gods will . F●● Christ did not pray for the world , Ioh. 17. nei●her is it Go●s will that all that issue from Adam should be conue●ted and saued : yet be●●use we know not which man is reprobate , therefore by the generall rule of charitie wee may pray for any particular man ; excepting some , which afterward shall be excepted .

Secondly , wee are not to pray fo● the dead : for wee will take it graunted for this present that there is no purgatorie ( there being here no fit opportunitie to dispute the question ) for all the dead are either in heauen , and so thy prayers cannot mend them ; or in hell , and thence thy prayers cannot fetch them : wherefore seeing prayer auaileth not , there is no reason it should be vsed for the dead . I will not discusse the quidditie that some of late haue deuised , that wee may pray for the dead thus farre foorth , that their bodies at the last may bee ioyned to their soules to their full and perfect blisse .

Thirdly , we are not to pray for the diuels .

Fourthly , wee are not to pray for them that sinne the sin against the holy Ghost .

Fiftly , we are not to pray for them that are reprobates ▪ if we could know them : the reason of all these things is most apparant , for that therein wee resist Gods r●uealed will : hence we reade that God rebuketh Samuel for praying for Saul : 1. Sam. 16.1 . howsoeuer some may thinke that Samuels prayer was onely for enioying the kingdome , and not for the pardon of Sauls sinne ; which hath little probabilitie : hence it is that we pray against the diuell by the example of the Apostle , Rom. 16.20 . that God would tread Satan downe vnder our feet : hence it is also that Dauid in the Psalmes by the spirit of prophecie oft times prayeth against his enemies , whom he knew were reprobates , or irrecouerable from their sinnes : and if the Church hath the spirit of discerning one that sinneth the sinne against the holy Ghost , and hath adiudged that person so to haue sinned , we are not onely not to pray for him , but to pray against him for his vtter ouerthrow and present damnation , yea though it were Iulian himselfe the Emperour .

Thus negatiuely also we vnderstand for whom wee are not to pray : Against whom we may pray . onely there remaineth this point neere vnto the former , against whom we may pray , which being shortly handled , this second sort of persons also is limited .

Generally therefore we may pray against al the enemies of our saluation : absolutely against the diuell , the world , the flesh , and all reprobates , whether sinning the sinne against the holie Ghost , or otherwise , if they may bee knowne . Also we may pray against wicked men , these cautions obserued .

First , that our prayer be in concreto , non in abstracto , as the Logicians speake : that is to say , we must direct our prayer not against the creature of God , but against the creature corrupted with sinne and rebelling against God .

Secondly , in our prayers wee are not to intend the destruction of the creature which God hath made , but the execution of iustice in the deserued punishment of sinne , which is the will of God most righteous and iust .

Thirdly , wee must take heede that our owne priuate reuenge bee not the motioner of our prayers : for wee must not seeke to auenge our selues ; but the cause of God and of the Church , which are matters publike , ought to stirre vs vp in imprecation .

Lastly , because wee know not what God hath decreed of them , finally wee must alwaies remember to pray distributiuely and conditionally : as for example thus : If they appertaine to thy election , conuert them , and in the meane time represse them : if not , confound them . Thus the second person , for whom we are to pray , is distinguished .

The third person to be considered in prayer , is , through whom , or in whose name we are to pray : and that is in the name and through the mediation and interposition ( that I may so speake ) of Iesus Christ , who doth mediate our cause with the Father . And here two points are to be remembred and handled . The one is affirmatiue or positiue : wee must pray in Christs name . The other is exclusiue , containing in it a negatiue : we must pray in Christs name onely , and not in the name of any other .

First , wee are generally to remember that the name of Christ signifieth Christs merit , mediation , redemption , intercession , obedience , What it is to pray in Christs name . or what else Christ did or suffered for our reconcilement and reuniting vnto God , and that to pray in Christs name is to desire the Father to graunt that wee aske , through and for the dignitie and worthines of Christs person , and actions which he vndertooke and performed in our behalfe .

We must pray in Christs name . This generally promised of the signification of Christs name : the first point to be handled , is , that we must pray in Christs name : for Christ being the meane betwixt God and vs , he is the fittest to be our Mediatour : for ther●fore is Christ Mediatour , Christ is a meane in diuers respects . because he is medius : now Christ is medius , the meane betwixt God and vs in diuers respects obseruable .

First , in regard of his person which is compounded ( let not this word be misexpounded ) of two natures , the deitie and the humanitie ; so that Christ Iesus is God and Man : in that hee is God , hee hath the nature of God : in that hee is man , hee hath the nature of man ; and so hee b●ing God-man , is a meane person betweene God and man : and so fit to be interposed as Mediatour on both parts .

Secondly , Christ is medius , a meane , in respect of his fauour and loue : which in regard of God is passiue , and in regard of vs is actiue : for he is beloued of God , as being the onely begotten sonne of the Father : and we are beloued of him , as being parcels of his owne flesh . In that he is beloued of the Father , hee is fit to obtaine things needfull for vs : in that hee is louing to vs , we are likely to obtaine good things through him : so that Christ being fauoured of God , and fauourable to vs , is perfect●y qualified for the office of a M●diatour .

