workes could euer doe we must therefore account of them not as the word of man but of the euerliuing God yea this must perswade vs to maintaine the bookes of Scripture against all diuellish Atheists that denie the same to be the word of God Secondly hereby we are taught from the bottome of our hearts to make that petition for our selues which Christ teacheth in his holy prayer namely that he would let his kingdome come that is not suffer sinne Sathan or the world to raigne in vs but by his word and spirit to rule in our hearts giuing vs grace to be guided thereby in all our waies We affect nothing more then happines and therefore we must oftentimes most seriously make this request to God preferring this estate with God before all pleasures and happines in this world and vse all good meanes to feele in our hearts the power of Christs kingdome Thirdly this should mooue vs to heare Gods word with all feare and reuerence for by this meanes the kingdome of Christ is erected in vs when the word of Christ takes place in our hearts by faith and brings forth in our liues the fruits of righteousnesse and true repentance then may we truely say the kingdome of heauen is in vs. Lastly Christ ascribing this happie title of his heauenly kingdom to them that be poore and of a contrite heart doth herein minister a soueraigne remedie against all temptations from outward pouertie and distresse Doubtlesse pouerty is a grieuous crosse not onely in regard of the want of bodily comforts but especially because of that contempt and reproach which in this world doth hang vpon it wherevpon many doe esteeme their pouertie as a signe of Gods wrath against them and thereby take occasion to despaire thinking the kingdome of darkenes belongeth vnto them But here consider you poore this sentence of Christ where he plainely teacheth that if a man in outward distresse can be brought to feele his spirituall pouertie and the wretchednesse of his soule by reason of his sinnes then he is so farre from hauing iust cause to despaire of Gods fauour by reason of his pouertie that on the contrary he may gather to his soule a most comfortable assurance from the mouth of him that cannot lie that the kingdome of heauen belongs vnto him Vers. 4. Blessed are they that mourne for they shall bee comforted Here is Christs second rule touching blessednesse wherein consider two points first the parties who are blessed they that mourne secondly wherein their blessednesse consists namely in receiuing comfort For the first by mourners we must not vnderstand euery one that is any way grieued but such as haue iust and waightie causes of griefe and doe therfore mourne for the words import an exceeding measure of griefe such as is expressed by crying and weeping as is plaine by Saint Luke who thus relateth Christs saying blessed are ye that now weepe And yet euery one is not blessed that mourneth vnder grieuous distresse for Caine Saul Achitophel and Iudas were all deepely affected in soule with their most woefull estates though farre from this blessednes This rule then must thus be vnderstood that they are blessed who with their mourning for waightie causes of griefe doe withall mourne for their sins for so was the former Rule to bee vnderstood of those that with the sense of their outward distresse had adioined an inward feeling of their spirituall wants and this verse is but a more full explication thereof as if he should haue said they are blessed that are poore in spirit Yea put case a man bee distressed for most waightie causes of griefe so as hee howle and crie vnder the burthen of them yet if withall hee can vnfainedly mourne and waile in heart for his sinnes notwithstanding all his pouertie and distresse he is truely blessed This blessed sentence vpon them that mourne serues sundry waies for a soueraigne salue to the conscience of a Christian. As first put the case a man were distressed with grieuous calamities and withall were ouertaken with some hainous sinne whereupon not onely his body is afflicted but his conscience also wounded and so hee is cast into the gulfe of desperation yea say further that by reason of the terror of his conscience his flesh were withered and his marrowe consumed in his bones were not this a cause of exceeding mourning yet loe our most blessed Physition Christ Iesus hath made a plaister for his sore for if this man of distresses can withall truely mourne for offending God through his transgressions he is vndoubtedly blessed for Christ hath said it whose word shall neuer faile though heauen and earth come to nothing A blessed text which beeing well applied will not onely support the heart in great distresse but recouer the conscience from vnder deepe despaire Secondly put case a man were grieuously sicke and that he felt the very pangs of death without all ease to seaze vpon him so as both speech and sight with all outward comforts began to faile him this state were lamentable yet if in his soule he can truly mourne for his offences euen in this extremitie he is blessed Thirdly put case a man were taken of his enemies and his wife and children slaine before his face hauing their braines dashed out vpon the stones afterward himselfe put to a most wofull racke and torture this were an estate more wofull then death yet herein a man must not iudge himselfe a cast-away but with mourning for this miserie he must labour to be sorrowfull for his sinnes and then he neede not feare what flesh can doe vnto him for he is blessed Christs word must stand let thy distresse be what it will if vnder it thou mourne for thy sinnes blessed art thou We cannot conceiue while we enioy peace of the worth of this rule in the euill day neither doe we know how neere the time is wherein we shall haue neede thereof and therefore we must now learne this neuer to be forgotten to season all other mourning with godly sorrow for our sinnes II. Point Wherein this blessednes consists namely in that their mourning shall haue an ende and be turned into true comfort That this is true happines will appeare by the contrarie for the woe and sorrow that is here begun and continued in the world to come is the punishment of the damned spirits the portion of the Reprobate which is endles miserie therfore vnto thē that mourne it is true happines that they shall receiue comfort This promise of Comfort is accomplished foure waies First when God tempers and delaies the sorrowes and afflictions of them that mourne according to the measure of their strength 1. Cor. 10. 13. God is faithfull and will not suffer you to be tempted aboue that you are able to beare This was promised to Dauid and his seede that if they did sinne he would correct them with the
foure kinds or parts of invocation to wit I. Supplication when we intreat God to remooue some euill from vs. II. ' Prayer whereby we begge at the hands of God the gift of some good thing vnto vs and these two concerne our selues The III. is Intercession when as we intreate the Lord to graunt some good thing vnto our brethren or to remooue some euill from them The IV. is thankesgiuing whereby we giue laud thanks to God for blessings receiued either by our selues or by our brethren Now in this place Prayer is not to be taken strictly for one part of invocation but generally for the whole worship of God by invocation as it is commonly taken of vs and often vsed in Scripture one part beeing put for the whole Be not as the hypocrites that is doe not as they doe in prayer by hypocrites he vnderstandeth principally the Iewish teachers the Scribes and Pharisies for at them he aimeth in this part of his Sermon For they loue to stand and pray in the Synagogues and in the streetes We must not here conceiue that Christ condemnes altogether this gesture of standing in prayer as vnlawfull for himselfe praied standing when he raised vp Lazarus and the primitiue Church in their assemblies called Stations praied standing but he reprooueth here the abuse of this gesture in these Iewish teachers For first they vsed this gesture to a wrong ende namely thereby to get the praise of men because standing is the fittest gesture which a man can vse in praier to make him be seene of others Secondly these Scribes and Pharisies thought themselues more righteous then all other men and therefore iudged that they had no neede to humble themselues so much either in soule or bodie as the Publicans and sinners did Againe Christ here condemneth not the action of praier in these places the Synagogues and the streets for no man was euer forbidden of God to pray in any place The Patriarks were not tied to any place and vnder the law howsoeuer the Temple was the place appointed for Gods outward worship in sacrificing and such like yet euen then it was lawfull for the Iewes to pray in any place and after Christs comming Paul willeth that men pray euery where lifting vp pure hands vnto God but here is condemned this grosse fault of these Scribes and Pharisies that they minded to pray no where els but in these open and publike places which is expressed by this phrase they loue to stand and pray So that in a word this is the meaning of this verse You my hearers when you pray take heede of the hypocrisie of the Scribes and Pharisies for they regard onely the praise of men and therefore doe vse such gesture in praier and chuse such places to pray in that they may best be seene of men Where wee see he directly condemnes their hypocrisie as well in respect of the ground thereof which was the pride of their hearts not Gods grace as also in regard of the end thereof which was the praise of men not the glory of God The vse 1. Whereas Christ saith When thou praiest he taketh it for graunted that all men of yeares must pray and whereas he condemnes the false manner of prayer and sets downe the right forme and manner thereof he teacheth vs that it is a most necessarie thing for all that haue discretion to exercise themselues religiously in this dutie of prayer And because our Sauiour here vrgeth this dutie so much I will here shew the necessitie of prayer which may appeare vnto vs by sundrie reasons I. Prayer is one of the most principall parts of Gods worship for herein we acknowledge him to be the giuer of all goodnes the searcher and knower of our hearts and hereby we testifie the faith hope and confidence we haue in God And prayer is called the â—alueâ— of our lippes because it is a sacrifice well pleasing vnto God II. By prayer we doe obtaine and also continue and preserue vnto our selues euery good grace and blessing of God especially such as concerne eternall life for God promiseth his spirit to them that aske it by praier the first conuersion of a sinner howsoeuer it be the free gift of God yet by Gods grace moouing and inabling a man thereunto is obtained by praier and so are all the good graces following our conuersion both gotten and increased III. The true gift of prayer is a pledge of the spirit of Adoption and therefore Zacharie calls the spirit of prayer the spirit of grace And Paul saith the spirit helps our infirmities euen the spirit of our Adoption which teacheth vs to crie Aâ—ba father IV. By prayer we haue spirituall communion and familiâ—â—tie with God for in the preaching of the word God speakes to vs and in praier we speake to God and the more we pray the nearer and greater fellowship we haue with God which one reason if there were no more is sufficient to perswade vs of the necessitie of prayer and to mooue vs vnto diligence therein But sundrie obiections are made against the necessitie of praier 1. It is said God knows our thoughts before we praie and therefore it is needlesse to expresse them by praier vnto him Answ. We praie not to acquainte God with our suites or with our hearts as though he knew them not but to performe obedience vnto his commandement who requireth this duty at our hands Againe we praie vnto God to honour him in acknowledging him to be the knower of our hearts the giuer of all goodnes the stay of our faith and hope in whome only we put all our trust and considence Obiect 2. Whether we pray or not God will giue vs the blessings which he meanes to bestow on vs. Ans. This is â—lat Atheisine and yet we must distinguish of Gods blessings for some are common blessings which God oft giues to men without their asking because they serue to preserue nature as raine and fruitfull seasons food raiment c. Act. 14. 16. and yet euen these common blessings must be praied for Phil. 4. 6. In all things let your requests be made knowne to God and Iames saith Ye lust and haue not because ye aske not Psal. 106. 23. Moses prayer saues the people from destruction Others are speciall blessings of the Elect and these must alwaies be sought and obtained by prayer Obiect 3. God hath decreed all euents and euery thing shall so fall out as he hath appointed and therefore its needlesse to pray and oftentimes it s but the crossing of Gods will Ans. This reason is naught for as God hath decreed the euent of all things so likewise he hath appointed the meanes whereby his decree shall be effected and prayer many times is a principall meanes to bring Gods will to passe 1. King 18. 1. God shewed to Eliah that he would send raine in Israel after that long
praiest in secret that is as though thou wert in secret intending onely to approoue thine heart vnto God in praier then thy father seeth thee he knowes thine heart and heares thy praier This is verefied by the example of Ionas who was heard praying in the Whales bellie of Daniel praying in the Lyons denne and of Moses who is said to crie vnto the Lord when as he praied onely in heart The vse of this point is manifold 1. It serueth to admonish vs that when wee pray wee must in singlenesse of heart bring our selues into Gods presence and heartily and truely put vp our requests vnto God so as we may approoue vnto him both our hearts and our prayers for there is nothing in our prayers that can be hid from God and therefore we must not content our selues with the thing done but labour so to pray that God may be well pleased with the manner thereof Secondly hereby we are taught to make conscience not only of our doings and speeches but euen of our very thoughts and that in secret places for though we may conceale the same from men yet we cannot couer them from the eies of God he is inuisible and yet all things are naked before him Thirdly this prooueth that no prayer can lawfully be made to the virgin Marie or to any other Saint departed for he alone is to bee called vpon in praier who sees in secret but God onely sees in secret neither the virgin Marie nor any other of the Saints can see in secret and therefore praier is to be made to none but to God alone The Papists answer that Saints departed see in secret though not of themselues yet by God and in God but that is false the Angels before their fall saw not their own future fal nor the fall of man The blessed Angels in heauen know not now the time and day of the last iudgement yea the Saints departed lie vnder the Altar crying how long Lord beeing ignorant of the time of their full redemption and therfore the Saints departed see not in secret The second reason drawne from Gods promised bountie is in these words shall reward thee openly that is shall repay thee for thy praier in the day of iudgement before the Saints and holy Angels as we expouÌ„ded the same words in the fourth verse This is a notable reason to induce men to pray in a true and holy manner wherein we may see the endlesse mercie of God vouchsafed to them that pray aright if any subiect put vp a supplication to his earthly Prince he takes it for a speciall fauour if the Prince vouchsafe to admit him to his presence behold here the King of Kings will not onely vouchsafe vs accesse vnto the throne of his grace when wee put vp our supplications vnto him but if we pray aright he doth hold himselfe indebted vnto vs for the same and promiseth one day to reward vs openly This farâ—e exceedes the loue of all creatures in heauen and earth no Prince is so kinde and gratious to his best subiects as the Lord is to all that call vpon him in spirit and truth From this place the Papists would gather that prayer is a worke that merits at Gods hand eternall life for thus they reason Where there is repaying by way of reward there is something done which meriteth but vnto prayer there is a repaying therefore it doth merit at Gods hand Answ. Reward is due to man two waies either by desert or of free gift and promise now in this place God will reward man for his prayers not for their desert but of his owne free will and grace because he hath promised so to doe That this is so may thus appeare If a Begger should aske an almes of any man it were absurd to say that the begger by asking did deserue the almes and so stands the case for the merit of our prayers thereby we beg things at Gods hands and therefore can no more merit thereby then the begger can deserue his almes by asking nay rather we may gather hence that Gods rewarding them that pray proceedes from his owne free grace alone for prayer properly is a worke of man vnto God wherein man giues nothing vnto God as the Iewes did in the sacrifices or as is done in some other spiritual sacrifices of the new Testament but onely asketh and receiueth some thing from God and therefore cannot hereby merit any thing at Gods hands And by this may all other places be expounded where reward is promised to mans worke Lastly note the phrase here vsed he shall reward thee openly that is at the last day whence I gather that till the day of iudgement no seruant of God shall fully reape the fruite and benefit of his praiers This must bee well considered of all that haue care to call vpon God vnfainedly for many times after long and earnest praier we feele little or no comfort whereby we may be brought to dislike our estate as though God had no respect vnto vs but we must know that God doth often long deferre to reward his seruants that praie vnto him not doubt but Zacharie and Elizabeth prayed for 〈◊〉 in their yonger age and yet they were not heard till they were both oldeâ— and Dauid saith his eies failed for waiting on God when hee would accomplish his promise made vnto him this we may also see in the petitions of the Lords prayer for they be all according to his will yet the full fruition of the benefits there asked is reserued to the appearing of our Lord Iesus Christ Verse 7. And when you pray vse 〈◊〉 vaine repetitions aâ— the heathen for they thinke to be heard for their much babling Our Sauiour Christ hauing deâ—lt against hypocrisie in prayer doth here come to the second vice which hee intends to reforme therein namely babling consisting in the outward forme of praier The words containe two parts â— commandement and a reason thereof The commandement When ye pray vse nâ— vaine repetitions aâ— the heathen doe where first we must know thâ—â— Christ reproues not repetition in praier simply but needelesse repetitions only for Psal. 51. Dauid doth sundrie times repeat his requests for the pardon of sinne and for sanctification also Moses Elâ—â— and our Sauiour Christ praied fourtie daâ—es together and in these long praiers no doubt vsed many repetitions much lesse can we pray one day together without many repetitions Here then by vaine repetitions is meant babling that is a desire and affectation to vse and speake many words in praier and vnder this one vice are condemned all sinnes of the same kind that is all superstâ—ous multiplication of words in praier as the heathen that is such as were not the people of God but alâ—â—ns from the common wealth of Israel and strangers from the couenant of promise In this commandement are condemned many abuses in the manner of
Lordship and vnder your Honourable protection to the houshold of faith And because I doubt not of your diligence in the faithful and frequent perusall of it I wil turne my perswasions towards you this way into praier to the Almightie for you that by the edifying of your faith and other graces of God herein you may more and more abound in the fruits of righteousnesse inioying here much true honour with long and happie daies in the peace of our Syon and the prosperitie of your familie and in the ende eternall life through Iesus Christ. Your Honours to commaund THOMAS PIERSON Maie 1608. A GODLY AND LEARNED EXPOSITION OF CHRISTS Sermon in the MOUNT Math. 5. 1. And when he saw the multitude he went vp into a Mountaine And when he was set his Disciples came to him 2. And he opened his mouth and taught them saying c. IN this Chapter and the next is contained Christs Sermon in the Mount preached to his Disciples and others that were conuerted vnto him among the multitude Hereof I haue chosen to intreate because it is a most diuine and learned Sermon and may not vnfitly be called the Key of the whole Bible for here Christ openeth the summe of the Old and New Testament Before we come to the parts of this Sermon three generall points are to be scanned for the clearing of the doctrine following First the Time when this Sermon was preached to wit in the second yeare of CHRISTS ministerie vpon this occasion when Christ had wrought a miracle in cuâ—ing the man with the withered hand vpon the Sabbath day the Scribes and Pharisies went about to kill him whereupon he departed from among them and went into a Mount where he spent the whole night in prayer And when it was day he chose the twelue Apostles which done he came downe into a plaine place neare to the Mount where he wrought many miracles but because the people thronged about him to touch him for there went vertue out of him which cured them therefore he withdrew himselfe out of the throng into the Mountaine againe and there preached this Sermon vnto his Disciples soone after their election no doubt for this ende to teach them his will and also to frame and instruct them so as they might become profitable teachers vnto others II. Point The scope and drift of this large Sermon namely to teach his Disciples with all that beleeue in him to lead a godly an holy and blessed life Although this be euident in the text yet the Popish Teachers haue depraued this ende and scope saying that Christ herein propoundeth a new Law farre more perfect then the Law of Moses also deliuereth new diuine counsell to his Disciples which was not giuen in the Law or in the Prophets But they erre and are deceiued for Christs intent is to cleare the true meaning of Moses and the Prophets which was corrupted by the false glosse of the Iewish teachers and not to adde any new Law or counsell thereunto as afterward will plainly appeare Againe there cannot be giuen vnto man a more perfect rule then Moses Law the summe and scope whereof is To loue God with all the heart with all the soule and with all the strength then which there cannot be greater perfection in a creature We therefore vpon the consideration of this worthie ende must labour to shew the greater care and conscience to learne and doe the things propounded in this Sermon III. Point Whether is this Sermon the same with that which is set downe by S. Luke Chap. 16. v. 20. This question is necessarie for if they be the same Sermon then will the one giue great light vnto the other Men indeede differ in iudgement touching this point some say they are diuers Sermons others say they are one and the same and that opinion is most likely For first they haue one beginning and one matter the same order of preaching and the same conclusion as the comparing of them together will plainely declare Secondly this Sermon recorded by them both was made vpon the election of Christs twelue Apostles a little after the curing of the man with the withered hand This is plaine in S. Luke and may well be gathered from the doctrine of this Sermon recorded by Matthew wherein Christ instructeth his Apostles particularly in their office and calling which he would not haue done if he had not formerly called them thereunto If it be said that S. Matthew recordeth their election afterward in the 10. Chap. Ans. In the writings of the Euangelists there be certaine Anticipations that is some things are set downe after which were done before and some things are set downe before which were done after as might easily be prooued by sundrie examples and in the point in hand is euident for the election of the Apostles is set downe by S. Matthew in his tenth Chap. vpon occasion of his recording their commission to preach so that this circumstance of the Apostles election doth notably prooue these Sermons to be one S. Matthew setting downe the same more largely and Luke more briefly Their Reasons who hold them to be two distinct Sermons are of no moment They say that the Sermon recorded by S. Luke was made on the plaine this of Matthew in the Mountaine that of Luke was made by Christ standing this of Matthew as he sate downe Answ. But Luke saith not that it was made by Christ in a plaine or standing onely this he saith that Christ comming from the Mountaine stoode in a plaine place and there wrought certaine miracles and then preached now all this might be done and yet Christ might preach this Sermon in the Mount sitting as S. Matthew saith for the order of this storie is this Christ beeing maligned of the Iewes went into a Mount and there praied after long praier he chose the twelue Apostles and then came downe into a plaine and wrought Miracles but by reason of the throng which pressed about him to touch him he went into the Mountaine againe and there preached this Sermon to his Apostles and others that followed him Thus much in generall Now we come to the Sermon it selfe which containeth three parts A Preface the Matter of the Sermon and the Conclusion The Preface or preparation is contained in the two first verses of this Chapter wherein are set downe diuers circumstances pertaining to the Sermon As first and principally the Author of it to wit IESVS CHRIST the Redeemer and Mediatour of mankinde who in the making of this Sermon must be considered two waies euen as he is a Prophet first as the Minister of Circumcision for the truth of God as the Apostle speaketh whereby thus much is signified that Iesus Christ as he was man borne among the Iewes was vnto them a Prophet and Minister in his owne person and with his owne mouth was to teach them the will of his Father which thing
