Chapter 6

_Vers. 1._Take heede that you give not your alms before men, to be seene of them, or else yee shall have no reward of your Father which is in heaven.

IN the former Chapter, the Evangelist has faithfully recorded three parts of our Savior Christs Sermon, and here hee beginns the fourth, which reaches to the nineteenth verse of this Chapter; wherein our Savior Christ gos, about to reforme his hearers of all abuses in doing good workes, and hee instancs in these three; alms deedes, prayer, and fasting: not so much commanding them, as giving direction for the right manner of performing them, so as they may be acceptable unto God. From the first verse to the fift, hee intreats of alms deedes, propounding two seuerall commandments, touching the manner of giving alms: The first is in this 1. verse, Take heed that you give not your alms before men, to be seene of them: which he enforcs by an effectuall reason in the words following, or else re shall have no reward of your Father which is in heaven. And then exemplifis it by a particular example of a corrupt manner of giving alms, borrowed from the ambitions practise of the Scribes and Pharisies, v. 2. The second commandment touching alms giving, is in the 3. verse; whereof he renders a reason in the 4. verse.

For the first commandment, Take heed, &c. This may seeme to bee repugnant to that precept given before, Chap. 1. 16. Let your light so shine before men, that they may see your good workes. But here is no contrarietie, if we marke well; for in the former chapter wee are commanded to doe good workes before men, that they may see them, and glorifie God for the same. Now here wee are not forbidden simply to doe good workes before men, but to doe them before men for this ende, to have our praise of men, that we might be glorified for doing them, howsoeuer it went with God.

Before we come to the Rule, the words are somewhat to bee scanned; for whereas we read them thus, give not your alms before men, &c. Some ancient Churches, after other copies and translations read them thus, Doe not your righteousnesse or justice before men: which must not seeme strange, that in Gods booke there should be diverse readings; for in former ages, before Printing was inuented, the Scriptures of God were conuaied from hand to hand, by meanes of writing: now they that writ out the copies of Scripture, did now and then mistake some words and letters by negligence, or ignorance, and put one thing for another, whereupon doe come these diverse readings: yet wee must not thinke, that the word of God is hereby maimed, or made imperfect, for the true sense of the Holy Spirit, remains sound & perfect, though it may be we cānot discerne of the right reading. And the sense of Scripture is rather to bee judged the word of God, then the words and letters thereof. Now it beeing here vncertaine, whether reading to follow, (for either of them containe a sense conuenient to the place) therefore I will exclude neither, but from them both propound this instruction.

That the giving of alms is justice; and a part of Righteousnessewhich God requires at our hands. This the Apostle shews plainely out of the Psalmes, 2. Cor. 9. 9. He has distributed and given to the poore, his righteousnesse remains for euer. And in common reason it must be so, for a man is but a Steward ouer the goods which hee possesses; the poore with whom hee lius, has title to part thereof, and he must give unto them by Gods express commandment: so as unless he give in some sort, he plaies the thiefe, & robs the poore, by keeping backe that which is their due.

In regard whereof we must learne: first, to acknowledge that prouiding of maintenance for the poore, is not a worke of freedome or libertie, left to mens choise, whether they will doe it or no, but a matter of justice, 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 move us, to lay aside some portion of our goods to give unto the poore, for the poore have 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 justice in giving unto the poore, for hereby commonly men are disabled to doe this part of justice. Thirdly, this should teach us 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 alms: it is very pithie, signifying mercie and pitie; whence we may learne: first, what it is that makes our giving to the poore to be alms: it is not the thing given, 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 alms must proceede from a pitifull heart. Secondly, it shews 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 follows the commandment it selfe. Take heede that you give not your alms before men to be seene of them. This commandment tends to this ende, to teach men how to auoide the unlawful manner of giving alms: for a good thing may be done in an ill manner, and vsually men offend this way in their good deedes. Now this commandment prescribes a double circumspection in giving alms: first, touching the ground: secondly, touching the ende of alms giving. The ground of our alms must not be the pride of our hearts: this Christ forewarnes us 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 show two points: I. what this pride is: II. why it must be so carefully auoided in our alms 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 unto God of his own goodnesse, Luk. 18. 11, 12. And hence it came that the Church of Laodiceagloried 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 own soules, by thinking they have grace when they have none, and ouerweening that which they have. Pride in will, is an inward affection, whereby a man is not contented with that estate wherein God has placed him, but desires a better. This befell Adam and Eue, who sought to be like unto God himselfe; and this taks hold of most men in every age. Now from these two proceeds that practise of prìde in mans life, whereby he endeauours to doe whatsoever he can for his own praise and glorie. This pride is not in some few persons alone, but in every man naturally that comes of Adam, Christ Jesus onely excepted. And where it takes place it is so strong, that it will not be crossed: for rather then a man will not have his will in this, he will commit any sinne. This caused Absalon to banish his father out of his own kingdome: and Achitophel to hang himselfe, when his counsell was refused; and some Popes (as histories makes mention) to bequeath their soules unto the deuill for the obtaining of the Popedome. And this is that inward corruption which Christ here forbids to be the ground of our alms deedes.

II. Point. The reasons why this inward pride must be carefully auoided, be these two. First, because whatsoever 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 troubls 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 up 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 own heart, for every man has 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 us indeed: and though we know nothing by our selues, yet let us 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 upon this sinne: were not our first parents cast out of Paradise when they would needes be as Gods, and Herod was eaten up of wormes when he tooke unto himselfe the glorie due unto God; Act. 12. 23. Therefore Peter saith, God resists the proud, and gius grace to the humble. A man that would begge an alms, 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 own 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 us: for they that feele no wants in themselues cannot choose but be puffed up. Thirdly, we must meditate upon 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 own sinnes, which had a part in the cause of all the curse that caused Christ to crie; My God, my God, why hast you forsaken me?

The second branch of circumspection in alms giving here commanded, respects the ende thereof: We must not give alms to be seene of men, that is, to get praise and fame among men. This caueat Christ gives for waightie cause: for the corruption of mans nature through the instigation of the deuill, causes every one almost to doe all good works for wrong endes: why doe many men toyle themselues so much in their ordinarie callings? is it not partly for honour, partly for pleasure, partly for profit? and doe not the most men propound this ende to themselues herein, to maintaine their families? But though this be a good and commendable thing, yet neither that, nor the rest are the right ends for which man should labour and trauell: the right ende of all, is the glorie of God in mans good, or the good of man in Gods glorie; now when our good workes proceede from an humble heart, which syncerely intends the glorie of God in mans good, then is the worke pleasing unto God. Other endes or beginnings doe profane mens labours: and therefore Christ gius this caueat, to looke both to the beginning, and the ende of our alms deedes.

Thus much of the commandment; the reason of it is this: Or els ye have no reward of your father which is in heaven: so the words are, ye have no reward; and they are very significant, importing thus much: If you doe your good workes from an humble heart, for Gods glorie in mans good, then you have a reward laide up for you in heaven; which though it appeares not presently, yet it is as sure as if you had it alreadie in possession: but if you doe not so, you have no reward laide up for you by your heauenly father.

From this reason in general we may gather, that he which has grace to doe, if it be but one good worke (as to give alms) upon a good ground, and for a good ende, shall neuer perish, but shall receive eternal life: which may be a notable motiue to prouoke every man to doe good works: as also it prooues that the child of God can neuer perish or finally fall away; for nothing is lost that is laide up with God.

More particularly, first obserue that the word reward is not takē properly, but by resemblance, thus; like as a labourer after he has done his worke receius his wages; so the child of God hauing don that which God commands him, receius a reward. Secondly, it it is said of your father, to signifie that this reward is not merited, but is the free gift of a father unto his children. Lastly, Christ saith your Father, speaking to all his hearers, among whom was Judas, whom els-where he calls a deuill, and others, whom he knew to be none of Gods children, & yet beeing here a preacher and Minister of Circumcision (as the Apostle speaks) []e leaus the secret judgment unto God, & following the judgment of hope and charitie, taks all his hearers, to be the children of God: which is a notable president to all Gods ministers, for Christ here preaching of loue, practises it; and so ought his servants doe. This also condemns the practise of those, that upon a litle falling out will not stick to call others damned wretches, or reprobates; there is no charitie in such censures, for loue alwaies hops the best. 1. Cor. 13.

_v. 2._Therfore when you giuest yours alms, you shalt not make a trūpet to be blowen before you, as the hypocrites doe in the Synagogues & in the streets, to be praised of men. Verely I say unto you, they have their reward.

Here Christ propounds by way of prohibition, a particular exāple of the corrupt maner of alms-giving, proceeding frō pride of heart & ambition, borowed frō the practise of the Scribes & Pharisies; & withal he annexes in the ende of the verse an effectuall reason to move men to circumspection about the ground and ende of their alms deedes.

The Expos. The original is this: you shalt not blow a trumpet before you; so that our trāslation does also expoūd the words of Christ, according to the cōmon rule of Diuines; that words of fact, are oftentimes putfor words of speech: which being well obserued, will cleare many places frō false interpretation. Exo. 13. 2. God saith to Moses, sanctifie unto me all the first borne: & toIosua, Make you sharp kniues, and circumcise the sonnesof Israel, that is, command them to be sanctified, and circumcised. Ier. 1. 10. I have set you ouer nations and kingdomes (saith God to Jeremiah) to plucke up, to roote out, to destroy, and throw downe, to build, and to plant: that is, to preach, and by preaching to pronounce that I the Lord will doe these things. Ioh. 4. 1. Christ is saide to baptise, that is, (as the next verse imports) he commanded his Disciples to baptise: and, Act. 10. 15. God is said to purifie things; that is, he pronouncs things to be pure. As hypocrites doe in the Synagogue The word hypocrite, betokens one that takes upon him to represent the person of an other, as players doe, who sometime represent mightie Kings, otherwhiles poore beggers, and to them it properly belongs. Now by resemblance it is applied to any, that outwardly faigne themselues to have that goodnes and holines which they have not: for hypocrisie is nothing el[], but a show of that goodnes outwardly, which indeede is not in the heart. Now in this instance is included a second reason of the former commandment touching the manner of alms-giving, seruing to make all Christs hearers circumspect, both for the ground and ende of their good workes: and the reason stands thus: That which hypocrites doe, you must not doe: but they doe their alms to be praised of men, as is plaine in this example: and therefore you are not to give alms to be seene and praised of men.

Out of this example we may learne these Instructions. First, that it is the propertie of an hypocrite to doe good workes for false endes; as, to be seene of men, and to be praised of men: for indeed an hypocrite in his heart makes choise not of God, but of men to be the Iudges and approouers of his good workes. And this is grosse hypocrisie, because hereby the honour due to God is taken from him and given to men, for God ought to be the judge and approouer of all our actions.

Now as Christ laies this sinne upon the Scribes and Pharises, so ought every one of us to lay it on ourselues, considering our selues as we are by nature out of Christ; for so we make not God, but men the Iudges and approouers of our actions: this will hereby appeare euidently, for when we doe a good thing, and yet thereby incurre the dispraise of men, are we not more grieued thereat, then when by sinne we offend God himselfe? which could not be, but that our hearts doe more respect the censure of men, then of the Lord. And to cleare this point yet further; consider this, that the roote of hypocrisie and of Atheisme is in our nature, whereby naturally wee doe these three things, wee Loue, feare, and trust in men more then in God, and therefore doe make men the Iudges of our actions. 1. for Loue, are wee not greeued when we our selues or our freinds are dishonoured, and on the contrarie, when wee our selues or our freinds are praised, are we not glad and reioyce? but when God is dishonoured, who is greeued? or whose heart does leape for ioye, when God is glorified? which argues plainely that our affection of loue is more inclined towards our selues and to our freinds then unto God. 2. for feare; are not most men more afraide when they offend a mortall man like themselues, then when they offend the euerliuing God? 3. for trust and confidence in the time of affliction, most men are more comforted if some friend promise them helpe, then they are by all the promises of God himselfe in his word. But men will say, that they loue and feare, and trust in God above all: This indeede is the ordinarie profession of ignorant people; but the truth is, that by nature we refuse God to be our judge and our approouer, and appeale unto men: and therefore we must labour to see and feele and to bewaile this hypocrisie, and to be indued with the contrarie grace whereby we may simply and sincerely seeke to be approoued of God in all our actions.

Secondly, in this example note one evident cause of the disorder which was among the Iewes in respect of their poore: for they begged in the high waies, in the streetes of the cities, and gates of the Temple, flat against Gods commandment, who would not have such a begger in Israel: other occasions there were of this abuse; but one principall cause is here noted; namely, that priuate persons were permitted to give their priuate alms unto the poore with their own hands in publike places. This was a great disorder, and the cause of many beggers: for priuate men could not discerne the particular wants of all that begged so; and therefore God had otherwise prouided for them in the old Testament, as he showed before. And in the new Testament there were chosen faithfull men called Dea[]ons in every congregation, who were to looke-unto their poore, to collect for them, and to distribute to every one according to their necessitie. It is not unlawful for a priuate man to give alms in publike place if neede require: but where the poore are no otherwise prouided for, then by such priuate releefe, it is a great disorder: like as it is in a family, where the children and servants know not where and when to have their dinners: for the poore are Gods children in his family, and ought to be prouided for in better sort then by such priuate releefe: and therefore where good order is wanting for prouision for the poore, it ought in conscience to be begunne, and where it is begunne, men must carefully maintaine and continue the same.

Thirdly, in this example of a corrupt manner of alms-giving, see the concurrence of sundrie sinnes. First, here is noted hypocrisie, which were enough to condemne a man; but yet with this there goes ambition, and with both, an open contempt and breach of good order in prouiding for the poore: which shewes euidently that no sinne goes alone, but ordinarily has his companions: for sinnes are so infolded one in an other, that he which commits one, is not free from any other: this may plainly be showed by many examples. In Adams sinne there was the breach of the whole law in every commandment, either directly or by consequence: for he showed evident want of loue to God, in beleeuing Satan more then God; therein he chose Satan for his God; he worshipped Satan, and tooke Gods name in vaine; he showed also evident want of brotherly loue, for hereby he became a murtherer not onely of himselfe, but of all his posteritie: and thus doe sinnes concurie in every wicked action, in which regard it may be said with James, that he which fails in one commandment, is guiltie of all: which must admonish us to make conscience of every sinne: for we cannot live in any one, but we must needes runne into many other.

Uerely I say unto you, they have their reward. These words containe the reason of the former prohibition, wherein we may see the vanitie of this giving of alms: for the praise of men is all their reward; they have none with God, as we showed in the former verse.

_vers. 3._But when you doest yours alms, let not your left hand know what your right hand does:4. That yours alms may be in secret, and your father that seeth in secret, he will reward you openly.

These words containe Christs second commandment touching the manner of alms-giving, with the reason thereof. The commandment is in the third verse, and it bears this sense; that if the left hand could understand, yet it should not know what our right hand gaue; and therefore much more must we conceale the same from men. Yet here Christ forbids not all giving of alms in open place, or in the sight of men, but his meaning is to restraine the ambition of the heart after the praise of men: the giuer must not intend or desire that men should see him give alms, that they might praise him: but his heart must simply and sincerely seeke to approoue it selfe unto God. This will appeare to be the right meaning of our Savior Christ, by comparing this verse with the first: for here Christ renus the commandment there given, and forbidds the corrupt desire of the heart after vaine glorie in the giving of alms.

Now for our better understanding of this commandment, first, we will show what is here forbidden; and secondly what is commanded. Here are two things forbidden; first, all desire or intention of mens beholding of us, when we give our alms: secondly, all respect and intent to please our selues in alms-giving: for the left hand must not know what the right hand gius: The thing here commaunded is this, that he which gives alms, must doe it simply intending and desiring onely to please God, and to approoue his worke unto God without all by-respects of mens praise or approbation.

Here then first is condemned the doctrine of the Church of Rome, which teaches men to doe good workes, with opinion of meriting life euerlasting thereby at the handes of God; for that is farre more then to doe them for this ende to get praise of men, which yet is here forbidden; and therefore the other must needes be abominable.

Secondly, seeing in our weldoing we must simply intend to approoue our selues unto God, it shall not be amisse here to show, how we may so doe our good workes that God may approoue thereof. Hereunto foure things are required; faith, loue, humilitie, and sinceritie or simplicitie. For the first, in every good worke there must be a two-fold faith: Iustifying faith; and a generall faith. Iustifying faith, whereby the person doing the worke must be reconciled to God, and stand before God a true member of Christ: for of this it is said, without faith it it is impossible to please God. And Christ saith, every brāch that bears not friute in me, the father taks a way: and without me yee can doe nothing: where it is plaine, that whosoeuer would doe a worke acceptable to God, must first be in Christ: and the reason is evident; for first the person working must be acceptable to God, before his worke can be approoued: but no mans person is approoued of God, before he be in Christ; and therefore iustifying faith whereby we are vnited unto Christ is cheifely necessarie. By generall faith I meane that, whereby a man beleeues that the worke he does is pleasing unto God. Hereof Paul saith, whatsoever is not of faith, is sinne. A worke may be good in it selfe, and yet sinnefull in the doer, if he want this generall faith. Now unto this are two things required: first, a word of God commanding the worke, and prescribing the manner of doing it: secondly, a promise of blessing upon the doing of it: for every good work has his promise, both of the things of this life, and of a better: these things must be known and believed: upon these grounds we must pray give alms, and doe every good worke, and so shall they be approoued of God. Now by this double faith required in every good worke, we see, how those that are bound to practise good works, (as every one is more or lesse) ought to labour to be acquainted with the word of God, that they may doe their works in faith: for els though the worke be good, it may be sinne in them because it is not of faith; which is the miserable state of ignorant persons, who through want of faith, cannot doe good workes in a good manner.

The second thing required, in the doing of a good worke, is loue; loue (I say) joined with faith; for faith works by loue: Gal. 5. 9. indeed faith does some things of it selfe; as apprehend, receive, and applie Christ and his righteousnes to the beleeuer, which is the proper worke of faith. But other things it does by the helpe of an other: and so faith brings forth the workes of mercie, and performs the duties of the first and second table; not properly by it selfe, but by the helpe of loue: and therefore here I say, that in every good worke is required that loue whereby faith works. Now the kinds of loue, required in weldoing are two: first the loue of God in Christ, for as we know God in Christ, so must we loue him: secondly, the loue of our bretheren, yea of our enimies: for howsoeuer in our understanding these two may be distinguished, yet in practise they must neuer be seuered: but must alwaies goe hand in hand, to move us to doe the workes of mercie, and all the duties of our calling; as Paul saith of himselfe and the rest of the Apostles, The loue of God constrains us to preach the Gospel, 2. Cor. 5. 14.

The third thing required in doing a good worke well, is humilitie, whereby a man esteems himselfe, to be but a voluntarie and reasoable instrument of God therein. This virtue will make a man give the honour of the worke to the principall Agent, that is to God himselfe: who works in us both to will and to doe of his good pleasure.

The fourth thing required in wel-doing, is simplicitie, or singlenesof heart; whereby a man in doing a good worke intends simply and directly to honour and please God, without all by-respects to his own praise, or the pleasing of men. This is a speciall virtue directing a man to the right ende in every good worke, which is the obedience and honour of God in mans good. This virtue was in Paul, who in simplicitie and godly purenesse had his conversation in the world: thus he preached the Gospel: and so ought we to doe every good worke. Now that this sinceritie may show it selfe, we must take heede of a speciall vice which is contrarie unto it, namely, the guile of the spirit, mentioned Psal. 32. 2. which maks a man intend and propound false ends and by-regards in doing good workes; as his own praise and delight, or to please men thereby. And that we may auoid this spirituall guile, we are to know, that it may and does vsually preuaile with men in foure cases: I. when those doe practise virtue in whome God onely restraines the contrarie vice: thus ciuill honest men that have no religion, may practise justice, temperance, mercie, and other morall virtues, because they are not inclined to iniustice, intemperance, and the contrarie vices: but these actions in them are no good works before God, because they proceede not from sanctified hearts, sincerely intending to obey & glorifie God hereby. II. When men doe good works for feare of divine justice, and the penalties of mens laws: and such for the most part is the repentance of the sicke: I graunt indeede that some doe truly repent in this estate, but commonly such repentance is vnsound, and proceeds not from a single heart, but from feare; whereby, being under Gods hand, they seek to auoid his judgment. Such also are the outward duties of religion performed by our common Protestants, who come to Church, and receive the Sacraments chiefly for custome sake, and to auoide the daunger of mens lawes. III. When men doe good works for the honour & praise of men. This is a dangerous thing: upon this ground a man may preach the word, use prayer, and professe the Gospel; yea, and be zealous for Gods glorie as I[]h[] was: and hence it comes, that many fall away to loosenes of life from a strict profession of religion, because they received not the truth in simplicitie of heart, with purpose onely to obey & please God, but rather to get the praise of men. IV. When men doe good works from some corruption of heart preuailing in them; as whē a man is both proud and couetous, yet more proud then couetous: couetousnes bids him, not to give to the poore; but yet pride desiring the praise of men preuailing in him, causes him to give to the poore: And so when couetousnes preuailes in a proud man, it will cause him to abstaine from riot & proud apparell, which yet his pride would perswade him unto. In all these cases spirituall guile corrupts the worke that otherwise is good in it selfe: and therefore we must have a watchfull eye unto singlenes of heart in our well-doing, and to the rest of the virtues before named, that so we may be able to say with good conscience, that our works are such as God approous.

