melodie to them In which respect they are said to haue harps Reu. 15. 2. as a signe of their cheerefull minde and disposition Ioh 4. 34. While Christ liued on earth it was his meat to doe the will of him that sent him Did hee not then doe it with cheerefulnesse For this alacritie doth Dauid pray where hee desireth God to quicken him Psal 119. 37 88. 4. Sedulitie 4. Sedulitie The heauenly Spirits are both diligent and also quicke and speedy in executing the will of the Lord. Isa 6. 2. They are thereupon said to haue wings and to fly Was not hee of that minde who said Psal 119. 60. I made haste and delayed not to keepe thy Commandements For this end doth the Church desire Christ to draw her Cant. 1. 3. that she might runne after him 5. Ardencie and zeale 5. Ardency The heauenly Spirits in regard of their zeale are said to bee a flaming fire Psal 104. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 combussit Inde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In which respect the title Seraphim is giuen vnto them for it is an Hebrew name taken from heat and burning Isai 6. 2. There is nothing that doth more heat and enflame their loue and delight then Gods will When they know that God willeth this or that they are all on fire till it be done Psal 119. 20. 32. This zeale was in him that said My soule breaketh for the longing that it hath to thy iudgements alwayes And his expectation to haue his heart enlarged sheweth that hee prayed for his holy zeale Reu. 3. 19. Be zealous therefore 6. Constancie 6. Constancie The heauenly spirits serue God day and night Reu. 7. 15. They waxe not weary of doing Gods will As the good Angels still keepe their first estate so the glorisied Saints euer abide in their estate Psal 51. 12. 119. 116. None of them haue yet nor euer will fall away This did hee pray for who oft called vpon God to stablish him This constancie is the grace of all graces It setteth the crowne on all their heads and bringeth men to the fruition of the fruit of all Reu. 2. 10. Be thou faithfull vnto the death and I will giue thee the crowne of life saith he who can make good what hee saith §. 76. Of the things for which thankes is to be giuen in the third Petition and in the direction annexed to it Q. WHat are the particulars for which we are to giue thanks by vertue of the third Petition A. I. All those graces whereby wee are enabled to doe the will of God Ephes 1. 3. As. 1. Illumination of our minds whereby we may vnderstand what is the will of God 1. Cor. 14. 5. 2. Subiection of our will vnto Gods 2. Cor. 9. 13. 3. Happinesse of memory to keepe in mind the will of God Psal 119. 52. 61. that we forget it not after we haue once knowne it 4. Faithfulnesse of conscience to cheere vs when wee doe Gods will 1. Tim. 1. 12. and to checke vs when we transgresse it 5. Setlednesse of heart and affections vpon Gods will Psal 40. 8. 6. Externall obedience in the seuerall parts of our bodie thereto Rom. 6. 17. 7. Power ouer the flesh that drawes vs from the will of God Rom. 7. 24 25. II. All euents of what kind so euer be they losses or other crosses minister matter of Thanksgiuing for they are comprised in the number of those ALL THINGS for which we must giue thankes Ephes 5. 20. For this saith the Apostle is the will of God 1. Thes 5. 18. a reason very proper and pertinent to our purpose Thus did Iob blesse God for taking away Iob 1 21. as well as for giuing Q. What matter of thankes doth the direction added to the third Petition afford A. We ought to bee so much the more thankefull by how much the more heauenly our obedience is as when it is sweetned with Sinceritie seasoned with Integritie quickened with Alacritie enlarged with Sedulitie inflamed with Ardencie followed and crowned with constancie The more excellent the graces be wherewith wee are enabled to doe Gods will the more matter of praise doe they afford This was it that moued Dauid to blesse and praise God againe and againe 1. Chron. 29 10 13 19. that he and his people offered according to the will of God willingly in vprightnesse of heart and with ioy §. 77. Of the duties to be obserued by reason of the third Petition Q. VVHat duties ought we to endeuour after by vertue of the third Petition A. 1. We ought to search the Scripture that we may know the will of God 1. Search the Scripture For in them is the will of God contained This is that searching Prou. 2 4 5. to which knowledge and vnderstanding is promised And for our better helpe herein wee ought diligently to frequent the Ministerie of Gods Word as it is noted of the conuetted Iewes Act. 2. 42. that they continued stedfastly in the Apostles doctrine whereby is declared that they were diligent and constant hearers of the Apostles and also faithfull professors and practisers of their doctrine The former was the cause of the latter The preaching of the Word is a great helpe to bring vs to doe the will of God and that in a double respect First because the will of God is thereby the more clearely distinctly and fully opened vnto vs. Secondly because it is a meanes sanctisied of God to breed credence to the truth of that which is reuealed and aâ—siance therein yea and to bow our will heart and affections to yeeld thereto and to bee setled thereupon In this respect saith the wisedome of God which is especially set forth in the preaching of his Word Pro. 8. 33. Blessed is the man that heareth me watching dayly at my gates waiting at the posts of my doores 2. We ought to hide Gods Word in our heart 2. Remember the word wee may not carelessely let it slip So will all the fruit and benefit of our reading and hearing be lost Psal 119. 11. as meate or physicke that is vomited vp so soone as it is taken Heb. 2. 1. But by retaining Gods Word in minde and memory wee shall be prouoked the more to doe Gods will and kept from transgressing it to which purpose the Psalmist saith Psal 119. 11. Thy word haue I hid in mine heart that I might not sinne against thee Col. 3. 16. Wherefore let the word of Christ dwell in you richly 3. We ought oft and seriously to meditate on the excellencie of Gods will 3. Meditate on Gods word to draw our hearts the more to it Whose heart was euer more set vpon Gods will to do it then g Psal 119. 5 20. Dauids and who did more h 97 99 148. meditate on the excellencie