not of our sinne yet he preserues nature in sinfull workes And thus we see that lust is a sinne II. Point How can lust be a sinne of the seauenth commandemeÌ„t seeing it is directly forbidden in the tenth for in this briefe decalogue there is no needlesse repetition of any thing Ans. Lust is two-folde either without consent of will as when vnchaste desires come into the minde and heart and are not entertained of the will but bee speedily checked so soone as they arise and such lust is forbidden in the tenth commandement or with consent of will when a man is willing to entertaine and cherish the vnchast thoughts that come into his minde though he neuer put them into practise and these are forbidden in the seauenth commandement III. Point The greatnesse of this sinne of lust This is here expressed by Christ calling it Adulterie before God as if he should say Looke how great a sinne bodily adulterie is before men who punish the same with death euen so great and hainous a sinne before God is the inward vnchast lusting of the heart whereto a man giues consent of will though he neuer bring it into action for this he stands culpable of adulterie before God and shall therefore be condemned vnlesse hee repent The vse of this Third Point is manifold First hereby we may learne how to examine our selues by this seauenth commandement for our Sauiour Christ here teacheth vs that they which willingly retaine vnchaste desires with delight though they neuer giue their bodies to the outward acte are Adulterers before God and therefore when wee would examine our selues by this commandement wee must search our hearts whether we haue willingly retained therein any lustfull thoughts and if we haue wee must know that we are guiltie of Adulterie before God And because none of vs are free from this sinne it must humble and cast vs down before God as breakers of this commandement Secondly if the lust of the heart be Adulterie before God then wee must with care and diligence learne the Apostle Pauls lesson 2. Corinthians 7. 1. To purge our selues from all vncleannesse both of flesh and spirit that is wee must labour to keepe our hearts and mindes pure and chaste as well as our bodies And to induce vs herevnto consider the Reasons following First we all desire to see God and to know his loue in Christ for our comfort in this life and saluation for euer but without holinesse and puritie of heart wee can neuer see God nor knowe the comfort of his loue for when a man defiles his minde with vnchaste thoughts hee depriues himselfe of the taste of Gods fauour and of the experience of his loue Secondly consider the state and condition of mans heart by effectuall calling it is the dwelling place and Temple of the holy Ghost for when a man is in Christ hee liueth in Christ by faith and Christ in him by his spirit now then looke as men vse to trimme vp their dwelling houses for the receiuing of some noble guest so ought wee to keepe our hearts pure and cleane from vnchaste lustes that they may bee fit habitations for the blessed spirit of God but by vnchaste lustes we make the heart a stable for the deuil and a cage of all vncleane spirits Thirdly if wee suffer our hearts nowe to burne with fleshly lust we make an entrance in them for the burning of hell fire for euer for these two alwaies goe together burning lust and hell fire vnlesse repentance come betweene And therefore if wee would escape hell fire wee must quench the fire of lust and cleanse our hearts from this vncleannesse Fourthly by profession we seeme to be the members of Christ and if we would be so indeed then we must take heed of vnchaste lusts for thereby wee pull our hearts from Christ and knit them to an harlot These and such like â—â—â—sons must mooue vs to auoide all vnchaste desires and for the preseruation of chastitie in our hearts these Rules must bee obserued First the minde must be filled with godly meditations and the word of God must dwell in our hearts plenteously for vnchast lusts doe therefore arise in our hearts because we are idle minded and emptie of Gods word if that were truly ingraffed in vs these wicked desires could not enter or at least take no place in vs. Secondly we must often giue our selues to the spirituall exercises of faith repentance and new obedience as to the vsuall hearing reading and meditating in Gods word to the often receiuing of the Lords supper and to continuall prayer not onely publikely but priuately especially for these confirme Gods graces in the heart and doe euen nippe in the head all vngodly motions whatsoeuer Thirdly we must vse sobrietie in meat drinke and apparell for vngodly lusts are kindled fedde and nourished with too much pampering of the bodie Sodome and Gomorrah Admah and Zeboim sinned most grieuously in this kinde through fulnesse of bread and therefore we must vse a moderation in these things that grace may be strengthened and all euill lusts weakened in vs. Fourthly we must alwaies be doing some good thing either in our generall calling of a Christian or in our particular calling yea in our lawfull recreation we must intend and practise good for when men are idle Satan fills their hearts with euill thoughts and so defiles the same Fiftly men and women must not priuately conuerse together without warrant so to doe either from their generall or particular calling so as with good conscience they can say the Lord doth call them so to conuerse for the mutuall conuersing of men and women is the cause of many noysome lusts and therefore neither men nor women without good warrant should thrust themselues into such occasion of temptations Remember what the Apostle saith Euill conuersings corrupt good manners The Apostle Peter felt tho smart of this boldnes though in an other case for comming to warme himselfe in Caiphas hall without good warrant so to doe when a silly maide demanded of him whether he was not one of Christs companie he denied him flatly and that with cursing and so many men and women conuersing without warrant where they should not doe fall into many noysome sinnes and when they thinke themselues most strong then with Peter haue they the greatest falls verse 29. Wherefore if thy right eye cause thee to offend plucke it out and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell vers 30. Also if thy right hand make thee to offend out it off and cast it from thee for better it is for thee that one of thy members perish then that thy whole bodie should be cast into hell In these two verses our Sauiour Christ laieth downe a most heauenly instruction for the auoyding of offences
occasions of sinne giuen by others that thereby he may enter into them for the destruction of their soules we therefore must endeauour as Paul did To keepe a good conscience in all things that is to keepe our selues pure and vncorrupt from all the occasions of sinne in the world with a watchfull eye against offences must walke on in that way that leadeth vnto life eschewing these stumbling blockes which the deuill casts in our way by other men and so shall we obey this good counsell of our Sauiour Christ. The second kind of occasions of sinne giuen are those which a man giues vnto himselfe and they arise either from his affections or from his imaginations from mans affections arise so many occasions of sinne as there be corrupt affections in him as from corrupt desire ariseth couetousnes which is so great an occasion of sinne that the Apostle calls it the roote of all euill This drawes mans heart so much to the world that he can spare no time for the meanes of his saluation herewith he is so choked that he neuer thinketh of repentance till the last gaspe Such an other occasion of sinne is pride of heart whereby many giue themselues so much to the garnishing of their bodies that they neglect their soules altogether The like is selfe-loue whereby men ouerweening their gifts thinke not themselues honoured according to their desert and so through discontent giue themselues to plotte and practise much mischiefe for the aduancing of their estate Of this sort are the Romish Priests and Iesuits as their manifold dangerous attempts against our Church and State doe euidently declare And thus we might runne through all the affections of mans heart shewing that the corrupt motions thereof are the cause of much sinne vnto him and a most dangerous meanes for the ruine of his soule In regard whereof here also we must snew how this eye may be plucked out and this hand cut off that is by what meanes we may reforme our hearts and stay the rage of our affections that they cause vs not to sinne The way is this we must mortifie and crucifie our vnruly affections and corrupt desires And for this ende we must put in practise three duties First we must beleeue that we are crucified with Christ that is as we conceiue our selues to be in Christ by faith whereby we haue communion with him so we must conceiue that this communion with Christ is in his death and buriall so as our sinnefull nature with all our corrupt affections were nayled to his crosse and buried in his graue as the Apostle shewes at large Rom. 6. 3 4. c. Now when this perswasion shall take place in our hearts it will by Gods grace keepe vs from yeilding to corrupt motions and desires and mooue vs to labour to subdue them daily for herein stands our assurance that wee haue fellowship with Christ when we haue fellowship in his death And therefore as we see malefactours to cease from stealth and robberie when they are once hanged so we beeing crucified with Christ in respect of the old man must not suffer the same to rule in our affections or to haue force in our members knowing as the Apostle saith that our old man is crucified with Christ that the bodie of sinne might be destroied that henceforth we should not serue sinne and they that are Christs haue crucified the flesh with the affections and lusts thereof whereupon he bids vs thinke that we are dead to sinne meaning with Christ and so cannot liue therein S. Iohn saith he that is borne of God sinneth not because the seede remaineth in him that is true faith assuring the heart that all the benefits of Christs death and passion belong vnto him whereof this is one that in our nature he suffered death vpon the crosse that we by the power of his sufferings might haue sinne crucified in vs so as it should not raigne in vs to bring forth fruits vnto death Secondly we must remember Gods commandement forbidding euery sinne and euery wicked lust and affection and withall we must applie the threatning of his wrath against the same that thereby our flesh may be subdued Thirdly we must striue against our corrupt motions and affections not giuing them libertie to beare sway in vs but ruling them by meditating in the word of God and by prayer for strength of grace to ouercome them all dealing with them as parents doe with kniues turning the edges of them before they leaue them in the hands of their children least they be hurt therewith as if our loue be set vpon the world we must labour to set it vpon Christ and his righteousnes and if our hatred be against our brethren we must labour to set it vpon sinne and so for euery affection as ioy feare c. we must so keepe them to their right obiects that they may rather further vs in well doing then become in vs the occasions of any sinne against God The second kind of occasions of sinne which a man giueth to himselfe arise from his minde and imagination And they are many I will onely note three The first is an inward conceit of perfect knowledge touching mans dutie to God and the way of his saluation that this is a common conceit in the hearts of the ignorant especially may appeare by this common speech of theirs that they know as much as any Preacher can teach them for the summe of al say they is to loue God aboue all and my neighbour as my selfe to beleeue to be saued by Christ now this they know as well as the best and hereupon they become contemners of the preaching of the word the ordinarie meanes of their saluation as of a thing needeles and superfluous This conceit is common among vs and doth much hurt to many a mans soule The way to cut it off is this the vaine man that is puffed vp with this conceit must examine himselfe touching his knowledge whether it be sufficient to his saluation And for this ende he must make inquirie in himselfe for these two things first whether he see his owne naturall blindnes and whether he be mooued thereby to labour for the knowledge of God and of his will where this is wanting there is nothing but a vaine conceit of knowledge Secondly whether his knowledge be ioyned with conuersion of heart from sinne vnto God and with reformation of life from euill to good This change of heart and life goeth with all sauing knowledge Now if these be wanting as vndoubtedly they are in all vaine persons then is their knowledge so farre from beeing sauing knowledge profitable to saluation that it rather turneth to their deeper condemnation The second Imagination in man occasioning him to sinne is the perswasion of his strong faith The more ignorant sort that want both faith and repentance will thus bragge of
freedome or libertie left to mens choise whether they will doe it or no but a matter of iustice and the not doing of it is iniustice against the law of God and of nature which require that the poore should be maintained at home without begging abroad Secondly this should mooue vs to lay aside some portion of our goods to giue vnto the poore for the poore haue interest into thē for this cause we ought to cut off our superfluities in feasting in attire in sports and pleasures that so we may be better inabled to doe iustice in giuing vnto the poore for hereby commonly men are disabled to doe this part of iustice Thirdly this should teach vs according to our places to see those good orders well maintained and set forward which are prouided for the conuenient releefe and maintenance of the poore for the neglecting of them is iniustice and a kind of theft against the poore Secondly obserue the word translated Almes it is very pithie signifying mercie and pitie whence we may learne first what it is that makes our giuing to the poore to be Almes it is not the thing giuen but the mercifull and pitifull heart of the giuer be the thing neuer so small as was the poore widows mite and therefore all our almes must proceede from a pitifull heart Secondly it sheweth what a one that partie must be that is to be releeued namely such a one as is to be pitied not our lustie beggers but infants orphanes the lame blind weake maimed and aged persons Thus much for the words now followeth the commandement it selfe Take heede that you giue not your Almes before men to be seene of them This commandement tendeth to this ende to teach men how to auoide the vnlawfull manner of giuing Almes for a good thing may be done in an ill manner and vsually men offend this way in their good deedes Now this commandement prescribes a double circumspection in giuing Almes first touching the ground secondly touching the ende of almes giuing The ground of our Almes must not be the pride of our hearts this Christ forewarnes vs of if we looke it should be good and acceptable in the sight of God This is a point of great importance and therefore for the better obseruing of it I will here shew two points I. what this pride is II. why it must be so carefully auoided in our almes deedes By pride I meane not outward pride in apparell but that which is inward in the soule consisting partly in the minde and partly in the will and affections Pride of minde is a corrupt disposition thereof whereby a man thinks himselfe to be better more excellent then indeede he is this was the sinne of the Pharisie who boasted vnto God of his owne goodnesse Luk. 18. 11 12. And hence it came that the Church of Laodicea gloried in her selfe saying I am rich and increased in wealth and lacke nothing when as indeede shee was poore and blind and miserable and naked This conceit is most dangerous especially in the point of grace causing many to deceiue their owne soules by thinking they haue grace when they haue none and ouerweening that which they haue Pride in will is an inward affection whereby a man is not contented with that estate wherein God hath placed him but desires a better This befell Adam and Eue who sought to be like vnto God himselfe and this taketh hold of most men in euery age Now from these two proceedeth that practise of prìde in mans life whereby he endeauours to doe whatsoeuer he can for his owne praise and glorie This pride is not in some few persons alone but in euery man naturally that comes of Adam Christ Iesus onely excepted And where it takes place it is so strong that it will not be crossed for rather then a man will not haue his will in this he will commit any sinne This caused Absalon to banish his father out of his owne kingdome and Achitophel to hang himselfe when his counsell was refused and some Popes as histories makes mention to bequeath their soules vnto the deuill for the obtaining of the Popedome And this is that inward corruption which Christ here forbids to be the ground of our Almes deedes II. Point The reasons why this inward pride must be carefully auoided be these two First because whatsoeuer outward good worke the child of God can do by grace the same may a wicked man do thorough pride as conceiue a prayer preach the word and practise the outward duties of repentance of loue and such like for pride is a sinne that will counterfeit grace and man cannot discerne it but God onely Secondly many other sinnes preuaile in the wicked but pride is the sinne that troubleth the children of God and when other sinnes die then will pride reuiue yea it will arise out of grace it selfe for the child of God will be proud because he is not proud therefore Paul ' must be buffeted by the messenger of Satan least he should be puffed vp with abundance of reuelations Now the way to auoide this daungerous sinne stands in two things first we must be carefull to know the pride of our owne heart for euery man hath it in him more or lesse and the more we see it the lesse it is but the lesse we see it the more it is in vs indeed and though we know nothing by our selues yet let vs suspect our selues hereof and labour to see it in our hearts for he that is the most humbled is not altogether free from this inward pride Secondly when we see ouer pride we must labour to subdue it which we shall doe first by considering the Iudgements of God vpon this sinne were not our first parents cast out of Paradise when they would needes be as Gods and Herod was eaten vp of wormes when he tooke vnto himselfe the glorie due vnto God Act. 12. 23. Therefore Peter saith God resisteth the proud and giueth grace to the humble A man that would begge an almes must not goe in proud apparell and so he that would procure the fauour of God must not come with a proud heart Secondly we must search into our selues and labour to see our owne wants and corruptions as our blindnes of minde and ignorance our vnbeleefe c. and the sight of our sinnes will be a meanes to humble vs for they that feele no wants in themselues cannot choose but be puffed vp Thirdly we must meditate vpon the death and passion of Christ which he endured for our redemption how he sweat water and blood and suffered the wrath of God both in soule and bodie for our sinnes now how can a man thinke that Christ endured all this for him and yet be not cast downe with the sight of his owne sinnes which had a part in the cause of all the curse that caused Christ to crie My God my