Thirdly , Christ is also Medius , or a meane , in respect of his actions or workes , which in his owne person out of his loue he hath ●●ought for vs : his actions are compound , as his person and his loue is : they are works not of a meere man , nor of God alone , but of a person hauing the qualification of God , and man that the Godhead might dignifie , and the manhood might fit the worke , that in respect of the Deitie the worke might be propitiatorie , d●seruing mercie of God ; and in regard of the Manhood applicatorie , fit to bee imputed to vs , that wee being inuested therewith , Gods iustice may bee satisfied , and wee reconciled through the worke . Seing therefore that Christ Iesus is the onely Meane person betwixt God and vs , he is the only Mediatour betwixt God and vs : and therefore in his name wee must pray : so saith the Euangelist , Ioh. 16.23 . 1. Ioh. 2.1 . Aske in my name , and ye shall receiue . And againe in another place , He is the true Aduocate with the Father , Matth. 3 17. Ioh. 11.42 . and in him God is well pleased with vs : and the Father doth alwaies heare him whatsoeuer hee asketh , as hee himselfe witnesseth , because he is so dearely beloued of his Father . Wherefore for conclusion of this point , as it is impossible that a thing should moue , ab extremo in extremum sine medio , from one place to another without a meane way ; as for example , from earth to heauen , and not passe through the ayre : euen so cannot our prayers , which are sinfull , come into Gods presence , who is most iust ▪ without the meanes and mediation of Iesus Christ : and thus the first point is plaine that wee must pray in the name of Iesus Christ . The other followeth , which is negatiue and exclusiue , We must pray onl● 〈◊〉 Christs name . that we must pray in his name onely , and in the name of no other : and here are excluded foure sorts of persons who are not to bee mediatours of interc●ssion .

1. The first sort is the Father and the holy Ghost . 2. The Angels are the second sort . 3. The third sort are the Saints departed : and liuing . 4. The fourth sort is our selues .

For the first : The Father and the holy Ghost are not our intercessors . we are to know that the first and third persons in Trinitie are excluded from the office of intercession : for though each person in Trinitie hath his seuerall office in all the workes which are termed ad extra , wrought vpon the creature , as creation , redemption , sanctification , &c yet there are some particular acts and motions in these se●erall workes , which are proper to some one person and incommunicable to the rest , as namely such actions which are relatiue between person and person : for example sake , the Father seated and sent the Sonne into the world , the Sonne was sent of the Father : the Father did not send the holy Ghost to take our nature : neither did the holy Ghost take our nature , but the Sonne onely . So in the case propounded : the Father doth not make intercession with the Sonne , but the Sonne maketh intercession with the Father : so neither doth the holy Ghost . For neither the Father nor the holy Ghost were incarnate , suffered or merited for vs , but the Sonne onely . The Father accepteth our prayers : the holy Ghost teacheth vs to pray , which is called intercession by the Apostle , Rom. 8.26 . but in a generall signification : the Sonne onely meriteth and deserueth and obtaineth our prayers , hauing onely assumed our nature , and therein merited and prayed and obtained . Seeing then of all the three persons in Trinitie the Sonne onely is our intercessor , therefore in the name of Christ alone wee must pray .

The Angels are not our intercessors . For the second : the Angels are excluded also from this work of intercession , as being not persons qualified thereto sufficiently ; which consideration groweth vpon the former : for if the Father and the holy Ghost , then much more the Angels cannot performe this office : for as hath been , so the office of intercession and propitiation are dependants and conuertible : so as the person that is to bee our intercessor , must also be our sacrifice of propitiation : and contrarily our propitiator is our intercessor . Hence it is that the Apostle Iohn hath ioyned them together by way of answering an obiection , 1. Ioh. 2.1 . or rendring a reason , which implieth this exclusiue doctrine : the Apostles words are following : Though a man sinne , yet wee haue an Aduocate with the Father , Iesus Christ the iust , and he is the propitiation for our sinnes : which sentence may admit this Resolution : because Christ is our propitiation , therefore hee is our intercessor , and therefore wee neede not despaire of pardon , if wee sinne through infirmitie : or thus by way of question and answere .

Q. What is the end of preaching the Gospell ?

A. That Gods children may be kept from sinne .

Q. If we doe sinne , what comfort is there ?

A. We haue an Aduocate to make intercession for vs .

Q. But how may we be assured that he shall obtaine ?

A. Because he is sufficiently qualified for the purpose , both for that he is iust , hauing perfectly fulfilled the law : and he is also a propitiation for our sinnes , or sustaining the punishment and meriting for vs : so that by this Scripture it is manifest that the person which is fit to make intercession for vs , must also haue abilitie to make satisfaction for our sinnes : which power , because it is not incident to the Angels , therefore the Angels are excluded from this office of intercession .

For the third : the Saints , whether departed this life , Saints departed or liuing are not our intercessors . or liuing , are excluded from this office of intercession , as it is proper to Christ , and that by the same reasons before recited : yet neuerthelesse , neither the Angels , nor Saints departed , or liuing , are excluded from all manner of intercession or prayer for vs : for seeing the Angels and Saints haue loue to the Church of God militant , themselues being triumphant in heauen , no doubt they wish and desire and pray earnestly after their manner , for the prosperitie and welfare of the Church vpon earth : and the Saints liuing doe in their prayers continually recommend to God their brethren yet liuing , and militant against the common enemies : but there is difference to be made betwixt the one and the other .

For Christs intercession is deseruing and meritorious : but the intercession of the Angels and Saints is onely dutifull and charitable .

Christs intercession is distinct and particular for euery one seuerally : the Angels and Saints make their intercession generally and confusedly for the whole number of the elect .