preparedly into the presence of the King of Kings To the Eminencie of his Person before whom we come 1. Tim 6. 15. I may well adde the Excellencie of the worke which is done No other worke is more excellent then prayer If preparation be requisite vnto any worke then most of all vnto Prayer §. 4. Of the meanes to prepare vs to Prayer Quest HOw doth this Preface teach vs to prepare our selues to Prayer Answ By describing and setting forth God Quest What is thence taught vs Answ His person on whom wee call to be dâ—ly considered A due consideration of his person to whom we pray is an especiall meanes to prepare vs vnto Prayer They who duely weigh the Maiestie of a king aboue other men will with better respect approach his presence I finde it vsuall with the Saints whose prayers are recorded in the Scripture to be ample in setting forth the glorious properties of God in the beginning of their prayers for which purpose note the prayers of a 1 King 8. 23. Salomon b 2. Chron. 20. 6 Iehosaphat c 2. King 19. 6. Hezekias d Ier. 32. 17. Ieremiah e Dan. 9. 4. Daniel f Nehe. 1. 5. Nehemiah g Math. 11. 25. Christ and the h Acts 4. 24. Apostles Meditation hereof is an especiall meanes to thrust out of the heart all bye and base thoughts and to make the soule soare a loft and flie vp euen into heauen yea when a mans Spirit is dull it will exceedingly quicken it to call to minde Gods excellent attributs and great workes and to ponder them seriously The neglect hereof is one cause of that little deuotion which is in many mens hearts Qui accedit ad deum per orationem non perpensa apud animum sublimitate potentiae ad quam accedit turpibus sordidis petitionibus maiestatem dedecorat imprudens Greg. Nyss ds Orat. while they are praying vnto God Yea he that cometh to God in Prayer and doth not duely weigh that surpassing excellencie before which he approacheth doth vnawares dishonour the diuine Maiestie with vnmeâ—te and vnseemely suites §. 5. Of Praying to God alone Quest TO whom may that description noted in the Preface of the Lords Prayer be applyed Answ To God and to God alone None else can be called Our Father in heauen Quest What learne we thence Answ God onely is to be prayed vnto See more of this point in â—he whole armour of God concerning Prayer Treat 3. §. 5. This Prayer is in that point defectiue if any Saint Angel or other creature be to be called vpon Good warrant wee haue both from light of Gods word and also from light of nature to call vpon God but no good warrant any way to call vpon any other §. 6. Of Gods godnesse and greatnesse iointly considered together Q. HOw is God described in the foresaid Preface A. By his goodnesse and by his greatnesse Q. What is thence inferred A. Gods goodnesse and greatnesse are both to be thought on when we pray to God Reade the Prefaces of the Prayers before quoted § 4. and of other like Prayers in Scripture and ye shall find those two properties of old vsually ioyned together The heathen by the light of nature obserued these two to be the most principall attributs of God and thereupon stiled him Optimus Maximus The one of these sheweth how ready God is to heare the other how able he is to helpe so as these are two strong pillars to support our faith A due consideration of them both together Mixture of faith and feare is an especiall meanes to preserue in vs a blessed mixture of Confidence and Reuerence both which are necessarie because the place before which we present our selues in Prayer is a throne at the footstoole whereof we must with all reuerence fall and a throne of Grace to which with all confidence we must approach And thus shall we be kept in the golden meane betwixt two dangerous extremes the gulfe of despaire and the rocke of presumption by either of which Prayer is made altogether fruitlesse For God turneth not to the doubting mind Iames 1. 6 7. and turneth from the proud heart Iam. 4. 6. so as both must needs returne emptie from God Iohn 5. 10. And no maruell for he that beleeueth not maketh God a lyar Psal 10. 4. and the proud thinketh there is no God Learne therefore by the forenamed meditation on Gods Goodnesse and Greatnesse to preserue this soueraigne temperature of faith and feare Gods goodnes set before his greatnesse On Gods goodnesse first let the eye of thy meditation be fixed For Christ teacheth vs to say Our Father before he putteth vs in mind of Gods glorious place in heauen which order he obserued when he himselfe prayed saying Father Math. 11. 25. Lord of heauen and earth In this order the Apostle stiles him Ephes 1. 17. The God of our Lord Iesus Christ and Father of glorie I denie not but that there may be good vse of setting Gods greatnesse before vs and that it may in Prayer be first expressed as it is in the Prayers of Daniel Dan. 9. 4. Nehemiah and other Saints but it must be by such as haue a stedfast faith in Gods goodnesse Nehe. 1. 5. and at that time also must Gods goodnesse be in their mindes as it was in Daniels for so soone as he had said O Lord God great and fearefull he immediatly addeth which keepest couenant and mercie c. The brightnesse of Gods greatnesse would vtterly dazell the eye of man if first immediatly and onely it should be fixed thereon This direction is of singular vse to vs base sinfull wretched creatures who cannot but be astonished at the thought of Gods greatnesse power iustice iealousie and other like attributes Hitherto of such generall instructions as the Preface of the Lords Prayer teacheth The particular branches shall in order be handled The first whereof concerneth Gods goodnesse in this clause OVR FATHER wherein we are to consider First the relatiue title giuen to God FATHER Secondly the correlatiue particle OVR whereby a particular application of that generall relation is made In handling the title we will declare First the thing it selfe here attributed to God which is PATERNITIE or FATHERHOOD Secondly the manner of expressing it in the vocatiue case and second person as if more fully it had bene thus said O THOV OVR FATHER §. 7. Of this title Father applyed to God Q. Father a title proper to God IS this title Father proper to God A. Yea most properly it appertaineth to him For it is the true and proper title of him that giueth a being to that whereof he is called a Father They therefore among men that vnder God are instruments of the being of others who bring children forth into this world are most vsually called Fathers But it is God onely that doth truly and
then to be sonnes of God Consider this all ye that call God Father especially ye into whose hearts God hath sent forth the Spirit of his Sonne crying Gal. 4. 6. Abba Father In filiorum ordinem profecti pro patris nostri gloria toâ—um impendamus affectum dicentes sanctificetur nomen tuum Ab. Isa de Orat. c. 18. We that are in the ranke of Gods children ought wholly to apply our selues for the glorie of our Father saying Hallowed be thy Name §. 30. Of preferring Gods honour before all other things Q. VVHat learne we from the precedence of this Petition A. 1. Gods honour ought to be preferred before all things 2. Gods honour is the maine end whereat all our desires ought to aime The order of the Decalogue and the placing of the first commandement before all the rest doth confirme the former of these instructions Mat. 6. 33. so doth this exhortation First seeke the kingdome of God All priorities are comprised vnder that particle First Ioh. 12. 27 28. Both before and aboue all things is that to be sought Christ preferred his Fathers glory before his owne life yea and before freedome from that bitter agony whereunto he was brought being our Suretie For thus in his prayer he reasoneth about that point What shall I say Father saue me from this houre Bnt for this cause came I vnto this houre Father glorifie thy name And then he resteth as in that which aboue all he desired This mind by the same Spirit was wrought in Saint Paul who counted not his life deare Acts 20. 24. 21. 