_vers. 4._That yours alms may be secret, and your father that seeth in secret, he will reward you openly.

Here is the reason whereby Christ enforcs the former commandment; and it has two parts: the first is drawne from a speciall propertie in God, to see in secret: the second is frō his bounty, in rewarding openly.

For the first: the words are thus in the originall, and your father whichis a seer in secret: for the word there used signifis a discerning seer: whereby Christ would teach us, that God sees and beholds things that no man can see, even the secret thoughts and desires of mans heart.

Hence we must learne three things: I. to examine our selues strictly not onely of our grosse & open sinnes, which all the world may see; but also of our most inward and hidden corruptions, and when we cannot see them, yet we must suspect our selues of our secret wants: for though men know them not, no nor we our selues, yet God the secret seer beholds them. II. Neuer to hide our sinnes within our selues, but freely to lay them open before God to our own shame, yea to confess our vnknowne sinnes: we must not like Adam, sew fig-leaues together to couer our nakednes, or flie from God thinking to hide our selues from his sight: for he discerns in secret. III. To be carefull not only to doe good works, but also to doe them in an holy manner, frō good groūds, and to a right end: for God seeth secrets, and will not be shifted off with false shewes. Dauid saith, I have kept your precepts and your testimonies, because all my waies are before you. And the rather must we be moved hereunto, because God knowing what is in mans heart, does oftētimes prove men with temptations, that he may discouer the guile of their hearts: & therefore that we may escape the iudgements of God due unto hypocrisie, we must labour to doe all good duties in singlenes of heart.

The second reason drawne frō Gods bountie unto thē that in singlenes of heart doe good works, is in these words; he will reward you openly: wherin he preuents this obiectiō, which some of his hearers might make against his former precept. If I may not do good works to be seen of men, then shall I loose my labour: Christ answers: Not so: for God the father will reward you openly, if you doe goods from a single heart, onely respecting the praise and honour of God in mans good. If it be asked, how this can stand with that saying of Christ, Ioh. 5. 21. that the father iudgs no man, but has committed all judgment unto the sonne: I answer, that in regard of deliberation, of authoritie & consent, the last judgment shalbe executed by the whole Trinitie: but yet in regard of immediate execution, the father iudgs not, but Christ onely: for he alone gius the sentence both of absolution and condemnation.

This second reason teaches us sundrie things concerning praise. First, that God himselfe is the sole author of true praise: Paul saith, he which praises himselfe is not allowed, but he whome the Lord praises: where he compars the world to a Theater, wherein men are Actors, and men and Angels be spectators; but God alone is the judge, who gius praise and good name to every one that deserus it, not onely in this life, but in the world to come: in regard whereof, we must endeavor our selues so to doe all our good works, that God himselfe may approoue thereof; to seeke the praise of men, is a fond thing, seeing that not man, but God, is the author of true praise: yea, this must teach us not to depend upon man for praise and commendation for the good things we do, but upon God himselfe, from whom all true praise comms.

Secondly, that God as he is a father, is the sole author of true praise, for Christ saith, your father will reward you. Now God is our father, onely in Christ, and therefore our union with Christ is the ground of all true praise: He is a true Israelite (saith Paul) which is one within, and the circumcision is of the heart, in the spirit, not in the letter, whose praise is not of men, but of God. This then discouers the errour of the world, in seeking after praise and reputation; for some seeke it in the comlines of their bodie, some in apparell, and some in learning, &c. but all these are wrong meanes; the right way to get true praise, is to be in Christ, & to have an humble and sanctified heart, set purposely to keepe Gods commandment: Psal. 119. 22. Dauid prayed God to remooue from him shame and contempt, because he kept Gods testimoneis: as though the keeping of Gods commandments, had beene the onely meanes to auoyd contempt, and to procure true praise and fame.

Thirdly, that the life to come is the onely time of true praise, for Christ here saith, he shall reward you openly: that is, in the last day: 1. Corin. 4. 5. When the Lord shall come, then shall every one have praise of God. This must teach us, not to care for the contempt of the world, which follows our profession, so that our conversation bee godly; but to rest patiently contented, because it is the lot and portion of Gods children, and our sins deserues greater reproach, alwaies remembring, that the time of our praise is yet to come. Yea, hence we must learne, not to aime at our own praise, in the things of this life, but wholly to seeke the glorie of God in all things; for if we seeke his glorie now, the time will come when he will glorifie us.

Fourthly, that the praise that God shall give his children in the ende of the world, shall be op[]n and manifest, before all men, and all angels, both good & bad, when they shall stand to be judged by Jesus Christ: & this is true praise which shall neuer have ende, whereunto the praise of men is not comparable; we count highly of applause and reputation with earthly princes, and all men honour him whom the Prince commends; how much more then shall they be aduanced, whom God himselfe shall vouchsafe to praise and commend?

_vers. []._And when you pra[]st, be not as the hypocrites: for they loue to stand and pray in the Synagogues, and in the corners of the streetes, because they would be seene of men: verely I say unto you, they have their reward.

In this verse and the rest to the fourteenth, Christ intreats of the duty of prayer, wherein he deals as in the former point touching alms-giving: for first he forbids a twofold vice in prayer: hypocrisie, and babling; and then teaches the contrarie virtues, and the right practise of prayer. The vice of hypocrisie in prayer is forbidden in this fift verse, and the contrarie virtue inioyned in the next.

The Exposition. When you prayest To pray, properly is to intreate of God the gift of some good thing concerning our selues: and in this sense, it is onely one part of that holy worship of God, which is called Invocation: for, 1. Tim. 2. 1. the Apostle maks foure kinds or parts of invocation: to wit, I. Supplication, when we intreat God to remooue some evil from us. II. 'Prayer, whereby we begge at the hands of God the gift of some good thing unto us: and these two concerne our selues. The III. is Intercession, when as we intreate the Lord to graunt some good thing unto our brethren, or to remooue some evil from them. The IV. is thankesgiuing, whereby we give laud & thanks to God for blessings received, 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 us, and often used 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 vnderstands principally the Iewish teachers the Scribes and Pharisies, for at them he aims 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 unlawful: for himselfe prayed standing, whenhe raised up Lazarus and the primitiue Church in their assemblies called Stations, prayed standing: but he reproous here the abuse of this gesture in these Iewish teachers. For first, they used this gesture to a wrong ende, namely, thereby to get the praise of men: because standing is the fittest gesture which a man can use in prayer to make him be seene of others. Secondly, these Scribes and Pharisies thought themselues more righteous then all other men, and therefore judged that they had no neede to humble themselues so much either in soule or bodie, as the Publicans and sinners did. Againe, Christ here condemns not the action of prayer 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 under the law howsoeuer the Temple was the place appointed for Gods outward worship in sacrificing, and such like, yet even then it was lawfull for the Iewes to pray in any place and after Christs comming Paulwills, that men pray every where lifting up pure hands unto 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 use such gesture in prayer, 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 use. 1. Whereas Christ saith, When you praiest: he taks 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 teaches us that it is a most necessarie thing for all that have discretion, to exercise themselues religiously in this duty of prayer. And because our Savior here vrgs this duty so much, I will here show the necessitie of prayer; which may appeare unto us 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 have in God. And prayer is called the []alue[] of our lippes, because it is a sacrifice well pleasing unto God. II. By prayer we doe obtaine, and also continue and preserue unto our selues every good grace and blessing of God, especially such as concerne eternal life: for God promises his spirit to them that aske it by prayer: & 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 prayer; 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 even the spirit of our Adoption, which teaches us to crie A[]ba, father. IV. By prayer we have spirituall communion and famili[]tie with God: for in the preaching of the word, God speakes to us; and in prayer we speake to God, and the more we pray, the nearer and greater fellowship we have with God: which one reason (if there were no more) is sufficient to perswade us of the necessitie of prayer, and to move us unto diligence therein.

But sundrie obiections are made against the necessitie of prayer: 1. It is said God knows our thoughts before we pray, and therefore it is needlesse to express them by prayer unto him. Answ. We pray not, to acquainte God with our suites, or with our hearts, as though he knew them not, but to performe obedience unto his commandment, who requirs this duty at our hands. Againe, we pray unto 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 give us the blessings which he meanes to bestow on us. Ans. This is []lat Atheisine: and yet we must distinguish of Gods blessings, for some are common blessings which God oft gives to men without their asking, because they serve to preserue nature: as raine and fruitfull seasons, food, raiment, &c. Act. 14. 16. and yet even these common blessings must be prayed for: Phil. 4. 6. In all things let your requests be made known to God: and James saith, Ye lust and have 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 has decreed all euents, and every thing shall so fall out as he has appointed, and therefore its needlesse to pray, and oftentimes its but the crossing of Gods will. Ans. This reason is naught: for as God has decreed the euent of all things, so likewise he has 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 showed to Eliah that he would send raine in Israel after that long drought, and yet theProphet crouched unto the earth, and put his face betweene his knees; no doubt humbling himselfe in prayer to God for it, as S. James saith. Where we may see, that prayer 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 has decreed the euent of all things, and has appointed prayer as a meanes to effect sundrie of his decrees, therefore we must use it.

Considering then that prayer is necessarie, notwithstanding all that can be saide against it, we must learne with speciall []euerence to give our selues unto this duty, 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 prayer 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 use to pray often: but the truth is, that the cōmon practise of our people in prayer, is nothing els but lippe-labour and a mocking of God: for what be their prayers, but the saying ouer the ten commandments and the Creede, which are no prayers: yea, their repetition of the Lords prayer without vnderstāding or devotion, is no prayer with God, when they doe it onely of custome, and rest in the worke done. But here is required an other manner of prayer then this. And to incite us unto it, let us consider the worthie examples of Gods servants herein: Moses prayed for the saving of the Israelites fourtie daies andfourtie nights without meat or drinke: Dauid prayed seauen times a day! and our Savior Christ spent whole nights in prayer. Now these examples were written for our learning, to teach us to addict our selues to this holy duty wherein our hearts speake unto 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 prayer we may see, that to conceiue a prayer, 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 showed in the former point of alms giving: that therefore which Christ said of hearing the word, take heed how you heare, must be conceiued to be spoken to us of prayer and the profession of religion, take heed how you pray, 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 upon what ground we pray, that it be not from a damnable pride, but from the saving grace of Gods holy spirit.

Thirdly, in this prohibition Christ condemnes this false ende of prayer, when men doe it to have 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 have more respect to men, then to the Lord, even then when we have to deale with God himselfe. Thus did the Scribes and Pharisies, and it is to be feared, the same fault is common among us; 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 pray in the Church, that neuer regard priuate prayer at home. Againe, in performing publike duties, men have 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 approous; 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 prayer, which wasstanding, without all humbling of themselues, either in soule or bodie. This is a thing incident to many in our congregations, who use to show no manner of reuerence or humilitie in the time of prayer; 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 use, or not to use, some seemely gesture of humiliation in this worship of God; but some must needes be used, to express and further the humilitie of the heart, which is chiefly required: Isaiah, 6. 2. the S[]raphims standing before God, couer their feete and faces with their wings, in regard of Gods presence: and the poore Publicane that prayed with the Pharisie, howsoeuer he prayed standing, yet he cast downe his countenance, and smote himselfe on the breast, to testifie his humiliation. Yea, Christ Jesus our Lord, when hee bare the punishment of our sinnes in the garden, fell downe upon his face, and prayed: thus also did Moses, and Aaron,Elijah,Ezra, & Daniel, humble themselues. And it has alwaies beene the practise of Gods servants in prayer, by some conuenient gesture of the bodie, to express the humilitie of their hearts; which checks the custome of our common people in prayer, 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 express their inward humiliation. These things are farre vnseemely for Gods people, and therefore let us learne to humble our selues at Gods footestoole, first in our very hearts, and withal, we must be carefull to testifie the same, by some conuenient outward humiliation.

_Verse 6._But when you praiest, enter into your chamber, and when you have shut your doore, pray to your father which is in secret; and your father which seeth in secret, shall reward you openly.

Christ hauing forbidden hypocrisie in prayer, in the former verse, does here commaund the contrarie virtue; 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 understanding of them, I will here laie downe two grounds: 1. That in this place our Savior Christ does not forbid publike prayer in the congregation, or in publike places; for publike prayer is Gods ordinance, where two or three (saith Christ) bee gathered together in my name, there am I in the middle among them: and whatsoever they shall desire, shall be given them of my father. Againe, publike prayer serues for most worthy vses, for which it must be maintained; as first, to make mens prayers unto 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 prayer a man professes himselfe to be a member of Gods Church, and one that seuers himselfe from all profane societies and companies of men in the world. Thirdly, publike prayer serues to stirre up zeale in them that be cold and backward; for herein they are made acquainted with Gods blessings, they are left to see their own wants, & they have the good example of Gods children. 2. Ground. That priuate prayer (though it be Gods own 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 prayer, he aimed at an higher thing therein; namely, hypocrisie, & therefore here he commands not priuate prayer directly, but intends 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 you praiest, that is, either your selfe alone, or with others, enter into your chamber, and when you have shut your dore,pray, &c. that is, be as though you diddest pray in your closet, intending onely to approoue your selfe, and yours heart unto 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 prayer should not respect himselfe, or any creature, but simply intend and approoue himselfe unto God onely.

In the words thus explaned, we are to obserue two things; a commandment, and a reason thereof: the commandment in these words, When you praiest enter into your chamber, and when you have shut the doore, pray unto your father which is in secret. This commandment inioyning the right disposition of the heart to God ward in our prayers, does prescribe the true and perfect manner of prayer; whereto that we may the better attaine, I will here show how the same is performed.

That a man in prayer may approoue himselfe and his actions unto God alone, three kind of duties are required; some going before prayer, some in the act of prayer, and some after prayer.

Before prayer foure duties are required. 1. A man must have knowledge of three things concerning prayer (for every prayer must bee made in faith, and in obedience to God, which without knowledge cannot be done) to wit, of Gods commandment to pray: of the things we aske in prayer, and of the manner of asking; which is this, spirituall blessings cōcerning life eternal; 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 serve for his glorie, the good of our selues, and of our brethren. 2. A man must labour to find himselfe converted unto God, hauing a true purpose of heart not to live in any sinne; for God hears not sinners: and Dauid saith, If I regard wickednesse in my heart, God will not heare my prayer. When men come to the Lords table, they forsake their sinnes and turne unto God; which must also be done before wee pray, 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 upon the altar of God, in the Temple, or in the Tabernacle, which prefigured this unto us, that in the new Testament, our prayers, which are our sacrifices, must be offered onely in Christ Jesus, who is our incense altar in heaven, & our spirituall Temple. 4. Before prayer a man must, seuer himselfe frō all creatures, in his thoughts and desires, & being himselfe before God with feare and reuerence, that every 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 up with divine 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 Savior Christ used 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 divine duty.

Duties in prayer are especially fiue. 1. We must labour to have 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 us, till we feele our own wants and miseries by reason of our sinnes, wee can neuer put up an earnest and heartie prayer to God. 2. We must have an inward feruent and vnfained desire toward God, for the supply of all our wants and miseries; this is a speciall thing in prayer, which maks 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 desirs after you, as the thirstie land does after raine: and Hanna also, when shee told Elie that shee poured out her soule as water before the Lord.3. every petition must bee made in obedience, that is, wee must have a commandment inioyning us to aske the thing we pray for, and a promise to assure us that it shall bee graunted unto us: 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 wisdom of God. 4. every 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 us; so that wee cannot have accesse unto the father, save only by the mediation of Jesus Christ. If we would come with boldnesse into the holy place, it must be by the new and living way, which Christ has prepared for us, through the vaile, that is, his flesh. 5. In prayer we must have faith, wherby we believe, that the thing we aske shall be done unto us: Mark. 11. 24. whatsoever ye aske in prayer, believe that ye shall have it, and it shall bee done unto you: now the ground of this faith, must be Gods commandment and his promise, which I mentioned before.

The duties after prayer, are chiefly two; 1. Wee must call to remembrance the prayer 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 prayers, for this ende, that we may the better doe the thing wee aske; as we craue in prayer the pardon of our sinnes, so wee must after prayer 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 prayer, 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 has intreated fauour of the judge. 2. After prayer, wee must bee carefull to be as plentifull in thanksgiuing for blessings received, as wee were in petition to craue them. This indeede may bee done in the beginning of our prayer, though here I mention it last, but omitted it may not be. Ordinary men have 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 conversation: and these are the duties whereby a man shall auoide all carnall ostentation in prayer, and approoue his heart unto God therein.

By this description of the true manner of prayer, we may learne three things; First, that the Romish Church does neither know nor teach, nor practise the duty of prayer aright; they pray not in knowledge, for they pray in an vnknowne tongue, and allow of ignorance, as the Mother of devotion; they commend doubting, by speaking against assurance, and so pray not in faith nor obedience; they pray 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 prayers 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 duty in this part of Gods worship: for their prayers 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 prayers of the best Christians, for besides their ignorance of many duties in prayer, their doubting and distrust, their dulnesse and deadnesse of heart, and their by-thoughts, doe all show that their hearts are not wholly taken up 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 prayers: but herein they are deceiued, through ignorance in the right forme of prayer; for they that make them and use them, are either gracelesse persons that have societie with the deuil, or grosly deluded through palpable ignorance: and they cannot set themselues before God, to approoue their hearts unto 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 up to such exploits.

Furthermore, in this clause, pray unto your Father which is in secret, that is, an inuisible God, is couched a reason to induce men to the obedience of this commandment, to this effect; He to whom you praiest, i[] an inuisible God, therefore you must endeavor to approoue the hiddenman of your heart unto 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 commandment condemns thē both, as Moses himselfe does so expound it, Deut. 4. 15, 16. Ye saw no Image in the day that the Lord spake unto 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 prayer 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 has occasion to pray, there God is: which confuts them that make the Church a more holy place for prayer, then other-where, and therefore reserue all their prayers 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 used in a godly policie, because a congregation may more conueniently there meet, to their mutuall edification, in the publike exercise of the word and prayer; 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 up pure hands unto God, as the Apostle teaches.

And your father which seeth in secret, shall reward you openly. These words containe a two-fold reason, wherby Christ perswads his hearers, and in them all others, to the carefull practise of the former duty, of sinceritie in prayer. 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 you praiest in secret, that is, as though you wert in secret, intending onely to approoue yours heart unto God in prayer, then your father seeth you, he knowes yours heart, and heares your prayer. 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 unto the Lord, when as he prayed onely in heart.

The use of this point is manifold. 1. It serus to admonish us that when wee pray, wee must in singlenesse of heart, bring our selues into Gods presence, and heartily and truely put up our requests unto God, so as we may approoue unto 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 even 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 proous that no prayer can lawfully be made to the virgin Marie, or to any other Saint departed; for he alone is to bee called upon in prayer, 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 prayer 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 heaven, know not now the time and day of the last judgment; yea, & the Saints departed lie under the Altar, crying, how long Lord? beeing ignorant of the time of their full redemption: and therefore the Saints departed see not in secret.

The second reason drawne from Gods promised bountie, is in these words, shall reward you openly; that is, shall repay you for your prayer in the day of judgment, before the Saints and holy Angels, as we expoūded 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 up 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 us accesse unto the throne of his grace, when wee put up our supplications unto him, but if we pray aright, he does hold himselfe indebted unto us for the same, and promises one day to reward us openly. This far[]e exceedes the loue of all creatures in heaven and earth, no Prince is so kinde and gratious to his best subiects, as the Lord is to all that call upon him in spirit and truth.

From this place the Papists would gather, that prayer is a worke that merits at Gods hand eternal life, for thus they reason; Where there is repaying by way of reward, there is something done which merits: but unto prayer there is a repaying, therefore it does 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 own free will and grace, because he has promised so to doe. That this is so, may thus appeare; If a Begger should aske an alms of any man, it were absurd to say, that the begger by asking did deserue the alms: 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 alms by asking: nay rather, we may gather hence, that Gods rewarding them that pray, proceedes from his own free grace alone; for prayer properly, is a worke of man unto God, wherein man gives nothing unto God, as the Iewes did in the sacrifices, or as is done in some other spiritual sacrifices of the new Testament; but onely asks and receius 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 used; he shall reward you openly: that is, at the last day: whence I gather, that till the day of judgment, no servant of God shall fully reape the fruit and benefit of his prayers. This must bee well considered, of all that have care to call upon God vnfainedly; for many times after long and earnest prayer, we feele little or no comfort, whereby we may be brought to dislike our estate, as though God had no respect unto us: but we must know, that God does often long deferre to reward his servants that pray unto him: not doubt but Zacharie and Elizabeth prayed for [illegible] in their yonger age, and yet they were not heard till they were both olde[] and Dauid saith, his eies failed for waiting on God, when hee would accomplish his promise made unto 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 Jesus Christ

_Verse 7._And when you pray use [illegible] vaine repetitions, a[] the heathen, for they thinke to be heard for their much babling.