Christs intercession is in his owne name : theirs in Christs name . For if the Angels and Saints obtaine any good things for the Church , it is by meane of Christ , and not for their owne worthines . And here in deepe silence without further confutation we will passe by the two opinions of the Papists : the one blasphemous , That Angels and Saints are mediators of intercession , as Christ is in the same kinde , though not in the same degree : the other foolish , That by reason of their merits they obtaine for vs of God : and therefore the popish crew in their seuerall necessities haue recourse to seuerall Saints for reli●fe : wh●reunto a third may bee added , That the Angels and Saints departe● in God , as in a glasse see the s●uerall petitions of their ●liants here in earth ; and so are readie to mediate for them in their neede : which is as very a fansie , as the former blasphemie or folly .

We must not pray in our owne name . For the fourth and last sorte of persons excluded from the office of intercession , we must know , that seeing Angels and Saints are disabled to this worke , our selues cannot possibly partake therein , being sinfull , needing a mediator , and an intercessor , and wanting merits of our owne ; howsoeuer the false Church of Antichrist hath forged the contrarie , thereby dispoyling Christ of his office , by foysting in their owne merits : for Christ will be all or none , our merits cannot stand with his , they shoulder out one another . Hence then followeth the conclusion ; Th●t Christ is onely the intercessor ; and therefore in his name onely must we pray .

And this is the third person in whose name wee must pray .

To whom we must pray . The fourth person is , To whom we must pray . To God : and to him onely : and this is 〈◊〉 ●onsectarie of the former matter , for seeing the Angel●●n● Saints are no intercessors for vs to God ; ther●fore there is no reason we should pray to them : for this is the supposed end of the inuocation of Saints and Angels , that they may obtaine of God for vs , that which we cannot obtaine for our selues ; they being , as it is presumed , more gracious in Gods eyes than we are , and more familiar with him being in his presence or priuie chamber , as Nobles about their Prince . But here two propositions must be distinguished , as in the former .

First , that we must pray to God : secondly we must pray to him onely .

Concerning the first there is little doubt of that in the word , We must pra● to G d. Dan. 6.7 . sauing that we reade in the booke of Daniel that there was an act made that no man should pray to any God for the space of thirtie dayes , but to the King onely : this act the Princes made against religious Daniel in policie , through flattery accomplishing their murtherous designes : but this was only a mouths atheisme . We finde it also by most fearefull experience , that there are some Atheists , or Naturalists , who because they would banish the memorie of God out of the world , by blind-folding their owne conscience , haue denied prayer to God : but these men rather neede our prayers , than our confutations , who are euery day and night confuted , and confounded in their owne thoughts .

Leauing this first point , we descend to the second , We must pray to God alone . That our prayers are to be directed to God alone ; which may be confirmed by two reasons : the first reason is the words of Christ alledged out of Moses : Matth. 4.10 . Deut. 6.13 . Thou shalt worship the Lord thy God and him onely shalt thou serue : which sentence affoordeth this argument : that seeing prayer is a principal part of Gods worship and seruice , therefore it is due to him onely : for to him only we must pray , whom we must worship and serue : but we must onely worship and serue God ; therefore to God onely we must pray : now if that thredbare or motheaten distincttion of Latria , Dulia and hyperdulia be still obiected , as though dulia and hyperdulia might be giuen to Saints , and the Virgin ; but latria onely to God : the answere will euince , that by comparing of Matthew with Moses , latria and dulia are all one : for the Hebrew word Gnabad , Deut. 6.13 . which is translated Latreuein by Matthew , doth properly signifie duleu●in : but this quircke hath bin so sufficiently answered by diuers of our learned countrimen , that I dare scarse attempt any thing in it .

The second reason , therefore followeth which may be collected out of the Apostles word : Rom. 14. how shall they call vpon him on whom they haue not beleeued , which may be framed thus : To him only we must pray on whom we beleeue , but we onely beleeue in God ; therefore we must only pray to God : for seeing prayer hath two parts , desire , and faith , if faith be wanting , prayer is imperfect . Now I doe suppose that there is no papist dare say that we may trust in the Saints or Angels , which were fl●t idolatrie ; and cursed is he that putteth his trust in an arme of flesh . Wherfore for conclusion of this fourth point , seeing we are only to beleeue in God , and to serue God , therefore we must onely pray to God .

Furthermore , this fourth person , to whom we must make our prayers , which is God , is expressed vnto vs two waies .

First by a name of relation , in that he is intituled Father .

Secondly , by the place he inhabiteth , Heauen .

Whether Father be a word of nature or person . For this title , Father , which is here mentioned , it is to be enquired whether it is Naturae or Personae nomen , that is to say , whether it is to be referred to the first person in Trinitie , or to the whole Trinitie : whether we speake to God the Father of his onely begotten sonne Christ : or to God the Father and maker of all his creatures : for answere whereof thus much ; it seemeth that there is no absurditie to take it either way , or both waies rather : if Christ prayed this prayer ( as it is probable he did ) then without doubt it was directed to the first person in Trinitie , and it signifieth personally ; if Christ prescribed it to his disciples for a forme of prayer , then ( in all likelihoode ) it signifieth the whole Trinitie , who is to be called vpon by the creature . Now as I coniecture , for that Christ did both pray it , and prescribed it to others for a forme of prayer , therefore I incline to thinke that there is a compound meaning of the word , signifying both the first person in Trinitie , and the whole Trinitie ; which affordeth vs this instruction : That when we pray we are so to direct our prayers to the Father , as that we do not exclude the other persons of Trinitie , who with the Father are equally to be worshipped , being God equall with him . And here it shall not be impertinent to consider , how we are to conceiue of God in prayer , which ariseth partly out of the title which is giuen to God , partly out of the place where he dwelleth : this point may be comprehended in fiue positions , which followe .