13. but was readie to dye for the name of the Lord. Q. Is Gods honour to be preferred before our eternall saluation A. 1. These two cannot stand in opposition Our saluation standeth with Gods honour The more we seeke Gods honour the more we helpe forward our saluation and the more we seeke our saluation aright the more wee aduance Gods honour 2. If they could stand in opposition Gods glory to be preferred before our saluation then without contradiction Gods honour should be sought rather then our owne saluation On which ground Moses made this transcendent Prayer Exod. 32. 32. If not blot me I pray thee out of thy booke which thou hast written Gods glorie is of all things the most excellent Eccl. 7. 1. and pretious If a mans name be better then pretious ointment Pro. 22. 1. and great riches What is Gods Hee primum fieri petionus quod maximum vt nobis gloriae illius innotescat sanctitas illibata Bern. in Quadr. Serm. 6. Now the more excellent a thing is the more it is to be esteemed and preferred Besides by seeking and setting forth Gods honour we seeke and set forth our owne For as it is in it selfe an honorable thing to honor God so God that can and will performe it hath said Them that honour me will I honour Is there not then good reason to desire aboue all other things that Gods name be hallowed 1. Sam. 2. 30. §. 31. Of aiming at Gods honour in all things THat Gods honour is also the maine end whereat all our desires ought to aime is euident by that pertinent exhortation of the Apostle 1. Cor. 10. 31. Whatsoeuer you do do all to the glorie of God Phil. 1. 20. This was his reioycing that the Lord should be magnified in him Rom. 9. 22 23. whether it were by life Eph. 1. 6. or by death God himselfe maketh his glorie the end of all his counsels and actions Pro. 16. 4. But that end which he aimes at we also must set before vs. As for this end it is the highest chiefest and best end whereunto any thing can be referred It is the end of this first Petition of all the rest for the perfection of Gods kingdome and subiection to his will tende directly to his glorie As for the other three Petitions though in the matter of them they concern our good yet in the manner of seeking our good namely of God they make to Gods glorie For in the fourth Petition Gods prouidence in the things of this life is acknowledged in the fift his mercie in pardoning sinne in the sixt his power in keeping safe from all assaults This may serue as a touch-stone to trie the soundnesse of a Religion Our religion giueth more glorie to God then poperie In opposition betwixt diuerse religions marke which cometh nearest to this marke nnd most tendeth to this end If the religions of Protestants and of Papists be well touched with this touch-stone and equally poised in these ballances it will easily be found that the reformed Religion is much more sound then the other For one maine difference betwixt vs and them in all our controuersies is this that we take away from man all manner of glorying in himselfe and giue the glorie of all to God But they rob God to giue to man matter of trusting vnto himselfe and vnto others like himselfe and of boasting in himselfe and others Instance the controuersies we haue with them about the authoritie of the Church aboue the Scriptures The power of Popes and Priests Adoration and Inuocation of Angels and Saints Their intercession The inherent vertue of Sacramtes Mans free-will to good Workes of satisfaction and supererogation Merit of workes Indulgences Pilgrimages and many other like these This also may serue as a touch-stone to try particular actions The more they aime at this end the better they be Though a worke seeme otherwise neuer so good yet if Gods glorie be not the end of it it onely seemeth to be good as that which seemeth to be what it is not To giue almes to pray to fast are workes in the generall matter and substance of them good yet in these Christ censured the Pharises Math. 6. 1. c. and warned his Disciples not to be like them and that because they missed of this end Let vs therefore in all things aime especially at Gods glorie §. 31. Of the particulars to be prayed for vnder the first Petition Q. VNto how many heads may those particulars which in the first Petition we are taught to pray for be referred A. Vnto three especially For we are taught there to desire 1. Such graces in our selues as may enable vs to hallow the name of God 2. Such graces in others as may enable them thereto 3. Such an ouer-ruling prouidence in God as may direct euery thing thereto Particulars prayed for in regard of our selues Q. What are the graces which we desire for our selues to the foresaid end A. Such as are requisite for euery power of our soule and part of our body to make them fit instruments of hallowing Gods name as 1. For our vnderstanding 1. Knowledge of God we desire knowledge of God that as the Apostle prayeth God would giue to vs the Spirit of wisedome and reuelation in the knowledge of
indeed as good an opinion and as high an esteeme of Gods will as Dauid had we would cleaue as close to it as he did 2. A right discerning of the vanity and corruption of the creatures will especially when it is not agreeable to Gods but swerueth from it Psal 94 11. In this respect it is said The Lord knoweth the thoughts of man that they are but vanity Iob 5. 13. and He taketh the wise in their craftinesse If we could truely and thorowly discerne as much would wee be so blockish as to preferre the will of any man before Gods 3. A deniall of our owne will a point which the wise man much presseth Pro. 3. 5 7. in these and such like prohibitions Leane not to thine owne vnderstanding Be not wise in thine owne eyes Seldome or neuer are selfe-conceited men brought to yeeld simple obedience to Gods will They will bee so inquisitiue into the ground and reason thereof that if they be not satisfied therein their owne will Pro. 26. 12. and not Gods shall be done There is more hope of a foole then of such an one 4. Mortification of the flesh Gal. 5. 17. For the flesh lusteth against the Spirit so that wee cannot doe the things that we would When we would doe the will of God Rom. 7. 28 c. yea and delight in the Law of God after the inner man wee shall finde the flesh warring against that Law of the minde and bringing vs into captiuitie to the law of sinne This made Saint Paul with so bitter an exclamation to say O wretched man that I am who shall deliuer me from the body of this death Q. What desire wee in regard of the extent of the fore-named Rule be done A. 1. An accomplishment of whatsoeuer God hath determined That what God willeth to be done may accordingly bee done whether the creature will it or nill it For we ought to beleeue that God wisely willeth all things to the best and thereupon to desire that his counsell and purpose may stand and euen from our hearts to say m Act. 21. 14. The will of the Lord be done n 2. Sam. 15. 26. Let him doe as seemeth good to him 2. A contented submission to euery thing which God bringeth to passe Hereof we haue worthy patternes in the examples of o Iob 1. 21. Iob p 1. Sam. 3. 18. Eli q 2. Sam. 16. 10. Dauid r 2. King 20. 