Our Savior Christ hauing de[]lt against hypocrisie in prayer, does here come to the second vice, which hee intends to reforme therein, namely babling, consisting in the outward forme of prayer. The words containe two parts[] commandment; and a reason thereof; The commandment, When ye pray use n[] vaine repetitions a[] the heathen doe where first we must know, th[] Christ reproues not repetition in prayer simply, but needelesse repetitions only; for Psal. 51. Dauid does sundrie times repeat his requests, for the pardon of sinne, and for sanctification: also Moses El[] and our Savior Christ, prayed fourtie da[]es together, and in these long prayers (no doubt) used 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 use and speake many words in prayer: and under this one vice, are condemned all sinnes of the same kind that is, all superst[]ous multiplication of words in prayer, as the heathen, that is, such, as were not the people of God, but al[]ns from the common wealth of Israel, and strangers from the couenant of promise.

In this commandment are condemned many abuses in the manner of prayer; 1. Meere babling, when words are used for prayer, which containe neither requests unto God, nor giving of thanks; such are many Popish prayers; and such is the use of the Aue Maria; among our common people, for it is the s[]ut[]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 use to the virgin Marie, onely they are to be read as a part of that historie: yea, the rehearsall of the tenne commandments, and of the Creede for prayers, is but meere babling. 2. prayers made in ignorance are here condemned thus the Popish sort offend; who use to pray unto God in an vnknowne tongue; and thus many sinne, that use the Lords prayer without understanding of the words. 3. Cold and d[]ll praying is here condemned, when the lippes drawe neere unto God, but the heart is no whit affected therewith [illegible] this is a common vico and some []aint hereof may every man finde [illegible] his own[illegible][]w Superstitious[] prayers when a[] Gods worship [illegible] measured ou[] by see numbers. This is the Popish practise answerable to their doctrine; that the rehear[]ing of so many Pa[]er []osters, Au[]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 served by the worke done, if the words bee said, all is [illegible]. Rash praying without due preparation, is here conden[illegible], wh[] men pray onely on the suddaine, by the motion of the spir[][illegible] they use 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. Rashvowes, especially of things not lawfull[]or above our power 7. Rashwishes of good or evil, beeing frame[] according to ou[] carnall affections, and not by the word of God. And in a word all vaine and s[]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 show plainely, that ou[] common prayers are farre short of that which the Lord requirs and allows.

Here []ome will say If so many things be dis[]llowed in prayer how shall we speake aright in prayer? Answ. As the Apost[]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 used in prayer, thē may serve to express & further in o[] selue[] or others, some [illegible] ward grace of God a[][]h, repen[]n[], []ale of Gods glorie, &c. Eccles 5. []. Be not rush [illegible] your mouth[]let yours heart be hastie to utter a thing before God; for God i[] i[] heaven and you are []n earth, therefore let your words be []e[]e? where wee have express command, not only to prepare our hearts; but our words also, when we come before God in prayer, that they be such as may express some grace of our hearts

As the heathen. In this instance we may note that [illegible]hon had some []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 virtues of the second Table; as justice both in word and deede liberalitie, con[]en[]e[]delit[]e and such like [] ye[], they cared to []o some duties of the first Table, as here, we see they prayed unto God: and some of them [illegible] this [illegible] they obtained hereby some temporall blessings. The heathen Mariners that carried I[] towards Tarshish, prayed unto God and obtained safetie: and Ahab, a wicked Idolater, humbled himselfe unto God in prayer and fasting and obtained a temporall freedome from a fearefull judgment. Now the consideration of this point, serues to checke many among us, who thinke that God will hold thē 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 salvation: we must therefore get faith in Christ, and from th[]ce practise all Christian virtues.

For they thinke to be heard by their much babling. These words are a reason of the former commandment, wherein we may note 3. opinions of the heathen concerning God. 1. They thought that God was like & earthly mā, who might be instructed & perswaded by words. 2. They denied Gods prouidence, & were not perswaded, that God saw thē, or regarded their estate; & therefore they used 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 unto man, without any prouidence, & perswa[] also by m[]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 given to all, whereby they might be s[]ued, if they would for if they had had any such grace, they would neuer have thought so grosly of God as they did: one sparke of true knowledge of the M[]ssi[]s, would have exp[]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 just iudgment, in regard of his speciall grace and fauour.

[]. By []se heathen wee may see what bee our naturall conceits of God, [illegible] our nature is the same with theirs; & therefore of our selues we thinke God to be like some old man, sitting in heaven, without any regard of us at all; and when, w[] have all things needfull wee will trust in God but when meanes faile, wee forsake him straight: and th[] w[] shewe, by vsing unlawful meanes to helpe our selues in the time of distresse as by []king to wit[]s, &c. Lastly, naturally wee thinke wee can preuaile with God by our words: The Papists teach, that the saying of fiue words, na[] 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 pleases God they thinke that the words of Scripture written or spoken, have virtue in them to doe strange things, and this is one maine ground of all the practises of sorcerie which be so common among us: but we are to know that there is no such virtue in any words, it is onely faith in the heart that makes Gods word effectuall, for our good. Words of themselues can doe no more but signifie, and that they doe not of themselues, but by the pleasure of men: and therefore we are to renounce the use of all spells and charmes; for be the words neuer so good, they are but the deuills watch word, and the ceremonies used therewithall, are his sacraments to cause him to worke wonders. We therefore must learne by the word of God to conceiue better of God then nature can teach us, as of an heauenly inuisible God, gouerning all creatures by his prouidence, and not perswaded by mans reason, but working all things according to the counsell of his own will.

_vers. 8._Be ye not like them therefore: for your father knows whereof you have neede before you aske.

In this verse our Savior Christ repeats the former cōmandement touching prayer made after the manner of the heathen: and withal annexes a second reason to enforce the same. The commandment is repeated from the former reason in these words: Be ye not like them therefore; as if he should say, considering that the heathen in their prayers looke to be heard for the multitude of their words, therefore ye must not pray in that manner which they doe. This repetition of the commandment serues to imprint the same more deepely in the hearts of his hearers, to cause them, and so us in them, to be more carefull to auoid needlesse repetitions in prayer.

Now hauing handled this commandment in the former verse, I will here onely obserue this point of doctrine touching the distinction of people before the death of Christ: for here Christ saith unto the Iewes: Be ye not like them: that is, like the Gentiles: where he putts a plaine difference betweene the Iewes and all the Nations of the world besides. And therefore when he first sent his Disciples to preach, he forbad them the way of the Gentiles and the cities of Samaria: commanding them to goe to the lost sheepe of the house of Israel. And this distinction was not onely in Christs time, but had beene from the beginning for the space of 4000. yeares. In the first age of the world there were the sonnes of God, and the daughters of men: after the []ood thechildren of the flesh, and the children of the promise. And under the law, a people of God, and no people. This distinction stood in two things. 1. In regard of the grace of adoption, and of the speciall fauour of God; for in this Text Christ saith, the Iewes had God for their Father, which the Gentiles had not, for they were strangers from the couenants of promise, Ephes. 2. 12. 2. In regard of Gods true worship, for concerning prayer, a speciall part thereof, Christ here saith to the Iewes, Ye shall not bee like the Gentiles: If any shall here thinke that this preferment of the Iewes before the Gentiles, in regard of Gods speciall mercie, came from this, that God foresaw something in them, which was not in the Gentiles, let them heare what Moses saith to the Iewes; The Lord did not set his loue upon you, nor choose you for your multitude, but because the Lord loued you, & would keepe the oath which he sware to your fathers.

From this ground of doctrine touching the distinction of people, in regard of Gods speciall mercie, follow three waightie points to bee known and believed. First, that the promise of remission of sinnes, and life euerlasting in the Messias, is not [illegible]ll to all but indefinite to many of all sorts, kindes, and estates; for if the promise perta[]ed to all, then there could be no distinction of man and man, of people and people, in regard of mercie: and therefore the opinion of vniuersall grace, is false and errneous. Secondly, that though Christ died for all (for so the Scripture saith) yet he []d hot alike effectually for all; for if Redemption by Christ had beene [illegible], then had mercie belonged alike to all, which is against the Text: and therefore the opinion of vniuersall redemption is also a forg[] of mans braine. Thirdly, that God calls not all men effectually to salvation by Christ, for then should every one have God to bee his Father in Christ and the Iewe had no priuiledge before the Gentile, in regard of mercie, and the grace of adoption: but here we see, that God []o[] many hundreds of yeares, was the Father of the Iewe, and not of the Gentile, []n regard of grace and adoption. And by this doctrine we may cleare that place of the Apostle Saint Paul, 1 Tim. 2. 4. where he saith, God would have all to bee saved: for he means hot a[] men in all times, but in this last age of the world, after the ascension of Christ, when as the partition wall was broken downe, and the distinction betweene Iewe and Gentile taken away in regard of mercie, and the grace of adoption.

For your Father knows whereof yee have neede before yee aske of him.

These words are a second reason against the heathenish manner of prayer, to this effect; It is needlesse for you to use vaine repetitions in your prayers, because God knowes your wants before you pray: and therefore fewe words well ordered are sufficient.

The exposition. Your Father knows. This knowledge of God, is not a bare notice taken of our wants, but such a knowledge as does withal include a speciall care to make supply unto them; for this is a rule in the expounding of Scripture, that wordes of knowledge are oftentimes put for words of affection: as Psalm. 1. 6. The Lord knows the way of the righteous, but the way of the vngodly shall perish: where the opposition of knowledge to destruction, shews plainly, that by knowledge there is meant, the Lords due regard and respect unto the waies of the godly; which is a point full of all comfort to the children of God: and for the clearing of it three questions are to bee scanned, which may well be moved out of this Text.

1. Question. If God know our wants before we pray, why then should we pray at allAns Wee pray, not to informe God of the things we want, as though he knew them not; but for other causes: as 1. To stirre up our hearts to seeke unto Gods presence and fauour. 2. To exercise our faith in the meditation of Gods promises. 3. To ease our woeful hearts, by powring them out unto the Lord. 4. To testifie our obedience unto Gods commandments, and our trust in his prouidence, for the receiving of every good thing we desire.

2. Question. If God know our wants, and have care to make supply thereof, why then does God oft-times delay to graunt the prayers of his servants? Answ. God deferrs to graunt the request of his children for many respects, tending to their great good; as 1. Thereby to kindle their faith, and to stirre up their zeale in prayer, that they may more earnestly begge the things they want: for this ende our Savior Christ reasoned with the woman of Canaan, before he would cure her daughter. 2. To keepe them in humilitie, and to preuent spirituall pride thus hee denied to remooue from the Apostle Paul, the buffeting of Satan, though hee prayed for it, least hee should bee puffed up through multitude of reuelations. 2. Corinth. 12. 7, 8, 9. 3. To make them esteeme more highly of the blessings of God, and to stirre them up to more thankefulnesse for the same; for it is commonly true, that things lightly gotten, are lightly set by.

3. Question. How falls it out, that God does neuer graunt some men their requests? Answer. 1. Because they make their prayers, but not according to Gods will, either failing in the time, as did the foolish virgins, who cried, Lord, Lord, open to us, when the doores were shut: Matth. 25. 11, 12. or in the things they aske, and so the sonnes of Zebedie had not their request, because they asked they knewe not what. 2. Because they doubt and wauer in prayer, for such shall not receive any thing of the Lord, Iam. 1. 6, 7. 3. Because they pray for wrong ends; Ye aske and receive not, because ye aske amisse, that you might consume it on your lusts, Iam. 4. 5.

The Use. 1. This prouident eie of God ouer all our wants, teaches us what to doe when we are assaulted by any enemie, either of bodie or soule; we must first of all make God our refuge and tower of defence, by getting assurance of our adoption; for if we be Gods children, he is our father, knowing, and weighing our wants, and hee is most carefull to make supply thereto, before we pray. Gen. 25. 22. When the two twinnes stroue together in Rebek[]aes wombe, shee sent to aske the Lord thereof, no doubt by Isaac her husband, who before had prayed for her, verse 21. So when Iehosaphat was beset with many enemies, he cried unto the Lord for helpe, and was deliuered, 2. Chron. 18. 31. and Chap. 20. 12. And it was the Prophet Dauids practise to have recourse to God in all his troubles, for which cause he calles the Lord his rocks, his resting and hiding place.

Secondly, hereby wee are taught to have a moderate care for the things of this life, for wee have a father in heaven, who cars for us, knowing all our wants, and readie to make supply thereof, before wee pray. In these daies, most men set their hearts upon the world, and trust to outward meanes more then to God himselfe, which comes from this; because they want a true perswasion of their adoption in Christ: for if they knew that God were their father, then surely this perswasion would take place in their hearts; God knowes my wants, and is carefull for the supply thereof, and therefore I will trust in him, and obey him.

Thirdly, this teaches us, in any necessitie or affliction, to subiect our selues to the will of God, labouring to be thankfull for that estate, as well as for prosperitie, and studying to please and honour God therein; for he is a father who seeth all our wants before we complaine, and is carefull for our good, knowing that affliction is better for us then prosperitie, or else hee would send us deliuerance: for it is all one with him, and he delights not in the affliction of his people.

Fourthly, this serues to arme us against all carnall and slauish feare, whereby mens hearts are oppressed, either in regard of death, or of the day of judgment; for though the deuill rage against us, yet when death comms, God is our father, who knows our wants, and the way to comfort us, and is both willing and able so to doe. In a word, this meditation serus to stirre us up to all dutifull obedience in the whole course of our liues; for who can but bee thankfull unto such a father, as knowes all his wants, and as he is able, so also he is willing and readie to make supply thereto: this therefore should enlarge our hearts to blesse God that is such a father unto us in Christ.

_Verse 9._After this maner therefore pray ye: Our Father which art in heaven, halowed be your name.

Our Savior Christ hauing forbidden his Disciples all carnall and superstitious kind of praying, does here prescribe unto them a most holy forme of true prayer; but before he come unto it, he gives them this commandment, After this manner therefore pray yee: Saint Luke has it thus; When you pray, say Our father, &c. In which words Christ inioynes his Disciples to use a right and holy forme of prayer, the patterne whereof is after set downe. Now because this point is controuersall, I will briefly set downe how farre forth this prayer of Christ is prescribed unto us; to wit, for matter and forme we must imitate and follow it in all our prayers, but wee are not tied to the very words of this prayer, but may freely use them, or other words at our pleasure for our Savior Christ oft-times prayed in other words, and so did the Apostles, as we may see by Pauls praters in his Epistles, wherein hee obserus the matter and manner of this prayer, but yet vses other words: yea, S. Luke setting down this very forme of prayer, does somewhat alter from the words of S. Matthew.

upon this commandment it may well be demanded, whether it be profitable and necessarie to use a set forme of prayer, either priuately or publikely in the service of God? Ans. I take a set forme of prayer, either publikely or priuately, to be both profitable and necessarie; set (I say) both fer the matter and manner, and if need require, for the very words also: my reasons are these; I. That which God has ordained is both profitable and necessarie: but God has ordained that men should use set formes of prayer, for the Priests were inioyned a set forme of prayer in blessing the people, Num. 6. []3, 24. and the 92. Psal. is a set prayer for the Sabbath day: yea, all the Psalmes of Dauid (some few Psalmes of doctrine only excepted) are set forms of prayers to be used of the church of God for euer: & in this place Christ prescribes a set forme of prayer, not onely for the matter and manner, but also for the words: and the like did John Baptist when he taught his disciples to pray. II. Reason. In man there be sundrie wants in prayer, as ignorance in the understanding, distractions in the minde, obliuion in the memorie both of Gods commandment and promises; in the heart is much deadnes, dulnes, and distrust; in the tongue many times, is want of such conuenient utterance as should be in him that would speake unto God; and in most men there is that bashfulnes, that they cannot utter and dispose the desires of their heart before others in that order which were meet. Now to make supplie of all these wants, a set forme of prayer is to be used, 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, used a set forme of prayer: 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 prayer used in all Churches, in so much as the souldiers in the field had their set prayers. And in many Councels it was decreed, that no Church should use any forme of prayer, 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 have omitted this duty in their congregations: and therefore there was then set downe a generall forme of Confession of faith, of prayer, and thanksgiuing, and of administration of the Sacraments.

Now considering set prayer is Gods ordinance, and the imperfections of man require it, and the same has beene so long used 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 unto God, as swines []lesh was to the Iewes. These be loathsome and vnreuerend tearmes; but that we may know their follie and error the better, let us here scanne their principall Reasons against set prayer; and they be two. I. To read a sermon penned by an other is no preaching, and therefore to repeate a set prayer is no prayer. Ans. The reason is naught: for in reading a penned sermon a man cannot express the gift of prophecy; but in reading a set prayer he may show the gift of prayer; as namely, a touched heart for his sinnes, an hungring desire after grace, and a thankfull heart for Gods mercies; and herein does prayer consist, and not in the words. II. Reason. We must pray freely as the spirit mooues us; and therefore to use set formes of prayer, is to stint and quench the good motions of the spirit. Ans. This reason were somewhat, if every one received such a portion and measure of the spirit as did inable him hereunto: but seeing in this life we have but the first fruits thereof, and not the tenths (as one saith) we are to use all good helps to make supplie unto our wants: for in the practise of holy duties we are like unto 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 upon an other mans shoulder: even so we beeing weake and feeble in prayer, had neede of the helpe of set formes of prayer, to hold up our feeble hands unto God: and therefore it is requisite for men to use set formes of prayer, at least for the matter and order thereof in their own hearts; yea and many times it is needefull for some, to use set prayers for words: for many that have true grace in their hearts, want utterance to express it: and if they might not use set formes of prayer, they should be depriued of many great comforts, especially when they pray with others. So that if the heart be rightly prepared thereto, set prayer does 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 divine service is established, is therefore to be blamed; because the same is both necessarie and profitable. Secondly, here we see, that it is meet and necessarie we should have some set forme of prayer in our hearts according to our peculiar estates, whereby we may express unto God our particular wants, and craue supplie thereof particularly: some thinke we must onely pray upon extraordinarie instinct and motion of the spirit: but so many be our wants, that unless we prepare our selues before hand, we cannot pray aright: and therefore to auoid many distractions and lets in our mind, heart, and utterance, it shall be sound needeful to prescribe unto our selues a set forme of prayer: we are content to keepe a set order for our diet and apparell, and why should we not doe it in prayer which concernes the comfort and refreshing of our soules.

A second thing to be gathered from this commandment is this; That the Lords prayer is the most excellent forme of prayer that is, or can be made by any creature: for it was indited and propounded by the sonne of God, who is the wisdom of the father. Now the excellencie of it stands in these things: I. in the pithie shortnes of it: for in few words it comprises endlesse matter: II. in the perfection of it: for it contains in it whatsoever 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 has with God the father: for it contains the words of Christ his sonne, in whome the Father is well pleased.

Use. 1. The excellencie of this prayer shews plainly, that if any set forme of prayer may be used, then this may, being indited by the Mediatour of the Church. And therefore the Anabaptists of our daies are fouly deceiued, who denie the use hereof for a prayer, whē 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 use to conclude their prayers with the Lords prayer: for hereby, as by a most perfect and excellent prayer, 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 used, they are deceiued; for Christs intent was rather to commend this prayer unto us for matter and manner, then for the words thereof. Againe though it be a most perfect prayer, yet it is only generall; but every true beleeuer must have particular prayers, whereby in speciall forme and manner his particular estate and condition may be made known unto the Lord; yet so, as they be alwaies suitable unto this forme here prescribed. And thus much of the commandment: Now follows the prayer it selfe.

Our Father which art in heaven, halowed be your name, &c. This prayer has three parts: I. a preface: II. the petitions: III. the conclusion. The Preface in these words: Our Father which art in heaven. In the handling whereof, as also in the rest of this prayer, 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 giving 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 given to God, sometime simply considered without personall relation; as Deut. 32. 6. Doe ye s[] reward the Lord, O foolish people? is not he your father that has bought you? Orherwhile it is given 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 theLord has given 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 have seede, Isa. 53. 10. And the Holy Spirit may proportionally be called Father, because with the Father and the Sonne he gives 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 own substance before all worlds, by communicating unto him his whole essence or Godhead. Secondly, he is the father of Christ, a[] Christ is man, by the grace of personall union: for the manhood of Christ does 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 union, but by the grace of Adoption in Christ: for God sent his S[]ne made of a woman, (that is, incarnate) that wemight receive the adoption of sonnes. And this grace we receive, when we truly believe in his name, Ioh. 3. 12. and, Gal. 3. 26. God for Christs sake beeing content to receive us for his sonnes and daughters.