First we must not think God like any creature , as the Papists haue painted him : for in the fourth of Deuteronomie Moses expresly forbiddeth the Israelits so to doe ; Ho● we must conc●iue of God in prayer . Deut. 4.15 . and he rendreth a reason in that place ; because they saw nothing when the law was deliuered : and therefore the practise of many now adayes is reprouealbe , who , though they will not paint God , yet they paint two hands giuing the two tables , one to Moses , and another to Aaron : which is false , monstrous , and idolatrous : false , because the tables were giuen onely to Moses ; monstrous , because there are hands without a body ; idolatrous , because there are hands , whereas God hath no shape at all , any way sensible .

Secondly , although in the holy Scripture figuratiuely there are hands , armes , feete , face , eares , and other manly parts attributed to God , yet we must not thinke that God hath any of these parts properly : indeede God hath something answerable to these parts , or rather something whereunto these parts in the creatures are sutable : for God made man not onely according to his image , which consisteth in holines and righteousnes , but also according to his similitude ( for the words may aptly be distinguished ) so that man is a similitude of God : Gods armes and hands , and fingers , argue his power and actiuitie ; his feete argue his vbiquitie ; his face , eyes , and eares , declare his wisedome and fauour , &c. and proportionable to these attributes of God , there is a configuration of the lineaments of the body in man , wherein man is like God : Psal 115. wherefore we may say , and so we must conceiue of God , contrarie to the gods of the heathen : They haue eyes and see not ; but God seeth , and yet he hath no eyes : they haue feete and walke not ; but God walketh euery where , and yet hath no feete : and so of whatsoeuer other part may be applied to God ; which figure is called Anthropopathia , being a speciall metaphor .

Thirdly , we must conceiue of God as he hath reuealed himselfe in his word and workes : namely , most mightie , iust , mercifull , wise , true , holy , simple , and euery way infinit , eternal , and blessed Creator , Redeemer , Sanctifier , and Sauiour of all his creatures , &c.

Fourthly , we must so direct our prayers to one person , as that we doe not exclude the other ; for that is idolatrie to diuide the persons , which are onely distinct .

Lastly , for order sake we must pray to the Father directly and primarily ; and that through the merit and mediation of the Sonne , with the instinct and inspiration of the holy Ghost : yet it is not vnlawfull to direct our prayers to the Lord Iesus Christ ; 2. Cor. 13.13 . or to the holy Spirit personally , according to the example of the Apostle , who blesseth the Corinthians from the Father , Sonne , and holy Ghost ; which blessing is a prayer : Genes. 48.16 . and by the example of Iacob , who prayeth that the Angell which deliuered him from all euill ( which Angell was Christ ) would blesse the sonnes of Ioseph . We see then to which person of Trinitie our prayers are primarily to bee directed ; with the manner how we are to conceiue of God in time of prayer .

This may serue for the title , Father . Now followeth the place which God inhabiteth , which is the second argument descriptiue : and that is vttered in these words ( which art in heauen ) which also doth impart vnto vs his condition , that hee is heauenly : of which two points a little in order .

How God is in heauen . First , God is in heauen : not circumscriptiue , as though he were included within the compasse of heauen ; for he is infinit , and therefore euery where : neither is he in heauen definitiue , as though when he were in heauen , he were no where else , for he is euery where at once ; for God is in euery place , and yet not included in any place , he is out of euery place , and yet excluded from no place : but God is in heauen , first because that in heauen he doth especially manifest himselfe in his mercie , grace , and glorie to the elect Angels and Saints through the humanitie of Christ Iesus which is exalted in heauen : secondly , because that from heauen he doth visibly manifest himselfe to the creatures in the works of his prouidence and preseruation , and especially to mankinde in manifold blessings and iudgements ; but most especially to the Church in the meanes of saluation : and in these respects God is in heauen .

Secondly , God is also heauenly : that is to say , W●● God is 〈…〉 . Iam 1.17 . free from all corruption , mutation , or alteration whatsoeuer ; whereby he differeth from the creatures , which in time of their owne inherent infirmitie corrupt , vanish and p●rish : in which sense the Prophet saith , They all waxe old as a garment , and as a vesture they shall be chaunged : whereas God is alwaies the same , and his yeeres doe not faile . Againe , Psal. 102.26 . also God is heauenly , for that hee is most excellent and glorious , full of incomparable and incomprehensible maiesty : not as though God his essence or substance were of the same nature and condition with the heauens ; for they are created bodies : but for that there is no creature more excellent and glorious to sense than the heauens , therefore God is compared to them : whereas indeede the essence of God doth as farre surpasse the heauens , as the Sunne shining in his brightnes doth the blacke and palpable darknes of Egypt , or of hell it selfe .

Thus much may be sufficient for the fourth person to be considered in the preface of this prayer , with his title and place of habitation , expressing also his condition , which is glorious and heauenly .

Furthermore , out of the consideration of these foure sorts of persons signified in the preface of the Lords prayer , arise certaine holy affections and dispositions , The disposition of the ●●art in prayer . whereby the heart is prepared to prayer , and aright composed in time of prayer : and they are in number sixe following .