drought and yet the Prophet crouched vnto the earth and put his face betweene his knees no doubt humbling himselfe in praier to God for it as S. Iames saith Where we may see that praier is not contrarie to Gods decree but a subordinate meanes to bring the same to passe and therefore we must rather reason thus that because God hath decreed the euent of all things and hath appointed praier as a meanes to effect sundrie of his decrees therefore we must vse it Considering then that praier is necessarie notwithstanding all that can be saide against it we must learne with speciall â—euerence to giue our selues vnto this dutie both publikely in the assemblies of the Saints and priuately in our families beeing masters and gouernours for no family ought to want this morning and euening sacrifice of praier and thankesgiuing yea we must pray by our selues particularly in regard of our particular wants Indeede the most doe thus plead for themselues that they vse to pray often but the truth is that the coÌ„mon practise of our people in prayer is nothing els but lippe-labour and a mocking of God for what be their praiers but the saying ouer the ten Commandements and the Creede which are no praiers yea their repetition of the Lords praier without vnderstaÌ„ding or deuotion is no praier with God when they doe it onely of custome and rest in the worke done But here is required an other manner of praier then this And to incite vs vnto it let vs consider the worthie examples of Gods seruants herein Moses praied for the sauing of the Israelites fourtie daies and fourtie nights without meat or drinke Dauid praied seauen times a day and our Sauiour Christ spent whole nights in prayer Now these examples were written for our learning to teach vs to addict our selues to this holy dutie wherein our hearts speake vnto God The want hereof is the cause of the common Atheisme that is in the world of iniustice and crueltie in mens callings of swearing pride backbiting in mens liues for if men would often set themselues in the presence of God by vnfained inuocation the remembrance thereof would still be before their eyes and cause them to abstaine from all these iniquities for who beeing stained with such transgressions durst present himselfe before the maiestie of God who is a consuming fire against all sinne and wickednes hauing fierie eyes to see their sinnes and feete of brasse to bruise them in pieces that will not repent Secondly in this prohibition against hypocrisie in praier we may see that to conceiue a praier and to make profession of religion may for the outward worke as well be performed from pride of heart as from the grace of God carnall men may doe it in pride which Gods children doe by grace as we shewed in the former point of Almes giuing that therfore which Christ said of hearing the word take heed how you heare must be conceiued to be spoken to vs of praier and the profession of religion take heed how you praie and how you professe religion And indeed before we pray we ought to enter into our hearts and there to search out our corruptions diligently that we may be able to discerne in our selues between pride and Gods grace and so perceiue vpon what ground we pray that it be not from a damnable pride but from the sauing grace of Gods holy spirit Thirdly in this prohibition Christ condemnes this false ende of praier when men doe it to haue praise of men whereby we may see that it is a thing incident to the professors of the Gospel to doe the duties of religion for the approbation of men which notably bewraies the hypocrisie of our hearts which naturally haue more respect to men then to the Lord euen then when we haue to deale with God himselfe Thus did the Scribes and Pharisies and it is to be feared the same fault is common among vs for men are farre more forward and carefull to performe the publike duties of religion in the assemblies of the Church then priuate duties either in their families or by themselues Many will praie in the Church that neuer regard priuate praier at home Againe in performing publike duties men haue more care of the outward action then of truth and sinceritie in the heart and many studie more for fit words to delight mens eares then for good affections which God approoueth for what is the cause that many ancient professors when they come to die know not how to commend their soules to God Surely this especially that in the whole course of their profession they more respected men then God and therefore in the time of death when they must needs deale with God indeed they know not what to doe nor how to behaue themselues Lastly Christ here reprooues their behauiour in praier which was standing without all humbling of themselues either in soule or bodie This is a thing incident to many in our congregations who vse to shew no manner of reuerence or humilitie in the time of praier but either stand or fit as though they had no need to humble themselues or else intended onely that men should see them But we must know that howsoeuer the word of God prescribes no peculiar gesture in this action yet it is not a thing indifferent either to vse or not to vse some seemely gesture of humiliation in this worship of God but some must needes be vsed to expresse and further the humilitie of the heart which is chiefly required Isay 6. 2. the Sâ—raphims standing before God couer their feete and faces with their wings in regard of Gods presence and the poore Publicane that praied with the Pharisie howsoeuer he praied standing yet he cast downe his countenance and smote himselfe on the breast to testifie his humiliation Yea Christ Iesus our Lord when hee bare the punishment of our sinnes in the garden fell downe vpon his face and praied thus also did Moses and Aaron Elijah Ezra Daniel humble themselues And it hath alwaies beene the practise of Gods seruants in praier by some conuenient gesture of the bodie to expresse the humilitie of their hearts which checketh the custome of our common people in praier who are so farre from bringing a broken heart to God which is the thing he chiefly requires that they know not what to aske and many there be that will not submit themselues to such outward gesture as might expresse their inward humiliation These things are farre vnseemely for Gods people and therefore let vs learne to humble our selues at Gods footestoole first in our very hearts and withall we must be carefull to testifie the same by some conuenient outward humiliation Verse 6. But when thou praiest enter into thy chamber and when thou hast shut thy doore pray to thy father which is in secret and thy father which seeth in secret shall reward thee openly Christ hauing
forbidden hypocrisie in praier in the former verse doth here commaund the contrarie vertue namely sinceritie setting downe the right manner of prayer to God in that behalfe Now because the words are not to be taken in that sense which at the first reading they seeme to beare therefore for the better vnderstanding of them I will here laie downe two grounds 1. That in this place our Sauiour Christ doth not forbid publike praier in the congregation or in publike places for publike praier is Gods ordinance where two or three saith Christ bee gathered together in my name there am I in the middle among them and whatsoeuer they shall desire shall be giuen them of my father Againe publike praier serues for most worthy vses for which it must be maintained as first to make mens praiers vnto God more feruent and effectuall as in the common wealth a priuate mans supplication is not so much respected as when a whole incorporation or a whole shire make petition to the Prince Secondly by publike praier a man professeth himselfe to be a member of Gods Church and one that seuereth himselfe from all prophane societies and companies of men in the world Thirdly publike praier serues to stirre vp zeale in them that be cold and backward for herein they are made acquainted with Gods blessings they are left to see their owne wants they haue the good example of Gods children 2. Ground That priuate praier though it be Gods owne ordinance is not here directly commanded for looke what was forbidden in the former verse the contrarie thereto is here commaunded but Christ did not simply there forbid publike praier he aimed at an higher thing therein namely hypocrisie therefore here he commandeth not priuate praier directly but intendeth the right manner thereof for sinceritie whether publike or priuate Hauing laid downe these two grounds I come now to the true meaning of the words When thou praiest that is either thy selfe alone or with others enter into thy chamber and when thou hast shut thy dore praie c. that is be as though thou diddest pray in thy closet intending onely to approoue thy selfe and thine heart vnto the Lord hauing no respect to any creature in the world for this Christ meanes by praying in a chamber or closet namely that a man in praier should not respect himselfe or any creature but simply intend and approoue himselfe vnto God onely In the words thus explaned we are to obserue two things a commandement and a reason thereof the commandement in these words When thou praiest enter into thy chamber and when thou hast shut the doore pray vnto thy father which is in secret This commandement inioyning the right disposition of the heart to God ward in our praiers doth prescribe the true and perfect manner of praier whereto that we may the better attaine I will here shew how the same is performed That a man in praier may approoue himselfe and his actions vnto God alone three kind of duties are required some going before praier some in the act of praier and some after praier Before praier foure duties are required 1. A man must haue knowledge of three things concerning praier for euery praier must bee made in faith and in obedience to God which without knowledge cannot be done to wit of Gods commandement to pray of the things we aske in praier and of the manner of asking which is this spirituall blessings cōcerning life eternall as remission of sinnes sanctification and other necessarie graces must be asked simply without condition but temporall things concerning this life as health wealth liberty and such like must be asked with condition of Gods will as they serue for his glorie the good of our selues and of our brethren 2. A man must labour to find himselfe conuerted vnto God hauing a true purpose of heart not to liue in any sinne for God heareth not sinners and Dauid saith If I regard wickednesse in my heart God will not heare my praier When men come to the Lords table they forsake their sinnes and turne vnto God which must also be done before wee praie for therein we are to deale with God who cannot abide iniquitie 3. A man must seeke to be in Christ that would pray with comfort Ioh. 15. 7. If ye abide in me and my words abide in you aske what ye will and it shall be done to you In the old Testament the sacrifices were to be offered onely vpon the altar of God in the Temple or in the Tabernacle which prefigured this vnto vs that in the new Testament our praiers which are our sacrifices must be offered onely in Christ Iesus who is our incense altar in heauen our spirituall Temple 4. Before praier a man must seuer himselfe frō all creatures in his thoughts and desires being himselfe before God with feare and reuerence that euery power and facultie of the soule may say as Cornelius did to Peter wee are all here in the presence of God for this end his mind and memorie must be taken vp with diuine and holy thoughts and his heart possessed with holy desires God in Christ must be his whole delight and all by-thoughts must bee banished Our Sauiour Christ vsed to pray in the night and in solitarie places apart from the societies of men this he did no doubt for this end that he might set himselfe wholly before God and be free from all occasions of distraction in that diuine dutie Duties in praier are especially fiue 1. We must labour to haue a true sense and feeling of our wants of our sinnes and corruptions and bee inwardly touched in conscience for the same for as the begger sits still at home and neuer goes to begge reliefe till hee feele himselfe pinched with hunger and want so it is with vs till we feele our owne wants and miseries by reason of our sinnes wee can neuer put vp an earnest and heartie praier to God 2. We must haue an inward feruent and vnfained desire toward God for the supply of all our wants and miseries this is a speciall thing in praier which maketh it not onely to bee a petition of the lippes but a true request of the heart This the Prophet Dauid expressed when he said to God My soule desireth after thee as the thirstie land doth after raine and Hanna also when shee told Elie that shee powred out her soule as water before the Lord. 3. Euery petition must bee made in obedience that is wee must haue a commandement inioyning vs to aske the thing we pray for and a promise to assure vs that it shall bee graunted vnto vs and yet here this speciall caucat must be remembred that we leaue both the time and the manner of accomplishing our requests to the good pleasure and wisdome of God 4. Euery petition must be presented to God in the
name and mediation of Christ for in our selues we are sinners our iniquities make a separation betweene God and vs so that wee cannot haue accesse vnto the father saue only by the mediation of Iesus Christ. If we would come with boldnesse into the holy place it must be by the new and liuing way which Christ hath prepared for vs through the vaile that is his flesh 5. In praier we must haue faith wherby we beleeue that the thing we aske shall be done vnto vs Mark 11. 24. whatsoeuer ye aske in praier beleeue that ye shall haue it and it shall bee done vnto you now the ground of this faith must be Gods commandement and his promise which I mentioned before The duties after praier are chiefly two 1. Wee must call to remembrance the praier wee made to God if one man talke with another he will be so attentiue that as neere as may be he will remember the words that passed betweene them and much more ought we so to doe when we talke with God now we must thus meditate on our praiers for this ende that we may the better doe the thing wee aske as we craue in praier the pardon of our sinnes so wee must after praier indeauour to leaue the practise of them What a horrible shame is it for men to begge at Gods hands the pardon of sinne and when they rise from praier to fall againe to the practise of it This is with the dogge to returne to his vomite and with the desperate thiefe to stealing after he hath intreated fauour of the Iudge 2. After praier wee must bee carefull to be as plentifull in thanksgiuing for blessings receiued as wee were in petition to craue them This indeede may bee done in the beginning of our praier though here I mention it last but omitted it may not be Ordinary men haue this humanitie that where they find friendship they will be more plentifull in rendring thankes then in making new requests and if we deale thus with men shall wee not much more doe it with God with whom true thankfulnesse for one blessing is a speciall meanes to procure many moe Now this thankfulnesse must not be onely in word but in deed testified by due obedience in life and conuersation and these are the duties whereby a man shall auoide all carnall ostentation in praier and approoue his heart vnto God therein By this description of the true manner of praier we may learne three things First that the Romish Church doth neither know nor teach nor practise the dutie of praier aright they pray not in knowledge for they pray in an vnknowne tongue and allow of ignorance as the Mother of deuotion they commend doubting by speaking against assurance and so pray not in faith nor obedience they praie not in humilitie for mercie for their sinnes for they thinke to merit by their prayers and which is worst of all they direct not their praiers to God only in the name of Christ but to God and his Saints making the virgin Marie their Mediatresse yea they pray to the wooden crosse which is most horrible Idolatrie Secondly that our common people come farre short of their dutie in this part of Gods worship for their praiers consist chiefly in the bare repetition of words which is onely a lip-labour they pray without knowledge and feeling so must needes faile in many other duties Now this bewraies the manifold wants that be in the praiers of the best Christians for besides their ignorance of many duties in praier their doubting and distrust their dulnesse and deadnesse of heart and their by-thoughts doe all shew that their hearts are not wholly taken vp with Gods glorie as they ought to be Lastly hereby we may see the grosse ignorance of our common people about spels and charmes because they consist of good wordes and many strange things are done thereby therefore they thinke them to bee good praiers but herein they are deceiued through ignorance in the right forme of praier for they that make them and vse them are either gracelesse persons that haue societie with the deuil or grosly deluded through palpable ignorance and they cannot set themselues before God to approoue their hearts vnto him in this action nay the worship that is done herein is to the deuill and the cure that is wrought thereby is his worke for these charmes are his watch-word to stirre him vp to such exploits Furthermore in this clause Pray vnto thy Father which is in secret that is an inuisible God is couched a reason to induce men to the obedience of this commandement to this effect He to whom thou praiest i◠an inuisible God therefore thou must endeauour to approoue the hidden man of thy heart vnto him Hence I gather first that it is an horrible thing to make an image to represent the true God or to worship God in it for God is inuisible The second commandement condemneth thē both as Moses himselfe doth so expound it Deut. 4. 15 16. Ye saw no Image in the day that the Lord spake vnto you in Horeb therefore corrupt not your selues by making you a grauen image or representation of any signe Secondly that there should be no outward pompe in prayer either for gesture or for garments for praier is made to an inuisible Father This ouerthrowes the whole worship of the Popish Church which stands in outward shews of carnall pompe if there be any pomp it must be inward in the graces of the heart among which humilitie is the first ornament Thirdly that all places are alike in respect of Gods presence and of his hearing for hee is a God in secret wheresoeuer a man hath occasion to praie there God is which confuteth them that make the Church a more holy place for praier then other-where and therefore reserue all their praiers till they come thither for now difference of place in respect of Gods presence is taken away God is as well in the fielde and in the priuate house as in the Church and yet Churches are ordained and vsed in a godly policie because a congregation may more conueniently there meete to their mutuall edification in the publike exercise of the word and praier otherwise priuate houses were as good places for Gods worship as Churches if they were so decent and conuenient for edification for in all places men may lift vp pure hands vnto God as the Apostle teacheth And thy father which seeth in secret shall reward thee openly These words containe a two-fold reason wherby Christ perswadeth his hearers and in them all others to the carefull practise of the former dutie of sinceritie in praier The first reason is drawne from Gods All-seeing propertie the second from his bountie Gods all-seeing propertie is set out in these words the father which seeth in secret that is though the father himselfe be inuisible yet when thou
praier 1. Meere babling when words are vsed for praier which containe neither requests vnto God nor giuing of thanks such are many Popish praiers and such is the vse of the Aue Maria among our common people for it is the sâ—â—utâ—tion of the Angel Gabriel to the virgin Marie calling her by commission from God to bee the mother of Christ which words none since that daie had warrant to vse to the virgin Marie onely they are to be read as a part of that historie yea the rehearsall of the tenne Commandements and of the Creede for prayers is but meere babling 2. Praiers made in ignorance are here condemned thus the Popish sort offend who vse to praie vnto God in an vnknowne tongue and thus many sinne that vse the Lords praier without vnderstanding of the words 3. Cold and dâ—ll praying is here condemned when the lippes drawe neere vnto God but the heart is no whit affected therewith 〈◊〉 this is a common vico and some â—aint hereof may euery man finde 〈◊〉 his owne 〈◊〉 â—â—w Superstitiousâ— prayers when aâ— Gods worship 〈◊〉 measured ouâ— by see numbers This is the Popish practise answerable to their doctrine that the rehearâ—ing of so many Paâ—er â—osters Auâ—â—s Dirges Masses and such like are effectuall with God to procure such and such things this opinion takes place with our common people for they thinke God is serued by the worke done if the words bee said all is 〈…〉 Rash praying without due preparation is here conden 〈…〉 whâ—â— men pray onely on the suddaine by the motion of the spirâ—◠〈◊〉 they vse to speake too many are of this minde allowing no set forme of prayer to any sort but howsoeuer conceiued prayer bee most comfortable yet without due preparation of the heart it is most subiect to vaine repetitions 6. Rash vowes especially of things not lawfull â—or aboue our power 7. Rash wishes of good or euill beeing frameâ— according to ouâ— carnall affections and not by the word of God And in a word all vaine and sâ—perfluous speech in any manner of inuocation wherein the heart is not affected according to the will of God all which must be remembred for they shew plainely that ouâ— common praiers are farre short of that which the Lord requireth and alloweth Here â—ome will say If so many things be disâ—llowed in praier how shall we speake aright in prayer Answ. As the Apostâ—â— Paul said of singing so say I of prayer it must bee with grace in our hearts and all our words both for measure and number must be tempered thereto no more ought to be vsed in praier theÌ„ may serue to expresse further in oâ—â— selueâ— or others some 〈◊〉 ward grace of God aâ—â—â—â—h repenâ—â—nâ—â— â—â—ale of Gods glorie c. Eccles 5. â— Be not rush 〈◊〉 thy mouth â—â—â—let thine heart be hastie to vtter a thing before God for God iâ— iâ— heauen and thou art â—n earth therefore let thy words be â—eâ—e where wee haue expresse command not only to prepare our hearts but our words also when we come before God in prayer that they be such as may expresse some grace of our hearts As the heathen In this instance we may note that 〈…〉 hon had some â—n sight into matters of religon for first they knowe there was a God and that the same God must bee worshipped Secondly they practised many excellent vertues of the second Table as Iustice both in word and deede liberalitie conâ—â—â—enâ—â—e â—â—delitâ—e and such like â— yeâ— they cared to â—o some duties of the first Table as here we see they praied vnto God and some of them 〈…〉 this 〈…〉 they obtained hereby some temporall blessings The heathen Mariners that carried Iâ—â—â—â— towards Tarshish praied vnto God and obtained safetie and Ahab a wicked Idolater humbled himselfe vnto God in prayer and fasting and obtained a temporall freedome from a fearefull iudgement Now the consideration of this point serues to checke many among vs who thinke that God will hold theÌ„ excused because they meane wel do no man harme they plead that they are no adulterers thieues nor outragious offenders but all this the heathen man can doe and yet he is but in a damnable case for though these be good things yet they wil not bring any man to saluation we must therfore get faith in Christ and from thâ—â—ce practise all Christian vertues For they thinke to be heard by their much babling These words are a reason of the former commandement wherein we may note 3. opinions of the heathen concerning God 1. They thought that God was like earthly maÌ„ who might be instructed perswaded by words 2. They denied Gods prouidence were not perswaded that God saw theÌ„ or regarded their estate therfore they vsed many words to acquaint him therwith 3. They thought by the force of words to preuaile with God Hence we may learne these instructions 1. That though the heathen knew there was a God yet they turned him into an idoll when they worshipped him and therefore Paul saith they were without God in the world for they made him like vnto man without any prouidence perswaâ—â—â—â— also by mâ—ns reason and by many words 2. By these opinions of the heathen touching Gods we may gather that there was not alwaies in the olde Testament an vniuersall grace giuen to all whereby they might be sâ—ued if they would for if they had had any such grace they would neuer haue thought so grosly of God as they did one sparke of true knowledge of the Mâ—ssiâ—s would haue expâ—lled all these carnall conceits of God out of mens hearts and therefore howsoeuer the heathen had so much knowledge of God as made them without excuse yet we are to hold that before Christs comming they were left to themselues and forsaken of God in his iust iudgment in regard of his speciall grace and fauour â— By â—â—â—se heathen wee may see what bee our naturall conceits of God 〈◊〉 our nature is the same with theirs therfore of our selues we thinke God to be like some old man sitting in heauen without any regard of vs at all and when wâ—â— haue all things needfull wee will trust in God but when meanes faile wee forsake him straight and thâ—â— wâ—â— shewe by vsing vnlawfull meanes to helpe our selues in the time of distresse as by â—â—â—king to witâ—â—â—s c. Lastly naturally wee thinke wee can preuaile with God by our words The Papists teach that the saying of fiue words naâ— hoc est corpus meum will turne the bread and wine in the Sacrament into the bodie and blood of Christ and it is the common opinion of our ignorant people that the saying of words pleaseth God they thinke that the words of Scripture written or spoken haue vertue in them to doe strange things and this is one maine ground of all the practises of sorcerie which be