Which art in heaven] God is said to be in heaven, not as though he were included in the circle of the heavens: for the heavens, and the heavens of heavens, are not able to containe him, 1. king. 8. 27. and indeede he is neither included nor excluded any place, beeing infinite, and so every where; but because his maiestie and glorie is most eminent in the highest heavens to his Saints and Angels; and thence does he manifest himselfe unto us in his power, wisdom, justice, and mercie, while we are on earth: for heaven is his throne, and the earth his footstoole, Isa. 6[]. 1. So that the meaning of this preface is this: O Lord God, you are the father of our Lord Jesus Christ, and in him our most mercifull father by Adoption and grace, you are a most glorious God, who dost in heaven and from heaven manifest your glorious power, and mercie, your wisdom, justice, &c.

[]. The Instructions.

I. This title Father, here given to God, teaches us 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 prayer, wanting no direction for the right performance of this part of Gods worship; now this directs us onely unto God in prayer. 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 prayers at all times, and in all places: and therefore he alone is to be prayed unto, and not Saints departed, as the Papists teach.

II. By this title we may see in what order we must direct our p[]a[]ers unto God: for as the word of God reueals God unto us, so must we pray unto him; now the Scripture reueals God unto us, to be one in essence and three in person, vz. the Father, the Sonne, and the Holy Spirit; whereof the Father is first, the Sonne is the second, the Holy Spirit the third in order, though no[] in time o[] 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, even 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 Spirit the third, therefore when we pray to God, we must obserue this order, directing our prayers to God the Father, in the mediation of the Sonne, by the assistance of the Holy Spirit, as Christ here teaches us to say, Our father.

Quest. May we not direct our prayers to the So[]ne, or to the Holy Spirit by name? Ans. Yes: for Stephen prayed to the Sonne, Act. 7. 59. Lord Jesus receive my spirit: and Christ bids hi[] Disciples, Goe teachall nations, baptizing them in the name of the Father, the Sonne, and the Holy Spirit: that is, calling upon the name of the Father, Sonne, and Holy Spirit. 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 Spirit: for as all the three persons subsist in one and the same divine nature or Godhead, and are not seuered in will, in counsell, or in outward actions, as creation, preseruation, and redemption, save 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 unity of essence, we may safely name in our prayers which person we will, so that withal we include the rest in our minde, and may also (if we name all) place them in such order as best fitts our present occasion, as the Apostle does in his benediction 1[] Cor. 13. 13. The grace of our Lord Jesus Christ[] and the lo[]e of God the father, and the communion of the Holy Spirit [illegible] with you all[] A[]en. where he placs 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 prayer; namely, their interest in the couenant of grace in Christ, in whome God becomes their father. The Scripture mentions two couenants; one of workes, which saith, Doe this, and you shalt live: the other of grace, concerning reconciliation by the Messias through faith: for it saith, believe in the Lord Jesus, and you shalt be saved. Now the couenant of workes thorough the corruption of our flesh, driues us from God, and throwes us to hell: but the couenant of grace shewes our reconciliation to God in Christ: forGod was in Christ, and reconciled the world unto himselfe, not imputing the[][]i[]s unto them for which the first couenant would have condemned them. And when we truly believe in Christ, we performe the condition of this couenant, and so throughfaith in him have peace with God; yea, boldnesse, and entrance with confidence. And therefore when we come to God in prayer, we must ground upon this couenant in Christ, and so shall we goe boldly to the throne of grace: bring faith in Christ, then is God your father and so you shalt be welcome [] hence it was that the Prophets and holy men under the Law doe so often intreate the Lord in their prayers to remember his couenant made with Abraham, Isaac, and Jacob which was the couenant of grace; as the Apostle shews, Gal. 3. and Rom. 4.

IV. In this tytle Father, we are taught how to dispose our selues towards God when we pray unto 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 own meritts and our own 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 own sinnes, whereby we have offended God, who has beene so gratious & mercifull a Father unto us 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 commandments. This is such behauiour as bese[]neth Gods children in prayer; and hereunto must we labour to conforme our selues when we come before God, or els we show our selues not children but rebells and traytors: beware therefore of all vnreuerend behauiour in prayer; beware of pride, of hardnes and wickednes of heart as hauing the least purpose to live in sinne for as Dauid saith, If I regard wickednes in my heart, God will not heare mypraier: but (saith he) I will wash my hands in innocincie, and so will I compasse yours altar: with a contrite and broken heart, Psal. 51. 17. disclayming his own righteousnes, v. 1. and Psal. 115. 1. and in all reuerence of behauiour, Psal. 95. 9.

Thus much of the title Father. Now let us see how we must applie it to our selues in prayer; Our Father, that is, my father in Christ, and not mine onely, but the father of all that truly believe 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 us that be his children. These promises are many and excellent. And that they must be applied to our selues in prayer, 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 prove thus: whatsoever we aske in prayer, we must believe that God will graunt it for his sonnes sake: but this we cannot doe, unless we believe that God is our father in Christ, and Christ our redeemer: and therefore we must first by faith lay hold upon the maine promise of righteousnes and life euerlasting in Christ, which is the ground of all other blessings we receive from God. Oh (will some say) this is hard to doeAns. Yet we must doe our endeavor herein, and striue against doubting, vsing the means whereby we may come to that measure of grace, to say with Paul; I live now by faith in the sonne of God, who has loued me, and given himselfefor mee; doing this in sinceritie, God accept the will for the deede, even our desire and endeavor to applie Christ and his benefits, for application it selfe. And if we continue in this use of meanes, he that has begunne in us this good desire, will finish it in the fruition of grace and full assurance.

II. This teaches us when we pray, to be mindfull of Gods whole militant Church and people: for we must say, Our father. Indeede it is not unlawful to applie this title in prayer to our selues particularly, for God saith of every one that truly beleeus, you shalt call me my father, Ier. 3. 19. and so did Christ, & his Apostles applie to themselues this title in their prayers. But yet Christ would have us alwaies to pray for our brethren, beeing assured from this his direction that they likewise pray for us. This was Dauids vsuall practise no doubt, for when he prayed most earnestly for the pardon of his own personall sinnes, he then forgets not Zion, but praies the Lord to doe well unto it, and to build the wals of Jerusalem. Now if in every prayer we make, we must have 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 conversation must express the truth of our devotion. every one will say, this is the ministers duty: which is most true; but yet it is not his onely: for as in the naturall bodie every 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 has some gift of the spirit; and the manifestation of the spirit (wheresoeuer it is) is given to profit withal. The common saying is, every man for himselfe, and God for us all; but this is a gracelesse saying, flat against the communion of Saints, wherein every 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 prayer, for therein we bring a spirituall sacrifice unto 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 of blood,God will not heare them, though they make many prayers. If therefore we call upon God as on our father, we must be sine to loue his children as our brethren; for this commandment we have of God, that he which lous God, should loue his brother also; and he is not of God, that lous not his brother, 1. Ioh. 3. 10.

IIII. Here we see that all true believers whether high or lowe, poore or rich, are in an equall condition in regard of God; for God is no respecter of persons: and here Christ teaches every one to say, Our father. In earthly kingdomes there be differences of estates and degrees; some be noble, some base; some rule, others serve and obey; but with God in Christ there is neither bond nor free, &c. Coloss. 3. 11. The beleeuing shepheard may call God his father, as well as the beleeuing King, and have as good a place in Christs kingdome. Which serues notably both to encourage the poore to embrace the Gospel in sinceritie, seeing their meane outward estate can nothing preiudice or hinder their high acceptance with the Lord, if they be faithfull: as also to admonish the rich and noble in this world, not to bee puffed up with these outwarde thinges to contemne the poore; for these things give them no title to the kingdome of God: nay, not many noble, nor mightie after the flesh are called: but God has chosen the poore of this world, that they should be rich in faith. Iam. 2. 5.

Which art in heaven] These words shewe towardes what place we must dispose our selues in prayer: our father to whome we pray is in heaven, and therefore thither must we direct our hearts, our eyes, our hands, and all that is in us. Indeede the Iewes under the law looked towards the Temple, and in the Temple towards the mercie-seat, because the Lord had there promised the manifestation of his presence, and therefore Daniel turned his face towardes Jerusalem when he prayed in Chaldea: but now in the new Testament difference of place in respect of Gods presence, is taken away, and we are not tyed in prayer to looke, East or West, North or South, but men may now every where and every way lift up pure hearts and hands unto God: towardes heaven you must dispose your heart, because your father to whome you praiest is there: and looke which way you will, or goe whither you will, heaven is not nearer nor further off. Which shewes euidently two notable and grosse Popish fooleries in the matter of Gods worship; the first is, their going on pilgrimage from place to place to serve God the better: for God whome you must worship is in heaven, in respect whereof all places are alike, goe whither you will you are not nearer, and stirre no foote, you are not further off. Their second foolerie, which is also abominable before God, is to worship God in an Image, at Crosses, and in Crucisixes, &c. these they use to put them in minde of God, and of Christ; but this they learne by the precepts and traditions of men, and therefore it is but meere vaine and foolish worship in the sight of God: Christ teaches us to set our hearts towardes heaven, and not to po[]e on dumme Images here on earth.

II. Instruct. Is God in heaven; then when we pray we must come before God with all reuerence, feare, and trembling; for he is in heaven a most glorious God, full of all maiestie and power: Eccles. 5. 1. Be not rash with they mouth, nor let yours heart be hastie to utter a word before God why so? for he is in heaven and you are upon earth, therefore let your words be fewe. Now this reuerence must shewe it selfe, first, in the holy disposition of the heart and affections towardes the Lord, when the minde is not caried away with by-thoughts, but applys it selfe wholly and onely to the present service it has in hand: secondly, in the comely gesture of the body beseeming so holy an action, done to so high a maiestie. Thirdly, in the humble and reuerend vttering of our requests, hauing before hand well considered the things we are to utter before God. But goes the case thus with men in their ordinarie prayers? nothing lesse; for beside the multitude that pray without understanding, even the better sort in the time of prayer, have their minds running upon other matters, some about their profits, others about their sports, or such like: now is not this pharisaicall prayer, wherein the lippes draw neare to God, but the heart is farre remooued? Againe, many show no reuerence in gesture or in speach, some disdaine to bow to God in prayer, and others doe rush upon God in many words without premeditation: But all these sinne grieuously, for howsoeuer vnreuerent praying troubles few mens consciences, because it is not easily discerned, beeing against the first table, yet it is to be esteemed as a disgrace unto the Almightie: and beeing carelessely practised, when it is once known, it is plaine mockerie of Gods maiestie, worser then mocking of father or mother: and therefore we must with all carefulnes auoide it, and set our hearts with all reuerence towards God in prayer.

III. Hence we must learne to aske of God in prayer heauenly things especially: these earthly blessings may be asked, so farre forth as they are helpes to further us towardes our euerlasting inheritance in heaven, to which we are called, 1. Pet. 1. 3, 4. But to be euer groueling in the earth, is against the nature of him that has a father in heaven.

IIII. Our principall care must be how to come to heaven, for there our father is: ordinarily a child desires to be with his father, and is best pleased on his mothers lappe, or in his fathers armes: herein therefore we must testifie our selues to be the sonnes and daughters of God, by our vnfained desire to be in heaven where our father is. It is vnnaturall for a child not to be delighted with his fathers house, and so it argues them to be void of grace, that have no affection towards heaven and heauenly things: let us therefore delight to pray, whereby we may creepe into our fathers bosome, and though our bodies be on earth, yet in affection and desire let our soules mount up to heaven: here we are but pilgrimes, if God be our father, our hearts must be upon our home which is heaven where our father is.

Now the words of this preface thus opened, containe a twofold notable ground and proppe to all our prayers: to wit, that God is both able and willing to heare and helpe when we pray: for his beeing in heaven, imports that he is almightie, and therefore can heare and helpe us: our God is in heaven, and be does whatsoever he will. And beeing a father, yea our father in Christ, he must needes be willing and readie to graunt our requests: for no father is so tenderly affected towardes his naturall sonne, as the Lord our God is towardes all his children in Christ: Psal. 103. 13. As a father has compassion on his children, so has the Lord compassion on all that call upon him: Luk. 11. 13. If you that be evil can give good things to your children, much more shall your heauenly father give the Holy Spirit to them that aske him: and hence it is that Christ saith, whatsoever you aske the Father in my name he will give it you, Ioh. 16. 23. Of these two must every one be perswaded that praies aright: every one will graunt that God is able to heare and helpe; but of his willingnesse thereunto none can be assured but he that is the child of God, who knows God to be his father. Yet here must none deceiue himselfe, to thinke that whatsoever he askes on his own head, God will graunt it, for if we aske amisse we shall not receive; and therefore we must carefully marke and obserue the direction of Gods word both for the things we aske, and for our manner of asking.

Halowed be your name.

Thus much of the preface: here begin the petitions, which are sixe in number; whereof the three first concerne God, the three latter concerne our selues. Againe, of those which concerne God, the first concernes Gods glorie it selfe, the other two the meanes whereby Gods glorie is manifested and inlarged among men: for Gods name is the[] glorified among men, when his kingdome does come, and his will is done.

Now this petition for the glorifying of Gods name, is rightly set in the first place: for Gods glorie is the absolute end of all things: Prov. 16. 4. The Lord made all things for his own sake, yea even the wicked for the day of evil: and therefore it must be preferred before all things: before life it selfe, yea before salvation which is life eternal: Ioh. 12. 27, 28. our Savior Christ preferres the glorie of his fathers name before his own life. And Paul preferres it afore his own salvation: for he professes that for Gods glorie in the salvation of the Iewes, he could wish himselfe separate from Christ, Rom. 9. 3.

In this petition, as in the rest, we are to obserue this order: first show the meaning of the words; then propound the vses.

I. The meaning. Name The word ascribed to God is here taken generally; first, for God himselfe; as Psal. 20. 1. The name of the God of Iacobdefend you: that is, the God of Jacob defend you: Rom. 10. 13. Whosoeuer shal cal upon the name of the Lord, shal be saved; i. upon the Lord. Secondly, it here betokens any thing whereby God may be known, as men are by their names: and thus it comprehends, []. his divine attributes; as justice, mercie, power, wisdom, &c. II. his word, the holy scriptures which reveale to mē the true knowledge of God. III. Gods Iudgements, publike or priuate; for thereby he makes known his presence, his power, and justice. IV. his workes and creatures; for all these beare a stampe of Gods name, and in them may the inuisible things of God be seene, Rom. 1. 20.

Halowed, or sanctified To halow Gods name, is to glorifie Gods name, as Ioh. 12. 28. and this we doe, when we give unto him the highest honour that may be: the highest I say, because there are two kinds of honour; First, the honour of religion, when we give our hearts to God, louing him, fearing him, trusting, and delighting in him above all; which we testifie by all outward adoration prescribed in Gods word: this is the highest honour of all. Secondly, there is the honour of societie, which passes betweene man and man, in common wealths; and it consists in the acknowledgement of preeminence and superioritie in another, either by word or gesture, ciuilly: thus Subiects honour Princes and Magistrates; and inferiours, their superiours. This is due to the creature; the former to the Creator onely, and that is the honour wee here pray for.

That we may yet the better understand the meaning of this petitiō, we must know that Gods name is halowed or sanctified of us 2. waies; either in God himselfe, or in his works: In himselfe by 3. actions; 1. whē we conceiue of God in our mindes, and acknowledge him as he has reuealed himselfe in his word; to wit, creator & gouernour of al things, most holy, most wise, just, mercifull. &c. 2. When wesanctifie the Lord in our hearts: that is, when we loue him above all, & feare him above al, & put our trust in him in him in all estates. 3. When we praise and laud the name of God, for his goodnes; yea, though we should neuer taste of his special fauour, yet for his generall mercie, justice, and most wise prouidence, we ought to extoll the Lord with our mouthes.

Gods name is halowed or sanctified in his creatures, by three speciall actions: 1. When we acknowledge the wisdom of God, & his powerfull hand in every creature. 2. When we have a reuerend estimation of the creatures, and use them in Christian sobrietie, in regard of the stampe of Gods power and wisdom, which appears in them. 3. When wee sanctifie our moderate use of them, by the word and prayer, as God requirs, 1. Tim. 4. 5. See the practise hereof in the word of God, which is his own solemne ordinance, whereby he makes himselfe known unto his Church: therein we sanctifie and halow Gods name: I. when we acknowledge the wisdom, mercie, & power of God in it: II. when we have a reuerend estimation of the word in regard of the glorious Image of God which appears in it. III. when we use it in a sanctified and holy manner, comming unto it reuerently with prepared hearts, hungring after the graces of God which are wrought thereby, and giving our selues in heart and life to be framed and ruled thereby. And thus we sanctifie God in afflictions (for they are his worke) when we labour to see the hand of God therein, in justice, mercie, and great wisdom chastening us, when we have a reuerend regard to the hand of God appearing in them; and labour to be humbled thereby for the increase of our repentance, and the exercise of our faith and patience.

Thus then in this petition we desire in minde, in heart, and life, to glorifie God both in himselfe and in his works: and the meaning of it may be thus expressed: O Lord, open our eyes that we may know you aright, and may discerne your power, wisdom, justice, and mercy; and inlarge our hearts that we may sanctifie you in our hearts, by making you our feare, loue, joy, and confidence: and open our lippes that we may blesse you for yours infinite goodnesse: yea, O Lord, open our eyes that we may see you in your work[], and strike our hearts with reuerence of your name appearing in them: and graunt that when we use any one of them, we may honour you in our sober and sanctified use thereof.

The vses. I. Wants to be bewayled.

I. Here we are to call to minde our wants, and to humble our soules for those sinnes, whereby we have hindred Gods glorie or prophaned his name. And these especially are foure: I. Pride of heart; a vile affection whereby we seeke our own praise and glorie, and not Gods. This is naturall, and so the more hardly discerned; but while it is nouri[]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 debases the Lord in our hearts, and takes away that high esteeme of God which ought to be in us. This causes us 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 has any insight into his own 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 wisdom, power, justice, mercie, &c. in his works, though we have them before our eyes: hence it comes, that ei[]er we neglect the word, and passe by the workes of God without consideration; or if we use them, yet it is without glorie to God, or profit to our soules. Mark. 6. 5. Christs own 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 profane life is a reproach unto the Lord, and causes others to dishonour and blaspheme his name, Rom. 2. 24. Now this prophannesse appears, 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 conversation, 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 own hearts: if we see them not in our selues our case is the worse, and we must suspect our selues the mor[]: if we porceiue them in us, we must be humbled for them, yea ashamed and confounded in our own hearts, thinking evil of our selues by reason hereof: and then shall we be able to say with some truth of heart, O Lord, halowed be your 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 teaches us, earnestly to desire of God those spirituall graces whereby we may glorifie his name in our selues and others. The graces enabling us hereto, are these especially. I. The true knowledge of God, as he has 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 tru[]ting in him above all. This makes greatly for his glorie, when wee depende upon 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 offers praise shall glorifie me. IV. To see Gods hand in all his workes, how mightie, wise, just, and gratious the Lord is. V. To reuerence the workes of God for his justice, mercie, power, &c. appearing in them. VI. To use allhis creatures reuerently, sanctifying the same unto our selues by the word and prayer.

These graces we must hunger after, and labour to have a liuely feeling of in our own 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. use. Duties to be practised.

Thirdly, whatsoever we aske of God in prayer, we must vnfainedly endeavor 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 conversation. For this ende we must have regard to three things:

I. That our liues be vnblameable, not tainted with any sinne, that asPaul said of earthly servants, They must count their masters worthie allhonour, that the name of God be not evil spoken of; so the same may be verified in every one of us towards the Lord our master in heaven. Away therefore with all Idolatrie, blasphemous oathes, and cursed speaking, with Sabbath breaking, and all other sinnes against the second table: for a profane life brings great reproach upon the name of God which men professe.

II. We must propound the right ende of our life every day in our calling and conversation, to wit, Gods honour and glorie, and not our own praise, wealth, pleasure, or dignitie.