19. Hezekiah and other Saints Wee can not be ignorant that euents doe declare the determined purpose of God When such and such a thing is falne out we may then conclude that God had so and so purposed it For as Gods Word declareth his approuing will what he would haue so euents declare his peremptory will what hee will haue Our submission therefore to Gods will is tried in both This is to bee applyed to all manner of crosses and losses whether of goods children or other friends to death it selfe or to any other thing that may seeme bitter to vs. Q. What desire we in regard of the place here specified for doing the will of God In earth A. 1. Grace well to vse the time of this mortall life For the time while wee abide on earth is f; Ioh. 9. 4. the day wherein wee may worke and t Gal 6. 10. the time of doing good n Ioh. 9. 4. Christ tooke the aduantage of the day and x 1 Phil. 2. 5. we ought to bee of the minde of Christ Thus shall wee shew that wee haue as great respect to Gods honour as to our owne happinesse and as great a desire to doe the worke appointed as to receiue the reward promised 2. Vniuersall subiection to Gods will throughout this world For this indefinite phrase in earth sheweth that our desire ought to bee extended to all that are on the face of the earth We pray not that Gods will be done only in our own house or in our owne countrey or in the countries neere adioyning to vs but in earth x 1 Psal 67. 2 c. All the graces therefore before mentioned to be craued for our selues must also bee craued for euery member of the militant Church §. 74. Of the things to be prayed for in the direction of the third Petition WHat are we taught to pray for in regard of this direction Quid est aliud dicere Fiat volâ—â—tas tuâ— in coelo sicut in terra quam vt sint homines similes Angelis c. Abb. Isa de Vrat c. 20. as it is in heauen A. In generall a conformitie of the Church militant to the Church triumphant That though these two parts of Gods Church be in one place distant one from another yet they may bee of like minde and disposition towards God and his will In this respect we are said to be partakers of the heauenly calling and our conuersation to be in heauen Heb. 3. 1. 2. In particular such a manner of obedience as is performed by the Saints and Angels in heauen Phil. 3. 20. §. 75. Of the distinct heads of the manner of doing Gods will in heauen Q. TO how many heads may their manner of obedience be reduced A. To sixe especially which are these that follow 1. Sinceritie 1. Sinceritie Whatsoeuer those heauenly spirits make shew of Reu. 14. 5. they doe it from the heart In their mouth is found no guile for they are without fault before the Throne of God 21. 27. None that maketh alye can enter into that pure place 22. 15. They are without whosoeuer loue lies All in heauen shine as the Sunne They are transparent Mat. 13. 43. there is no couer for hypocrisie This sincerity did Dauid desire where he prayed that God would take from him the way of lying Psal 119 29 36 80. and encline his heart to his Testimonies and let it be vpright in his Statutes 2. Integritie 2. Integritie Reu. 14. 4. which is an vniuersall subiection to euery part of Gods will The heauenly spirits follow the Lambe whether soeuer he goeth In all places they attend vpon their Lord and alwayes behold his face Mat. 18. 10. to know what his will is that they may doe it They are therefore by a kinde of excellency said to doe his commandements Psal 103. 20 hearkening to the voice of his Word Neuer was there any stop or stay in any that euer entred into heauen at any thing that God willed to be done This integritie also did Dauid desire where he said Oh that my wayes were directed to keepe thy Statutes Psal 119 5 6. then shall I not be ashamed when I haue respect to ALL thy commandements Deut. 5. 29. yea this did God himselfe earnestly desire for his people 3. Alacritie 3. Alacritie There is nothing wherein the heauenly spirits shew more cheerefulnesse then in doing Gods will It is musicke and
our many forfeitures of couenant the forenamed directions are daily to be obserued §. 111. Of Popish indulgences for sinnes to come and Shriuing in Lent COntrarie to this branch of this Petition are the blasphemous Indulgences which by Popes and popish Priests are giuen for sinnes to come See §. 126. and that not onely for some particular sinnes Vid. Hadrian in tract de Indulg Nauar. de Iubil Cornubens de Indulg Ioh. de Turrecr in Comment de Poen Bell. de Indulg whereby they eag on and embolden men to commit those sinnes but also for all manner of sinnes not for a day or a weeke or a moneth or a yeare but for many yeares yea all their life And lest they should feare vengeance and punishment for their sinnes after this life in Purgatory with which fiction they much affright their people they extend their indulgences farre beyond the times which they themselues doe set for Purgatorie euen vnto * Indulgentiae interdum continent condonationem poenitentiae quindecim vel viginti millium annorum Bellar. de Iudulg l. 1. c. 9. Auditum sub coelo non legitur quod corum voce depromitur Date nobis veniam dum tamen nos in errore manemus Gelas Epist ad Faust Concil Trid. §. 14 c. 5. 6 7. 8. fifteene and twenty thousand yeares Are not flood-gates hereby wide opened to all manner of licentiousnesse are not men hereby made not onely secure but also impudent in committing sinne By those indulgences men are taught to say Grant vs pardon euen while we commit sinne Was euer the like heard To the like licentious libertie doth their superstitious custome of Auricular confession and of absolution thereunto giuen by a Priest once a yeere in Lent bring men Yet this is not onely by ordinarie custome practised but by their great Councell at Trent warranted §. 112. Of neglecting to seeke discharge of sinne till Easter or till a day of visitation or death VVHat now shall wee say of such among vs as put off all serious and thorow examination of themselnes confession of their sinnes and renewing of repentance of Easter when they intend to receiue the holy Communion Though they forbeare the superstitious practise of Auricular confession yet they make as wide a gap for licentiousnesse and wickednesse as Papists doe For such commonly make little o◠no conscience of any sinne till about Easter time And is there not iust cause to thinke that that shew of conscience which they then make is but a meere shew and that it sauoureth more of fond superstition then of sound Religion Can it be imaginned that such as all the yeare long let loose the raines to impietie and iniquitie can once in the yeare make a thorow examination of their soules and confession of their sinnes Neither will they haue any minde to diue to the depth of such a sea neither if they had a will thereto could they possibly doe it Such mens soules must needs fester for want of timely and due search thereinto Much more desperate must there case needs be The danger of putting oft exa mination and repentance too long who are so farre from a dayly yea and yearely searching of themselues and seeking to be discharged of their sinnes as all their life long they neuer thinke of any such matter vnlesse God by some extraordinarie iudgement bring them as hee brought Pharaoh Exod. 10. 