their heart before others in that order which were meete Now to make supplie of all these wants a set forme of praier is to be vsed whereunto all the powers of bodie and soule may be well fitted III. Reason The ancient Church of God long before the time of Poperie vsed a set forme of praier indeede for the first three hundred yeares after Christ by reason of continuall persecution they could not doe so but after those times there was a set forme of praier vsed in all Churches in so much as the souldiers in the field had their set praiers And in many Councels it was decreed that no Church should vse any forme of praier but such as was allowed and appointed and that for these causes first that there might be an vniformitie in the solemne worship of God and secondly that the ignorance and negligence of many Pastors might be preuented who otherwise would haue omitted this dutie in their congregations and therefore there was then set downe a generall forme of Confession of faith of praier and thanksgiuing and of administration of the Sacraments Now considering set praier is Gods ordinance and the imperfections of man require it and the same hath beene so long vsed in former ages I doubt not to affirme the same to be both profitable and necessarie whereby we may see how blinde and rash they are who tearme set prayer an abominable Idol and as loathsome vnto God as swines â—lesh was to the Iewes These be loathsome and vnreuerend tearmes but that we may know their follie and error the better let vs here scanne their principall Reasons against set praier and they be two I. To read a sermon penned by an other is no preaching and therefore to repeate a set praier is no praier Ans. The reason is naught for in reading a penned sermon a man cannot expresse the gift of prophesie but in reading a set praier he may shew the gift of praier as namely a touched heart for his sinnes an hungring desire after grace and a thankfull heart for Gods mercies and herein doth praier consist and not in the words II. Reason We must pray freely as the spirit mooues vs and therefore to vse set formes of praier is to stint and quench the good motions of the spirit Ans. This reason were somewhat if euery one receiued such a portion and measure of the spirit as did inable him hereunto but seeing in this life we haue but the first fruits thereof and not the tenths as one saith we are to vse all good helps to make supplie vnto our wants for in the practise of holy duties we are like vnto a man that is newly recouered of some grieuous sicknes who can walke in his chamber yet not by himselfe alone but either with his staffe or leaning vpon an other mans shoulder euen so we beeing weake and feeble in praier had neede of the helpe of set formes of praier to hold vp our feeble hands vnto God and therefore it is requisite for men to vse set formes of praier at least for the matter and order thereof in their owne hearts yea and many times it is needefull for some to vse set praiers for words for many that haue true grace in their hearts want vtterance to expresse it and if they might not vse set formes of praier they should be depriued of many great comforts especially when they pray with others So that if the heart be rightly prepared thereto set praier doth not quench but helpe the weake gifts of the spirit both in the heart and tongue By this then we see that neither our Church nor any other where a set forme of diuine seruice is established is therefore to be blamed because the same is both necessarie and profitable Secondly here we see that it is meete and necessarie we should haue some set forme of prayer in our hearts according to our peculiar estates whereby we may expresse vnto God our particular wants and craue supplie thereof particularly some thinke we must onely pray vpon extraordinarie instinct and motion of the spirit but so many be our wants that vnlesse we prepare our selues before hand we cannot pray aright and therfore to auoid many distractions and lets in our mind heart and vtterance it shall be sound needeful to prescribe vnto our selues a set forme of praier we are content to keepe a set order for our diet and apparell and why should we not doe it in praier which concernes the comfort and refreshing of our soules A second thing to be gathered from this commandement is this That the Lords praier is the most excellent forme of praier that is or can be made by any creature for it was indited and propounded by the sonne of God who is the wisdome of the father Now the excellencie of it stands in these things I. in the pithie shortnes of it for in few words it compriseth endlesse matter II. in the perfection of it for it containeth in it whatsoeuer is to be asked in prayer in which respect it is well called of one the abridgement of the whole Gospel III. in the order thereof which hereafter we shall see in the resolution of it IV. in the acceptation it hath with God the father for it containeth the words of Christ his sonne in whome the Father is well pleased Use. 1. The excellencie of this praier sheweth plainly that if any set forme of praier may be vsed then this may being indited by the Mediatour of the Church And therefore the Anabaptists of our daies are fouly deceiued who denie the vse hereof for a praier wheÌ„ as before this time for the space of fifteene hundred yeares after Christ there was neuer any that disallowed it Secondly hence we see that the practise of those preachers is commendable who vse to conclude their prayers with the Lords prayer for hereby as by a most perfect and excellent praier the wants and imperfections of our prayers are supplied Thirdly whereas some would gather from the perfection and excellencie of this prayer that it alone is sufficient to be vsed they are deceiued for Christs intent was rather to commend this prayer vnto vs for matter and manner then for the words thereof Againe though it be a most perfect prayer yet it is only generall but euery true beleeuer must haue particular prayers whereby in speciall forme and manner his particular estate and condition may be made knowne vnto the Lord yet so as they be alwaies suitable vnto this forme here prescribed And thus much of the Commandement Now followeth the prayer it selfe Our Father which art in heauen halowed be thy name c. This praier hath three parts I. a preface II. the petitions III. the conclusion The Preface in these words Our Father which art in heauen In the handling whereof as also in the rest of this praier I will first propound the Meaning then the Instructions I. The Meaning Our Father This
title Father properly belongs to God who is a father simply by creation giuing beeing to all things and preseruing them by his prouidence Men indeede are called fathers but that is onely secondarily because in some properties of fatherhood they resemble God Now this title is giuen to God sometime simply considered without personall relation as Deut. 32. 6. Doe ye sâ— reward the Lord O foolish people is not he thy father that hath bought thee Orherwhile it is giuen to the particular persons in Trinitie as first and principally to the first person who is commonly called the Father And the second person in Trinitie is sometime called Father as Isa. 9. 6. the father of Eternitie because he is the ground of our adoption whereby we become eternally the sonnes of God and therefore he is brought in thus complaining of reproach Behold I and the children which the Lord hath giuen me are as signes and wonders in Israel for the author to the Hebrewes expounds that place of Christ Heb. 2. 13. he is said to haue seede Isa. 53. 10. And the holy Ghost may proportionally be called Father because with the Father and the Sonne he giues beeing to all things But in this place by father is meant properly the first person who is first and cheifly the father of Christ and in Christ our father He is the father of Christ first by nature begetting him as he is the Sonne of his owne substance before all worlds by communicating vnto him his whole essence or Godhead Secondly he is the father of Christ aâ— Christ is man by the grace of personall vnion for the manhood of Christ doth wholly subsist in the Godhead of the second person and therefore Christ as he is man I say not his manhood which is a nature not a person may well be called the Sonne of God And in this relation of himselfe to the first person Christ saith My Father is greater then I Ioh. 14. 28. God the father is our father not by nature or in regard of personall vnion but by the grace of Adoption in Christ for God sent his Sâ—â—ne made of a woman that is incarnate that we might receiue the adoption of sonnes And this grace we receiue when we truly beleeue in his name Ioh. 3. 12. and Gal. 3. 26. God for Christs sake beeing content to receiue vs for his sonnes and daughters Which art in heauen God is said to be in heauen not as though he were included in the circle of the heauens for the heauens and the heauens of heauens are not able to containe him 1. king 8. 27. and indeede he is neither included nor excluded any place beeing infinite and so euery where but because his maiestie and glorie is most eminent in the highest heauens to his Saints and Angels and thence doth he manifest himselfe vnto vs in his power wisdome iustice and mercie while we are on earth for heauen is his throne and the earth his footstoole Isa 6â— 1. So that the meaning of this preface is this O Lord God thou art the father of our Lord Iesus Christ and in him our most mercifull father by Adoption and grace thou art a most glorious God who dost in heauen and from heauen manifest thy glorious power and mercie thy wisdome iustice c. â— The Instructions I. This title Father here giuen to God teacheth vs to whome we must direct our prayers not to Saints or Angels or any other creatures but to God alone Reasons I. This is a perfect patterne of true praier wanting no direction for the right performance of this part of Gods worship now this directs vs onely vnto God in praier II. God onely is the author and giuer of all good things Iam. 1. 16. and therefore we must aske them of him alone III. The Lord onely who is infinite and omni potentican heare all mens praiers at all times and in all places and therefore he alone is to be praied vnto and not Saints departed as the Papists teach II. By this title we may see in what order we must direct our pâ—aâ—ers vnto God for as the word of God reuealeth God vnto vs so must we pray vnto him now the Scripture reuealeth God vnto vs to be one in essence and three in person vz. the Father the Sonne and the holy Ghost whereof the Father is first the Sonne is the second the holy Ghost the third in order though noâ— in time oâ— greatues Thus and no otherwaies must we conceiue of God neither seuering the Godhead from the persons nor the persons from the Godhead And thus also must we worship him euen one God in three persons and three persons in one God And yet seeing the Father is first in order the Sonne the second and the holy Ghost the third therfore when we pray to God we must obserue this order directing our praiers to God the Father in the mediation of the Sonne by the assistance of the holy Ghost as Christ here teacheth vs to say Our father Quest. May we not direct our praiers to the Soâ—ne or to the holy Ghost by name Ans. Yes for Stephen praied to the Sonne Act. 7. 59. Lord Iesus receiue my spirit and Christ bids hiâ— Disciples Goe teach all nations baptizing them in the name of the Father the Sonne and the holy Ghost that is calling vpon the name of the Father Sonne and holy Ghost Obiect But in this perfect platforme we are taught to pray to the Father alone Ans. Though the Father alone be here named yet the other two persons are not hereby excluded the Father indeede is most vsually named because he is the first in order but yet with him alwaies is implied the Sonne and the holy Ghost for as all the three persons subsist in one and the same diuine nature or Godhead and are not seuered in will in counsell or in outward actions as creation preseruation and redemption saue onely that they are distinguished in the maner of working so likewise must they be all conceiued in our minds together when we pray and none seuered out though they be not named we must pray to all though we name but one hauing in that one relation to the rest in our minde and heart And if we conceiue aright of the order of the persons in Trinitie subsisting in the vnitie of essence we may safely name in our praiers which person we will so that withall we include the rest in our minde and may also if we name all place them in such order as best fitteth our present occasion as the Apostle doth in his benediction 1 â— Cor. 13. 13. The grace of our Lord Iesus Christâ— and the loâ—e of God the father and the communion of the holy Ghost 〈◊〉 with you allâ— Aâ—en where he placeth the second person before first because by the grace of Christ we come to be partakers of the loue of God the father III. In this title Father see the true ground
of that boldnes wherewith Gods children come before God in praier namely their interest in the couenant of grace in Christ in whome God becomes their father The Scripture mentioneth two couenants one of workes which saith Doe this and thou shalt liue the other of Grace concerning reconciliation by the Messias through faith for it saith Beleeue in the Lord Iesus and thou shalt be saued Now the couenant of workes thorough the corruption of our flesh driues vs from God and throwes vs to hell but the couenant of grace shewes our reconciliation to God in Christ for God was in Christ and reconciled the world vnto himselfe not imputing theâ—â—â—iâ—â—â—s vnto them for which the first couenant would haue condemned them And when we truly beleeue in Christ we performe the condition of this couenant and so through faith in him haue peace with God yea boldnesse and entrance with confidence And therefore when we come to God in praier we must ground vpon this couenant in Christ and so shall we goe boldly to the throne of grace bring faith in Christ then is God thy father and so thou shalt be welcome â— hence it was that the Prophets and holy men vnder the Law doe so often intreate the Lord in their prayers to remember his couenant made with Abraham Isaac and Iacob which was the couenant of grace as the Apostle sheweth Gal. 3. and Rom. 4. IV. In this tytle Father we are taught how to dispose our selues towards God when we pray vnto him namely as children towards their father for our whole behauiour both outward and inward And this stands especially in foure things I. in due reuerence both of heart and gesture like as gracious children come before their awful parents II. in true humilltie from our hearts renouncing our owne meritts and our owne wills and relying wholly on Christs righteousnes and on the will of God in him III. in true contrition and sorrow of heart for our owne sinnes whereby we haue offended God who hath beene so gratious mercifull a Father vnto vs in Christ IV. in a sound purpose of heart to breake off the course of all sinne and to walke before God in new obedience to all his commandements This is such behauiour as beseâ—neth Gods children in praier and hereunto must we labour to conforme our selues when we come before God or els we shew our selues not children but rebells and traytors beware therfore of all vnreuerend behauiour in praier beware of pride of hardnes and wickednes of heart as hauing the least purpose to liue in sinne for as Dauid saith If I regard wickednes in my heart God will not heare my praier but saith he I will wash my hands in innocincie and so will I compasse thine altar with a contrite and broken heart Psal. 51. 17. disclayming his owne righteousnes v. 1. and Psal. 115. 1. and in all reuerence of behauiour Psal. 95. 9. Thus much of the title Father Now let vs see how we must applie it to our selues in praier Our Father that is my father in Christ and not mine onely but the father of all that truly beleeue in him Hence we learne sundrie instructions I. That when we pray we must applie to our selues all the promises of God in Christ touching righteousnes and life euerlasting for he that makes them is our father and therefore they belong to vs that be his children These promises are many and excellent And that they must be applied to our selues in praier is graunted on all parts but how there is the controuersie The Papists say we must applie them to our selues by hope we say by faith which is the ground of things hoped for laying hold on them for our selues particularly as Thomas did on Christ My God and my Lord which I prooue thus Whatsoeuer we aske in praier we must beleeue that God will graunt it for his sonnes sake but this we cannot doe vnlesse we beleeue that God is our father in Christ and Christ our redeemer and therefore we must first by faith lay hold vpon the maine promise of righteousnes and life euerlasting in Christ which is the ground of all other blessings we receiue from God Oh will some say this is hard to doe Ans. Yet we must doe our endeauour herein and striue against doubting vsing the means whereby we may come to that measure of grace to say with Paul I liue now by faith in the sonne of God who hath loued me and giuen himselfe for mee doing this in sinceritie God accept the will for the deede euen our desire and endeauour to applie Christ and his benefits for application it selfe And if we continue in this vse of meanes he that hath begunne in vs this good desire will finish it in the fruition of grace and full assurance II. This teacheth vs when we pray to be mindfull of Gods whole militant Church and people for we must say Our father Indeede it is not vnlawfull to applie this title in praier to our selues particularly for God saith of euery one that truly beleeueth Thou shalt call me my father Ier. 3. 19. and so did Christ his Apostles applie to themselues this title in their praiers But yet Christ would haue vs alwaies to pray for our brethren beeing assured from this his direction that they likewise pray for vs. This was Dauids vsuall practise no doubt for when he praied most earnestly for the pardon of his owne personall sinnes he then forgets not Zion but praies the Lord to doe well vnto it and to build the wals of Ierusalem Now if in euery praier we make we must haue respect to the Church of God then vndoubtedly in the course of our liues we must imploy our selues to seeke the good of others especially of Gods Church for our conuersation must expresse the truth of our deuotion Euery one will say this is the Ministers dutie which is most true but yet it is not his onely for as in the naturall bodie euery member imployes it selfe for the good of the whole bodie so must it be in the mysticall bodie of Christ for the meanest Christian hath some gift of the spirit and the manifestation of the spirit wheresoeuer it is is giuen to profit withall The common saying is Euery man for himselfe and God for vs all but this is a gracelesse saying flat against the communion of Saints wherein euery one seekes an others good III. Hence we learne how we must come affected towards our brethren when we pray to God namely louingly and peaceably as to children of the same father when we come to the Lords Table we make conscience of loue and amitie with all men and so should we doe in praier for therein we bring a spirituall sacrifice vnto God and therefore we must be reconciled to our brethren when we offer it for when mens hearts be full of malice or their hands full