III. When God offers occasion by any worke of his prouidence, we must endeavor therein to glorifie and magnifie God: example; say God sendes a gricuous dearth and famine of bread among us, or the plague of pestilence, as he has done sundrie times; then must we striue herein to glorifie and praise Gods name: first, by labouring to see the hand of God smitiag us for our sinnes: secondly, by reuerencing the worke of God, esteeming it as his hand upon us: thirdly, by humbling our selues unto God, and renuing our repentance for our sinnes, that have brought Gods iudgements upon us. Thus should we glorifie God in his Iudgements; but alas, such is our blindnesse and securitie, that though Gods hand be upon us, yet few lay it to heart; where is he that saith, What have I done? nay, though God himselfe call unto weeping and mourning. And to girding with sacke cloath (as the Prophet speaks) yet behold, joy and gladnesse—eating, and drinking; so as Gods name is dishonoured in his iudgements. So when Gods blessings are upon us, 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 upon the meanes, praising their own witte and industrie, and so sacrifice to their nets, as the Prophet saith.

Now because this duty is of great waight and importance, I will adde some speciall reasons to move us hereunto: I. from the necessitie hereof in Gods Church and children: for Gods name is dishonoured ouer all the world. In the great dominions of the Turke, God is acknowledged, but yet out of the Trinitie: And the Iewes confessing God, denie Christ: The Papists in word confess and acknowledge the Trinitie; but yet by their Idolatrie they greatly robbe God of his glorie, they robbe Christ of his offices, and give divine worshippe unto creatures. And in the bosome of the Church are many Atheists, blasphemers, oppressors, drunkards, adulterers, and voluptuous persons, whose bellie is their God; all which, though they will professe God in word, yet by their workes they denie him; so that unless Gods children seeke to maintaine and aduance Gods glorie, it is like to be trampled and troden under foote. II. There is great daunger to Gods children in omitting and neglecting this duty; for by calling they are brought neare unto God: now God will be glorified in all that come neare him: if we doe not honour him according to our profession, his hand will be upon us for his glorie in our confusion: hence it was, that God slew Nadab and Abihu the sonnes of Aaron, for offering straunge fire before the Lord: and he debarred Moses and Aaron out of the promised land, because they glorified him not at the waters of strife. This made the wrath of God to burne like fire against the house of El[], for the iniquitic of his sonnes, which their father saw in them, and yet staied them not, and so honoured them above the Lord. We had neede therefore to looke unto our selues, that we glorifie God in himselfe and in his workes, els his hand will be upon us in soule or bodie, goods, or calling, or some other way for the glorie of his justice: for God will not loose his glorie. III. If wee say, Halowed be your name with our mouth, and seeke not his honour in our life, we bewray in our selues damnable hypocrisie, and make profession of that sinne which the Lord utterly detests: we esteeme very basely of dissemblers among men; but much more edious is this sinne in the matters of God: and therefore let the practise of our liues, show the sinceritie of our hearts, when we pray for the glorifying of Gods name.

Fourthly, this petition teaches us, that wee our selues must bee halowed and sanctified, for else we cannot halow Gods name: They that beare the vessels of the Lord, in his sanctuarie, must be clean, Isaiah 52. 11. How much more ought they to be holy, that beare the glorious name of God? When Ananias doubted of going to Paul, the Lord tels him, he is a chosen vessel unto me to beare my name: alluding to that state of sanctification, whereto the Lord had lately called him, whereby hee made him a fit instrument for the glorie of his name, in the ministry of the Gospel. And the same state must we labour after, if we would be answerable to that we seeme to desire in this petition. We must therefore labour to be new creatures, changed in minde and heart, for an vnholy person cannot truely desire the glorie of God; but when wee once feele the grace of sanctification, then will the desire of Gods glorie breed in our hearts, and we shal know how worthy the Lord is to have all glorie given unto his name.

Fiftly, if we compare this petition with the reason wherewith Christ concludes this prayer, wee shall see that the praise and honour of God, is the beginning and end of Christs prayer, and so as it were the first & last thing with Christ: whence we learne, that wee ought to bee more frequent and plentifull in thanksgiuing unto God, then in petition and request. Thus we deale with those that be bountifull unto us on earth, we give them many thankes for one good turne; and therefore should we much more abound in thanksgiuing to our heauenly father, from whom we receive every good gift that we enioy. It beseemes not the childe of God to be alwaies and onely begging, as though he had nothing; but withal, he must be plentifull in thanks and praise, for that argues he has a taste of Gods mercie towards him: this made Dauid say, Praise is a comely and pleasant thing; it well becomms vpright men to be thankefull. Our life of glorie shall be spent in praising God, and therefore we should invre our selues thereto, in this time of grace: and indeed, according to our thanksgiuing is our grace; little praise, little grace; but he that abounds in thanksgiuing, abounds in Gods blessings. Againe, heartie thanksgiuing for that we have, is an effectuall prayer for more increase.

Lastly, the place wherein this petition is set in this prayer, teaches us to seeke the glorie of God simply and absolutely before all other things. This ought to be the affection of Gods child, though he should receive no blessings from God; for looke what God preferres in his direction, that must we alwaies prefer in all our actions, though no good should follow unto us thereupon: for this ende, God gives us time to live in this world, that wee might glorifie God in our places and callings; and hee that imploys himselfe otherwaies profans Gods name, and transgresses this heauenly order here set downe by Christ, who is the wisdom of his father.

_Verse 10._Thy kingdome come.

The Coherence. Christ hauing taught us to pray for the sanctifying of Gods name, in the former petition, does in this, and the rest which follow, as it were expound the same, by directing us to the meanes whereby Gods name is halowed of us: for then doe we glorifie Gods name, when he sets up his kingdome in us, and we suffer him to rule in our hearts, when we doe his will, depend upon his prouidence for the things of this life, trust in his mercie for the pardon of our sinnes, and on his power and strength against temptation. Now of them all, this second has the neerest dependance upon the former, as beeing an especial meanes thereof; for men ought to glorifie Gods name on earth, but of themselues they cannot doe it, till God rule in their hearts by his word and spirit, and so set up his kingdome in them.

The meaning. Gods kingdome is two-fold; Generall, and Speciall. Gods generall kingdome, is his absolute power and soueraigntie, whereby he ruls all things in heaven, in earth, and in hell, even the deuils themselues: Psal. 103. 19. The Lord has prepared his throne in heaven, his kingdome ruls ouer all: and this wee acknowledge in the ende of this prayer, For yours is the kingdome. Now this wee pray not for, because it is alwaies every where, no creature can hinder it, no not all the deuils in hell; for every creature is subiect hereunto, and can doe nothing but that which God either wills or permitts: according to his will hee works in the armie of heaven, and in the inhabitants of the earth; and none can stay his hand, nor say unto him, what doest you?

Gods speciall kingdome, is that, whereby hee ruls his elect and chosen people, working his will not onely by them, as he does in his generall kingdome, by the deuils themselues; but in them also, by his holy spirit: and it is called speciall, because it is not exercised ouer all the world, but onely ouer the elect, whom hee has ordained to eternal life.

This speciall kingdome of God is two-folde; either of grace, or ofGlorie: The kingdome of grace, is a spiritual estate, wherein God makes men willingly subiect to his written word, by his spirit. I call the kingdome of grace, a spirituall estate, both because it is principally exercised in the conscience, and also because this regiment in the conscience, is by the spirit of God. Secondly, I show wherein it consists; namely, in a voluntarie subiection of the whole man in soule, and bodie, and spirit, to the will of God, reuealed in the word: Psalm. 110. 3. your people shall come willingly in the day of assembling yours armie, in holy beautie. And this subiection stands in three things; in Righteousnesse, Peace, and joy in the Holy Spirit, Rom. 14. 17, 18. In Righteousnes, that is, First, in Christs righteousnesse imputed; and secondly, in the righteousnesse of a good conscience, the ground whereof, is sanctification by the spirit, which Christ gives to them, whom he does justify. In Peace, that is, peace of conscience towards God, and peace with Gods Church; yea, with all creatures, so farre forth as is needfull for them. Now under peace, we must comprehend loue, and all duties of loue; for as righteousnesse concernes the person in soule and bodie, so peace respects all duties and actions of the life: Righteousnesse is the root, from whence springs this peace, with every action thereof; for when the heart is sanctified, the life is reformed. Lastly, in joy in the Holy Spirit: this is a fruit of both the former, respecting especially the state of affliction; for when a man is justified and sanctified, and has peace towards God, then arises in his heart a spirituall delight in God, in all estates: yea, though great afflictions light upon him for Gods cause, yet he bears them with inward joy and delight, knowing that the spirit of glorie, & of God, rests upon him, and that he shall be glorified with Christ, if he suffer with Christ: which things, while he compars together, hee little esteems the afflictions of this life, in respect of the glorie that shall be reuealed; for the light affliction that is but for a moment, causes unto us a farre more excellent and eternal waight of glorie. These are the branches of this spirituall subiection, which whosoeuer has, is a good subiect in the kingdome of grace; as the Apostle saith in the next verse, he that in these things serus Christ, is acceptable unto God, and approoued of men.

The kingdome of glorie, is the blessed estate of Gods elect in heaven, whereby God in Christ becomes all things unto them immediately, 1. Cor. 15. 28. This estate of glorie is a subiection also, but yet such a subiectiō, as is indeed a glorious regimēt; for there we raigne with Christ, in whom, and through whom, God himselfe becomes honour, peace, health, foode, raiment, and all things needfull to the perfection of felicitie. Now these two beeing Gods kingdome, differ thus; The state of grace is the beginning and entrance to the state of glorie; and the state of glorie is the perfection of the state of grace. This state of glorie is the citie; and the state of grace, as it were, the suburbs of it. In this life, wee live in the kingdome of grace; but the kingdome of glorie, is reserued for the life to come: and this speciall kingdome of God in both these estates, doe we here pray for.

your kingdome] This imports that there is another kingdome, even the kingdome of Satan, which is a kingdome of darkenes, full of all disorder and confusion, through sinne, which greatly hinders & annoys Gods kingdome of grace especially.

Come] That is, to us men in the world; and then it comms, when God does erect & establish the same in their hearts: now unto perfection it comes by 5. degrees; 1. When God gives unto men the outward meanes of salvation, wherein he does reueale his grace & fauour in Christ; as the Gospel preached, which is therefore called the word of the kingdome, Matth. 13. 19. And so Christ (hauing relation to his preaching, which he confirmed by miracles, among the Iewes) saith, The kingdome of God is come unto you, Luk. 11. 20. and beeing demaunded by the Pharisies, when the kingdome of God should come? he tels them, it was among them, Luk. 17. 21. meaning, that it was brought unto them, by the ministry of John Baptist, of himselfe, and of his Disciples; although indeed, it were without profit to many of them. 2. When the word preached inlightens the minde, so as a man knowes and vnderstands the mysterie of the Gospel, which is the law of this kingdome. 3. When a man is thereby regenerate, and so brought into this kingdome; for by regeneration we have effectuall entrance into the state of grace, wherein Christ rules in us by his word and spirit, and wee yeeld subiection unto him. 4. At the ende of this life, when the bodie gos to the earth, but the soule to God that gaue it, beeing translated to the ioyes of heaven, in the glorie of this kingdome. 5. At the last judgment, when body and soule beeing vnited againe, are both made partakers of the glorie of this kingdome: and this is the full and perfect cōming of it.

So then our request to God in this petition, is to this effect; O Father, let your kingdome come to us that be pilgrimes and strangers here on earth, prepare us for it, and enter us into it, that be yet without; renue us by your spirit, that we may be subiect to your will, confirme us also in this estate, that our soules after this life, and both soule and bodie at the day of judgment may be fully glorified: yea, Lord hasten this glorie to us, and to all yours elect.

The Uses. 1. Wants to be bewailed.

The wants we are taught to bewaile in this petition, either concerne our selues, or others. First, we must lament and mourne for our own miserable estate by nature, whereby we are the servants of sinne, and so in thraldome and bondage under Satan: sinne leads us into bondage, for he that committs sinne, is the servant of sinne: and where sinne raigns, there the deuill has dominion. And hence it comes that wee rebell so much against the kingdome of God, and refuse to stoop to the scepter of his word. Indeede this bondage is weakened in Gods children, but none is wholly freed from it in this life, as Pauls complaint declares; Rom. 7. 14. The law is spirituall, but I am carnall, sold under sin. The naturall man is dead in sinne, and feeles it not; wee therefore must labour to feele in our selues this spirituall bondage under sinne, and when we feele it, we must bewaile it, and so show some life of grace to be in us. This Paul did, Rom. 7. 24. O. wretched man that I am, who shall deliuer me from the body of this death! Looke as the prisoner feeles his bolts and fetters, so sensibly should we feele the chaine of sinne, wherewith our soules are kept in bondage; and till we feele it, and bewaile it, the kingdome of Christ does not come unto us: wee must therefore every day, crie unto Christ our Lord, that he would show himselfe to be our Redeemer, by breaking the fetters of sinne, wherewith our soules are kept in bondage, and giving us that free spirit, which may fully erect his blessed kingdome in our hearts; for where the spirit is, there is libertie, 2. Cor. 3. 17.

Secondly, wee must bewaile the sinnes of all the world, in the transgression of Gods law, whereby God is dishonoured, and his kingdome hindered, and the kingdome of darkenesse furthered: 2. Pet. 2. 7, 8. just Lot vexed his righteous soule with the vncleane conversation of the wicked of his time. 1. King. 19. 10. When Elias saw the children of Israel forsake Gods couenant, breake downe his altars, and slay his Prophets with the sword, then he became very zealous for the Lord of hosts. Psal. 119. 136. Mine eies (saith Dauid) gush out with riuers of water, because they keepe not your Law. Vers. 139. My zeale has even consumed me, because mine enemies have forgotten your law. Mark. 3. 5. Christ mourned for the hardnesse of the hearts of the people. and Luke 19. 41, 42. Hee wept ouer Jerusalem, for that they knew not the day of their visitation. Now looke how these were affected with the raigning sinnes of their times, so must we also mourne for their sinnes that raigne among us; as Atheisine, and profanenesse, contempt of Gods word, blasphemie, sabbaoth breaking, oppression, crueltie, and pride: all good subiects are grieued much when they see forraine enemies displaie among them banners of victorie; how much more then ought the godly to grieue, when they see impietie practised with an high hand, which is as it were a flagge of defiance in the kingdome of Christ, and a speciall ensigne of Satans triumphing in the increase of his kingdome of darkenes? When the deuil sees one that has lived in sinne, but cast a looke toward the kingdome of Christ, hee rags greatly, and labours by all meanes to turne him backe: and when we see those that have made profession of religion, returne againe to the lusts of their former ignorance, O it should grieue our soules, and cause us to pray, your kingdome come. Doe we perceiue the Turke, or Pope, or any instrument of Satan, either by subtiltie or tyrannie, to hinder the Gospel preached, which is the scepter of Christs kingdome, and the aime of God, whereby hee puls men from the kingdome of darkenesse? O then we should mourne! Or doe we see the want of Gods ordinance in preaching, sacraments, and discipline, which serve for the furtherance of Christs kingdome; or the Lords people committed to ignorant or idle ministers, to scandalous teachers, either for life or doctrine? In all these we have cause of mourning, and they should stirre up our hearts to crie unto the Lord, your kingdome come.

Use 2. Graces to be desired.

As we must mourne for the wants and hinderances of Christs kingdome; so we must hereby learne to have our hearts inflamed with spirituall desires after all helpes and furtherances unto Gods kingdome, both in our selues and others: as First, for the preaching of the Gospel, and all other divine ordinances, whereby Gods kingdome is erected and maintained: our hearts desire to God must be, that these may bee set up and continued, where they are wanting, and that God may blesse them, where they are vouchsafed. Secondly, that God would enlighten the eies of our minds, that we may see the wonders of his Law, asDauid did, that so the Lords ordinance may be blessed unto us. Thirdly, that we may be wholly subiect unto Christ, and that of conscience, not onely in our outward behauiour, but in minde, and heart, in will, & in all our affections: wee must make sure this holy desire bee in us indeede, and therefore must denie our selues, and subiect our selues wholly unto God, as a willing people to serve him, and none but him; and then we may be sure his kingdome is come unto us. Fourthly, we must desire to be dissolued, and to be with Christ in the kingdome of glorie, for this end, that we may make an ende of sinning, and become more obedient subiects unto Christ; yea, wholly ruled by him, though for the good of others, we must be content to live. Fiftly, that Christ would come in judgment, when all things shall be subdued unto God, and all his obedient subiects shall be fully glorified. This wee may desire in heart, though we must leaue the time to Gods good pleasure, still waiting for it by faith in his promise. Sixtly, that God would inlarge his sanctuarie here on earth, gather his elect more and more, and still defend and maintaine his Church in every place in the world: when these desires affect our soules, then doe wee truely say, your kingdome come.

3. Use. Duties to be practised.

whatsoever we aske in prayer, that must we endeavor after in life and conversation, else we mocke God, saying well, and doing nothing; First therefore, as we say, your kingdome come, so must we seeke to meet it, & striue to enter into it; for this end God gives us time to live in this world, that here we might enter the gate of grace, and wait for the fruition of glorie: and therefore we must diligently frequent the suburbs of this heauenly Jerusalem, even the preaching of the word, and therein labour both for true humiliation and conuersion, or else wee cannot enter into this kingdome, Math. 18. 3. John 3. 5. First, we must have the pride of our hearts pulled downe, and become as little children, beeing humbled in our selues through the knowledge of our sinnes, and the feeling of that miserie which is due unto us for them: yea, wee must confess them unto God, and crie unto him for mercie, and by this meanes lay aside this burden, which hinders our entrance into the gate of grace. Secondly, we must bee converted and changed by the renuing of our mindes, our hearts must cleaue unto God, and we must carry therein a resolute purpose not to sinne: when these things be in us, we enter into Gods kingdome; but till we endeavor after them in some truth, we say in vaine, your kingdome come.

Secondly, wee must bee carefull to bring forth the fruites of Gods kingdome; for therefore does he send it among men, and for want hereof, does he take it from them, Matth. 21. 43. Now these fruits are Righteousnesse, peace, and joy in the Holy Spirit, Rom. 14. 17. whereof we have spoken before: all which, we must labour to finde in our hearts, and to express in our liues, else this kingdome shall be taken from us, & we shall neuer see the glorie of it.

Thirdly, hence we must learne to bee contented in all estates of this life whatsoever, the hope of the glory of this kingdome which we pray for, must swallow up all the sorrowes that earthly calamities can bring upon us: 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 renuesthe 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 give 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 Isaiah nots as a practise of the subiects of this kingdome, that they shall say one to another, come, let us goe up to the mountaine of the Lord, Isaiah 2. 3. But masters of families especially, must looke to the practise of this duty, 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 your house of such a person, if you can not reforme him, Psalm. 101. 7. Secondly, instruct your familie in the way of the Lord, that they may know to live righteously and vprightly both before God and man. Thirdly, set up and maintaine the priuate worship of God in your familie, ioyne you with them in holy duties, especially in daily calling upon the name of God. In regard of these and such like duties it is, that the Scripture ascribes salvation to a familie, where the master or the gouernour of the house is converted 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 Jacob commands his family to put away their strange gods, and to clense themselues: and Ioshuah prosessed publikely, that he and his familie would serve the Lord.

Fiftly, hence wee must learne, every day to prepare our selues to die, for by death our soules enter into the glorie of this kingdome, which we pray may come unto us; and therefore we must be ready to receive it every day, that whensoeuer our King comms unto us, either by death, or in the last judgment, wee may passe from grace to glorie. And indeede wee cannot with comfort make this petition, unless wee bee in some measure prepared for death, and that every day. Now beeing prepared, wee must waite, as Job did, every day till our changing come. Looke how the godly in the olde Testament looked for our Savior Christs first comming in the flesh; so must we waite for his comming to us, either by death, or judgment, neither must any thing dismay us 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, your kingdome come? but yet the most men neglect to prepare themselues for entrance into this kingdome; nay many contemne the word and prayer, which are the meanes whereby we have admittance into the state of grace, and are prepared for the kingdome of glorie.

Sixtly, wee may here learne of our Savior Christ the practise of humilitie, and in all things to give all glorie to God; for though this kingdome pertaine equally to him (as hee is God) with the father; yet because he has it from the father, as he is the son, therefore he will have it wholly attributed unto him; for he teaches us to say, Our father, your 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 unto it: for where this kingdome is, Gods hand of blessing and protection is in a speciall manner: here the Lord raigns, 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 have the Lord for their King and God. Hence it is, that this our Kingdome has 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 heaven. 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.

your will be done, in earth as it is in heaven.

The Coherence. This petition depends 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 unto us, 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 stands thus; As your will is done in heaven, so let your will bee done in earth: And it has two parts; The first respects the grace of obedience which wee pray for, your will be done in earth: The second shewes the right manner of performing it, as it is in heaven.