16. generally and confusedly to acknowledge that they haue sinned or vnlesse they obserue death to haue seased vpon them at which time if their sinnes bee laid before them either their heart is like 1. Sam. 25. 37. as Nabals to die in them and to become sencelesse as a stone or else their conscience to be as Iudas his conscience was Math. 27. 5. was a racke or rather an hell vnto them vncapable of comfort For at the time of death the bodie is weake the heart faint the spirits dull yea to him that hath not before made his peace with God the thought of death can not be but very terrible a meanes euen to astonish him that is otherwise feeble dull and heauy Satan that is not ignorant hereof taketh great aduantage there at and is then most busie to tempt and most fierce and forward to assault when man is least able to resist And whereas all our hope of standing against Satan is in Gods helpe such as haue all their life long prouoked Gods wrath and vsed no meanes to be reconciled to him can haue little hope in the last act to receiue helpe from him §. 113. Of the wofulnesse of the debt of sinne Q. WHat doctrine doth the resemblance of sinne to debt imply A. Sinners debters to God iustice Sinne maketh man bound to the reuenging iustice of God He that thus prayed to God Psal 143. 2. Enter not into iudgement with thy seruant well knew as much Euery sinne is a breach of Couenant betwixt God and man It maketh forfeiture thereof As a debter therefore that hath made forfeiture of his bond stands liable to the reuenge of the Creditor or rather as a malefactor that hath transgressed the Law of his Soueraigne is liable to the penaltie of the Law so a sinner to the iust reuenge of Gods Law Take notice hereby of the horrible nature of sinne Horriblenesse of sinne It kindleth the wrath it prouoketh the reuenge of the Creator Who knoweth the power of his anger Psal 90. 11. As his greatnesse is so is his anger Infinite insupportable Hence is it that the creature on whom it lyeth lyeth vnder it eternally For hee is no way able to ease himselfe of that burden If this were duely weighed and seriously thought of when we are tempted to any sinne would we be so foolish as for a little momentany delight to runne into such a debt as will cast vs into that prison out of which there is no release and in which there is torture and torment endlesse and easelesse We count them miserable that fall so farre into mans debt as they are neuer able to discharge it What may we then thinke of such as fall into this debt of sinne Take also hereby further notice of the necessitie of such a Surety as Iesus Christ is Necessitie of Christs Suretiship God-Man in one person For such is the debt of sinne as no creature in heauen or in earth was able to discharge it If Christ had not vndertaken the discharge thereof our case had been like to the case of those Angels who are reserued in euerlasting chaines vnder darknesse Iude verse 6. vnto the iudgement of the great Day §. 114. Of euery sinne being mortall yet not equall Q. WHat doth the penaltie whereby sinne is made a debt import A. Sinne is mortall Yea because this Metaphor Debts being of the plurall number is indefinitely vsed and compriseth all manner of sinnes vnder it I may further inferre that Euery sinne is mortall For
iustice of God Deut. 28. 15 16 c. For this end doth the Law distinctly set downe the curses which by sinne are pulled on man 2. Knowledge of a mans owne sinnes How he himselfe being guilty of sinne is a debter to God and in that respect in a most wofull estate This did Dauid well know when he said I know mine iniquitie and Iob who said Behold I am vile Psal 51. 3. Iob 40. 4. 3. Sence of the burden of sinne All the knowledge that can be had of the horriblenesse of sinne and of the multitude and hainousnesse of the sinnes whereof wee stand guilty will not sufficiently moue vs to be eased of the burden of them till we feele the weight thereof lying on our owne soules and euen oppressing them This made Dauid so earnestly desire God not to rebuke him in anger For of that earnest sute he rendereth this reason Mine iniquities are gone ouer mine head as an heauy burden they are too heauy for me Psal 38. 1 4. 4. A broken heart and contrite spirit A man may feele the heauy burden of sinne and yet not seeke to bee eased but lye vnder it as a beast or as one that despaireth of all helpe But if the heart be truely broken and touched to the quicke with the sence of sinne it will not let a man rest till hee haue obtained pardon Psal 51. 17. In that Psalme where Dauid most earnestly craueth pardon he sheweth that he had a broken heart 5. Humble confession of sinne For this Petition is a plaine acknowledgement thereof Without f Prou 28. 13. confession there is no hope of pardon but g 1. Ioh. 1. 9. Psal 32. 5. promise of pardon is made to him that confesseth his sinne 6. Earnest desire of pardon That we may be freed from the guilt and punishment of sinne To confesse sinne and not to desire pardon is but to put in an euidence against our selues This is that which is most distinctly expressed in this Petition and which hath euer been performed by all the Saints 7. Knowledge of Gods free grace and rich mercy Without this though a man neuer so much feele the burden of sinne he hath no sure ground nor can haue any heart to seeke pardon It appeareth that Dauid was well instructed therein Psal 51. 1. in that hee doth so much plead and presse it 8. Vnderstanding of the sacrifice of Christ What that sacrifice was i 1. Pet. 1. 19. the pure and precious bloud of the Sonne of God By whom it was offered vp k Heb. 9. 14. by himselfe thorow his eternall Spirit For whom euen for vs l 1. Tim. 1. 15. miserable sinners To what end to be m 1. Tim. 2. 6. a ransome for our sinnes that so satisfaction might be made to Gods iustice for the same This sacrifice added to God◠mercie shewes how perfectly Gods mercy and iustice meet together in mans Redemption No maruell then that n 1. Cor. 2. 2. Saint Paul desired to know nothing but Iesus Christ and him crucified 9. A right discerning of the perfection euen of the actiue obedience of Christ and of the end thereof how hee o Math. 3. 15. fulfilled all righteousnesse and how p Rom. 5. 19. we are made righteous thereby Thus we may see how the debt of obedience which wee owe and are not able to performe is performed by our surety and we by reason thereof are accepted as righteous 10. An high esteeme of Christ For Christ the great things that he hath done and suffered and the many great benefits which issue from thence are not for hogges that as vile things will trample them vnder feet Phil. 3. 8. Saint Paul accounted all things but losse and dung in comparison of Christ 11. Hungring and thirsting after Christ and his righteousnesse Luke 1 53. These are they that shall be satisfied and filled Math. 5. 6. and in that respect are blessed 12. Faith in the pardon of sinne All the forenamed points without this Ioh. 5. 24. will but aggrauate a poore sinners misery This is it that bringeth a quietus est Luke 7. 50. a full discharge with it In the disease and distresse of the soule thorow sinne Christ will say as he did to such as were afflicted in body Math. 8. 