The first is boldnes , Boldnes . in that we direct our prayers to him that is a Father .

The second is charitie , that wee pray not in particular , C●aritie . but in common , intituling God our Father .

The third is humilitie , Humilitie . that we direct our prayers to him that in Iesus Christ is made of an enemie a father .

Reuerence . The fourth is reuerence , that wee come to him that is an heauenly father , most mightie and glorious .

Holy meditations . Faith . The fifth is heauenly meditations : for wee direct our prayers to a heauenly father .

The sixth is faith , that ariseth from all the former : of each of which something shall be spoken in the discourse ensuing .

1. Of boldnes . And first of that boldnes and confidence which Gods children haue , in that they direct their prayers to him that is a father , Psal 103.13 . Esay . 49.15 . who pitieth his children more than an earthly father can , yea more than a most naturall and compassionate mother doth or can pitie the fruite of her wombe , which she purchaseth with so much sorrow and paine : which boldnes is to bee distinguished from presumption and impudencie , a thing too common to impenitent persons , who come into the presence of God , as a bard horse rusheth into the battell , or as a mad desperate ruffian challenging his enemie into the field , where they receiue their mortall wound through their foolehardines : so these presumptuous persons either not regarding Gods iustice , or loosely perswading themselues of his mercie , still liuing in their sinnes , inconsiderately prease into Gods presence : who afterwards receiue the iudgement of presumption in their owne consciences , if euer the Lord discouer to them their palpable hypocrisie through true repentance : whereas the children of God approch with confidence to the throne of grace , Heb. 4.16 . hoping assuredly to obaine mercie , and to finde grace to helpe in time of neede , because that God is our Father full of compassion and mercie , and Iesus Christ is our high Prist , who hath a sympathie and fellow feeling of our infirmities partaking flesh and blood with vs , and so with bowels of pitie yearneth toward vs complaining in our miserie . Wherefore when we come before the Lord in prayer , we must learne to distinguish between this filiall boldnes , and foolish presumption , least we iustly incurre the reproofe of blind and bold bayards through our inconsiderate rashnes : for it is not lawfull for euery ruffling hackster to rush into the Princes presence ; but if he doe , he shall be accounted a presumptuous person , and punished deseruedly : but it is lawfull for the children of the Prince , who for so doing , passe not vnder the censure of rashnes or impudencie .

Secondly , charitie is here inclusiuely suggested vnto vs , 2. Of Charitie . seeing that Christ teacheth vs to say , not as in the Creede ( I beleeue ) singularly , but respectiuely and charitably , Our Father : for euery man shal liue by his own faith only , but not by his own prayers only : Pray one for another , saith Iames : Iam 5.16 . but wee doe not reade it written , beleeue one for another , 1. Cor. 7.14 . ( though one mans faith may bee an instrument of conueiance to another of externall sanctification , which is an outward title to and participation of the meanes of grace and saluation ) . Wherefore seeing in our prayers we include our brethren , yea our enemies also , it is apparant that our prayers must be made in loue and charitie ; so the Apostle teacheth , that wrath & malice must bee abandoned , 1. Tim. 2.8 . when we lift vp our hands in prayer to the Lord : so that the practise of many is reproueable that bring their prayers in one hand , and malice in another , being compounded as it were of strife and contention , of railing and reuiling , of slaundering and backbiting , of malice and enuie , putting a kinde of felicitie in these fretfull and deuouring affections ; who are to remember the condition of the fifth petition of the Lords prayer gathered by consequence : that if we do not forgiue others , the Lord himselfe will not forgiue vs . Mat. 6.14 .

Thirdly , humilitie or humiliation and contrition is here presupposed , whereas we come to God as to a father , 3. Of Humility . who was an enemie sometime , but now through the intercession and propitiation of our Sauiour alone is become a father vnto vs . This therefore putteth vs in minde of Christs merits , and therefore of our sinne and miserie : which consideration is auaileable to perswade humiliation : surely that person which commeth before the Lord with a proud heart , Iam. 4.6 . and haughtie affections , shall want entertainment from the Lord : because God resisteth the proud person that neuer was humbled : and hee sendeth the rich away emptie : Luk. 1.53 . Luk. 18.14 . and the boasting Pharisie shall depart home vniustified : but he that commeth into Gods presence , repenting in dust and ashes as Iob did ; Iob. 42.6 . with a rope about his necke ( and sackcloth about his loynes ) as the messengers of the King of Aram : he that in his owne eyes is most vile , most wretched , most miserable , most abominable , is most acceptable to God , who giueth grace to the humble , filleth the hungrie soule with good things , and iustifieth the despised Publican .

4. Of reuerence . Fourthly , reuerence also is intimated vnto vs when wee intitle God an heauenly Father : for children come into their parents presence with reuerence : so also is behoueth vs religiously to reuerence before so great a Maiestie as he is ; who though he be a father , yet is also a consuming fire , to fall into whose hands is a thing most dreadfull . This honourable estimation , Heb. 12.29 . & 10.31 . and reuerent feare , the Lord challengeth by ve●tue of his Fatherhood , as the Prophet Malachie pleading the Lords cause , Mal. 1.6 . reporteth ; which will arise in our hearts vpon these grounds , duly prepondered .