For the first, your will, &c. Gods will is onely one, considered in it selfe, as God is one; yet for our understanding, 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 eternal counsell, hee determines of all things, what shall be done, or what shall not be done, and in what manner. This absolute will extends ouer all creatures, and ouer all their actions: Ephes. 1. 11. Wee are predestinate according to the purpose of him that works all things after the counsell of his own will. Roman. 9. 19. Who has resisted his will? Matth. 10. 26. Without this will of God, a sparrow cannot fall to the ground. And this absolute will of God is hidden from us, till God reueale it by the euent. Gods reuealed will, is the sacred doctrine of God in his word, whereby he signifis unto man, so farre as concernes his happinesse and salvation, what he ought to doe, or what he ought not to doe. This is not Gods absolute will, but rather an effect thereof concerning man, reuealing unto him, not what he simply and absolutely wills to bee done, for that must needes be done; but what is pleasing or displeasing unto him, done by man, and what he will have man to doe, or not to doe, if he desire to come to life, and would not be condemned. And this reuealed will comprehends both the Law and the Gospel, with all their commandments, prohibitions, threatenings, exhortations, promises, & such like, whereto the Apostle has relation, when he saith, Proue what is the good will of God, and acceptable, Rom. 12. 2.

Now this distinction of Gods wil being according to the Scripture, has his use in this place; for when we say, your will be done, wee meane not the absolute, but the reuealed will of God. Reasons. I. The absolute will of God is alwaies done, & cannot be resisted; My counsel shal stand (saith the Lord) and I will doe whatsoever I will: and againe, Who has resisted his will? that is, his absolute will; for his reuealed will is generally transgressed by men, and men doe that which seems good in their own eies, notwithstanding God reueale his will to the contrarie. II. A man may sometime dissent from the absolute will of God without sinning, so be it he still submit himselfe to the will of God, resting therein, when it is reuealed. Thus Abraham prayed for the safetie of Sodome (yet submissiuely) which God willed and decreed to destroy: and Dauid prayed for the life of his childe, which God would have to die: and our Savior Christ, prayed for the remooual of that cuppe which God had absolutely decreed he should drinke of, yet submitting his will unto his fathers. And Paul according to his Apostolike function, desired to preach the Gospel in Bythin[]a, but the spirit suffered him not; which shews plainely it was not the will of God that he should preach there, and yet he desired it religiously without sinne, as did the rest before mentioned. And as in will, so in affection a man may dissent from Gods absolute will without sinne: Christ as the sonne of God, knew his Fathers will, concerning the destruction of Jerusalem, and yet he wept for it, in a tender compassion ouer their miserie to come: and so the brethren at Cesarea,wept and lamented for Pauls going to Jerusalem, though Agabus prophesied that God would have it so: neither must this seeme strange unto us, for two things may remaine both good, and yet differ one from the other; & so may mans created will differ from Gods absolute and vncreated will, and yet both remaine good.

Hauing found that this petition must bee understood of the reuealed will of God, wee now come to search out the speciall branches of Gods reuealed will; which wee shall finde in seuerall places of the holy Scripture. The first, is the conuersion of a sinner, Ezekiel 33. 11. As I live (saith the Lord) I will not the death of a sinner, but that the wicked turne from his way and live. The second, is that wee denie our selues, and relie wholly on our Savior Christ Jesus for life and salvation: John 6. 40. This is the will of God, that hee that seeth the sonne, and beleeus in him should have euerlasting life; and I will raise him up at the last day. The third, is our sanctification in soule, and bodie, and spirit: 1. Thess. 4. 3. This is the will of God, even your sanctification. The fourth, is that every one that liues in the church of God, beside his generall calling of a Christian, should have a particular calling to live in, wherein he must seeke the glorie of God, in the good of others: 1. Cor. 7. 20. Let every man abide in the same vocation wherein he is called; and therein walke with God, v. 24. The fi[]t part of Gods will, is to subiect our selues unto the hand of God in all crosses and afflictions whatsoever: when the brethren at Cesarea saw Pauls resolution to goe to Jerusalem, notwithstanding the bonds that there remained for him, they said (as it were expounding this petition) the wil of the Lord be done, Act. 21. 14.

Be done] According to the Scripture there bee two degrees of doing Gods will; the first is prescribed in the Gospel, to wit, a sincere endeavor and strife according to all the power of grace that God has given us, to doe the will of God; and this especially is here meant. The second is commanded in the Law, and it is a fulfilling of Gods will, doing that which God commands in that manner of perfection which he commands: but this is not attained unto in this life: and therefore our desire of God in this petition is, that he would give us grace, sincerely to endeavor to doe his whole will here on earth, and to hasten that time and state unto us, wherein we shall doe it perfectly as the Law requires.

1. use. Wants to be bewailed both in our selues and others.

- I. This petition teaches us to bewaile our naturall disposition whereby we are prone to rebell against the will of God, beeing wholly bent to disobedience in doing that which is evil. - II. We must bewaile our naturall hypocrisie, even that which remains in us after grace received: for though we may say these words, yet we can not possibly have our hearts affected with such a perfect desire after obedience to Gods will, as we ought to have. - III. Though we have neuer so much grace, yet here we must lament and bewaile our want of obedience in all good duties: for though we give our selues to doe good things, yet the best of us all faile in the manner of doing them, as in hearing the word, in receiving the Sacraments, and prayer; so as we must be humbled for our wants, and confess that we are vnprofitable servants, when we have done all that is commanded us, Luk. 17. 10.

Secondly, we must bewaile the sinnes of others, whereby they disobey the will of God, and so rebell against him; hereby God is dishonoured, and therefore in zeale of Gods glorie, and loue to our brethren, we must be grieued when others sinne. Thus was Dauid affected, Psal. 119. 136. and Paul, 2. Cor. 12. 21. I feare least when I come unto you, my God abase me among you, and I shall bewaile many of them that have sinned alreadie.

2. Use. Graces to be desired.

As we must bewaile the wants that hinder the doing of Gods will in our selues and others; so we must stirre up our hearts unto heauenly desires after those graces whereby Gods will may be done. As first, that we may have grace to denie our selues, our own wills and affections; for naturally we are herein vnlike God, and like the deuill: and this must every one learne that would be Christs disciple, Luke 9. v. 23.

Secondly, that God would incline and dispose our hearts towards his holy word, that we may not onely know, but obey Gods reuealed will. This was Dauids vsuall request, Psalm. 119. 27. Make me to understand the way of your testimonies: and 36. Incline my heart unto your testimonies. For how should we doe the will of God, unless we know it? and how shall we know it, unless our hearts affect the meanes of grace and of obedience.

Thirdly, that God would hasten that time and state unto us, wherein we shall perfectly doe the will of God, that is our state of glory.

Fourthly, that under every crosse which God shall lay upon us, wee may possesse our soules with patience, & so subiect our selues to Gods absolute will. Thus Paul prayes in behalfe of the Colossians, that God would strengthen them by the power of his might, unto all patience & long suffering with ioyfulnesse, Colos. 1. 12.

Fiftly, that God would turne the hearts of men from sinne, & bring them every where to the obedience of his will.

3. Use. Duties to be practised.

Because wee must seeke to practise that which we aske in prayer, therefore hereby we are also taught to endeavor our selues after these good duties; First, to prove what is the good will of God, and acceptable: Rom. 12. 2. We must by often triall of our actions by the word of God, become expert in Gods will; use in all things makes perfect, and therefore in all our affaires wee must consult with God, whether the things wee goe about be agreeable to his will. Most men will have an eie to the lawes of the land in their ciuill affaires, as in buying and selling; and why should we not bee as wife for our soules, in the matters of God? Doe we not dissemble with God, when wee say with our tongues, your will be done, and yet in life and conversation, have no regard to square our works thereby?

Secondly, wee must be strict in the matter of sinne, making conscience of every evil way; yea, even of the first motions unto sinne, that neuer come to consent: for this petition for obedience, respects not only our words and deedes, but our secret thoughts; for even they must be brought to obedience to God, 2. Cor. 10. 5.

Thirdly, we must seeke to cut off all things that hinder us from doing Gods will, wee must mortifie and crucifie the lusts of the flesh, and all sinnefull motions of our corrupt hearts; for these make us rebells against God in transgressing his will. This is a hard thing to doe, and unto a naturall man of himselfe altogether impossible, and therefore we must use spirituall meanes, for the deedes of the flesh must bee mortified by the spirit, Roman. 8. 13. Now the ground of this worke is the death of our Savior Christ, applyed by faith to our corrupt heart; for the old man is crucified with him, (as the Apostle Paul saith) that the bodie of sinne might bee destroyed, that henceforth we should not serve sinne, Roman. 6. 6. This therefore must wee doe, if we thinke our selues to have part in Christ; wee must perswade our hearts, that when our Savior Christ was upon the crosse in our roome and stead, bearing the punishment of our sinnes, then were wee, in regard of the old man, crucified with him; the virtue and efficacie whereof, wee shall vndoubtedly finde in our selues, for the mortifying of sinne, when we doe truely believe; for our fellowshippe with Christ, beginnes in his death; and if we be dead to sinne, how can the motions thereof yet live and raigne in us? When a malefactour is put to death, he ceases from his badde courses; and so, if our corruption be crucified with our Savior Christ, it must not raigne in our hearts, to bring forth the fruits of sinne. Let us therefore meditate on the death of our Savior Christ, and apply it to our selues by faith, and consider the vilenesse of our sinnes, in the bitternesse of his passion; and then no doubt we shall be moved to striue against evil motions: for if we be Christs, we have crucified the flesh with the affections and lusts, Gal. 5. 24.

Fourthly, we must not live inordinately, but in that sort which God inioyns Christians in his word: every one must have a double calling; the generall calling of a Christian, common to all that live in the Church, concerning the service of God, in righteousnesse and holinesse; and a particular lawfull calling, in some set state of life, tending to the good of the Church, cōmon wealth, or familie, wherin a man must glorifie God in the good of men: this is to live in order, & he that wants both, or one of these, liues inordinately; for God would have every man to abide in that vocation wherein hee has called him: every one therefore according to his gift and grace received of God, must live in a lawfull calling, and hee that does not so, resists Gods will. Whereby wee see, that wandring beggers are not to bee suffered in Church or common wealth; for they live without any calling, and so transgresse Gods will: yea their course of life is here also condemned, that spend their life in sports and gaming; for such a life is rebellion against God, who wil be glorified in workes done by virtue of our lawfull calling.

Fiftly, it is the will of God, that through manifold afflictions wee should enter into his kingdome; and therefore when any crosse befalls us walking in our lawfull callings, wee must endeavor to subiect our selues patiently, to the will of God therein: in prosperitie we are cheerefull and thankfull, but when affliction comes, our nature would repine: O remember, we say in all estates, your will be done: and therefore in the most bitter crosses that can befall us, wee must labour to say with Job, The Lord gius, and the Lord taks away, blessed bee the name of the Lord, Job. 1. 21. So did the Prophet Dauid, beeing banished his kingdome by his own sonne, 2. Sam. 15. 26. But if hee thus say, Behold, I have no delight in you, beholde, here I am, let him doe to mee, as seems good in his eies: and Chapter 16. 10, 11. when Shemei cursed him, he staied Abisna[] from reuenge, upon consideration of Gods will to have it so; saying, Suffer him to curse, for the Lord has bidden him.

In earth as it is in heaven.

Hauing spoken of the grace of obedience desired in this petition, we now come to the manner how it must bee performed; to wit, In earth as it is in heaven: that is, of us men living on earth, as the blessed Angels and glorified Saints doe it in heaven: for the Angels that excell in strength, doe Gods commandments, in obeying the voice of his word. And because this exposition is generally received, I will not stand to prove it; this onely we must remember, that here wee pray not to performe obedience equall in measure and degree, to the obedience of the Saints & Angels in heaven, but such as is like unto it; for this note of comparison here imports a likenesse and resemblance, and not equalitie.

Now this likenesse here stands in 4. things; First, in cheerefulnesse &willingnesse, for the holy angels obey the commandment of God freely, and readily, without murmuring or constraint: for this cause they are said to come and stand before God, Job. 1. 6. and to behold his face, Matth. 18. 10. to express their voluntarie service unto God: and so should Gods children obey God, as Paul speaks of Philemons beneficence, it must not be as it were of necessitie, but willingly. As in the case of alms-giving, God loues a cheerefull giuer, so in all obedience, he likes a cheerefull doing; and therefore hee saith, if there be first a willing minde, it is accepted according to that a man has. In this regard, Peter besought the Elders, to feed the flocke of God, depending on them, and to care for it; not by constraint, but willingly; not for filthy lucre, but of a readie minde: and the Apostle Paul saith, If I doe it willingly, I have a reward. This virtue the Prophet Dauid expressed notably, Psalm. 40. 6, 7, 8, when God as it were bored newe eares in his soule, then he said, L[] I come, I desired to doe your will.

Secondly, in Prioritie, for the Angels preferre to doe the will of God, before all other things; and therefore they are said to stand in his presence continually, as it were waiting upon his pleasure: and the like affection for obedience unto God, must be in all his children. This Abraham notably testifies, when at Gods command he would have killed Isaac; testifying thereby, that he preferred obedience unto God, before the deerest thing in the world: this also wee may see in Dauid, Psalm. 119. 14. I have had as great delight in the way of your testimonies, as in all riches: and verse 127. I loue your commandments above golde, yea above much fine gold: and in our Savior Christ, who said, when he was wearie and hungrie, My meate is to doe the will of him that sent me, and to finish h[] worke, John, 4. 34.

Thirdly, in speede, and quickenesse; for the Angels doe Gods will without all delaie or slackenesse, which the Scripture signifies by their wings and flying, which it ascribs unto them: and the like alacritie should Gods children show in their obedience unto God, Psal. 119. 60. I made hast and delaied not to keepe your commandments.

Fourthly, in faithfulnesse; the Angels doe not Gods will by halues or peace-meale, but throughly and perfectly, wherein soeuer God imploys them; and so should wee bee faithfull in doing Gods will, endeavoring to yeeld sincere obedience, not to some, but to all Gods commandments which concerne us, Psalme 119. 6. I shall not bee confounded when I have respect unto all your commandments. 2. Kings 23. 25. King Iosias turned to the Lord, with all his soule, with all his heart, and with all his might, according to all the law of Moses: an example to be followed of all Gods children, that so they may be like to the blessed Angels.

The 1. Use. Wants to be bewailed.

First, this patterne of Angelicall obedience here propounded for our imitation, must teach us to acknowledge and bewaile the naturall hardnesse, deadnesse, and vntowardnesse of our hearts, in yeelding obedience unto the will of God: if wee feele not this dull and vntoward heart, we may suspect our selues of the want of grace, for every gratious heart feeles it, more or lesse, and bewailes it unto God: and so must we doe, if we say in truth, your will be done, in earth as it is in heaven.

Secondly, wee must here also bewaile the want of sinceritie and faithfulnesse in doing Gods will: our maymed and halte obedience, shewes how farre we come short of this Angelical example: many content themselues with the outward service of the bodie, and neuer regard the inward worship of the heart; and others have respect to outward duties of pietie, that concerne God, but for vprightnes and mercy towards men, they little regard: this the Angels doe not.

2. Use. Graces to be desired.

Hereby also we must learne to pray for the spirit of freedome, whereby we may be deliuered from the bondage of corruption, and so may the more freely, and cheerefully, and heartily endeavor to doe Gods will: Psal. 51. 12. Restore to me the joy of your salvation, and stablish me by your free spirit: the Holy Spirit is therefore called the free spirit, because it gives liberty from the bondage of sinne, and makes the heart free, and forward, and cheerefull in Gods service: for where the spirit of the Lord is, there is libertie. 2. Cor. 3. 17.

3. use. Duties to be practised.

Because we must practise the good things we pray for, therefore here we are taught to frame our liues to an holy Imitation of the blessed Angels. Though we cannot attaine to the measure of their obedience, yet we must endeavor after their manner of obedience, in readinesse, &c. and so by following them beginne our heaven in this world. This will not stand with their humour who account zeale in religion, affected precisenesse: but such as call God father in sinceritie, must set before them the obedience of the holy Angels, as a patterne for their imitation. Now in them we may obscrue these things for us to follow.

First, they desired before Christs incarnation, to looke into the mysterie of our redemption wrought by Christ, 1. Pet. 1. 12. although it concerne them not as it does us: for they neuer fell, and they are established by another grace then of redemption: now herein we must follow the Angels, or (if it were possible) goe beyond them, for Christ took not the Angels, but the seede of Abraham: his redemption concernes us, and therefore we much more must be diligent searchers out of this mysterie in the Gospel.

Secondly, the Angels are maintainers of true religion, and of the worship of God: for the law was given by Angels, Gal. 3. 19. The most of Daniels visions were showed by an Angel; and so was the reuelation unto John, Reuel. 1. 1. the Angels brought the Apostles out of prison to preach the Gospel sundrie times. They are enemies to Idolatrie; for, Apoc. 19. 10. when John would have worshipped the Angel, he forbad him, saying, See you doe it not, worship God: herein also we must be followers of Angels, by furthering the Gospel and true worship of God to the vttermost of our power; by hindering all Idolatrie, and shewing our selues enemies to all the enemies of God and of his truth.

Thirdly, the Angels were alwaies seruiceable unto Christ; they brought the tidings of his birth to the shepheards, Luk. 2. 9, 10. they ministred unto him in his temptation, Mat. 4. 11. in his Agonie, Luk. 22. 43. in his resurrection, Math. 28. 2. and ascension, Act. 1. 10. & so should we performe unto Christ all the service we can.

Fourthly, they spend their time in praising and lawding the name of God: and so should we labour to have our hearts inlarged for his glorie, and our mouthes filled with his praises.

Fiftly, they be seruiceable for our good, if we be Gods children, though they be farre better then we are; Heb. 1. 14. They are ministring spirits sent forth to minister for their sakes which shall be heires of salvation. Psal. 91. 12. They are as nurces to beare Gods children in their hands: Psal. 34. 7. The Angel of the Lord pitches round about them that feare him: And all this they doe unto us of loue, as though it were not inioyned them: So we after their example must imploy our selues in soule and bodie, calling, credit, and all we have for the good of men.

Sixtly, the Angels are ioyfull when sinners are humbled and converted from sinne unto God: Luk. 15. 10. and they are grieued when men by sinne dishonour God. And the like affections should be in us, we should mourne for all sinne in our selues and others, whereby God is dishonoured; and have our hearts to leape for joy, when sinners repent and turne unto God. In the world to come we shall be like the Angels of heaven in glorie, Math. 22. 30. let us therefore here testifie this hope by beginning our heaven upon earth, in becomming like to the Angels, though not in glorie yet in obedience.

Here lastly obserue, what honour we are to give to the Angels of heaven, namely the honour of Imitation, becomming like unto them in obedience, and treading in the steps of their virtues: but for the honour of inuocation, that is due to God alone, and we must not give it to Angels: damnable therefore is the doctrine and practise of the Church of Rome, who pray unto the Angels, and give unto them the honour of God in religious worship.

_vers. 11._Giue us this day our daily bread.

The coherence. Hitherto we have handled the petitions that concerne Gods golrie; now we come to the petitions that concerne our selues, as the word Us, does plainly show, in these three which follow: and they depend upon the former, as an explication of the manner of our obedience; for there we asked grace to doe Gods will; and here we pray for those blessings and mercies wherein we may express our obedience; for we doe Gods will, when we depend upon his prouidence for the blessings of this life; when we relie upon his mercie, for the pardon of our sinnes, and trust in his power for strength against temptation and deliuerance from evil. Now then to come particularly to this fourth petition; hauing in the former craued grace to doe Gods will in our particular callings, here we pray for such sufficiencie of all temporall blessings, whereby we may glorifie God therein.

In the handling of this petition, sixe points are to be considered: 1. what we aske; Bread: 2. what bread we aske, daily bread: 3. whose bread, ours: 4. for what time, this day: 5. to whome, to us: 6. whence we would have it: by gift from God, give us.

For the first: The thing we aske is Bread. But what is meant by Bread, is not agreed upon: some expound it spiritually of Christs bodie and blood, the foode of the soule in the word and Sacraments. But the vnfitnesse of this exposition we shall see by the weakenesse of their reasons alleadged for it. First, they say, it is not meet that in so heauenly a prayer, we should aske so base a thing as materiall bread of our heauenly father. Ans. If God command us to aske him bread, and to depende upon him for it, wee must not judge basely of it: nowe in this chapter God commands us to depend upon him for foode to eate: yea, 1. Pet. 5. 7. we must cast all our care on him: and Iacobs practise in praying for bread to eate, Gen. 28. 20. and Agurs praying for a competencie in outward things, Prov. 30. 8. declare plainely the lawfulnesse thereof. Secondly (they say) we must first seeke Gods kingdome and his righteousnesse, and then all these things shall be cast upon us, v. 33. Ans. Distrustfull and distracting care is there onely forbidden, but a moderate care is there allowed, and therefore prayer for them is vndoubtedly lawfull.