13. 9. 22. As thou hast beleeued so be it vnto thee Thy faith hath made thee whole 13. Peace of conscience Rom. 5. 1. This followeth faith and giueth good euidence to the soule of the discharge thereof from sinne These are especiall graces that respect the pardon of our owne sinnes §. 162. Of graces to be prayed for in regard of the pardon of others sinnes Q. VVHat things in regard of the pardon of others sinnes are to be prayed for A. 1. Compassion by reason of them Considering the wofull plight where into sinne bringeth men our bowels ought to be moued thereat Mar. 3. 5. It is noted of Christ that he grieued for the hardnesse of the Iewes hearts Was there not great compassion in him that thus prayed for others Exo 32. 31 32. Oh this people haue sinned a great sinne yet now if thou wilt forgiue their sinne and if not blot me out of thy Booke This compassion will make vs as earnest for the pardon of the sinnes of others as of our owne 2. Humiliation for them Ezr 9. 3. Good Ezra was so deiected and humbled for the sinnes of others as hee rent his garment and Mantle and pluckt off the haire of his head and beard and fell downe astonied 3. Confession of them It was vsuall with the Saints to confesse vnto God the sins of others For which purpose the confessions of d Exod. 32. 31. Moses of e Ezr. 9. 6 7. Ezra of f Neh. 1. 6. Nehemiah of g Neh. 9. 16 c the Leuites of h Dan. 9. 20. Daniel and of others are worthy to be obserued Humiliation and confession of others sinnes is an euidence of an holy zeale of Gods glory Feare of the iust vengeance of sinne may make vs humble our selues for our owne sinnes and penitently confesse them to God But to be so affected for others sinnes as it sheweth a brotherly fellow-feeling so an holy indignation against sinne as it is a sinne offensiue to the diuine Maiestie 4. Supplication for the pardon of them This is the maine dutie expressely taught in this Petition It is an especiall meanes of obtaining pardon for others sinnes But it is not in our own power to doe it i Zac. 12. 10. It is a gift of the Spirit and a gift promised We may therefore yea and we must pray for it And hauing it then say to God as Moses did k Num. 14. 19. Pardon I beseech thee the iniquitie of this people and as Christ did l Luke 23. 34 Father forgiue them and as Stephen did m Act. 7. 60. Lord
is an especiall kinde of glorifying God Great cause haue wee so to doe For hereby all the vertue and efficacy of Christs sacrifice is applyed to vs. 8. The Gospell whereby all the forenamed blessings are reuealed Col. 1. 3 5 6. Expressely doth the Apostle giue thankes for this All the rich treasures of the mysterie of Godlinesse would be of no vse to vs if by the Gospell they were not opened to vs. 9. The Sacraments whereby remission of sinnes is sealed vp Acts 8. 39. 16. 33 34. and so ratified and assured vnto vs. When the Eunuch and the Iayler were baptized they reioyced which being done spiritually in the Lord it includeth a praising of God And to shew that the holy communion is a matter of thanksgiuing the Apostle stileth it 1. Cor. 10 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the cup of blessing And from the Primitiue times of the Church vnder the Gospell it hath beene called the Eucharist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Grata beneficij recordatio that is A gratefull commemoration of a thing 10. Sight and sence of sinne and sorrow for the same These are preparing graces needfull for such as expect pardon of sinne 2. Cor 7. 9. The Apostle reioyced and thanked God for these graces in the Corinthians a Luke 7. 47. They are euidences of remission 11. Vnderstanding of the mysteries of the Gospell The Gospell is a light that reuealeth those mysteries But what is light without sight A blind man in the brightest sun-shine receiueth no benefit by the Sunne The Apostle therefore that preached the Gospell to the Corinthians 1. Cor. 1. 4 5. thanked God that they were enriched in all knowledge 12. Faith in the Lord Iesus m Luke 7. 50. By it pardon is obtained Concerning it thus saith the Apostle Ephes 1. 15 16. After I heard of your faith in the Lord Iesus I cease not to giue thankes for you 13. The fruits of faith as a quiet conscience a ioyfull heart and comfortable spirit and such like 2. Cor. 1. 4. These being kindely wrought giue euidence of our discharge of sinne 14. Meanes and euidence of pardon giuen to others As wee pray for the pardon of others sinnes so wee must be thankefull for the euidences which wee see thereof In this respect the Church of the Iewes glorified God for repentance to life granted to the Gentiles Acts 11. 18. This their repentance was an euidence of Gods mercy in pardoning their sinnes These are good things for which God is to be praised by vertue of the Fift Petition §. 165. Of the things for which thankes is to be giuen by vertue of the condition annexed to the Fift Petition Q. VVHat are the particular good things for which thankes is to be giuen to God by reason of the condition annexed to the Petition A. 1. All the euidences of Gods indulgences towards vs in pardoning our sinnes For to this end is our profession of forgiuing others heere expressed where therefore there is such an euidence as we may boldly make profession thereof wee ought to be thankefull for it Thus doth S. Paul giue thankes as for faith in the Lord Iesus Col. 1. 3 4. so for loue to all the Saints an euidence thereof 2. The meanes whereby wee are kept from taking reuenge Thus did Dauid blesse God for sending Abigail to keepe him from auenging himselfe with his owne hand 1. Sam. 25. 32 33. 3. The alteration of our wrathfull and reuengefull nature We could not in truth make this profession Rom. 6. 17. We forgiue if our nature were not altered 1. Tim 1. 13. 4. That measure of brotherly loue which we haue 2. Thes 1. 3. Without loue all shew of forgiuing is but a meere shew 5. A spirit of meekenesse Iam. 3. 17. and patience These and other like graces make vs readie and willing to forgiue This Spirit commeth from aboue Eph. 1. 3. and is one of those spirituall blessings for which God is to be blessed 6. An heart seasoned with truth 1. Chro. 29. 13 17. By vertue thereof we are emboldned euen in relation to Gods forgiuing vs to say As we forgiue Hitherto of the matter of Thanksgiuing which the fift Petition affordeth §. 166. Of Duties required in regard of desire of pardon of our owne and others sinnes Q. VVHat Duties are we to endeuour after by vertue of the fift Petition A. Both such as concerne the Petition it selfe and also the Condition annexed to it In regard of the Petition we ought 1. To acquaint our selues with the Law of God This is needfull because 1. a Rom. 3. 20. 7. 7. By the Law is the knowledge of sinne See the whole Armour of God in Eph. 6. 16. Thereby therefore wee shall know what sinners we are and in how great need we do stand of pardon 2. b 2. King 22. 19. Acts 2. 37. 24. 26. By the Law is mans soule humbled Treat 2. part 6. § 20. pricked and broken and thereby prepared to seeke pardon 3. By the Law man is stript of all selfe-conceipt c Rom. 3. 