5. Of holy meditations . Psal 95.6 . Genes. 18.27 . First , if we consider that God is the Creator of vs all , and that it is hee that hath made vs , and we are his workmanship ; then as Abraham confessed , so shall we : let not the Lord be offended that we are bold to speake vnto him , being but dust and ashes : Iob 39.37 . and as Iob saith , Behold we are vile when wee speake vnto the Lord , that maketh answere out of the whirlewinde .

Secondly , if wee seriously weigh with our selues that God knoweth the inward disposition of the soule ; that he searcheth the hearts , Heb. 4.13 . and trieth the reines ; and that the bowels of the soule are seene of him , and requireth spirituall seruice of vs , Iob. 4.24 . himselfe being a spirit , it will work in vs religious feare and reuerence with sinceritie , which is opposed to pride , rashnes , and dissembling with God .

Thirdly , if wee consider with our selues the wonderfull attributes of God , as his heauenly omnipotencie , his exquisite iustice , his incomprehensible Maiestie , and glorie euery way infinite ; it may cause in vs rather astonishment and horror , than a bare and naked feare .

But of this doctrine ariseth a reproofe of their practise that come into Gods presence , A reproofe of carnall affections and thoughts in time of Prayer . Eccles. 4.17 . either with common & ordinarie affections , or with vile and base estimations , vpon whom the censure of irreligious and prophane persons may in some degree be charged , for that they look not vnto their feete when they come into Gods house : for there are some that come before God , as men that goe to the market to buy or sell , or to dispatch other ciuill businesses ; Thoughts of ciuill matters reprooued . or it may bee with lesse circumspection : for worldly men for the most part follow worldly affaires with great diligence , desire , and warines : but wee must be otherwise affected : for seeing prayer is a matter of religion , and directed to God our heauenly father , for our euerlasting good , therefore we must put on reuerence , and religion , in regard both of God , of our selues , and of that holy action , and doffe off ordinarie and common affections , as it were a paire of foule shooes of our feete with Moses , Exod. 3.5 . when wee come to talke with God , who is in the midst of the fire .

Others there are , more vile and base in their estimations , who bring before God the price of a dogge , Vile and wicked thoughts reprooued . or of an harlot : for this is the practise of many , who come to pray as the theefe to steale , the drunkard to the Ale , the leacher to the stewes : or as men that come from stealing , drinking and whoring : for when they haue wearied themselues with these sinnes , then they drop out of the stewes or Ale-house into the Church to prayer : these men say as the Priests and people said in the Prophet Malachies time , Mal. 2.7.8.13 . The table of the Lord is not to be regarded : wherefore before we appeare before the Lord , some time must bee spent in preparing our hearts to prayer , Preparitiue before Prayer needfull . that all carnall and fleshly affections may be set apart , and wee throughly possessed with an honourable and reuerent regard of that holy busines : wherefore the Prophet exhorteth the true Iacob or Israelite to lift vp the heads of the euerlasting doores , that is , Psa. 24.6.7 . the cogitations and affections of the soule which is eternall , that Christ the King of glorie may come in ; for sensuall and worldly thoughts and desires doe barre and lock the doore against him . And in the next Psalme the Prophet himselfe practiseth his exhortation ( like a good Teacher ) lifting vp his soule vnto the Lord when hee speaketh vnto him in prayer : Psal. 25.1 . for seeing we pray to God our Father which is in heauen and heauenly , therefore wee must haue heauenly affections and meditations in time of prayer . Christ saith , Mat. 6.21 . where our treasure is there will our hearts be : If God bee our treasure who is in heauen , our hearts and mindes will be there also : wherefore wee must pitch our affections on things which are aboue , and not on things which are below : Collos. 3.2 . Wanderings reprooued . so that here falleth to the ground all wauing and gadding thoughts and desires in time of prayer , besides or contrarie to the matter vttered in prayer : as about our dinner , our money , our cattell , our pleasures , our suites and aduersaries , and a thousand of like qualitie : so that if our prayers were written as wee conceiue them , and our by-thoughts as parentheses interlaced , they would be so ridiculous , as that wee might very well bee ashamed of them : and yet alas God must haue such prayers of vs , or he must haue none ; for wandrings will creepe into the prayers of the most godly and vigilant , though in time of prayer they watch their hearts with double diligence : which ineuitable infirmities being disliked and bewailed , shall not be imputed to Gods children .

And thus the fourth affection , viz. reuerence , is requisite , by occasion whereof the fifth holy disposition also hath been handled , which is ( as hath been said ) heauenly meditations and affections , seuered from the world and worldly matters . Now therefore the sixth and last of these holie dispositions is Faith , 6. Of Faith . which is grounded vpon the former foundation : for seeing God is our Father , therefore wee may be assured of his loue ; and seeing hee is in heauen or heauenly , we need not doubt of his power ; Foure grounds of faith , loue , power , wisedome , truth of God . and seeing he is so in heauen as that hee is euery where else ( as hath been said ) wee may bee sufficiently perswaded of his presence : adde hereto his truth and fidelitie , which will assure vs of performing his promises , and wee may haue full assurance of faith : which may thus be singled out .

1. First , God is euery where , and so knoweth our wants .

2. Secondly , God is powerfull and omnipotent , and so able to doe whatsoeuer he will .

3. Thirdly , God is louing and mercifull , and therefore hath will to doe for vs what is best .

4. Lastly , God is true , and therefore performeth his promises , and keepeth his fidelitie for euer . So that if these meditations frequent our mindes , our faith will marueilously bee confirmed , which is thus grounded out of this preface . And these are the persons & affections of prayer .