The second opinion touching Bread is of the Papists, to wit, thathere we aske not onely all necessarie sustenance for the bodie, but much more all spirituall foode, namely, the blessed Sacrament, which is Christ the bread of life. But neither is this so fit: for first, we prayed for spirituall things directly in the second petition. Secondly, sacramentall bread cannot here be meant, because it was not ordained when Christ taught his Disciples this prayer. Thirdly, their exposition is against their own practise: for if by bread, were meant Christ in the Sacrament, then the people should be fed therewith every day, which they barre them frō.

The third opinion is, that by bread is meant corporall food and blessings necessarie to temporall life onely: and this I take to be the truth for these reasons, which also make against the former expositions. First,S. Luke, the best interpreter of our Savior Christ, expounds the words, of bread that serues for the day: that is, for every day, Luk. 11. 3. and therefore it must needes be bodily: for spirituall food once truly received, serues not for a day, but for euer, Ioh. 4. 14. Secondly, this is a perfect platforme of prayer, and therefore must containe petition for temporall blessings, els it were not perfect: now we cannot comprehend our requests for temporall blessings under any other petition but this onely, and therefore Christ here propounds them.

Now properly, bread imports that sustenance made of graine which is fit and conuenient for mans bodily nourishment, such as Melchisedek brought out to Abraham and his companie, with wine for their refreshing, Gen. 14. 18. and such is meant in Scripture where bread is opposed to wine or water. But more generally it is taken for all kinde of foode whatsoever, whereby life is preserued: in which sense goates milke is called bread, Prov. 27. 27. and the fruit of trees, Ier. 11. 19. and all things that passe too and fro in trafficke, Prov. 31. 14. Now in this place it must be taken in a generall sense, not onely for bread, but for all other necessarie foode, and for raiment also, with health, peace, libertie; and all other things that are meet and needfull for the good outward estate of man, of family, or common wealth.

The vses. 1. In that Christ bids us pray for bread and not for dainties; hereby he would teach us to beware of couetousnes, the common sinne of our nature whereby we are discontent with our estate, & murmure with the Israelites, if we have no more but Manna: but we must striue against this corruption, and say with Dauid, Lord, incline my heart unto your testimonies, and not unto couetousnes, Psal. 119. 36.

Secondly, we must hereby also learne to practise sobrietie and moderation in diet, apparell, and all other things appertaining to this life, vsing them so as we may be the fitter for our callings, and the service of God, and so bettered thereby and not made worse.

Thirdly, this must teach us contentation with that place and state of li[]e, and measure of wealth which God gives us: for we must aske bread onely, that is, things necessarie, and therefore if God give us things necessarie we must be therewith content: and our corrupt mind must not be judge herein, but what God bestowes upon our sober use of lawfull means within our calling, that must we judge to be our portion: 1. Tim. 6. 8. If we have food and raiment, let us therewith be content. This was Pauls practise, I can be abased, & I can abound: every where in all thingsI am instructed both to be full and to be hungrie, to abound and to have want. The Israelites in the wildernes were not content with Manna, but would needes have flesh to eate, and God gaue them their desire, but while the flesh was in their mouthes, his wrath fell upon them: therefore let us lust after no more then God gives upon our sober use of lawfull meanes, least in seeking more, we draw Gods curse upon us. But, alas, few are content with their estate, the yeoman wil be like the gentleman in attire and diet; and the gentleman like the noble man; and hence comes vsurie, oppression, iniustice, and much vngodlines; hence it comes that Gods judgment in dearth is increased upon the poore, because men make no conscience of the meanes, so they may benefite and inrich themselues, and get aloft: but beware of Gods curse with yours aduancement; unless God change yours estate, rest contented with that which is present, and be thankefull for it: for better is a little with the feare of God, then great treasure and trouble therewith, Prov. 15. 16. now what trouble like the wrath of God, and therefore be content with that which God sends in the use of lawfull meanes.

Fourthly, must we aske of God every bit of bread we eate? then away with all chance and fortune, and let us learne to acknowledge Gods prouidence in all things.

Fiftly, must Gods children aske of God their daily foode and receive it as a gift of mercie from the hand of their father? then away with merit by mans works, for if bread be of mercie, life euerlasting cannot be of merit on mans part.

Lastly, this petition ministrs unto us a notable ground of contentation against distrustfull care, for that which Christ bids us aske, God vndoubtedly will give, because it is according to his will: and therefore the child of God may assure himselfe of things sufficient for this life, in the sober use of lawfull meanes; and looke if temporall blessings faile, for a good supplie in spirituall graces.

Here a question may be asked, seeing we aske of God but breade onely, that is, things necessarie for this life, whether may we use the creatures of God for our delight? Answ. We may use the outward blessings of God for our honest delight, Eccles. 5. 17. Behold what I have seene good, that it is comely, to eat and to drinke and to take pleasure in all his labour wherein man trauells under the sunne: yet three caueats must be remembred, lest we abuse our libertie in this delight: I. we must see God to give us not onely things necessarie, but for delight: II. in our delight and pleasure we must so moderate our affections, that they be not taken up with these earthly things, nor hereby withdrawen or hindred from thinges heauenly and spirituall: III. Our principall joy must be in spirituall foode, even in Christ crucified, and in our true communion with him in his body and blood: all our delight must stoope to this, and out of Christ we must count nothing ioyous.

II. Point. What bread: daily bread. The word in the orginall signifiethbread put to our substances day by day; that is, such bread as serues to preserue health and life from day to day: this Agur calls bread or foode conuenient for him, Prov. 30. 8.

The use. In this second point we learne two things. First, that it is lawfull to aske temporall blessings at the hands of God, for he is our mercifull father and bids us so to doe; which serus to confirme the former exposition of this article. Secondly, that we ought to have a moderate care to preserue our bodily life and health, in the diligent use of all lawfull meanes; for what we pray for we must endeuour to doe. The sixth commandment saith, you shalt not kill; wherein the Lord inioyns us by all good meanes to preserue our own and our neighbours life. And this we must doe for two causes especially: first, that we may doe all the good we can to that Church, Commonwealth, and family whereof we are members: secondly, that we may have a sufficient time to prepare our selues for heaven: for death will come, and the day of judgment; and after death there is no wisdom, nor counsell,worke, nor inuention: therefore now must we prepare our selues for God, that we may be readie to receive him at his comming; and he that is prepared for the Lord has lived well and long enough, but without this our life is spent in vaine.

III. Point. Whose bread doe we pray for, our own, not other mens. But how does bread or any other temporall blessing become ours? Ans. First, when we have true right thereto before God: secondly, when we have lawfull possession thereof before men. Our right before God is needefull, for we lost all in Adam, and have recouerie of our right in the creatures onely in Christ Jesus, when by saith we become his members: 1. Cor. 3. 22. All things are yours, & you are Christs. And yet for all this, the child of God may not use all things as his own though he have right thereto in Christ, unless by Gods prouidence he have also lawfull right thereto or possession thereof before men, as by lawfull gift, purchase, labour, or such like. Indeede right in Christ is the chiefe title, but yet right before men is also necessarie: for Christian libertie does not abolish good orders in ciuill estates, but establish them rather: Christ is no enemie to Cesar; and therefore the Scripture inioynes every man to eate his own bread, 2. Thess. 3. 12. that is, such whereto he has right in Christ by faith, and also inioys by Gods prouidence in some honest meanes alowed of men; for by good orders established among men, we are put into possession of those things whereto we have right in Christ.

The use. I. Here we learne to receive 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 every good gift and blessing of God. As for infidells and wicked men who possesse and use many temporall blessings, it must be graunted that they have 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 show 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 us from dishonouring God in any of his blessings.

II. This petition for our own bread, teaches us that every one should have a lawfull calling, and therein so imploy himselfe that he may eate his own bread, 2. Thess. 3. 12. No man ought to live 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 own bread.

III. Here is condemned all fraud, iniustice, and crueltie, in the getting of temporall blessings, for we pray for our own bread; but that which is so gotten, is not our own, 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 requirs, Eph. 4. 28. neither are they sanctified meanes of getting. Quest. If this bread be our own, what neede we to aske it? Ans. We aske it for good causes though it be our own: 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 virtue and power therein, whereby it nourishes: for herein it fars with bread, as it does with an old man, take away his staffe and he cannot stand but falls; so take away Gods blessing from bread, and it becomes vnprofitable, and nourishes not. Now because we may have the substance of bread, and yet want the blessing upon it; we may have our garners full, and yet be poore: wemay eate, and not be satisfied; fill our bellies, and yet be hungrie, therefore we pray to God for bread; that so we may have 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 mons or a yeare, but for this day, or as Luke has it, according to the day, Luk. 11. 3. that is, meet and conuenient for this present day.

The use. 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 upon us 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 every man in the way of obedience, to depend upon Gods prouidence for all things needefull, endeavoring 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 have care to prouide things honest and necessarie; and for this ende must exercise our selues in the use of lawfull meanes, otherwise we shall tempt God; but yet our care must be so moderate, that we still depend upon our heauenly fathers care and prouidence for us, who biddes us aske him bread for every day: and thus we shall have enough, when as distrustfull and immoderate care shall helpe us nothing. When the Israelites lived by Manna, which God gaue them from heaven, 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 upon 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 upon 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 withal his wrath fell upon them while the flesh was betweene their tes before it was chewed, v. 33. and so it will be with us if we distrust in God: but if we learne and practise this dependance on Gods particular prouidence, we shall have 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 have a good ground of that holy practise of Gods children in sanctifying their meate and drinke by prayer and thankesgiuing: for here we are taught to pray for temporall blessings, and therefore when we have them and use them, we should glorifie God by prayer and thanksgiuing for his blessing upon them: the reason hereof is great: for first, hereby we are distinguished from bruit beasts, who live upon Gods blessings, but yet cannot praise him as man may doe: secondly, hereby we testifie our right and interest into Gods creatures by Jesus Christ, which we lost in Adam, for true prayer is a fruit of faith, and by faith we are made partakers of Christ Jesus: thirdly, such is our corruption by nature, that we are prone to abuse all Gods blessings, and therefore we must pray for grace to use them moderately and thankefully.

Fiftly, here we may learne how to frame our daily prayers to God, for this circumstance of time must be referred to every petition; and therefore this must be our practise, every day to pray for grace to glorifie Gods name, to yeelde obedience to his will, to have 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; give us: which serues to teach us brotherly loue, which seeks not her own 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 commonwealth. Thirdly, that we should prouide for our own, especially them of our family, that we may live in peace and quietnes, and so the better prepare our selues for the life to come.

VI. Point. From whom must we looke to receive our bread; namely from God; for we say unto him that is our father in Christ, Giuevs: which teaches us, that though we be his children, and so have right to temporall blessings, yet whatsoever wee have, we must know it comes from God, and must receive and use it as from his hand. And this we shall doe if we sanctifie the creatures of God unto our temporall use: for every creature of God is good if it be sanctified in his use. Now the creature is sanctified not as man is, when the spirit of God works 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 use, to be seales and pledges of grace; but when it is made fit to our temporall ciuill use, 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 use, and gaue him power and soueraigntie ouer it: secondly, the word of restitution, whereby after the fall and after the flood he graunted unto man the use of his creatures, Gen. 9. 3. thirdly, the word of the Gospel concerning our Christian libertie wherein he has inlarged our use in the creatures of God, Act. 10. 15. And by prayer, we desire God to give his power unto the creatures, and his blessing upon them to serve for our good and comfort; as also to give us grace to receive them as from his hand, and to use them to his glorie. If we could learne and practise this duty, we should have more comfort in the creatures then yet we have; yea it would restraine us 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 give us bread, we must learne to obserue that order of causes which God has 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 upon the blessing of God, which is the first cause of all, disposing and ordering all things unto goodnesse: for it comes from God that meate does feede us, and cloathes doe keepe us warme. If he say unto stones, become bread, they shall feede us, 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 us: but without his blessing nothing can doe us good: Psal. 127. 1, 2. Except the Lord build the house, they labour in vaine that build it: wee therefore must learne to relie upon Gods prouidence for a blessing on all our labour and studie, and waite for his blessing in all the meanes we use for our good and comfort, for he is our life, our health, and preseruation.

_vers. 12._And forgiue us our debts, as we forgiue our debters.

I. The Coherence. Christ hauing taught us in the former petition to pray for temporall blessings, and for grace to relie upon Gods prouident dispensation for the things of this life, does in this petition and the next, direct us 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 unto these: for a man must rest upon Gods prouidence for the preseruation of his bodie, that will relie upon his mercie for the salvation of his soule: he that can not be perswaded that God will give 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 eternal mercies? Isa. 28. 16. He that beleeus 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 use unlawful 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 use all temporall blessings, foode, raiment, & such like; namely, as helps and meanes to draw us towards Gods mercie in Christ. Thus did Jacob, Gen. 28. 20. 21.. If God will be with me, and give 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 perishes resting therein, but for that which endurs unto 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 have 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 believers; 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 teaches, for who can feele the assurance of mercie for any sinne committed, before he have repented of it? and though true repentance once had set us 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 truely repented at their conuersion) to bee reconciled unto God, 2. Corinth. 5. 20. meaning, by renuing their repentance. And Dauid was the true childe of God, yet beeing left unto himselfe, hee fell into two grieuous sinnes, wherein he lay almost a whole yeare without repentance; during all which time, he had not pardon of them actually; for Nathan rebuked him to bring him to repentance, and upon his confession, pronounced them pardoned: yea, and Dauid himselfe afterward, for the fuller assurance of mercie to his soule, most earnestly intreated pardon hereof at the hands of Gods, Psal. 51. So that this petition is most necessarie, as well for actuall pardon of sinnes present, as for the more ful assurance of sinnes past.

The meaning. This petition is propounded in the forme of a comparison, which naturally stands thus; As wee forgiue our debters, so forgiue you to us our debts: and it has two parts, a request for pardon, and a reason thereof. Our request for pardon is this; Forgiue us our debts. In the word debt is a figuratiue kinde of speech, taken from bargaining, wherein God is resembled to the Creditour, Man is the debter: the Law is the bond or obligation; and sinne is that debt of ours, for which we stand bound to God by the law: this appeares by this, that in the Euangelists the word sinne and debt are used promiscuously; as Luk. 11. 4. compared with this of Matthew, and Luke 13. 4. Now sin makes us debters unto God, not for that we owe it unto him, for we are bound by the law to yeeld the contrarie obedience; but because upon default of obedience unto God whereto wee are bound by the law, we are bound for our sins unto punishment, which is as it were a second debt. even as a man that is bound in an obligation to another, through default of performing the condition thereof, is bound to paie both the principall and the forfeiture: the punishment of sinne which is eternal death, being that forfeiture whereto we stand bound before God, for want of obedience which is as it were the principall.

The consideration of this resemblance for which sinne is called a debt, serues to direct us in some points of religion: as first it confutes their opinion, who hold that our whole justification consists in the remission of sinnes, and that the same is wrought by the shedding of Christs blood alone: for we owe to God a double debt, first obedience, and for default thereof we stand bound to punishment: these two debts are different and distinct one from an other, and they must both be paid, and Gods justice satisfied either by our selues or by a furetie, before we can be accepted as righteous unto life. Now we our selues can discharge neither; therefore Christ our suretie must doe both: and so he has: for our second debt of sinne whereby we stand bound to punishment, Christ discharged by his death and passion, wherein he made his soule a sacrifice for sinne: and our debt of obedience in perfect loue to God and man, he also paid to God in fulfilling the law for us: whereupon it is true, that the righteousnes of the law is fulfilled in thē which walke not after the flesh, but after the spirit. But (say they) the Scripture every where ascribes our whole redemption and justification to Christs blood-shedding, and to his death and passion. Ans. Christs bloodshedding must be considered two waies: first, as a part of his passion whereby we are discharged from punishment: secondly, as a part of his obedience, wherein he testified singular loue both to God his father, and unto mankind: for in suffering he obeied, and in obeying he suffered: now because his bloodshedding is a part of both, therefore is our whole redemption ascribed thereunto, not excluding, but including his actuall obedience therein, it beeing a part thereof.

Secondly, debt in this place betokening sinne as it binds unto punishment, shews plainly that sinne and punishment goe alwaies together: and therefore the Popish doctrine is false and erroneous which parts them asunder, by making some sinnes veniall, not deseruing the punishment of death, which is the wages of sinne.

Forgiue us] This forgiuenesse here asked is a free and full discharge from sinne and the punishment thereof, without any satisfaction on our part: and this God does, when he is content for Christs sake, not to impute sinne unto us, but to account it as not committed, and the punishment thereof as not due unto us; beeing fully and freely contented with the all-sufficient satisfaction made by Christ in his death and passion. This forgiuenesse Hezekias expressed when he saide to God, you have cast all our sinnes behinde your backe: and Michah, saying, He will subdue our iniquities, and cast all our sinnes into the bottome ofthe sea. So that our request to God is this, that whereas our sinnes binde us unto punishment, the Lord would be pleased for his Sonnes sake, freely to remit all our sinnes, and neuer to impute them unto us, and to be fully contented with the suffering of Christ, that the punishment of our sinnes be neuer laide upon us.

Quest. But of what sinnes doe we here aske pardon? Ans. Both of sinnes past and present: for howsoeuer the child of God has his sinnes past fully pardoned at once on Gods part, upon his true repentance; yet he is not able so to receive pardon as God gives it, but must receive it by little and little, and as it were droppe by droppe: this we may see in Dauid, who had the pardon of his sinne pronounced by Nathan the Prophet; and yet after that he penned the 51. Psalme, wherein he begges mercie and forgiuenes most earnestly for that sinne which God had alreadie pardoned, aiming no doubt at a more full and comfortable assurance of Gods pardon in his own heart: for this cause also in his olde age he praies for the pardon of the sinnes of his youth, Psal. 25. 7. Againe, here we pray for the pardon of sinnes present, both that they may be actually forgiuen; and also that our hearts and consciences may be setled in the assurance thereof.

The vses. First, by this petition, we are taught to bewayle our carnall securitie; for naturally we goe on from day to day, in following the pleasures and profits of this world, and neuer thinke of our debt to God by sinne, till the evil day of death or distresse approach unto us; like to desperate bankrupts that neuer regard their debt, till the sergeant be upon their backe. This is that sinne which Christ foretold should raigne in the latter daies, Math. 24. 39. and I appeale to the conscience in the veiw of all estates and conditions, whether it be not so: for though iniquitie doe abound, yet no man saith, what have I done? Ier. 8. 6. yea, this is the sinne of many professors, for the nature of man is prone to incroach upon Gods favour. But we must know that this securitie cannot stand with this petition, for here we are taught to call to mind our sinnes, every day praying for the pardon of them.

Secondly, here we see whereon we must relie and setle our hearts in all estates, in affliction, temptation, and death it selfe; namely on the meere mercie of God in Christ, by faith in his blood for the pardon of our sinnes: Looke to the prayers of all the Saints of God in Scriptures, and we shall finde that they made this their rocke, and ankor of stay in all distresse. Dan. 9. 18, 19. O Lord, heare and behold,—not for our own righteousnesse, but for your great tender mercies: deferre not, for your own sake, oh my God. This we must obserue to arme us against the damnable doctrine of the Church of Rome, for they will graunt that in his first conuersion a man must relie onely on Gods mercie in Christs blood; but after a man is made the childe of God; he may rest upon his own good merits, so it be in modestie and sobrietie. But this is the right way to hell, flat against this petition: for how can wee dreame of any merit, when as we must every day aske mercie and forgiuenesse: for to aske mercie and to plead merite, are contraries: now by our daily sinnes we adde debt to debt, and so must still plead mercie and not merit, even after we are converted and sanctified; euer praising God that has deliuered us from the slauish bondage of that proud Synagogue.

Thirdly, here we see what we must doe in respect of our daily sinnes whereunto we fall; we must not lie in them, but renue our-estate by true humiliation and repentance. Also if you be crossed in the things of this world, the way of comfort and deliuerance is to be learned here: for as you doest daily aske bread, so you must aske forgiuenesse for your sinnes, and when they are pardoned you have title and interest to al Gods blessings. Now this daily humiliation stands in three things: 1. in examination of our selues for our debt unto God by sinne: 2. in confessing our debt unto our creditour, yeilding our selues into his hands: 3. in humbling our selues unto him, crauing pardon and remission earnestly for Christs sake, as for life and death: herein the children of God are presidents unto us: Psal. 32. 5, 6. Dauid in great distresse found no release while he held his tongue, but when he humbled himselfe and confessed against himselfe, then he found mercie and ease: whereupon he professes that he will be a patterne to every godly man for their behauiour in the time of distresse.

Fourthly, here we have a notable remedie against desparie, wherewith the deuill assaults many a child of God, when through infirmitie they fall into some grieuous sinne, or commit the same sinne often, which greatly wounds the conscience: for here Christ bids us aske forgiuenesse of our daily sinnes whatsoever they be, or how often so euer cōmitted. And no doubt, he that bids us forgiue our brethren that sinne against us, though it were seauen times in a day, if they seeke it at our hands, will much more forgiue us. This must not embolden any to sinne presumptuously, for the Lord has saide, He will not be mercifull unto that man, Deut. 29. 19. but if any fall through infirmitie, hereon he has to stay himselfe from despaire.