19. Euery mouth is stopped and all the world made guiltie thereby 2. To be well instructed in the Gospell and in the promises thereof as d Luk. 1. 4. Theophilus was For 1. e Acts 26. 18. by the Gospell the grounds of pardon are reuealed 2. f Rom. 10. 8. Eph. 1. 13. By it faith is wrought 3. g Rom. 10. 15. Eph. 6. 15. By it the conscience is quieted 3. To partake of the Sacraments For h Rom. 4. 11. they are seales of our discharge 4. To confesse our sinnes to God For i 1. Ioh. 1. 9. if we confesse our sinnes God is faithfull and iust to forgiue vs our sinnes 5. To aske pardon This is the dutie here expressely set downe 6. To beleeue pardon For k Mar. 1. 15. faith is a dutie required of all to whom the Gospell is Preached These are duties that concerne the pardon of our owne sinnes Duties required in regard of the extent of this Petition for the pardon of others sinnes as well as our owne are these that follow 1. To take notice of the sinnes of others That so we may the better discerne what great cause there is to pray for them For this end they which espied the great sinnes of the Iewes told Ezra thereof Ezr. 9. 1. 2. To make knowne to other men sinning their sinnes Thus may they be brought to be humbled and to find mercy for them as Dauid was humbled and found mercy 2. Sam. 12. 7 8. 3. To make confession of them to God Exo. 10. 6. As Ezra Daniel and others did and procured pardon 4. To pray for pardon for them Dan. 9◠As the forenamed Saints did For by a faithfull and feruant prayer of the righteous if one haue committed sinnes they shall be forgiuen him
their whole Liturgy haue omitted it Yea the vulgar Latin traÌ„slatioÌ„ hath left it out of the text in that place where it is expressed by S. Mathew and the Rhemists english translation doth so also Bâ—llarm de Boâ— Oper. lib. 1. cap. 6. Certum est â—a verba non esse de Textu euangeliâ—â— sed inserta fuisse à graecis And the great Champion of Papists where purposely hee vndertaketh to expound the Lords Prayer cleane omitteth this clause and auoucheth that It is certaine that those words are not of the euangelicall Text but were inserted by the Greekes But as diligent searchers into all sorts of greeke copies as he haue found it not onely in the expositions and commentaries of greeke Fathers but also in most of the greeke copies of the New Testament And the ancient Syriack translator who was none of the greeke expositors hath it Yea many of the Latine Fathers also make mention thereof as of a part of the Lords Prayer though some of them sometimes in their expositions haue omitted it Obiect Saint Luke hath left out this clause Luke 11. 1. c. Answ The History which Saint Luke recordeth as an occasion of setting downe the Lords Prayer is not the same which Saint Mathew recordeth but another The occasion mentioned by Saint Mathew was this The hypocriticall Pharisees got to themselues the name of deuout persons by their frequent and much praying But Christ obseruing their Deuotion to be but plaine superstition discouereth sundry of their aberrations both in the manner and also in the matter of their prayers and to giue his Disciples and others a patterne whereunto if they held close they might sufficiently be directed in the matter aud manner of prayer he prescribeth that forme which is thereupon called the Lords Prayer It was therefore necessary that this patterne of Prayer should be perfect without deficiency or superfluity The occasion mentioned by Saint Luke was this Iohn the Baptist had declared to his Disciples what things especially they should by prayer aske of God Thereupon Christs Disciples entreate their Master to doe the like for them On this occasion therefore it was sufficient for Christ to note out such principall points as were most behoofull to be asked of God though hee did not prescribe so perfect a forme as that which is recorded in his Sermon on the Mount Let it now bee well considered whether they that vse the Lords Prayer as a perfect patterne haue sufficient cause from Lukes not mentioning of this forme of praise cleane to omit it Surely as Saint Mathew hath recoded this prayer Christ vttered it and so is it to be vsed of vs when it is vsed as a forme or patterne of Prayer §. 238. Of adding Praise to Petition Q. VVHat doth the adding of this last part of the Lords Prayer to the former import A. Praise must be added to Petition If a Psal 50. 15. Phil. 4 6. expresse precepts approued b Dan. 6. 10. Col. 1 3. practises pretious c 1 Sam. 2. 30. Psal 50. 23. promises gracious d Luk. 17. 19. approbations plentifull e 2. Chr. 20. 22. remunerations be motiues to stirre vs vp to performe a dutie motiues are not wanting to prouoke vs to praise God especially to prouoke such as haue the Spirit of supplication bestowed vpon them and haue a ready minde and forward will to present Petitions vnto God according to their needs For 1. Praise is the end of Petitions Wee call vpon God for such and such blessings that we may praise and blesse God for the same 1. Chro. 16. 35. Thus are we taught to pray Saue vs O God of our saluation that we may giue thankes to thy holy Name and glory in thy praise 2. Praise maketh Petition powerfull For God is most willing and ready to grant their Petitions whose heart hee knoweth to be ready and willing to praise him To giue praise for former benefits is an effectuall meanes to obtaine further benefits The tradese-man that dealeth with a chap-man that is carefull to pay for wares formerly receiued will bee ready to trust him with more according to his neede On this direction Offer vnto God thanksgiuing Psal 50. 14 15. this inuitation is made Call vpon mee in ihe day of trouble and I will deliuer thee 3. Praise is a due debt which Petitioners are bound to pay He that inuiteth thee to call on him and promiseth to deliuer thee requireth and expecteth this recompence thou shalt glorifie me Psal 50. 15. 4. Praise is all that we can returne vnto God for all his benefits to vs. Psal 116. 12 13 17. Where this question was made What shall I render to the Lord for all his benefits towards me this answer was giuen I will take the cup of saluation that is I will offer a solemne Sacrifice wherein and whereby I will shew the deliuerances and preseruations which God hath afforded to me For by way of exposition hee addeth a little after I will offer the Sacrifice of Thanksgiuing 5. Praise is an euidence of that good respect wee beare to God By Petition we shew the respect which wee beare to our selues Luk 17. 13. c. The ten Lepers which came to Iesus and cried Haue mercy on vs shewed a care of their owne welfare onely one who returned to giue glory to God shewed his care of Gods honour 6. Praise moueth God to shew good respect to man For he that thus said 1 Sam. 2. 30. Thâ—m that honour mee will I honour will performe what he hath said 7. Praise is the greatest honour that wee can giue to God For thus saith the Lord himselfe Psal 50 23. Who so offereth praise glorifieth me 8. To praise God is the most heauenly exercise that in this world can be performed The celestiall spirits spend their time therein Reu. 5. 13. And 7. 11 12. 19. 1. c. 9. A setting forth of Gods praise is an especiall meanes to quicken the spirit and to make the heart the more ready to prayer and the more cheerefull therein When the Psalmists heart was set to Praise the Lord Psal 57. 8 9. then he saith to his tongue and instruments Awake vp my glory awake Psaltery and Harpe I my selfe will awake early When the Spirit of a man is dull and heauy so as he cannot pray let him meditate on Gods mercies and other excellencies and set himselfe to praise God and hee shall finde a spirituall vigour thereby put into him 10. Ingratitude is one of the most odious vices that can be detestable to God and man 2 Tim. 3. 2. The Apostle reckoneth it vp among those notorious vices that should be in the world in the last and worst times thereof Isa 1. 2 3. The Prophet herein maketh such as did beare the name of Gods people to bee more bruitish then the brutest of beasts the Oxe and the Asse Nothing more prouoketh