Hauing thus discussed the preface , which is the first part of the Lords prayer : now it followeth in like manner to intreate of the petitions , which are the second part thereof , and may bee termed the matter of prayer : The matter of this prayer . in handling whereof generally this method shall be obserued .

First , because the petitions are propounded by our Sauiour Christ in due order , some first , and some last ; Rules for expounding the petitions . therefore the reason of this order shall be searched out .

Secondly , for that the words of some or all the petitions are doubtfull , therfore the sense and meaning of the words in the next place is to be scanned .

Thirdly , seeing the words of euery petition are so short , the contents are also to be obserued : for better inuention whereof , cerraine rules must be remembred .

Whereof the first is , that seeing the petitions are as the Commandements , certaine generall heads , or places , Rules for the contents of each petition . whither the specials are to be referred , or else some speciall put for the rest , therefore a particular enumeration will be requisite of such matters , as by Rhetoricall discourse may arise : and here the figure Synecdoche and Metonymia haue speciall vse in most of the petitions .

A second rule is , that where good things are prayed for , euill things of the same kinde , as the hinderances and impediments of the good , are prayed against : and so the petitions containe supplications , and deprecations .

A third rule also is , that seeing this prayer is a perfect platforme of prayer or inuocating of God , therfore of necessitie there must place of thankfulnes be had in this prayer : and hereupon it followeth , that in each petition , as we pray for good things , so we giue thankes for them : and as wee pray against euill , so wee giue thankes for immunitie and preseruation from euill .

Fiue things to be considered in euery petition . 1. The order . 2. The sense . 3. Supplication . 4. Deprecation . 5. Thankesgiuing . Hence therefore it followeth , that in euery petition fiue things are to be considered : which are these following .

First , the order of the petitions .

Secondly , the sense and meaning of the words of each petition .

Thirdly , the good things we aske , called supplication .

Fourthly , the euill we pray against , called deprecation .

Fiftly , the good wee giue thankes for , which is either in blessings conferred , or euill preuented , called thanksgiuing .

Out of which consideration appeareth also the difficultie of vsing the words of the Lords prayer for a prayer : namely , The difficultie of vsing the Lords Prayer aright . for that it is an instrument for seuerall purposes opposed each to other : as for good and against euill : in asking and praising , and that in euery petition : so that we had neede vse great leisure in vttering the words , deep meditation in searching out the contents , and contrarie affections in respect of contrarie obiects , good and euill , and so foorth : or else very likely wee shall in no mediocritie diue into the depth of the matters therein contained : and yet neuerthelesse I thinke it may lawfully bee vsed for a prayer , for ought that I yet conceiue . These things being generally prefixed , as materiall for the vnderstanding of each petition , it remaineth that we descend to a particular discussing of them : and first they admit this distinction : Some of them respect God simply and meerely : others respect vs also : now these prayers which concerne God directly and simply , without any respect of vs , are propounded first of all : the reason whereof is diuers .

First , for that God is the absolute Lord of all the creatures , and hee must absolutely bee regarded , all respect of our selues set apart : wherefore , if wee wanting our daily bread , and remission of sinnes , God thereby might gaine glorie , we ought to be content therewith . Hence we see how vehemently Gods children haue bin carried with fierie zeale of Gods glorie : Ioh. 2.17 . 1. King 19.14 . Exod. 33.31 . Rom. 9.3 . The zeale of Gods house consumed Christ , famished Elias , and vrged the Prophet Moses to reiect his owne saluation ; and caused Paul to wish himselfe Anathema : or at least to be content so to be .

Secondly , God in creating the world intended his owne glorie , which was the first and chiefe end ; Pro. 16.4 . and all other things , all Gods creatures and ordinances are but meanes to that end , as our daily bread , remission of sinne , strength against temptation , Christ himselfe the Mediatour , with all his workes and sufferings , the Gospell , Magistracie , Ministerie , the creatures and whatsoeuer else : that therefore which was first in Gods intention , must also bee first in our intention , if we be zealous of his glorie aright .

Thirdly , Gods glory , kingdome , and will are most deere to himselfe , he loueth them as he loueth himselfe : wherefore if wee will be like God , and approue our selues to bee the sonnes of our heauenly father , and his faithfull seruants , wee must loue and procure , and further that which God our Father and Master prizeth so highly .

Fourthly , God will be honoured , his kingdome shall be enlarged , and his will shall be fulfilled , let all the men and diuels in the world striue to the contrarie neuer so long or so much . Wherefore it is better for vs voluntarily to become seruiceable to his glorie , kingdome , and will , than by resisting to take the foyle , and procure iudgement to our selues .

Lastly , Gods glorie is the end of the creatures creation , and all the vnreasonable creatures in the world aime at this end : Psal. 148. wherefore the Prophet exhorteth all the creatures , of all kindes ; and mankinde of all ages and sexes , by necessarie consequence of an argument from the lesser to the greater , to laud and praise God . True it is that men and Angels of all the creatures are onely are irregular and degenerate from the end of our creation , wherein we are inferior to the bruite beast that perisheth : Psal. 49.20 . we are the end of the vnreasonable creatures , and God is the end of man : wherefore as the creature is seruiceable to vs ; so ought we also to be to God : for because we are rebellious to God , the creature prooueth rebellious to vs .