bewayled I. Here we are to call to minde our wants and to humble our soules for those sinnes whereby we haue hindred Gods glorie or prophaned his name And these especially are foure I. Pride of heart a vile affection whereby we seeke our owne praise and glorie and not Gods This is naturall and so the more hardly discerned but while it is nouriâ—hed Gods glorie is neglected and therefore when we desire to glorifie Gods name we must acknowledge and bewaile this inward corruption II. Want of zeale coldnesse of heart towards God This is an inward corruption which debaseth the Lord in our hearts and takes away that high esteeme of God which ought to be in vs. This causeth vs to omit to glorifie God and to defend the causes of God and the honour of his name when wicked men disgrace and reproch the same he that hath any insight into his owne estate may perceiue this in himselfe now it mightily hinders the glorie of God and therefore we must vnfainedly bewaile it in our own hearts III. Hardnesse of heart whereby we are hindred from the true knowledge of God in his word and from discerning his wisdome power iustice mercie c. in his works though we haue them before our eyes hence it comes that eiâ—â—er we neglect the word and passe by the workes of God without consideration or if we vse them yet it is without glorie to God or profit to our soules Mark 6. 5. Christs owne disciples considered not the matter of the loaues because their hearts were hardened they discerned not or at least remembred not the power of God in that miracle though themselues were instruments about it and they might perceiue the foode to increase in their hands IV. Prophanenesse and impietie in life for God is glorified when we bring forth the fruits of grace Ioh. 15. 8. and our good workes cause others to glorifie God Math. 5. 16. And therefore our prophane life is a reproach vnto the Lord and causeth others to dishonour and blaspheme his name Rom. 2. 24. Now this prophannesse appeareth either in mens speach by blaspheming the name of God abusing his tides attributes his word his creatures or any worke of his prouidence or in their conuersation when they dispose the whole course of their liues to wrong ends seeking themselues and not Gods glorie These are the speciall sinnes against Gods glorie which we are to see and to bewaile in our owne hearts if we see them not in our selues our case is the worse and we must suspect our selues the morâ— if we porceiue them in vs we must be humbled for them yea ashamed and confounded in our owne hearts thinking euill of our selues by reason hereof and then shall we be able to say with some truth of heart O Lord halowed be thy name And indeede till we be inwardly humbled for these corruptions in some measure the heart can neuer speake these words as a sonne and daughter of God ought to doe 2. Use. Graces to be desired Secondly this petition teacheth vs earnestly to desire of God those spirituall graces whereby we may glorifie his name in our selues and others The graces enabling vs hereto are these especially I. The true knowledge of God as he hath reuealed himselfe in his word and in the workes of his power and prouidence for he that knowes not God cannot possibly glorifie his name II. To sanctifie God in our hearts by louing fearing and truâ—ting in him aboue all This makes greatly for his glorie when wee depende vpon him in soule and bodie for all good things III. The calves of our lips which is a sacrifice of praise to God for all his mercies Psal. 50. 23. He that offereth praise shall glorifie me IV. To see Gods hand in all his workes how mightie wise iust and gratious the Lord is V. To reuerence the workes of God for his iustice mercie power c. appearing in them VI. To vse all his creatures reuerently sanctifying the same vnto our selues by the word and praier These graces we must hunger after and labour to haue a liuely feeling of in our owne hearts and so shall we sanctifie Gods name and honour him in all his workes And hereby we shall know our selues to be the sonnes and daughters of God we may indeede belong to God in his secret counsell but without these sanctified affections and holy actions we are not effectually called and so indeede not actually become Gods children 3. Vse Duties to be practised Thirdly whatsoeuer we aske of God in prayer we must vnfainedly endeauour to practise in our liues as therefore wee pray that Gods name may be halowed so wee must be carefull to sanctifie the same in our conuersation For this ende we must haue regard to three things I. That our liues be vnblameable not tainted with any sinne that as Paul said of earthly seruants They must count their masters worthie all honour that the name of God be not euill spoken of so the same may be verified in euery one of vs towards the Lord our master in heauen Away therefore with all Idolatrie blasphemous oathes and cursed speaking with Sabbath breaking and all other sinnes against the second table for a prophane life brings great reproach vpon the name of God which men professe II. We must propound the right ende of our life euery day in our calling and conuersation to wit Gods honour and glorie and not our owne praise wealth pleasure or dignitie III. When God offers occasion by any worke of his prouidence we must endeauour therein to glorifie and magnifie God example say God sendes a gricuous dearth and famine of bread among vs or the plague of pestilence as he hath done sundrie times then must we striue herein to glorifie and praise Gods name first by labouring to see the hand of God smitiag vs for our sinnes secondly by reuerencing the worke of God esteeming it as his hand vpon vs thirdly by humbling our selues vnto God and renuing our repentance for our sinnes that haue brought Gods iudgements vpon vs. Thus should we glorifie God in his Iudgements but alas such is our blindnesse and securitie that though Gods hand be vpon vs yet few lay it to heart where is he that saith What haue I done nay though God himselfe call vnto weeping and mourning And to girding with sacke cloath as the Prophet speaketh yet behold ioy and gladnesse eating and drinking so as Gods name is dishonoured in his iudgements So when Gods blessings are vpon vs we should glorifie his name by labouring to see his hand of mercie and esteeming of them reuerently with praise and thanksgiuing to God that is the giuer but herein also men dishonour God by poaring vpon the meanes praising their owne witte and industrie and so sacrifice to their nets as the Prophet saith Now because this dutie is of great waight and importance I will adde some speciall reasons to
and ioy in the holy Ghost Rom. 14. 17. whereof we haue spoken before all which we must labour to finde in our hearts and to expresse in our liues else this kingdome shall be taken from vs we shall neuer see the glorie of it Thirdly hence we must learne to bee contented in all estates of this life whatsoeuer the hope of the glory of this kingdome which we pray for must swallow vp all the sorrowes that earthly calamities can bring vpon vs This it was that made the Patriarks to walke contented in the state of Pilgrimes and Strangers here on earth Hebr. 11. 13 14. Yea this renues the inner man it cheeres the heart and keepes it from fainting though the outward man perish to looke after the ioyes of this kingdome which are the things not seene and therefore Christ herewith comforts his Disciples against the sorrow of afflictiō saying Feare not little flocke it is your Fathers good pleasure to giue you the kingdome Luk. 12. 32. Fourthly wee must all labour in our places and callings to bring one another into this kingdome one neighbour another one friend another Ezek. 18. 30. Returne saith the Lord to the house of Israel and cause one another to returne This the Prophet Isay noteth as a practise of the subiects of this kingdome that they shall say one to another come let vs goe vp to the mountaine of the Lord Isay 2. 3. But masters of families especially must looke to the practise of this dutie and labour to bring Gods kingdome into their families for this ende they must see to these things First that there bee no manifest or open sinne permitted in their families ridde thy house of such a person if thou canst not reforme him Psalm 101. 7. Secondly instruct thy familie in the way of the Lord that they may know to liue righteously and vprightly both before God and man Thirdly set vp and maintaine the priuate worship of God in thy familie ioyne thou with them in holy duties especially in daily calling vpon the name of God In regard of these and such like duties it is that the Scripture ascribes saluation to a familie where the master or the gouernour of the house is conuerted to the faith And for the practise hereof the holy Patriarkes are commended to all posteritie God saith of Abraham I know him that hee will command his sonnes and his houshold after him that they keepe the way of the Lord and Iacob commands his family to put away their strange gods and to clense themselues and Ioshuah prosessed publikely that he and his familie would serue the Lord. Fiftly hence wee must learne euery day to prepare our selues to die for by death our soules enter into the glorie of this kingdome which we pray may come vnto vs and therefore we must be ready to receiue it euery day that whensoeuer our King commeth vnto vs either by death or in the last iudgement wee may passe from grace to glorie And indeede wee cannot with comfort make this petition vnlesse wee bee in some measure prepared for death and that euery day Now beeing prepared wee must waite as Iob did euery day till our changing come Looke how the godly in the olde Testament looked for our Sauiour Christs first comming in the flesh so must we waite for his comming to vs either by death or iudgement neither must any thing dismay vs in this waiting no not death it selfe for the sooner we die the sooner wee may enter into glorie And here wee may take a viewe of the monstrous hypocrisie of the world for who will not say these words Thy kingdome come but yet the most men neglect to prepare themselues for entrance into this kingdome nay many contemne the word and praier which are the meanes whereby we haue admittance into the state of grace and are prepared for the kingdome of glorie Sixtly wee may here learne of our Sauiour Christ the practise of humilitie and in all things to giue all glorie to God for though this kingdome pertaine equally to him as hee is God with the father yet because he hath it from the father as he is the son therfore he will haue it wholly attributed vnto him for he teacheth vs to say Our father thy kingdome come Lastly here obserue the necessitie of this petition in respect of our outward estate for the comming of this kingdome to any estate is a speciall cause of prosperitie and happinesse vnto it for where this kingdome is Gods hand of blessing and protection is in a speciall manner here the Lord raigneth and his glorious and blessed Angels which are mightie in strength and power keepe watch and guard in that kingdome and about that people who haue the Lord for their King and God Hence it is that this our Kingdome hath so long enioyed peace and protection from many dangerous assaults because we embrace and professe the Gospel which is the scepter of Gods kingdome and if wee could doe it in sinceritie and walke worthie of the Lord our King our prosperitie should bee as the stoods and our peace as the Sunne and Moone in heauen And therefore they that loue the peace of this kingdome must embrace and obey the Gospel and pray for the happie and flourishing estate thereof for therein standes our peace Thy will be done in earth as it is in heauen The Coherence This petition dependeth on both the former thus as a meanes whereby wee doe that which wee desire in the first petition for Gods name is glorified when his will is done and as a manifestation of that which wee desire in the second petition for there wee pray that Gods kingdome may come vnto vs and hee rule in our hearts by his word and spirit now here we craue that we may doe his will and so testisie our selues to be his loyall subiects The meaning This petition is propounded in a comparison which naturally standeth thus As thy will is done in heauen so let thy will bee done in earth And it hath two parts The first respects the grace of obedience which wee pray for Thy will be done in earth The second shewes the right manner of performing it as it is in heauen For the first Thy will c. Gods will is onely one considered in it selfe as God is one yet for our vnderstanding it may be thus distinguished It is either absolute or reuealed Gods absolute will is the will of his good pleasure whereby according to his eternall counsell hee determines of all things what shall be done or what shall not be done and in what manner This absolute will extendeth ouer all creatures and ouer all their actions Ephes. 1. 11. Wee are predestinate according to the purpose of him that worketh all things after the counsell of his owne will Roman 9. 19. Who hath resisted his will Matth. 10. 26. Without this will
possession of those things whereto we haue right in Christ. The vse I. Here we learne to receiue our bread from God or any other temporall blessing we enioy as a fruit of Christs passion and indeede Christ crucified is the foundation of euery good gift and blessing of God As for infidells and wicked men who possesse and vse many temporall blessings it must be graunted that they haue right thereto before men but yet hauing no part in Christ crucified they want the true foundation and so are no better then vsurpers before God for which one day they must be called to reckoning If this point were learned men would shew more conscience in getting and more reuerence and thankfulnesse in vsing Gods temporall blessings then vsually they doe there would be lesse riot and excesse in diet attire and lesse abuse of all Gods creatures for the meditation of this price of our restitution would restraine vs from dishonouring God in any of his blessings II. This petition for our owne bread teacheth vs that euery one should haue a lawfull calling and therein so imploy himselfe that he may eate his owne bread 2. Thess. 3. 12. No man ought to liue out of a lawfull calling nor yet idlely therein the master must banish idlenesse out of his family and the magistrate out of the commonwealth vagrant persons ought not to be tolerated for such eate not their owne bread III. Here is condemned all fraud iniustice and crueltie in the getting of temporall blessings for we pray for our owne bread but that which is so gotten is not our owne but others neither will the gamesters gaine nor that which is got by lotterie stand with this petition for this is not to labour the thing that good is as the Apostle requireth Eph. 4. 28. neither are they sanctified meanes of getting Quest. If this bread be our owne what neede we to aske it Ans. We aske it for good causes though it be our owne for in bread there be two things the substance of bread and the blessing of God therein which in Scripture is called the staffe of bread which is that vertue and power therein whereby it nourisheth for herein it fareth with bread as it doth with an old man take away his staffe and he cannot stand but falleth so take away Gods blessing from bread and it becomes vnprofitable and nourisheth not Now because we may haue the substance of bread and yet want the blessing vpon it we may haue our garners full and yet be poore we may eate and not be satisfied fill our bellies and yet be hungrie therefore we pray to God for bread that so we may haue not onely the substance but the blessing of God therewithall for which cause Princes must as well make this petition as the poorest beggers IV. Point For what time doe we aske bread not for a moneth or a yeare but for this day or as Luke hath it according to the day Luk. 11. 3. that is meete and conuenient for this present day The vse In this circumstance of time we are taught first to bewaile our distrustfulnes in Gods prouidence for temporall blessings as foode raiment c. Secondly to acknowledge Gods particular prouidence vpon vs from day to day whereon we must depend and cast our selues continually for all things needefull though wee see no reason thereof Thus did Abraham when he was about to sacrifice his sonne for when Isaac asked where is the sacrifice Abraham answered my sonne God will prouide Gen. 22. 8. and so hee did vers 13. whereupon Abraham in memorie of this singular worke of Gods prouidence called the name of the place Iehovah ijreh God will prouide v. 14. A most worthie president for euery man in the way of obedience to depend vpon Gods prouidence for all things needefull endeauouring to see his disposing hand in all things that fall out good or bad Thirdly to moderate our care in seeking for the blessings of this life we must haue care to prouide things honest and necessarie and for this ende must exercise our selues in the vse of lawfull meanes otherwise we shall tempt God but yet our care must be so moderate that we still depend vpon our heauenly fathers care and prouidence for vs who biddes vs aske him bread for euery day and thus we shall haue enough when as distrustfull and immoderate care shall helpe vs nothing When the Israelites liued by Manna which God gaue them from heauen they were commaunded to gather but for one day and to reserue none of it till the morrowe whereby God would teach them to depende vpon his daily prouidence which while they did they had sufficient and that which was good but when through couetousnesse they would needes gather more then for the day and so reserued of it till the morning Gods curse light vpon it for it was full of wormes and stanke and afterwarde when they beganne to dislike Manna and were not content with his prouidence but lusted after flesh he gaue them their desire but withall his wrath fell vpon them while the flesh was betweene their teeth before it was chewed v. 33. and so it will be with vs if we distrust in God but if we learne and practise this dependance on Gods particular prouidence we shall haue experience of his goodnesse though ordinarie meanes faile either by supplie as 1. king 17. 6. or by patience to beare the want Fourthly here we haue a good ground of that holy practise of Gods children in sanctifying their meate and drinke by praier and thankesgiuing for here we are taught to pray for temporall blessings and therfore when we haue them and vse them we should glorifie God by praier and thanksgiuing for his blessing vpon them the reason hereof is great for first hereby we are distinguished from bruit beasts who liue vpon Gods blessings but yet cannot praise him as man may doe secondly hereby we testifie our right and interest into Gods creatures by Iesus Christ which we lost in Adam for true praier is a fruit of faith and by faith we are made partakers of Christ Iesus thirdly such is our corruption by nature that we are prone to abuse all Gods blessings and therefore we must pray for grace to vse them moderately and thankefully Fiftly here we may learne how to frame our daily praiers to God for this circumstance of time must be referred to euery petition and therefore this must be our practise euery day to pray for grace to glorifie Gods name to yeelde obedience to his will to haue our sinnes forgiuen and so for the rest V. Point For whome doe we aske bread not for our selues alone but for our brethren Giue vs which serues to teach vs brotherly loue which seeketh not her owne things onely but is bountifull towards others seeking their good also And indeede here we are but stewards of Gods temporall blessings and therefore may not
imploy them as we will but for his glorie who is our absolute Lord now his direction is to this effect that first we should glorifie God with our temporall goods imploying them for the maintenance of his worship and of true religion Secondly that we should imploy them for the common good in the releefe of the poore and other necessarie duties for the common-wealth Thirdly that we should prouide for our owne especially them of our family that we may liue in peace and quietnes and so the better prepare our selues for the life to come VI. Point From whom must we looke to receiue our bread namely from God for we say vnto him that is our father in Christ Giue vs which teacheth vs that though we be his children and so haue right to temporall blessings yet whatsoeuer wee haue we must know it comes from God and must receiue and vse it as from his hand And this we shall doe if we sanctifie the creatures of God vnto our temporall vse for euery creature of God is good if it be sanctified in his vse Now the creature is sanctified not as man is when the spirit of God worketh in him abolishing corruption and renuing grace nor yet as the elements in the sacraments are sanctified which are set apart by God to an holy and spirituall vse to be seales and pledges of grace but when it is made fit to our temporall ciuill vse which is done by the word and prayer 1. Tim. 4. 4. Where by the word is meant first the word of creation whereby God in the beginning fitted the creature for mans vse and gaue him power and soueraigntie ouer it secondly the word of restitution whereby after the fall and after the flood he graunted vnto man the vse of his creatures Gen. 9. 3. thirdly the word of the Gospel concerning our Christian libertie wherein he hath inlarged our vse in the creatures of God Act. 10. 15. And by prayer we desire God to giue his power vnto the creatures and his blessing vpon them to serue for our good and comfort as also to giue vs grace to receiue them as from his hand and to vse them to his glorie If we could learne and practise this dutie we should haue more comfort in the creatures then yet we haue yea it would restraine vs from fraud oppression crueltie and from pride and vanitie in getting and vsing all Gods blessings for if we were perswaded that all temporall blessings came from his hand how durst we sinne against him either in getting or vsing of them Secondly in that after our labour and diligence in our callings we must still pray to God to giue vs bread we must learne to obserue that order of causes which God hath set in the producing of all temporall blessings for his life for not onely foode and rayment but our labour and diligence thereabout are secondarie causes depending vpon the blessing of God which is the first cause of all disposing and ordering all things vnto goodnesse for it comes from God that meate doth feede vs and cloathes doe keepe vs warme If he say vnto stones become bread they shall feede vs Matth. 4. 4. yea in the want of bread he can preserue strength for many daies Exod. 34. 8. and 1. king 19. 8. yea if he speake the word poyson shall become bread and nourish vs but without his blessing nothing can doe vs good Psal. 127. 1 2. Except the Lord build the house they labour in vaine that build it wee therefore must learne to relie vpon Gods prouidence for a blessing on all our labour and studie and waite for his blessing in all the meanes we vse for our good and comfort for he is our life our health and preseruation vers 12. And forgiue vs our debts as we forgiue our debters I. The Coherence Christ hauing taught vs in the former petition to pray for temporall blessings and for grace to relie vpon Gods prouident dispensation for the things of this life doth in this petition and the next direct vs to aske spirituall blessings for our selues to wit remission of our sinnes and strength against temptation and the reason of this order is this Christ makes the former petition a steppe vnto these for a man must rest vpon Gods prouidence for the preseruation of his bodie that will relie vpon his mercie for the saluation of his soule he that can not be perswaded that God will giue him bread will hardly be resolued that hee will forgiue him his sinnes Where first we may note what is the faith of worldlings they doe not trust in God for foode raiment and other temporal blessings how then can we say that their faith is sound for eternall mercies Isa. 28. 16. He that beleeueth will not make hast but will stay Gods leasure waiting for his blessings whereof he stands in neede But is this the practise of the world no verily for let a crosse come and men will not sticke to vse vnlawfull meanes for their deliuerance and so they deale when hope of gaine is offered making little conscience of fraud lying oppression c. and so making hast to be rich they ouerrunne the prouident hand of God that would lead them by ordinarie lawfull meanes Secondly hence we learne how to enioy and vse all temporall blessings foode raiment such like namely as helps and meanes to draw vs towards Gods mercie in Christ. Thus did Iacob Gen. 28. 20. 21. If God will be with me and giue me bread to eate and clothes to put on then shall the Lord be my God Ioh. 6. 27. Christ bids those whome he had fed miraculously when they sought him afterward for outward things that they should not labour for that foode which perisheth resting therein but for that which endureth vnto euerlasting life leading them from bodily care and labour to that which is heauenly and spirituall To come to the petition wherein we will handle first the necessitie of it then the meaning and lastly the vses For the first This petition may seeme to be needlesse for they that make it are Gods children who haue all their sinnes forgiuen them both past present and to come Ans. This indeed must be the daiely petition of all Gods children in this world and the necessitie of it is great for howsoeuer in the purpose of God all sinnes are pardoned to true beleeuers yea all sinnes past repented of are so forgiuen that they shall neuer be againe imputed yet sinnes present and to come are not actually pardoned till they be repented of This experience teacheth for who can feele the assurance of mercie for any sinne committed before he haue repented of it and though true repentance once had set vs for euer in Gods fauour yet it must bee daiely renued for our daiely falls or els we cannot know it to be true Hence it is that Paul intreats the Saints of God in Corinth though they had