a manifestation of assent For that which is said and vttered is manifested This manifestation of assent on the hearers part must bee as the vttering of the prayer on the Speakers part See more here of in the whole Armour of God on Ephes 6. 18. Treat 3. Part. 2. § 83. audibly Euery hearer in an assembly must vtter Amen as loud as the Minister vttereth the prayer In many places it is put off onely to the Clerke But herein all should bee Clearkes There is mention made of a celestiall sound which was as it were the voice of a great multitude and as the voice of many waters Reu. 19. 6. and as the voice of mighty thundering saying Hallelu-iah If full assemblies in our Churches did all of them andibly after a prayer say Amen so audibly as the sound of euery ones voice there present might come at least to the Ministers eares it would be such a sound as is there mentioned as heauenly sound A sound well beseeming a Church No Echo like to the Echo which maketh the wals of a Church to ring againe with Amen Such a sound would quicken a Ministers spirits and put a kinde of heauenly life into the people themselues The duties which are required both of speaker and hearers by vertue of Amen to be added Duties which Amen requireth both of Speaker and Hearers are these that follow 1. To know the ground of all that is vttered that that which is mentioned whereunto Amen is to be added is grounded on Gods Word and agreeable to his will For this is the confidence which we haue in him 1. Ioh. 5. 14. that if wee aske any thing according to his will he heareth vs. 2. To haue the minde fixed thereon The minde of the speaker as well as the Hearer may bee roâ—â—ng and wandring especially when a set prescribed vsuall forme of prayer is vttered or when a prayer is read Now because the vtterer of a prayer must say Amen to his owne prayer as well as the hearers he as well as they and they as well as hee euen all of them must hold their minde steady thereon Isa 29. 13. else will their heart be remoued from God while they draw neere to him with their mouth which is an abomination to him 3. To retaine as well as they can in memorie all that is vttered For Amen must bee applyed to the whole speech and to euery part thereof Matters well retained in memorie make Amen to come from the heart and to bee vttered with a goodwill Psal 42. 4. When I remember these things I poure out my soule in me saith the Psalmist That which is forgotten is as not heard or not vnderstood or not attended vnto 4. To be affected with the prayer This will make men double their Amen as the Iewes did when Ezra blessed the Lord. Neh. 8 6. All the people answered Amen Amen with lifting vp their hands Did not their speech and gesture both declare much affection of heart Without this inward affection Amen will be but coldly vttered 5. To beleeue Gods gracious acceptation of the prayer It hath beene a §. 241. before proued that Amen is a ratification of all that which is vttered before it But with what heart can that which is not before beleeued bee after ratified Expressely therefore saith Christ Mar. 11. 24. What thing so euer ye desire when yee pray beleeue that yee receiue it And his Apostle putteth this in Iam. 1. 6. as a necessarie prouiso to prayer Let him aske in faith §. 244. Of the grounds of Faith whereby we may expect the obtaining of what we pray for Q. HOw may we beleeue the obtaining of those things which we pray for A. By praying for such things as we know to be promised Gods promises are the true and proper ground of a sound faith Whatsoeuer is supposed to bee beleeued without a promise is but supposed or rather presumed it is not rightly and truly beleeued Psal 119. 49. The Psalmist hauing desired God to remember his promise made vnto him thus saith Vpon it thou hast caused me to hope or to trust The ground then of his confidence was Gods promise Of absolute and conditionall promises and of the vse of faith in them See the whole Armour of God on Eph. 6. 16. Treat 2. Part 6. §. 75. 76. 77. Of Faith Now because Gods promises are of diuers kinds some things being absolutly promised others but conditionally as Gods promises be made so must our faith be ordered Absolute promises must be beleeued absolutly conditionall promises with submission to Gods wisedome in granting or not granting what we pray for S. Paul hauing prayed for the Philippians and knowing that he prayed for such things as God had absolutely promised thus manifesteth his stedfast faith Phil. 1. 6. I am confident of this very thing that he which hath begun a good worke in you Rom. 1. 10. will performe it vntill the day of Iesus Christ 15. 32. But when he desired to come to the Romans he referred that matter to the will of God to be ordered therein as it should seeme good to God 2. Sam. 15. 25 26 So did Dauid in his desire of returning to his kingdome and to the Tabernacle and Arke of God when by the treason of Absolom he was forced from all Concerning the Petitions of the Lords Prayer they are most of them absolutely promised euen all of them but the fourth 1. For hallowing Gods Name God himselfe hath said I haue both glorified my Name and will glorifie it Ioh. 12. 28. 2. For the comming of his kingdome Christ hath said The gates of hell shall not preuaile against my Church Mat. 16. 18. 3. For doing his will this is a branch of the new Couenant which by Christs death is made absolute Ier. 31. 33. I will put my Law in their inward parts and write it in their hearts Ezâ—k 36. 27. And againe I will put my Spirit within you and cause you to walke in my Statutes and you shall keepe my iudgements and do them 5. For pardoning sinne this is another branch of the foresaid new Couenant Ier. 31. 34. I will forgiue their iniquitie and I will remember their sinne no more 6. For not leading into temptation but deliuering from euill the Apostle saith 1. Cor. 10. 13. God will not suffer you to be tempted aboue that you are able but will with the temptation make a way to escape 4. For daily bread Phil. 4. 12. God can instruct vs both to be full and to be hungry both to abound and to suffer need Yea he can so giue and so take away as to minister thereby to his Saints matter of blessing him Iob 1. 21. as Iob did Well therefore may we say Amen to all the Petitions of the Lords Prayer to those fiue which are of blessings absolutely promised with an