Thus we vnderstand the reason of this order , which the holy Ghost vseth in the petitions , preferring God before our selues , as reason requireth ; which instructeth vs many waies . Frst , to the deniall of our selues , which is the maine doctrine of mortification ; the full measure whereof , is the perfection of Christianitie , which consisteth both in affection , and that is continually to resolue to part with all , rather than to deny the truth , or to offend God ; and in action , Luk. 14.26 . which is the confession of the truth vnto death : wherefore Christ in the Gospell teacheth , that he is not worthie to be his Disciple , that doth not in affection at the least , and resolution intend so to doe : viz. to forsake father and mother , wife and children , liuing and life it selfe for Christs sake : Cant. 2.16 . for he must be our best beloued , as we are his , and therefore his honor and praise must specially be intended and procured ; which cannot be , if we loue any thing more than him : wherefore this order insinuateth this selfe-deniall , which is opposed to selfe-loue .

Secondly , this order teacheth zeale to Gods glory , for procuring whereof we are to spend our selues , and all we haue . The light account wherof deserueth a very sharpe reproofe . Apoc. 16.21 . Matth. 24.12 . Iohn the Diuine , prophesieth of a great haile , which like talents shall fall from heauen vpon men : and Christ he prophesieth , that because iniquitie shall abound , the loue of men shall waxe colde : this colde haile and colde loue is now apparant in the world : it is marueilous to see how furiously the world flameth with contention about worldly profits and preferments , and yet how frozen their affections are to the obedience of Gods will , the enlarging of his kingdome , and the aduancement of his glorie : whereas indeede the zeale of Gods glory should so possesse vs , as that in comparison thereof our care for daily bread should occupie a very meane place .

Lastly , this order teacheth vs the end of our daily bread , remission of sinne , and strength in temptation , namely the obedience , kingdome , and glory of God : for to this purpose doth God bestow vpon vs riches , honor , gifts , and graces , that we might imploy them to the best aduantage of God who gaue them . The rich man must so vse his wealth , as that thereby God may gaine glory : the honorable personage must account it his chiefe honor to honor God : the man of learning , and speech , and counsell in like manner ; and so forth of the rest . Exod. 22.29 . Leuit. 27.30 . & 32. Hence it is that in the olde Testament , the Lord requireth the tenth of all the encrease , whether of the earth , or of cattell , for the maintenance of his worship ; which by proportion must also be enlarged to whatsoeuer God bestoweth vpon vs ; as the tenth of our learning , honor , wit , children , and the rest , if they were increaseable , and communicable : but beeing otherwise , the Lord requireth and accepteth that which may bee had , a carefull imployment of them all , to the further enlarging of his praise in the world . This may suffice in generall for the order of the petitions . Now more specially , the petitions which concerne God simply , and meerely admit this distribution : for they respect either the end or the meanes procuring the end : Gods glory , mentioned in the first petition , is the end : the kingdome and will of God , mentioned in the second and third petitions , are the meanes procuring the end : for God is glorified when his kingdome is aduanced , and his will fulfilled .

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 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 : & thereupon 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 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 , What 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 workes are his name . and his word ; his workes manifest vnto vs diuers things of God , as the Apostle teacheth ; namely , Rom. 1.20 . Gods word 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 , 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 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 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 , 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 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 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 the works and word of God among 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 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 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 .

Worldlines 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 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 word or workes 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 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 , 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 euery 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 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 .

In the last place , blasphemie occurreth , than which a greater 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 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 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 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 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 conuersion burned their books at Ephesus , Act. 19.19 . as the Euangelist 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 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 Church-men , 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 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 workes d shonouret God : of wonders 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 worke 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 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 . 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 , How preaching is good or bad . good in it one nature ; the matter of preaching is good , the holy 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 vaine-glorie 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 , What 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 ; 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 , 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 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 .

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 .

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 .

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 .

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

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 .

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 .

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 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 ? 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 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 .

How 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 .

How 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 .

How Gods Lastly , Gods Kingdome is perfected and fully accomplished 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 .

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 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 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 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 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 .

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 lawes 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 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 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 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 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 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 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 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 , 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 petition .

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 , What 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 inquisition of wise men the course of heauen and the whole order of nature was discouered .

What 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 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 signifieth 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 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 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 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 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. 119.106 Finally , 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 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 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 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 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 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 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 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 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 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 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 . What 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 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 , What 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 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 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 ? Whether 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 .

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 purse-bearer , 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 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 , 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 , What 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 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 .

Whose 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 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 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 .

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 .

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 . 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 , 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 )

What 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 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 . Whereof 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 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 : 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 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 we 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 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 .

As we forgiue our debtors .

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 .

How 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 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 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 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 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 , 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 the 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 , 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 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 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 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 .

Leade vs not into Temptation .

Here we are to consider two things .

1 What Temptation signifieth . 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 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 .

What 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 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 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 grace and impediment of perseuerance : now followeth the second , which is euill .

But deliuer vs from euill .

Here also we are to consider two things . What 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 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 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 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 , Whether 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 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 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 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 .

Whether 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 them : or if he be a King , can haue no time to take order for weightier matters of the 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 . Perseuerance , 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● 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 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 :

For thine is the kingdome , the power , and the glorie for euer : Amen .

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 , Whether 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 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 : What 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 : 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 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 , What 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 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 .

Whether 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 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 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 .

Whether 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.

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 consequence 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 , Who 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 , 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 .

FINIS .