here to be freed from all assaults but that we be not wholly left vnto our selues nor forsaken of God but so preserued by his grace that we be not swallowed vp in temptation and this petition beeing according to Gods will shall be granted to him that aâ—ks in faith 1. Ioh. 5. 14. And heÌ„ce it is that he that is once the child of God indeed shal so remaine for euer cannot finally or totally fal away froÌ„ grace Dauids fall and Peters were great and fearefull but yet therein they were not wholly forsaken of God vnlesse it were in their own feeling for a time Obiect But Dauid by his two sinnes became guiltie of Gods wrath and so lost his right of this prerogatiue in beeing the childe of God Answ. If we consider the desert of those sinnes that vndoubtedly should haue beene his estate but yet in regard of Gods election and free grace of adoption wherein God changeth not as also in regard of the inward seedes of Gods grace in his heart he remained still the childe of God though the signes of Gods fauour were changed into the signes of his anger and displeasure Obiect But by such sinnes a man looseth the graces which formerly he had Answer The graces of God in man are of two sorts some are necessarie to saluation as faith hope and charitie without which a man cannot bee saued others be very excellent and profitable but not of like necessitie with the former as the sense feeling of Gods loue and fauour peace of conscience ioy in the holy Ghost alacritie in praier courage and boldnesse with God and these latter may bee lost but the necessarie graces cannot howsoeuer they may bee greatly weakened for so it was with Dauid by his fall hee lost for a time the feeling of Gods fauour the ioy of the spirit c. but faith hope and loue were not extinguished but sore weakened and couered as fire in the ashes 2. Vse Wants to be bewailed Here also wee are taught to mourne for the corruption of our nature whereby we are prone to yeeld vp our selues to euery temptation of sinne and Satan and be slacke and negligent in resisting we doe not watch and pray against temptations diligently nor shunne the occasions of sinne as we ought to doe nay we offer our selues into temptation and minister occasion vnto Satan and to our owne corruption to assault vs often This we shall finde to be true in our selues if we search out throughly our owne estate and therefore it should grieue our hearts when we feele the law of our members rebelling against the law of our minds and leading vs captiue into sinne 3. Use. Graces to be desired Here also wee must learne to desire of God all such graces as may helpe vs against temptation and they are many I. Spirituall heede and watchfulnesse to preuent temptations and to auoyde the occasions thereof II. Grace to pray in the time of temptation that God would lessen and moderate the violence force thereof III. That in temptation God would be so farre from withdrawing his grace from vs that he would then adde grace to grace euen new grace vnto the former IV. That in the continuance of temptation when it abideth long vpon vs God would strengthen vs to hold out V. That he would giue vs patience to beare the irkesomnesse and burthen of it VI. That in the ende of it God would giue a comfortable issue for his glorie and our owne good 4. Vse Here also we are let to see how great our weakenesse is euen when wee bee Gods children and haue true grace for wee must daiely pray that God would not lead vs into temptation whereby wee import that of our selues wee are so farre from withstanding a temptation that if God should leaue vs wee would giue vp our selues as slaues vnto the deuill Here then behold thine estate and condition whosoeuer thou art considered in thy selfe if God leaue thee thou canst not stand in any temptation but must needes fall into the bondage of Satan yea so exceeding great is our weakenesse in our selues that in temptation there doth scarce appeare any difference betweene the childe of God and a wicked one for both are subiect to the temptations of Satan nay the child of God is vsually more assaulted then the wicked when the euill motion ariseth or is suggested into the minde the wicked receiue it and delight therein so did Dauid and so doe wee all the wicked giue consent of will so doe the godly if God leaue them the wicked fall to practise sinne and so doe the godly if God keepe backe his grace from them the wicked lie in sinne and so doe the godly till the Lord by grace doe raise them vp Where then is the difference Surely the persons themselues doe differ in temptation for the wicked is carried with violence into sinne and without resistance in temptation but the godly hath some resistance in himselfe when hee giues consent to sinne the euill that hee doth hee would not doe Romans 7. 19. But the maine difference is Gods grace and mercie vouchsafed to the child of God but denied to the wicked for if wee escape temptation it is of grace and mercie if wee stand in temptation and yeeld not to euill suggestion if we denie consent of will or be kept from the practise of sinne it is all of grace and if wee bee fallen into sinne and rise againe by true repentance that also is Gods speciall grace without which vndoubtedly wee should runne on with the wicked vnto destruction Here therefore wee must learne to renounce all confidence in our selues and to walke in all humilitie before God relying wholly vpon his grace and mercie in Iesus Christ wee must make his arme our strength and his grace our shield to defend vs from temptation This was Dauids practise who in all trouble and distresse had recourse to God calling him his hope fortresse and deliuerer Psal. 91. 2 3. his secret or hiding place who preserueth him from trouble and compasseth him about with ioyfull deliuerance Psal. 32. 7. and when his enemies increased yet the Lord was his buckler his glorie and the lifter vp of his head Psal. 3. 2 3. And thus should wee rest vpon God considering that if we receiue a good thought we can hardly retaine it and when euill motions come we cannot of our selues resist them 5. Use. Hence we also learne that in temptation Satan can goe no further then God permits him hee could not touch Iobs goods his children nor his bodie till God gaue him leaâ—e Iob. 1. 12. and 2. 6. neither could the legion of deuils enter into the heard of swine til Christ bâ—de them goe wee therefore must bee patient in temptations and beare them as comming from Gods hand neither must wee feare the deuil ouermuch though he pinch our soules by his violent assaults nay though he should torment and possesse our
bodies really for whatsoeuer he doth is by Gods permission only we must be carefull to please God and to relie on him who will shortly tread Satan vnder the feet of all his children Rom. 16. 20. 6. Use. That which we aske of God in praier we must sincerely endeauour after in life and therefore as we pray to God not to be carried into temptation so must we seeke to arme and furnish our selues with grace that wee may bee able to encounter with our spirituall enemies and to withstand their assaults This is the Apostles counsell Eph. 6. 11. 12 13. c. Put â—ee on the whole armour of God that ye may bee able to stand against the assaults of the deuill c. then after hee nameth those Christian vertues which as spirituall armour the childe of God must take vnto him and arme his soule withall if hee would perseuere in grace vnto the ende The first part of this armour is truth or veritie wherewith the loynes must be girt about and this is an excellent grace whereby a man professeth true religion endeauoureth himselfe in the practise of all the duties of religion in sinceritie his speeches and his actions are sutable proceeding from an honest heart that truely meaneth whatsoeuer the tongue vttereth or the members of the bodie doe practise The second part is iustice or righteousnesse when a man leades his life so vnblameably and vprightly that hee can truly say with the Apostle Paul I knowe nothing by my selfe 1. Corinth 4. 4. Indeede the best Christian hath his faults and falls but yet he must not liue in known sins for then he cannot say I know nothing by my selfe The third is the preparation of the Gospel of peace wherewith the feete must be shod By Gospel of peace is meant the glad tidings of saluation by Christ reuealed in the Gospel which promiseth pardon of sinne and life euerlasting by Christ and commandeth vs by way of thankfulnesse to denie our selues to take vp our crosse and to follow Christ now when we finde our affections thus cleauing vnto Christ though it be through tribulation then haue we put vpon our â—eete this spirituall furniâ—ure The fourth is the sheild of faith by which a man laies hold on the mercie of God in Christ for his saluation and vnder it shrowds himselfe against the fierie darts of Satan The fifth is â—ope by which we waite for that saluation which we apprehend by faith The sixt is the word of God which we must make a rule and square to all our thoughts words and deedes seeking to subdue thereby all contrarie motions that would take place in our hearts The last is praier whereby we betake our selues to God in all estates crauing mercie for the pardon of our sinnes and strength of grace to resist temptation and an happie deliuerance out of the middest of it And he that can take to himselfe these excellent vertues and put vpon him this compleat armour of Christianitie is readie and fit to meete with any temptation whatsoeuer and howsoeuer he may be assaulted yet he cannot be ouercome neither shall the gates of hell euer preuaile against him to hinder his saluation But deliuer vs from euill These words containe the second part of this petition which is added as an exposition of the former for then are we not lead into temptation when God deliuers vs from it giuing strength to withstand and a good issue out of it The meaning Some thinke that by euill here is meant Satan onely that euill one as he is called Matth. 13. 13. But we are to enlarge it further to comprehend all our spirituall enemies for first this title euill is not onely giuen to Satan but to sinne also Rom. 12. 9. Let vs abhorre that which is euill 1. Pet. 3. 11. Eschew euill And to the world 1. Ioh. 5. 19. The whole world lieth in euill Gal. 1. 4. Christ gaue himselfe to deliuer vs from this present euill world And to the flesh that is the corruption of our nature for that is the euill treasure of the heart Matth. 12. 35. Secondly that aduantage which the Deuill hath against vs is by the world the flesh and sinne and therefore with that euill one the Deuill sinne the world and the flesh must be vnderstood Indeede the Deuill is that maine and principall euill and great tempter against whome we pray chiefly but yet we also pâ—ay against sinne the flesh and the world because they are Satans agents and instruments in temptation against vs. We pray not to be deliuered from Satans presence for that is not possible while wee liue in this vale of teares where the deuil is a Prince with an infinite multitude of wicked spirits all which bestirre themselues most busily to get aduantage against Gods child neither is his presence so dangerous though it were visible But here we haue a greater matter in hand which wee pray against euen Satans sleights and policies which he exerciseth against all men but especially against Gods children for their ruine and destruction they indeede are many but here I will propound sixe most dangerous policies of Satan which we are to watch against I. Policie When men haue many good things in them as knowledge in the mysterie of saluation beside other morall vertues as temperance iustice c. then the deuil labours that concupiscence may still raigne in their hearts by their lying and liuing in some one sinne or other whereto they are naturally inclined Caine no doubt was brought vp in the knowledge and seruice of God as well as Abel for he offered sacrifice vnto God though not with the like truth of heart that Abel did but herewith all the deuil so wrought that the horrible sinne of hatred and malice should possesse his heart which brought him to kill his brother and so to destruction so Iudas no doubt had excellent gifts of wisedome and prouidence and therefore among all the Disciples hee was made as it were the Steward of our Sauiour Christs familie hee had questionlesse much knowledge and his carriage was such in his profession that the Disciples knewe not hee should bee the traitor but euery one was afraid of himselfe when our Sauiour Christ said One of you shall betray me Iohn 13. 22. yet for all this the deuill so wrought in his heart that the concupiscence of couetousnesse should raigne in him which mooued him to betray his master and so brought him to perdition And this course Satan holds to this present day in the bosome of the Church of God hee labours by might and maine to holde the professors of religion in some one sinne or other and therefore wee must alwaies praie as here wee are taught that this naturall concupiscence may bee daiely mortified and made weake so as it budde not forth in any branch of sinne raigning in vs. II. Policie When Satan cannot procure some grosse corruption to raigne
c. Here also we say Gods power is his owne that is of himselfe alone not receiued from any other as is also said of kingdome and glorie to distinguish the true God from all creatures who haue not power and kingdome and glorie of themselues but from God whereas all these in God are of himselfe alone And the glorie By Glorie is meant excellencie and maiestie and this propertie rightly ariseth from the two former for seeing he hath an absolute soueraigntie ouer all things and power answerable to dispose and gouerne them at his pleasure therefore of right all glorie and maiestie and excellencie belongs vnto him yea the glorie of all creatures is from him so that sinnefull man must say with Daniel Vnto vs belongs shame and confusion Dan. 9. 7. but vnto God be honour and glorie and power and dominion for euermore The vse I. This reason thus conceiued and vnderstood containes a notable ground of trust and confidence in God and of praier to God in all distresse of life and death for we haue a father whose is kingdome power and glorie now his power assures vs that he is able to helpe vs and is he our King and we his subiects then he is willing to helpe vs. Is glorie his why what can make more for his glorie then to shew mercie to his people in hearing their praiers and helping them in distresse Psal. 50. 15. I will heare thee and thou shalt glorifie my name II. These words are a notable forme of giuing thanks and praise to God for when the heauenly creatures are said to giue thanks to God they doe it to this effect Rev. 4. 9. 11. Thou art worthie O Lord to receiue honour and glorie and power Againe Phil. 4. 6. Be distrustfull in nothing but in all things let your requests be made knowne to God with giuing of thankes where we see praier and thanksgiuing must goe together Now this beeing a perfect forme of praier must needes comprehend thanksgiuing with petitions as therefore in the sixe petitions Christ taught vs to aske all needefull things of God so in this reason he teacheth vs how to giue thanks for these three kingdome power and glorie doe generally comprehend all matter of praise and thanksgiuing vnto God yea it is a summe of all the Psalmes of praise and therfore when Dauid blessed God it was to this effect 1. Chron. 29. 11 12. Thine O Lord is greatnesse and power and glorie and victorie praise for all that is in heauen and earth is thine thine is the kingdome O Lord and thou excellest as head ouer all both riches and honour come from thee and thou raignest ouer all and in thine hand is power and strength c. This point well obserued directeth vs in two Christian duties first that we must be earnest and frequent in giuing prayse and thanks to God for the first thing we aske is grace to glorifie Gods name and the last thing we here doe is to ascribe glorie to God indeede Secondly here we see in what maner we must giue thanks to God namely in euery blessing we must ascribe kingdome and power and glorie vnto God as in the vse of meate and drinke first therein labour to see and accordingly to ascribe the kingdome to God that is acknowledge Gods soueraigntie in that creature that the right and interest thereto belongs to God and that thou hast it from him and not of thy selfe Secondly see and acknowledge the power and prouidence of God in that creature his prouidence in that thou hast it and his power in that it serues for thy good and comfort in thy nourishment and refreshing Thirdly when thou art comforted therewith giue honour and glorie to God so thou shalt be truly thankefull And thus must we be thankefull to God for his word and all other blessings that we enioy Yea this direction must we obserue for our behauiour in affliction we must labour to see and acknowledge Gods soueraigntie and power ouer vs as we are his creatures and that he hath right to dispose of vs at his pleasure and therefore we must humble our selues vnder his hand desiring grace so to behaue our selues therein that we may glorifie his name And thus shall we honour God euen in affliction III. Here we see a way whereby we may obtaine the things we aske of God namely we must confesse our owne vnworthinesse taking shame and confusion to our selues and giue all praise and honour and glorie to God Thus did Iacob Gen. 32. 10. I am not worthie of the least of all the mercies and of all the truth which thou hast shewed vnto thy seruant so Dan. 9. 7. To thee O Lord belongeth righteousnes but vnto vs open shame And thus comming in humilitie of heart renouncing our selues and all that we can doe and endeauouring to giue all glorie to God we shall finde mercie with the Lord for the obteining of all our requests IV. Is kingdome power and glorie Gods then is he to be feared aboue all creatures for howsoeuer Satan and earthly Monarchs haue dominion and power yet it is not of themselues but from God they can doe nothing but by power and permission from God but God of himselfe can punish and destroy Lastly hereby we must be mooued to loue God and to yeild obedience vnto him in all good duties for to such will he shew his soueraigntie and power for all good things that so they may giue the glorie of all to God that giues them Amen We haue heard the preface and the petitions of this praier now we come to the third part of it which is the Conclusion in this word Amen which is as much as verely truly It is commonly taken to be a word of wishing in this place importing as much as So be it I wish it be so or such like But we must know that it hath here a further vse to wit not onely to expresse our desire of the things we aske but also to testifie our faith in assurance of receiuing them according to our desire for so it is vsually taken in the new testament where it is vsed to affirme or asseuere a thing with vehemencie and certentie Againe our Sauiour Christ giuing both direction and incouragement to praier saith thus Whatsoeuer you desire when ye pray beleeue that ye shall haue it and it shall be done vnto you Mark 11. 24. where he shewes two principall things required in prayer the first an earnest desire of the grace and blessing we aske the second is faith whereby we beleeue that God will graunt vs the things we aske Now our desires were sufficiently expressed in the sixe petitions and therefore this beeing a perfect platforme of praier here vndoubtedly is propounded the testification of our faith to this effect As we haue craued these things at thy hands O Lord so doe we beleeue that in thy good time thou wilâ— for Christs sake graunt
the same vnto vs. So that it is not here to be taken as it is commonly onely for a bare assent of the people answering the Minister in the congregation but for a part of the praier belonging both to Minister and people that pray in faith whether publikely or priuately and that so much more excellent then the former by how much our faith excelleth our desire yea it is the seale of our hearts which we must set to euery petition for to ratifie and confirme the same vnto our selues as when we say Halowed be thy name our hearts must say Amen that is as I desire grace to glorifie thy name so I beleeue Lord thou wilt enable me thereunto and so for the rest The vse I. FroÌ„ the vnion of this word with the petitions we learne that euery child of God must beleeue particularly and certenly the pardon of his own sinnes endeauour by grace to attaine thereunto if as yet he cannot be perswaded of it This the Papists denie teaching that a man must onely beleeue in generall that remission of sinnes belongs to Gods Church hope well for himselfe and they make it presumption for a man to arrogaâ—e particular certenty vnto himselfe But it is no presumption because we must beleeue to receiue froÌ„ God that we aske according to his will now God bids vs aske forgiuenes of our particular sinnes therfore we must beleeue it so by faith may be assured of it as for their generall faith it differeth not from the faith of deuills for they beleeue there is remission of sinnes in Gods church And to say we hope well when we are not assured by faith is to bewray both ignoraÌ„ce negligence in the matter of our saluation for faith is the ground of things hoped for therefore their hope without faith must needs be a blind presumption And here further we may note that by their opinioÌ„ they abolish a great part of the Gospel for with the gracious promises of mercy in Christ made therein the Gospel coÌ„mandeth euery penitent person that beleeueth to applie the same promises particularly to himselfe this part of it they cut off so depriue the child of God of all true comfort II. This testification of our faith ioyned to our requests shewes that all praier ought to be made in a knowen tongue for els the assent affiance of the heart cannot be giuen together Ob. The word here vsed is an hebrew word which was vnknowne to the Greek churches now if one word of maine vse in praier may be in vnknowne toÌ„gue why may not many so a whole praier Ans. Though this word Amen be hebrew yet by vse it became as familiar wel knowne in the Greek Church so in other Churches as any word of their owne dialect as many Latine words as nisi prius and other tearmes of law by common vse become familiar and wel knowne in our English tongue The vse of the Lords prayer The principall vse of this prayer is to be a patterne and direction whereby the Church of God and euery member of it may frame their praiers to God on any occasion And because many through ignorance faile in this point therefore I will stand somewhat to shew how the Lords praier must be made a patterne to our praiers For this ende we must applie the seuerall petitions of this praier both to the speciall times of praier as morning and euening and also to the speciall occasions whereupon we pray which may be reduced to some of these three to wit 1. some waightie businesse we haue in hand 2. some affliction we are in or in danger of 3. or in regard of death Now to applie the petitions to each of these seuerally I. In the morning A fit praier for that time before we set vpon the duties of our calling may thus be framed from these petitions 1. we must desire the Lord to giue vs grace to seeke the aduancement of his glorie that day following in the duties of our calling in euery thing we take in haÌ„d 2. that he would rule in our hearts by his grace guide vs by his word that whole day 3. enable vs to doe his will that day and not our owne euen with readines delight 4. strengthen vs to depend vpon his prouidence that day for all things needefull for this life 5. that he would humble vs in our selues for our sinnes giue vs repentance for them pardon in Christ Iesus that so no iudgment light vpon vs for them and that our hearts may be enclined to loue mercy towards our brethren as we desire mercie with God for our owne soules 6. That God would strengthen vs against temptation that neither the world the flesh nor the deuill preuaile against vs. And of all these we must gather assurance because all soueraigntie and power and glorie belongs to God II. At euening also we may fitly applie these petitions for the comfortable coÌ„mending of our selues to God that night 1. intreating God to blesse our rest vnto vs that thereby we may be fitter to glorifie God 2. That we may rest and sleepe safely as his true subiects vnder his gracious regiment 3. That we may doe his will as well in rest as in labour in the night and secretly as in the day sight of men 4. That he would blesse our rest sleepe that it may coÌ„fortably serue for the preseruation of our liues 5. That he would forgiue the sinnes of the day past that so no cuâ—se terrour nor feare meete with vs for them the night following 6. That he would keepe vs in our rest from all sinnefull lusts from all wicked motions and suggestions either waking or sleeping III. When we enterprise any waightie matter or businesse of our callings we may fitly applie these petitions in praier to God for abilitie good successe therein for whatsoeuer we take in hand we must doe it in the name of the Lord 1. we must pray that in this whole businesse our hearts may be set sincerely to seeke the aduancement of Gods glorie 2. That the Lord would vouchsafe to guide and gouerne vs in doing the worke whatsoeuer it be 3. That in doing of it we may make conscience to doe the will of God and to obey him from the beginning to the ende of it 4. That we may by faith relie vpon Gods prouidence for the issue and effect of our whole endeauour 5. That none of our sinnes may bring a curse vpon vs in the worke 6. That neither Satan nor any other enemie of our soules may hinder vs by temptation but that God would deliuer vs from them all IV. When any affliction lies vpon vs or ours we may hence frame holy requests to God Intreating 1. that we may honour God by patience and obedience in that affliction and not dishonour him 2. That God would shew in vs the
power of his gratious regiment in that affliction and not suffer Satan or our owne corruptions to raigne in vs. 3. That we may obey God therein as well as in any other estate of peace or â—ase 4. That we may see his prouidence therein and be patient relying also vpon the same hand of God for our deliuerance 5. That our sinnes may not turne it into a curse but that we hauing the pardon of our sinnes may make good vse thereof for our humiliation and reformation 6. That we may not in that our weaknesse be assaulted of Satan aboue our strength but that God would deliuer vs from all temptations U. In the howre of death we may most comfortably commend our selues to God following these petitions praying first that we may glorifie God in sicknesse and death as wel as in life health 2. That God would now shew the comfortable worke and regiment of his word and spirit in our hearts euen aboue all that we haue felt in the time of our health 3. That we may as readily and cheerefully obey God dying as liuing 4. That God would giue his blessing vpon all meanes we shall vse for our comfort or recouerie making vs contented with his prouidence euen in death it selfe 5. That we may be truly humbled for our sinnes and hauing comfortable assurance of mercie and pardon may with ioy render vp our soules into the hands of God in the moment of death 6. That seeing Satan is most busie and malitious in our greatest weaknesse it would please the Lord to magnifie his mercie in strengthening our soules against all the assaults of sinne and Satan Thus we see how in all estates of life and death we may haue sweete and comfortable recourse to God following these petitions we must therefore labour to know and vnderstand this heauenly praier that so we may vse it on all occasions to the glorie of our God and the comfort of our soules we cannot giue more euident testimonie of the grace of Adoption then by the sincere exercise of the gift of praier when we can come with boldnesse into the presence of our heauenly father and therefore we must giue our selues to the serious and often imitation of this heauenly patterne and not content our selues to say ouer the words but from a feeling heart powre out our soules before God according to the meaning of this praier in all estates 2. Vse These petitions may serue for a notable direction according to which we may frame our whole liues for what we aske of God in praier that must we endeauour to practise in our liues and therefore according to our requests in these petitions must we spend our time in a godly endeauour after these sixe things 1. our cheife care and endeauour must be euery day to bring some glorie to God 2. We must euery day yeild vp our selues in soules and bodies vnto God submitting our sâ—â—â—es in all things vnto his godly regiment 3. We must endeauour to doe his will in all things euery day making conscience of all sin whereby we rebell against him 4. We must applie our selues faithfully to our callings yet so as we still depend vpon Gods prouidence for a blessing in euery thing we take in hand 5. We must humble our selues euery day before God in regard of our daily offences still confessing our sinnes and crauing pardon for them at the hands of God 6. We must daily flie to God for helpe and succour in our spirituall combate with sinne and Satan striuing manfully against our owne corrupt nature against the world and the deuill 3. Vse This praier of Christ ministers most heauenly comfort to euery child of God by certifying him of his Adoption for out of euery petition he may gather a speciall note thereof As 1. an earnest and heartie desire in all things to further the glorie of God 2. A care and readinesse to resigne our selues in subiection to God to be ruled by his word and spirit in thought word and deede 3. A sincere endeauour to doe his will in all things with cheerefulnesse making conscience of euery thing we know to be euill this is an infallible note of the child of God 4. Vpright walking in a mans lawfull calling and yet still by faith to relie vpon Gods prouidence beeing well pleased with Gods sending whatsoeuer it is 5. Euery day to huÌ„ble a mans selfe before God for his offences seeking his fauour in Christ vnfainedly so daily renuing his faith repentance 6. A continuall combate betweene the flesh and the spirit corruption haling drawing one way grace resisting the same drawing another way where this striuing resistance is in mind and heart there is the spirit for els all would goe full-sway with corruptioÌ„ Hereby then make search in thy selfe for these graces of God if thou find theÌ„ in thee comfort thy selfe in assurance of thine adoption though thou canst not find theÌ„ all yet if there be an vnfained desire after them when thou puttest vp these requests vnto God comfort thy selfe for thou art the child of God for without the spirit of praier which is the spirit of adoption we cannot cal God father nor say halowed be thy name from a true heart vnfainedly desiring Gods glorie 4. Use. Out of these petitions we may obserue the plaine marks of a carnall man as 1. to neglect the glorie of God and to seeke his owne praise glorie 2. To follow the sway of his owne corruptions suffering them to be his guide to neglect to yeeld subiection and obedience to the word of God 3. To make no conscience of sinne if it fit his humour so his own will be satisfied he cares not for the doing of Gods will 4. Not to rest on Gods prouidence for the things of this life but wholly to relie vpon the meanes if they faile his heart is downe his hope is gone 5. To goe on in sinne without remorse or humbling himselfe vnto God this impenitence is a plaine marke of a carnall man 6. To runne headlong into temptation without feare or feeling so as he finds no occasion to pray for deliuerance from sinne he that hath any of these sixe things raigning in him is a carnall man therfore trie thy selfe if thou finde them in thee turne vnto God by true repentance And look what we haue said of praier according to the patterne of the former petitions may also be said of thanksgiuing after the example of these words For thine is the kingdome the power and the glory We haue shewed the vse of theÌ„ before so accordingly in al Gods blessings and works of his prouidence for which we must giue thanks we must first labour to see therein the soueraignty power of God then we must ascribe the same to God with all glorie praise thanksgiuing And not onely giue assent but with 〈…〉 ce of heart wait for the
reason Now in a prouerb it is not requisite it should be alwaies true but for the most part and ordinarily as Luk. 4. 24. No Prophet is accepted in his owne countrie that is ordinarily For either he shall hate the one that is the one master commanding him either disliking that he should be his master or displeased with his commandements And loue the other that is the other master in whom he taketh delight and is well pleased with his commandements Or else he shall leane to the one and despise the other These words are an explication of the former shewing how it may appeare that a seruant hates one master and loues another namely his leaning to the one declares his loue vnto him that is his applying of himselfe to respect his masters pleasure and to doe his commaundement And hic despising the other declares his hatred when he hath no regard to his commandements Yee cannot serue God and Mammon By mammon he meaneth riches lucre and gaine now he saith not Ye cannot serue God and haue riches for Abraham Iacob and Iob were very rich and yet serued God sincerely but ye cannot serue God and serue riches that is giue your selues to seeke riches and set your hearts vpon them and serue God also In the words thus explaned wee may obserue sundrie instructions First here Christ sheweth what it is to serue God a point much spoken of but little knowne and lesse practised To serue God therefore is to loue God and to cleane vnto him Euery one will say he loueth God euer hath done but beware herein of spirituall guile for true loue consists not in word and tongue but in deed and in truth and God must be loued not onely as he is a bountifull father but as he is a Lord and master and doth command vs seruice The written word shewes his will and pleasure concerning vs what he requireth at our hands and if we serue him indeed we must loue him in his power of commanding though he should bestowe no reward vpon vs. This Dauid sheweth notably Psal. 119. 25. I am thy seruant graunt me therefore vnderstanding that I may know thy testimonies Againe if we serue God we must cleane vnto him and thereby testifie our loue now what is meant by cleaning vnto is notably expressed in the parable of the prodigal sonne Luk. 15. 15. where it is said of him that hauing spent his portion hee claue to a citizen of that countrie that is he resigned and gaue himselfe to his seruice So to cleane vnto God is to resigne a mans selfe vnto Gods seruice in obedience to all his commandements and embracing all his promises not suffering himselfe to be drawne from any part of Gods word by vnbeleefe or disobedience though all the world should set against vs. This Dauid also professeth of himselfe saying I haue cleaued to thy testimonies O Lord and I shall not be confounded when I haue respect vnto all thy commandements On the contrarie when a man withdrawes himselfe from God by disobedience to his commaundements and by vnbeleefe then he doth hate and despise him Indeed the vilest wretch that liues is ashamed with open mouth to professe hatred despite of God but yet the bad practise in life bewraies the bad affection of the heart Prou. 14. 2. He that is lewd or peruerse in his waies despiseth God they that liue in the breach of his commandements hate him Exod. 20. 5. let them professe in word what they will Now the consideration hereof serueth First to discouer vnto vs the grosse blindnesse and superstitious ignorance of the world who thinke that if a man rehearse the Lords praier the Creede and the ten Commandements he serues God well let his life be what it will but here Christ teacheth vs a further thing if we will be Gods seruants we must cleaue vnto him both in the affections of our heart and in actions of obedience in our life Thus did Abraham when God said vnto him thou shalt not kill he kept himselfe from murther but when he said Abraham kill thy sonne he addressed himselfe to doe it though he were the sonne of the promise and the onely sonne of his old age Secondly this sheweth how Atheisme abounds in all places at this day for to hate and despise God is flat Atheisme now they that withdraw their hearts from God and set themselues to seeke the things of this world neglecting obedience to Gods holy commandements are here accounted of Christ despisers and haters of God and the number of such is great in euery place I know such men doe scorne to be called Atheists but how they be esteemed in the world it skilleth not till they reforme this wicked practise they are no better in the sight of Christ. Secondly whereas God and Mammon are here opposed as two masters hence we learne that Mammon that is riches is a great lord and master in the world this Christ here takes for graunted and therefore doth forewarne his Disciples of it But how will some say can riches be a God Answ. Not in themselues for so they are the good creatures of God but to the corrupt heart of man which makes an idoâ— of them to it selfe by setting his loue and delight vpon them as on true happinesse and trusting in them more then in the true God and for this cause is coâ—etousnesse called idolatrie Colos. 3. 5. and the coâ—etous person an Idolater Ephes. 5. 5. for looke whereon man sets his heart that is his Lord and his God though it be the deuil himselfe Now that men doâ— thus set vp riches in their hearts as an Idol and so become seruants and slaues to that which God ordained to serue them I shew plainely thus For first they neglect the worship and seruice of God for lucre and gaine and spend more time with greater delight for earthly riches theÌ„ they doe for the true treasures of Gods heauenly graces Secondly let a man haue worldly wealth at will and he is full of ioy and delight his riches giue him great contentment but if hee loose his goods then vexation and sorrowe doth more oppresse him then all the promises of God in the Bible can comfort him Thirdly by transgressing Gods commaundements a man looseth heauen but who is so grieued for his transgressions whereby hee incurres this losse as hee is for a small dammage in some part of his riches Fourthly I appeale to mens consciences whether they bee not farre more sharpe and eager set vpon the meanes of gaine then on prayer and other parts of Gods worshippe which are the meanes of grace all which doe argue plainely that they serue Mammon and honour riches for their God So that howsoeuer by Gods blessing outâ—ard Idolatriâ— be banished out of our Church yet wee haue many Idolatours in our Land for euery couetous worldling sets vp the Idol of
though he be neuer so great a monarke in the world while hee is out of Gods kingdom wanting righteousnes and regeneration by Iesus Christ. Secondly this also must perswade euery one of vs to put in practise the former instruction endeauouring aboue all things to get Gods kingdome for our selues for till we haue part herein wee can haue no sound comfort in the vse of Gods creatures which necessarily serue to our temporall life This reason alone if there were no more should spurre vs on to all diligence in this dutie what shame and griefe is it to eate our bread in the sight of God as theeues and vsurpers doe in the sight of men and therefore let vs giue no rest vnto our soules till wee attaine to some good assurance in this blessed estate The way wee must remember is by true conuersion and regeneration and wee shall discerne our selues to bee regenerate by these fruits of the spirit in vs to wit I. A true touch of conscience for our sinnes both originall and actuall II. A godly sorrowe and griefe of heart for offending and displeasing God by our transgressions III. An earnest desire or true spirituall hunger and thirst after Christ and his righteousnes testified by our constant and diligent vse of those meanes the word prayer and sacraments wherein God giues grace and assurance of mercie IV. An vnfained turning vnto God from all sinne by newe obedience hauing a constant purpose of heart not to sin and a godly endeauour in life to please God in all things These are the markes of the newe creature who hath true title to Gods kingdome which we must labour to find in our selues for our comfort in the vse of Gods creatures and if we finde them in vs our title is good not only to his creatures but to his kingdome notwithstanding our owne vnworthinesse by our former iniquities IV. In this that temporall blessings are dependants on Gods kingdome we must learne contentation and patience in all temporal losses whatsoeuer though we loose friends goods lands libertie reputatiō or life it selfe yet we must not be ouerwhelmed with sorrow or griefe for if we be Gods children and retaine his fauour the kingdom of heauen remaines sure vnto vs while a mans stocke remaines though some appurtenances bee taken from him he counts himselfe well enough and so must we in all worldly losses while our title is good to Gods kingdome Herewith our Sauiour Christ comforts his Disciples Luk. 12. 32. Feare not little flocke for it is your fathers pleasure to giue you the kingdome Now if God giue vs that with his fauour in Christ wee may be sure he would giue vs all temporall blessings if hee saw them to bee good for vs for if he haue giuen vs Christ how shall he not with him giue vs all things also Thirdly this promise of Christ to giue his kingdome to them that seeke it and beside to cast all temporall blessings vnto them if they seeke his kingdome principally doth notably commend vnto vs the bountiful goodnes of God for here we see he giues to his children more thē they aske or seeke And this bountie of God Paul expresseth as a ground of our praising God Eph. 3. 20. To him therefore that is able to doe exceeding abundantly aboue all that we can aske or thinke according to the power that worketh in vs be praise in the Church by Iesus Christ where we must obserue that hee speakes of Gods abilitie to be bountifull as brought into actiō in his children so as he is not only able but willing hereunto and hereof we haue daily experience in the blessings of God which we doe enioy for when we pray for spirituall graces God giues them vnto vs and many temporal blessings also This Dauid confesseth Psal. 21. 3. Thou diddest preuent me with liberall blessings and Salomon found it to be true who asking only a wise vnderstading heart receiued therupō riches honour besides his wisedom 1. Ki. 3. 13. And so did Iacob who asking only Gods protectiō with meat to eat clothes to put on though he went out but with a staffe yet returned with two bands Now the consideration of this bountie of God must teach vs these duties First to beware of all sinne whereby we doe offend and displease our God who is so gratious and bountifull vnto vs if our outward estate did depend vpon others we would then be careful so to carrie our selues towards them as that we would not willingly giue them any offence or cause of dislike how much more ought we then to seeke the continuance of Gods fauour towards vs by all good behauiour seeing on him depends our whole estate both temporall and eternall Secondly to trust God with our liues health bodies and all wee haue for foode raiment and protection in the sober vse of lawfull meanes for he is a bountifull God Thirdly to seeke for helpe and succour from God in all distresse and want for hee is bountifull hee giueth to all men liberally and reproacheth no man Iam. 1. 5. and therefore wee must be readie and forward to call vpon him and to make our moane vnto him Fourthly to loue so bountifull a God yea to enforce our hearts to all duties of loue towards him Salomon saith Euery man is a friend to him that giueth gifts Pro. 19. 6. but none is to bee compared to God for the riches of bountie therefore our loue to him should abound Fiftly to be thankefull vnto God for all the good things we enioy for whatsoeuer we haue comes from his bountie and therefore we must say with Dauid What shall I giue vnto the Lord for all his blessings are vpon me Psal. 116. 12 13. In a word we must labour continually in heart life to walke worthy of the Lord to please him in al things beeing fruitfull in all good works as the Apostle saith Colos. 1. 10. Verse 34. Care not for the morrow for the morrow shall care for it selfe the day hath enough with his owne griefe Here Christ the third time repeats his commaundement against distrustful care propoūded first in the 25. verse In which often repetition hee intends to make vs more carefull and diligent both to learne and practise the same And hereto hee also addeth a seauenth reason to enforce and further our obedience drawne from the daily griefe trouble which accompanies euery daie of our life The Exposition Care not for the morrow that is for the time to come This may seeme a strange commandement tending to patronage sloth negligence but wee must know that there is a double care for the time to come I. A godly lawfull care II. A distrustfull and inordinate care The godly care is that whereby a man prouides for in the time present such things as are needfull in the time to come cannot then be prouided this lawfull care wee
shall be giuen you seeke and ye shall finde knock and it shall be opened vnto you In this verse and those which follow vnto the twelft is laid downe the third part of this chapter concerning praier and it consisteth of two branches a commandement to pray and effectuall reasons to perswade vs thereto The commandement is propounded in three seuerall teannes Aske seeke and knocke each whereof hath his promise annexed thereto Ye shall haue ye shall find and it shall be opened vnto you Now for our better vnderstanding of Christs meaning herein two rules must be obserued I. That Christ here speakes not of euery kind of asking in praier but of that onely which himselfe commandeth and alloweth for we may aske and not receiue because we aske amisse as S. Iames saith but he that asketh according to Christs direction in this place shall receiue Now in all acceptable praier to God foure conditions must be obserued I. We must aske while the time of grace and mercie remaineth for if the day of grace be once past we may aske seeke and knocke but all in vaine this is plaine by the fiue foolish virgins who asked sought for oyle but found none yea they called and knocked but it was not opened vnto them Matth. 25. 8. 9. 12. Now the time of this life while God offers mercie vnto vs in his word is the acceptable time and the day of grace 2. Cor. 6. 2. and therefore herein must we aske seeke and knocke II. We must not aske as seemeth good vnto our selues but according to Gods will and as his word alloweth The sonnes of Zebedie were denied their request because they asked they knew not what Matth. 20. 22. But this is our assurance that we haue in him that if we aske any thing according to his will he heareth vs 1. Ioh. 5. 14. III. We must aske in faith that is beleeue that God will graunt vs those things which we aske according to his will Iam. 1. 5 6. If any man lacke wisdome let him aske of God but let him aske in faith and wauer not for the wauering minded man shall receiue nothing of God therfore saith Christ Whatsoeuer ye desire in praier beleeue that ye shall haue it and it shall be done vnto you Mark 11. 24. IV. We must referre the time and manner of Gods accomplishing our requests to his good pleasure It was the sinne of the Israelites that they limited the holy one of Israel by prescribing him what they would haue for their prouision and when they would haue it Psal. 78. 41. we therefore must waite on God as Dauid did Psal. 40. 1. I waited patiently for the Lord and he enclined his eare vnto me and heard me God deferres the graunting of our requests because he would trie the affections of his children Cantic 3. 1. The Church seeketh Christ but cannot finde him that is where and when shee will And indeede herein doe we shew forth faith when we referre the time and manner of receiuing our request to the good pleasure of God for he that beleeueth will not make hast Isa. 28. 16. The second rule to be here remembred concerning prayer is That these promises are not made directly to the worke of prayer but to the person that prayeth and yet not to him simply as he doth this good action of praier but as he is in Christ for whose merite sake the promise is accomplished and therefore Christ here speakes to them whome he takes for graunted to be the true members of his mysticall bodie which is his Church This rule must be remembred for the right vnderstanding of the promises of God concerning prayer for hereby it is plaine that our prayer is not the cause of the blessings we receiue from God but onely a way and instrument in and by which God conuayeth his blessings vnto his children for a true praier is a fruit of our faith in Christ in whome alone all the promises of God are yea and amen that is sure and certen vnto vs. Now hauing found Christs meaning let vs come to such instructions as are to be gathered hence First obserue that Christ doeth not barely propound this commandement to pray but repeates the same by a kind of gradation in three distinct words Aske seeke and knocke whereof the latter imports more vehemence then the former And this he doth to checke the slacknesse and coldenesse of our prayers and to stir vs vp to feruent zeale and diligence in this duetie both in publike and priuate And to mooue vs to godly zeale and diligence in this dutie consider the reasons following I. Christs owne example which in morall duties is a perfect rule Now though he had little need to pray in respect of himselfe for he did neuer sinne yet how often and how long and with what feruencie did he giue himselfe to this dutie he spent whole nights in prayer Luk. 6. 12. and in prayer in the garden he swet water and blood We haue also Moses example who spent fourtie dayes and fourtie nights in praier and fasting for the people when they had sinned Deuter. 9. 18. 19. If he were thus feruent in prayer for their sinnes how earnest would he be for his owne And Daniel humbled himselfe many dayes and prayed feruently for his people Dan. 9. 3. 4. c. Dauid prayed seuen times a day and rose vp at midnight to giue thankes to God Psal. 119. 164. 62. And Paul willeth the Romans that they would striue or wrestle with him by praier to God Rom. 15. 30. All these are worthie examples vnto vs and if we compare our selues with them we shall see we haue much more cause so to doe for our sinnes abound aboue theirs and therefore we had need to pray for the preuenting of Gods iudgements which our sinnes call for against vs. Also we come far short of them in grace and therefore had need to pray for supply thereof against the time of neede for our dayes of peace will not alwayes last wee haue enioyed it long and therefore must looke for dayes of triall for the state of Gods Church is interchangeable II. Reason All of vs must come to deale with God both in the day of death and at the day of iudgement at both which times all worldly helpes and comforts will forsake vs and by no meanes can wee shunne that accompt therefore it will be good for vs while we liue often to set our selues before the Lord that so we may make our selues familiar and acquainted with him against that day But if now we estrange our selues from God in regard of this exercise of prayer then at our ende wee shall finde the Lord to be strange vnto vs and to professe that he knowes vs not which will be woe vnto vs. III. Reason Euery good thing we haue or stand in need of comes from the mercie and bountie of God in Christ and prayer is an
ordinarie meanes for the procuring of Gods blessings we therefore must giue our selues to the faithfull practise of this dutie Indeede if grace and other blessings were our owne or from our selues we might well spare this labour But what hast thou saith Paul to euery Christian that thou hast not receiued be not therefore secure and idle for Gods blessings come not when we snort vpon our elboes but in the vse of meanes and happie are we that may vse those meanes for in asking we receiue in seeking we finde and in knocking it is opened vnto vs. Secondly our Sauiour Christ by trebling this commandement to pray would giue vs to consider that there is some waightie cause we should be instant in this dutie and that is in regard of the great miseries and manifold dangers whereunto we are subiect in this life for as Peter saith the righteous shall hardly be saued and no maruell for we haue without vs the Deuill and all his Angels plotting our destruction and the world a daungerous enemie whereby the Deuill workes within vs we haue our owne corrupt hearts daily drawing vs to the practise of sinne the bane and poison of our soules Now what is to be done in this case surely our onely refuge is constant and seruent praier to God as Christ here implies by this threefold command for in all things we must let our requests be made knowne to God Philip. 4. 6. This hath alwaies beene the practise of all the faithfull as we may see in Gods booke But if we had no example this commandement were sufficient to perswade vs vnto this dutie Also doest thou want any grace of God as faith repentance knowledge zeale patience strength against temptation or assurance of Gods fauour why aske and thou shalt haue seeke and thou shalt finde And this must be our course in outward wants and for temporall blessings as health peace libertie plentie c. Indeede the wicked worldlings seeke to wise men and wise women in their miseries but this is to forsake God and to goe to the Deuill Gods people must goe to their God Isa. 8. 19. Thirdly the trebling of this commandement in diuers tearmes must teach vs to be instant and vrgent with God in prayer this is an holy and acceptable importunitie when the Christian heart giues God no rest Ierem. 29. 12 13. the Lord promiseth to his people That they shall erie vnto him and goe and pray vnto him and he will heare them they shall seeke him and finde him because they shall seeke him with their whole heart Isa. 62. 7. The Lords remembrancers are commanded not to keepe silence nor to giue the Lord any rest Matth. 15. 22. The woman of Canaan is commended because shee will take no answer nor repulse from our Sauiour Christ till her daughter was cured and Luke 18. 5. The poore widow by her importunitie preuailed with the vnrighteous â—udge which parable Christ propounds to teach vs to be constant and earnest in prayer We therefore must shake off our naturall coldnesse and negligence in praier which is the common sinne of the world in regard of this dutie And we must labour for knowledge both of our owne sinnes and miseries and of Gods mercies that so we may pray with vnderstanding and in zeale and feruencie as Christ here requireth Alas many pray not at all and others know not what they aske though they say the Lords praier or some other set forme of praier And most men that haue knowledge suffer their mindes to wander from God by vaine imaginations now all comes for lacke of that feeling in praier which Christ here requireth Thus much of the commandement in generall Now out of the wordes more particularly we may obserue two points First where Christ bids vs Aske seeke knocke he speakes not particularly to some but generally to all his seruants so that all must pray which plainely implies that his best and deerest seruants are during this life in want of some grace or blessing And indeede when God giues most excellent gifts and blessings to his children yet then he leaues them in some notable want or triall for their humiliation and prouocation to prayer Paul was taken vp into paradise and there heard words that cannot possibly be vttered by man in this life this was a great grace and prerogatiue but yet to humble him least he should be exalted out of measure there was giuen him a pricke in the flesh the messenger of Satan to buffet him hereby he was brought to pray most earnestly for deliuerance but yet he must rest contented with Gods grace for God will make perfect his power through the weakenesse of his seruants v. 8. 9. This point must be obserued to discouer to many secure persons their miserable state who feele no want of grace in themselues and therefore thinke all is well But what meanest thou to professe Christ if thou haue no neede of him nor of his graces oh know it when thou saiest in thine owne heart thou art rich and lackest nothing then thou art poore and blind and miserable and wretched And indeede if thou knewest the corruption of thine owne heart thou wouldest crie out with the Apostle in respect of thy wants Oh miserable man that I am who shall deliuer me from this bodie of death Rom. 7. 24. Secondly Christ saying not onely Aske but seeke and knocke doth hereby imply what is Gods dealing many times with his own seruants namely that he forsakes them for a time and in part and in some sort hides himselfe and as it were locks himselfe from them Now thus he dealeth for two causes First hereby to chast 〈…〉 and correct them for their sinnes for iniquitie separates betweene God and his people and their sinnes hide his face from them Isa. 59. 2. Secondly to make triall of his graces in his children to see whether they delight in his loue to shew them their owne weaknes and to mooue th 〈…〉 aue vnto him more inseparable By all which we see it stands 〈…〉 and to pray earnestly and continually for God may forsake vs for our sinnes and he may iustly take occasion to trie what we haue profited by his Gospel which we haue long enioyed with aboundance of peace Thus much of the commandement to earnest prayer Now Christ enforceth it by two reasons First by a promise infolded in this verse with the commandement and confirmed in the next Secondly by a comparison verse 9. For the first The reason from the promise in this verse may thus be framed If they which aske shall receiue if they that seeke shall finde and they that knocke shall be let in then doe you aske seeke and knocke But they that aske shall receiue they that seeke shall finde c. Therefore doe you aske seeke and knocke In this reason our Sauiour Christ teacheth vs that when we pray to God we must bring a speciall faith
of God v. 27. Use. 1. Hence we learne that grace is giuen not to the idle but to them that vse the good meanes ordained of God for the obtaining of grace as the holy exercises of the word in hearing reading meditation and humble and earnest praier and therefore if we would haue grace we must diligently exercise our seluos in these means for faith comes by hearing Rom. 10. 17. And Gods children in all ages haue vsed the meanes to get grace Lament 5. 21. Turne thou vs O Lord vnto thee and we shall be turned and Dauid is plentifull in the meanes whereby he abounded in grace Psal. 119. 33. Teach me O Lord the way of thy sbatutes and verse 99. I haue bâ—d more vnderstanding then all my Teachers for thy restimonies are my meditation So Christs Disciples did not onely heare him preach but desired to bee instructed in those things which they knew not Matth. 13. 36. Declare to vs the meaning of the parable also they prayed him to increase their faith Luk. 17. 5. Here then we may see the cause of that ignorance and want of grace which abounds in the world namely contempt or negligence in the meanes which God hath ordained for the obtaining of grace for the heart of the negligent is like the field of the sluggard that hath no corne in it but is ouer-growne with briers and thâ—â—nes Secondly this serues for the comfort of those that haue as yet but the beginnings of grace in small and weake measure they must not bee discouraged for God hath plentie of grace in store if they can but find and feele their want of grace and lament it vnto God vsing the meanes of the word praier to get supply here is a promise of the holy Ghost who is the storehouse and fountaine of all grace Thirdly this serues for a good ground to confute sundrie â—rrours as first the opinion of vniuersall grace wherby some hold that euery man may be saued if he will for the promise of the holy Ghost without which none can be saued is not vniuersall but here made with restrâ—int to those that aske according to Gods will which none can doe without the spirit which must teach vs to pray in faith without which wee receiue nothing from God Iam. 1. 7. Secondly this ouerthroweth the fond conceit of Anabaptists and Familists which looke for the spirit by reuelation and not in the exercise of the word and praier But we must looke to the meanes in which God giues the spirit and out of that meanes we are more subiect to the delusions of Satan then to the operation of the holy Ghost Thirdly this also confuteth the errour of the Church of Rome who teach that a man by the good vse of the gifts of nature may come to obtaine the gifts of the holy Ghost But there is no larger promise then this in all the Scripture where the gifts of the holy ghost are promised to the exercise of the gift of praier in faith which we cannot doe by nature but by grace And besides when we aske in faith by grace this is no cause of the gifts of the spirit which wee receiue but onely a discharge of our dutie in the exercise of the meanes which God hath appointed whereupon followeth the increase of grace yet no way of our merit but from Gods free mercie and his bountie Verse 12. Therefore whatsoeuer ye would that men should doe to you euen so doe ye to them for this is the Law and the Prophets This verse containes the fourth part of this Chapter concerning equitie and instice And it consists of two branches a commaundement Whatsoeuer ye would c. and a reason for this is the Law and the Prophets For the first The meaning The commandement is propounded in a forme of speech that hath reference to some thing going before Therefore whatsoeuer c. and yet it seemeth very hard that it should depend either vpon the doctrine of praier or of dispensing the word or of rash iudgement Why then is it said therefore c. Some thinke it is to be referred to the doctrine of Iustice which was deliuered in the fift Chapter but that is scarse probable because so many different points of doctrine are handled betweene Others thinke that it doth not depend of any thing that went before but that the word therfore doth abouÌ„d and this is more probable for such particles doe sometimes abound Ioh. 1. 20 he denied and said because â— I am not the Christ where the word because doth abound Now though the word therefore doe abound yet it is not without his vse for it imports that the doctrine here deliuered is a speciall doctrine and a maine conclusion inferred vpon diuers particular duties of Iustice before deliuered in the whole Sermon Whatsoeuer It may seeme that this ought not to be so for many desire and wish euil vnto themselues as children that they may haue their wils to take their pleasure and not be held in subiection vnto their parents or held to good education and so idle persons wish euill vnto themselues for they would not bee set a worke Wee are therefore to know that this must not be vnderstood of euil wishes but of a will and desire wel ordered either by grace and according to the written word or at least by the light of naturall knowledge and conscience so that Christs meaning is this as if he had said Whatsoeuer thing either by the light of nature and conscience or by direction from Gods word you would wish that men should doe to you that doe ye vnto them The commaundement thus explaned containeth two things I. The thing to be ruled and ordered namely our actions to other men II. The rule it selfe that must order all our sayings and doings towards others to wit that desire of iustice equity which euery man by nature would haue others shew to him in all things In this commaundement our Sauiour Christ would let vs see a notable propertie of our corrupt nature namely that we are forward and diligent to exact iustice and equitie at other mens hands towards vs but flacke and backeward to yeeld the same to others againe In other mens doings towards our selues wee are masters able to teach them what they ought to doe but in our owne dealings toward others wee are scarce schollers that will learne their dutie we our selues would be reuerenced and commended but we hardly doe the like to others Secondly here we are taught to auoyd all practises whereby wee might hurt our neighbour either in body goods or good name as lying slaundering vsurie oppression and such like this naturall reason might teach vs for wouldest not thou haue others to defame hurt or oppresse thee then doe not this to them for the rule is not doe as men doe to thee but doe to others as thou wouldest haue them doe to thee
is to repent of our sinnes and this is a fruite of faith In true repentance there be two things the beginning and the nature of it The beginning of it is a godly sorrow when a man is greeued properly and directly because by his sinne he hath offended God who hath beene vnto him so louing a father in Christ. This causeth repentance vnto saluation not to be repented of 2. Cor. 7. 10. and it ariseth not so much from the feare of punishment as from the consideration of Gods mercie making a man displeased with himselfe for offending so louing a God who hath beene so gratious and bountifull vnto him in Christ. The nature of repentance stands in the change of the minde when any person laies aside the purpose of sinning and by Gods blessing and grace taketh to himselfe a new purpose neuer to sinne more This is properly to repent and if this be in truth hence will follow the change of the will of the affections and of all the actions of the life It may be said that an hypocrite may repent as Iudas did Matth. 27. 3. and therefore this is not a good note of doing Gods will Answ. Iudas did repent hee was indeed grieued for his fact wishing with all his heart that it had neuer beene done but this was nothing his sorrow was onely worldly causing death as the Appstle calleth it 2. Cor. 7. 10. arising from the horror and feare of punishment not from consideration of Gods mercy it was without true hatred of sin committed without hope of mercie or purpose to glorifie God by new obedience and so was no true repentance The third worke wherein consisteth the doing of Gods will is new obedience and it is the fruite of both the former whereby a man beeing indued with faith and repentance doth according to the measure of grace receiued indeauour himselfe to yeeld obedience to all Gods commaundements from all the powers and parts both of his soule and his bodie and this I call newe because it is a renuing of that in man whereto hee was perfectly enabled by creation But here it will bee said that many who shall neuer bee saued haue attained to reformation of life and therefore this is not a true and sufficient note of him that shall bee saued Answ. True it is many hypocrites haue reformation of life but yet they faile two waies First their reformation is onely outward not inward their thoughts wills and affections still remaine wicked and corrupt Secondly their obedience is partiall onely to some of Gods commaundements not to all so Herod he would heare Iohn gladly and doe many things but yet he would not leaue his brothers wife But true obedience which proceedeth from true faith hath these heads and branches First the partie must proâ—ue what is the good will of God Rom. 12. 2. Secondly he must restraine his life from outward offences which tend to the dishonour of God and scandall of the Church 1. Thess. 5. 22. 1. Peâ— 2. 11 12. Thirdly he must mortifie the inward corruptions of his owne heart Fourthly he must labour to conceiue new motions agreeable to the will of God thence bring forth and practise good duties so performing both outward and inward obedience vnto God and by these may a man discerne the truth of his obedience and thus we see what professors they be which shall be saued Uses 1. Now considering that saluation is promised to them that â—e doers of Gods will we must hereby be exhorted to become more chearefull in doing Gods will by faith repentance and new obedience and to further vs in this dutie we must vse these helpes I. We must labour for a true perswasion of Gods mercy in the pardon of our sinnes and for the saluation of our soules this beeing truly conceiued will vrge a man to true obedience whereby he may shew himselfe thankefull to God for so great a mercie II. We must consider that we are the temples of the holy Ghost which is a wonderfull dignitie to a sinfull man and in regard hereof we must stirre vp our selues so to liue that we make not sadde the spirit of God which dwelleth in vs. III. We must consider the blessings of God bestowed vpon vs both in soule and bodie one by one and this will mooue vs to loue God which loue we shall shew in keeping his commandements for this is the loue of God that we keepe his commandements 1. Ioh. 5. 3. IV. Let vs consider the threatnings of God against sinne and his iudgements vpon theÌ„ that liue in sinne for euery place is full of Gods iudgements and these will helpe to restraine our corruptions that they breake not forth into action V. We must meditate on the word of God vse feruent praier vnto God for his grace for by this meanes Dauid did notably stirre vp himselfe to faith repentance and new obedience as we may see at large in the 119. Psalme II. Use. In that many hauing faith and repentance and outward reformation of life in some degrees shall neuer be saued we must labour to goe beyond all hypocrites in these graces in faith we must not content our selues with a generall perswasion of Gods mercie but we must labour to conceiue the same to be true and sound touching the remission of our sinnes and the saluation of our soules we must looke that it haue a sound beginning good fruits and stead fast continuance And for repentance we must labour to see that our sorrow arise from the consideration of the goodnes of God whome we haue offended that it breed in vs a change of our minds in the purpose of not sinning whereto must be conformable the will and affections and the whole man And for new obedience we must be as carefull in minde will and affections as in the outward actions of our life and to doe the will of God and than in all Gods commandements III. Vse Many there be that thinke their case good because they liue a ciuill honest life without wronging others openly or wittingly which thing indeed is commendable but yet farre short of that which is required for saluation therefore they must noâ— trust to these broken stâ—â—es of outward and common honestie though they be good things in their kind for many there be that shall neuer come in heauen which haue had farre more in them then these things are and therefore whatsoeuer these persons be they must not rest till they find some portion of true grace in their hearts by vertue whereof they may plainly see themselues gone beyond all hypocrits in the things that concerne saluation vers 22. Many will say vnto me in that day Lord Lord haue we not by thy Name prophesied and by thy Name cast out deuills and by thy Name done many great workes 23. And then will I professe to them I neuer knew you depart from me ye that worke iniquitie In these two verses