Fiftly, hereby we see that no man possibly can fulfill the law, for the Apostles themselues were commanded to aske pardon of sinne every day; whereby it is plaine they could neuer fulfill the law, and therefore much lesse can any other.

Sixtly, that which we pray for we must in all godly manner endeavor after. And therefore as we pray for pardon of sinne every day, so must we daily use the meanes wherein God gives assurance of remission to his children; as heare the word, receive the Sacraments, and pray unto God publikely and priuately; endeavoring to resist all temptations, and to glorifie God by newe obedience: for it is grosse hypocrisie to aske the pardon of sinne, and still to live in the practise of it.

Lastly, here we see we must pray not only for the pardon of our own sinnes, but of our brethrens also: Forgiue us; whereby Christ would teach us, to be carefull of the salvation of our brethren and neighbours; the good estate of their soules should be deare and pretious unto us: and if this were so, happie would it be with the Church of God; but, alas, men are so farre from care of the salvation of their neighbours, that men of the same family are carelesse of one an others soules; masters regard not their servants, nor parents their children: indeede they will prouide for their bodies and outward state, but for their soules they have no care: wherein they bewray themselues to be cruell and mercilesse, hauing more care of their hogges and bruit beasts then of their children and servants: for when their hogges have all needefull prouision, their children and servants soules shall want instruction.

As we also forgiue our debters.] These words are here propounded as a condition of the former petition; and they include a reason thereof, as Luk. 11. 4. Forgiue us our sinnes, FOR even we forgiue every man that is indebted unto us. And this Christ adds for waightie causes, even to crosse the fraud and hypocrisie of our corrupt hearts, who would have forgiuenesse of God, and yet would not forgiue our brethren, nor yet leaue off the practise of sinne our selues. But this condition imports, that we must exercise mercy towards our brethren, and so breake off the course of our sinnes, if we looke for mercie at Gods hands. Now the words here used are comparatiue, betokening a likelihood and similitude betweene Gods forgiuing and ours: which must be rightly understood, because our forgiuenesse is mingled with much corruption through want of mercie: and therefore we must not understand it of the measure of forgiuenesse, nor yet of the manner simply, but especially of the very act of forgiuing, for thereto sometimes must similitudes be restrained; as Mat. 9. 29. According to your faith be it unto you. And the force of the reason stands in the circumstance, thus; If we who have but a drop of mercie, doe forgiue others; then doe you who art the fountaine of mercies forgiue us: but we forgiue others; therefore do you forgiue us.

Touching our forgiuing others, three questions must bee scanned: I. How can any man pardon a trespasse, seeing God onely forgius sinnes? Answ. In every trespasse which one does to his neighbour, be two things: the losse and dammage whereby man is hindered in bodie, goods, or name; and an offence against God, by a practise of iniustice against his law. Now as a trespasse is a damage unto man, so may a man forgiue it; but as it is a sinne against God in the transgression of the morall law, so God onely pardons it: as when a man has his goods stollen, that dammage done to him, a man may remit; but the breach of the eight commandment therein, God onely can forgiue.

II. Quest. How farre is a man bound to forgiue others that trespasse against him? Ans. There is a threefold forgiuenes; of reuenge, of punishment, and of judgment: Forgiuenesse of reuenge, is when a man is not desirous of reuenge from an inward grudge, but forbeares to render like for like to those that wrong him: this is principally here meant, for we must alwaies forgiue our brethren, in respect of reuenge; for vēgeance is mine, saith the Lord, and I will repaie, Rom. 12. 19. Forgiuenes of punishment, is the remitting of that punishment which another mans wrong-doing justly deserues: this is not alwaies to be granted, especially in the case of offence, which may tend to the publike hurt; for then were the state of magistracy vnlawful, whose office it is to punish offences. The forgiuenes of judgment, is the remitting of that censure which an evil deed does justly deserue; neither is this here meant, for beeing lawfully called therevnto, wee may freely censure that which is evil done.

III. Quest. Whether must we forgiue those that wrong us, if they will not confess their fault, nor aske us forgiuenesse? Ans. Wee must forgiue them freely, in respect of reuenge. Obiect. But it is said, If hee repent, forgiue him, Luk. 17. 3. therefore, unless hee repent, wee neede not to forgiue him? Answ. That place is meant of Ecclesiasticall censures, that those must proceede no further after the partie offending does repent.

Debters] Hereby is not meant such as we count debters in the ciuill state; that is, such as owe us money graine, &c. but any one that does us iniurie, or wrong: for no mans estate is so lowe, but in some degree God has given one or moe of these 4. things; honour, life, goods, or good name; and he that hinders his neighbour in any of these, is a debter before God, and so stands, till hee make recompence to the partie, and repent towards God: yea further, wee must know that besides the endammaging of our neighbour in these things, the very omission of preseruing and furthering our neighbours life, honour, goods, & good name, makes us also debters before God.

These words thus understood, must be conceiued as a reason drawn, not from the cause, or like example, but from the signe and pledge of Gods forgiuenesse; for God has made a promise to forgiue us, if wee forgiue our brethren their trespasses, Mark. 11. 25. From whence mercifull men may gather assurance of pardon with God, from that inclination to compassion and readinesse, which they find in their own hearts, to forgiue others that wrong them; for Christ teaches them to reason thus: If we be those to whom you have promised pardon when they aske it, then Lord pardon us: but we are such, for wee feele our hearts inclined to mercie; therefore Lord pardon us. So that this reason serues to move us to pray to God for pardon with confidence and assurance: yea further, they include a profession to God of new obedience in amendment of life; for under one duty of mercie towards our neighbour, is comprehended the whole practise of repentance, and the performance of our vow made in baptisme.

Uses. I. Marke here, that asking pardon of God, and testimonie of repentance goe together; he that receiues the one, must express the other: for where God gives pardon, there also he gives grace to repent, and mercie is not granted, but on condition of repentance. Act. 2. 37, 38. when the Iewes that were pricked in conscience at Peters sermon, asked what to doe to finde mercie; Peter said, Amend your liues, &c. And therefore when he perceiued want of repentance in Simon Magus, he tels him, you are yet in the gall of bitternesse, and in the bond of iniquitie, though he had formerly baptized him. Whereby we see, First, with what affection we must come to God, when we pray for the pardon of our sinnes; namely, with humble and contrite hearts, hauing a true purpose not to sinne wittingly and willingly, but to obey God in all his commandments: and the want of this, is the cause of that small comfort in prayer, which many finde in themselues; for the promise of pardon is not given, where the condition of repentance is not performed. Secondly, this shewes the grosse and fearefull errour of the blind world, who sing this song while they live in sinne, to their own hearts; God is mercifull: Christ is a Savior: but thus trusting to Gods mercie they deceiue themselues, for they trust to nothing; for mercie is not due, where repentance is wanting: nay, the Lord has said, Hee will not be mercifull to that man that shall blesse himselfe in his heart, saying, I shal have peace though I walke after the stubbornnesse of mine own heart, &c. Let us therefore see to this, that we practise repentance, when wee pray for pardon; and looke to the purpose of our heart against sinne, when we waite for mercy to our soules. We may not seuer those things which God has joined, but looke how heartily wee desire mercie, so earnestly must we hunger after grace to repent: if we truely seeke both, we shall have both; but if we let slip repentance in our selues, wee shall come short of mercie with the Lord.

II. The ioyning of this condition, implying repentance, to the petition, and the dependance of it on the former, teaches us, every day to renue our repentance, and to humble our selues for our sinnes, seeking for a new supply of grace, that so our purpose not to sinne, may bee more and more confirmed in our hearts, which is the infallible signe of a new creature.

III. Here we see wherein the practise of true repentance stands; namely, in exercising mercie, loue, peace, reconciliation, and forgiuenesse; for though forgiuenesse bee onely named, yet under it all other fruits of repentance are understood. Indeede to heare the word, to receive the Sacrament, to preach and pray, be excellent workes; but yet the heart of man may more easily dissemble in them, then in the duties of the second table: the most infallible marke of true grace, is the practise of the loue of God in workes of loue and mercie to our brethren; Iam. 1. 27. Pure religion and vndefiled before God, is to visit the fatherlesse, &c. Iam. 3. 17. The wisdom that is from above, is first pure, then peaceable, gentle, easie to be intreated, full of mercie and good fruits. And hence it is, that loue is called the fulfilling of the law, Rom. 13. 10.

IV. Christ knitting our forgiuing our brother, with Gods forgiuing us, does here affoard unto us a notable signe of pardon of sinne; namely, a readie and willing minde to forgiue our brother offending us: our inclination to mercie in suppressing the desire of reuenge when we are wronged, gives assurance to our conscience that wee shall finde mercie at Gods hands: whereby it is plaine, that the child of God may know his own estate towards God, in regard of his mercie in Christ, even by descending into his own heart, and there finding the affection of mercie, in forgiuing those that have wronged him: and this wee must labour for, if we would know Gods mercie in Christ to belong unto us.

V. Hereby we are admonished, to beware in our selues, of the common sinne of this age, ingraffed in our nature; to wit, desire of reuenge, spite, and grudging upon every occasion: for when we pray unto God with such malitious hearts, wee doe in effect desire the Lord to exercise his wrath, and to reuenge his justice on us. And vndoubtedly, many a man does searefully curse himselfe in his own prayers, while hee is cruelly minded towards his brethren; and God oftentimes saith Amen to such curses most deseruedly, seeing men are so cruell to their own soules to curse themselues: and therefore we had need to looke to our hearts, when we pray to God, that we forgiue men, if we would be forgiuen of God.

VI. Here note a general grosse abuse in this age: most men wil seeke to be reconciled to their brethren, with whom they are at variance, whē they come to the Lords table: but at all other times your take their pleasure, thinking they may well enough performe all other duties of religion, though they retaine malice and enmitie towards their brethren. But here we may obserue, that we ought to be reconciled with our brethren, whensoeuer we goe to God in prayer; for else, if we come in malice and enuie towards our brethren, wee curse our selues, and sinne against our own soules. In prayer we bring the sacrifice of our hearts, & the calues of our lips unto God; but before we offer it, wee must reconcile our selues unto our brethren, as we heard before.

VII. Here also we may see the grosse hypocrisie of our nature, for so oft as we make this petition, wee make profession of reformation of life in new obedience, (for this one branch of brotherly reconciliation here professed, does presuppose our conuersion from all sinne, sith that true repentance for one sinne, cannot stand with a purpose to live in any other.) And yet behold, though men say this prayer often, yet stil they continue in their old sinnes, as in blasphemie, drunkennes, whoredome, oppression, lying, fraud, &c. as though it were nothing to dissemble with God: but God is not mocked, either amend your wicked conversation, or leaue off to make this holy profession.

VIII. In that Christ tis our duty of forgiuing our brethren, to so waightie a condition, as is our forgiuenesse with God; hereby he would acquaint us with the horrible crueltie of our nature, and pronenesse to reuenge: we must therefore take notice of it, and labour to see and to bewaile this corruption of our hearts; and on the other side, to hunger after loue, mercie, gentlenesse, meekenesse, and to endeavor to practise the same continually.

Lastly, ioyne both parts of this petition together, & they show us a way how to keepe true peace of conscience for euer; namely, First, wee must call upon God for the pardon of our sinnes every daie. Secondly, we must follow after peace with men, in the practise of forgiuenesse & reconciliation when offences growe; for when we are at one with God and man, we have a blessed peace: and hence will follow peace in our own hearts, which is that peace which the world cannot give; which while we retaine, wee need not to feare any evil, no not death it selfe; for if God be with us, who can be against us?

_Verse 13._And lead us not into temptation: But deliuer us from evil.

These words containe the sixt and last petition, which is not needelesse as some may thinke, but for waightie causes set after all the former, though a man had the fruition of all the graces there desired: to wit, First, to teach us who they be that are most troubled with temptations; namely, the children of God, that set themselues to seeke his glorie, to aduance his kingdome, to doe his will, to depend upon his prouidence, and to relie upon his mercie for the pardon of their sinnes; these of all other are most subiect to temptation, for beeing escaped out of the deuils snare, he bestirres himselfe by all possible meanes to bring them in againe: grieuous temptations doe alwaies accompany remission of sinne, which is joined with endeavor to glorifie God, as both the word of God, and Christian experience doe fully witnesse: which must be well obserued, both to staie the minde of those that are deepely humbled through Satans temptations, thinking that they are not the children of God, because they are so troubled with sinne and Satan, when as the case is cleane contrarie: for spirituall temptations, if they be resisted with godly sorrow, are rather a signe of Gods loue, because the deuils hatred is most toward them whom God loues best; & on whom God shewes mercie, towards them will the deuill exercise his malice. As also this discouers the follie of those that sooth up thēselues in this fond conceit, that God surely loues them, and they are deepe in his fauour, because they are freed from temptations; when as indeede they ought rather to suspect themselues to be under the power of Satan: for when the strong man armed keepes the holde, the things that he possesses are in peace, Luk. 11. 21. Whereby is signified, that the wicked of the world beeing possessed of Satan, are at peace in themselues, in regard of temptations; for what needes hee to trouble them which are alreadie at his command? but let them beginne to repent, & to seeke mercie for their sinnes, with endeavor to leaue them, & they shal soone find that Gods fauour is not enioied without the deuils malice.

Secondly, this petition is joined with the former, to teach us, that as we must be carefull to begge mercie and pardon for our sinnes already past, so we must be watchfull to preuent sinnes to come: he that saith, Forgiue us our trespasses, must pray also, not to be lead into temptation: and therefore as we would not have our consciences pricked with the sting of our old sinnes, so we must be carefull wee fall not into them againe, neither be ouercome with new temptations.

The meaning. The words themselues containe one onely petition, (though some have thought otherwise) consisting of two parts; the first is the petition it selfe, And lead us not into temptation: the second, is the exposition thereof, But deliuer us from evil: for in effect it is thus much, That we be not lead into temptation, deliuer us from evil.

For the first, that we may rightly understand it, wee must search out two things: First, what a temptation is: Secondly, what it is to bee lead into temptation. There be two sorts of temptations, Good, and evil. I call that a good and holy temptation, when as God tempts a man, and it is an action of God whereby hee proous and tris man, to make manifest unto man himselfe and unto others, what is in his heart, for God knows well enough before hee trie him. Thus he tempted Abraham by the offering of his sonne, Gen. 22. 1, 2. and the Israelites, by sending false Prophets among them, Deut. 13. 3. And in this sense afflictions are called temptations, Iam. 1. 2. because God tris man by affliction, as gold is tried in the fire: and all these are good, both in respect of the author, which is God; and of the ende, which is the good of his servants: Job. 23. 10. Hee knows my way and tris me, and I shall come forth as the gold. An evil temptation, is a wicked motion, allurement, or perswasion, wherby man is prouoked to sinne against God in the transgression of some commandment. Example: When a man is in distresse, he shall finde prouocations to impatience, distrust, and murmuring against God; as also to use unlawful meanes to helpe himselfe: & in prosperitie, he shall finde sundrie allurements to presume upon Gods mercie in some evil course, to neglect the ordinarie meanes of grace and salvation; as the word, prayer, &c. all these and such like, are evil motions, arising partly from our own corruption, and partly from the suggestion of the deuill, who by himselfe, and by his instruments, thus seekes to draw men from their duty to God: and these evil temptations be they, which in this petition we pray against.

II. Point. What is it to be lead into temptation? Answ. A man is lead or carried (as the word imports) into temptation, when the temptation possesses him, and holds him after it has assaulted him; for wee must know that in every temptation there be two actions; one of God, whereby in his just judgment hee leaues a man to himselfe, or to the malice of Satan: another, of man himselfe, whereby being left of God, hee enters into the middest of the temptation, as it were plunging himselfe into it. For the better conceiuing hereof, we must know that a tēptation has foure degrees, by which it proceeds, til it bring a man unto destruction, unless it be cut off; to wit, Suggestion, Delight, Consent, and Perfection, Iam. 1. 14, 15. Suggestion, is when the mind conceius a wicked thought, put in by Satan, or arising from naturall corruptionDelight, is when the evil thought conceiued, and for a time retained in the minde, descends to the heart, and there pleases the will, and delights the affections: Consent, is when the will yeelds to the euil motion, and the heart resolues to practise it: Perfection, is when a sinne is often committed, and by custome becomes as it were ripe, whereupon followes destruction. Now in the first and second of these degrees, a man is said to be tempted onely; for suggestion and delectation do not defile the heart, but when the will consents, then the temptation takes hold upon him, and possesses him: and by often practise he is plunged into it, intangled and insnared, and held captiue under it. Now then (to apply this to the point in hand) a man is lead into temptation, when he is left of God to an evil motion suggested into his minde, so as hee gives consent unto it, and goes on to the practise of it. See this in Judas, Ioh. 13. 2. Satan cast this evil motion into his heart, Judas betray your master: this he thought upon, and was delighted with the gaine that he hoped to reape thereby: and here God left him to himselfe for his hypocrisie and other sinnes, and then Satan entred into his heart, gote consent of will, and so carried him to the practise of this treason. Hereto also the Apostle seemes to allude, 1. Tim. 6. 9. They that will bee rich fall into temptations and snares, beeing left of God to their corruption in couetousnesse.

But some will say, that Gods own children have beene thus carried into temptation, as Dauid in the case of his adulterie and murther, 2. Sam. 11. and Peter in denying his master, Math. 26. 70. 74. Answ. It may seeme they were carried into temptation, for their evil motions were not onely received with delight, but consented unto & practised: yea, Dauid lay in his sinne almost a whole yeare. But wee must consider, that they were the children of God by adoption and regeneration, and therefore howsoeuer God left them to be tempted, yet he forsooke them not wholly or finally, but still loued them, so as they were not carried into temptation with full consent of heart: but Gods saving grace remained in them, which when God stirred up, they were recouered by repentance. Indeede they went as farre as they could, and in regard of themselues, farre enough to have cut off their salvation; but that was laid up with God in Christ, for his foundation remains sure, and whom he loues, he loues to the ende, his gifts and calling are without repentance. So then, to be lead into temptation, is to bee carried into it with full consent, beeing left of God unto the malice of Satan, and the powerfull working of a mans own corruptions: and Christs meaning is, as if he had taught us to say thus; O Lord, we are every way subiect to temptations, and by our sinnes we deserue to be left therein, to the malice of Satan, and to the power of our own corruptions, yet we beseech you not to forsake us in any temptation, but give an happie issue thereto, still vpholding us by your grace.

Quest. How can God lead a man into temptation, and yet not bee the author of sinne? Ans. Well enough, for as temptation is a punishment of sinne, so God may lead a man into it by permission, leauing the partie to himselfe, and Satans malice, for some former transgression. Againe, God neuer puts any evil motion into the minde, but yet hee suffers Satan to doe it; and though the deuill be a most wicked instrumēt, yet such is Gods power and wisdom, that hee can use him without sin, in a good manner, and to a good ende.

Vses. 1. This petition serues to confute a grosse errour of the Papists, who teach that a man truely justified before God, may finally fall from grace, and bee condemned: as also the opinion of some Protestants, who though they will not say that the childe of God may finally fall away and perish, yet they holde that hee may wholly fall away for a time, and that every grieuous sinne which he commits, cuts him off totally, till hee doe repent; for looke what the childe of God asks in prayer, according to Gods will, that shall bee granted him: but in this petition hee asks preseruation from totall and finall apostacie, and that according to Gods will, by the reaching of Christ himselfe, Lead us not into temptation: and therefore it shall be granted. Indeed it stands with the will of God, and the good of his children, that sometime they should bee buffeted by Satan in temptation: and therefore we pray not here to be freed from all assaults, but that we be not wholly left unto our selues, nor forsaken of God, but so preserued by his grace, that we be not swallowed up in temptation: and this petition beeing according to Gods will, shall be granted to him that a[]ks in faith, 1. Ioh. 5. 14. And hēce it is, that he that is once the child of God indeed, shal so remaine for euer, & cannot finally or totally fal away frō grace. Dauids fall and Peters were great and fearefull, but yet therein they were not wholly forsaken of God, unless 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 have beene his estate; but yet in regard of Gods election and free grace of adoption, wherein God changs 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 looses the graces which formerly he had. Answer. The graces of God in man are of two sorts; some are necessarie to salvation, as faith, hope, and charitie, without which a man cannot bee saved: 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, joy in the Holy Spirit, alacritie in prayer, 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 joy of the spirit, &c. but faith, hope, and loue, were not extinguished, but sore weakened and couered, as fire in the ashes.

2. use. Wants to be bewailed.

Here also wee are taught to mourne for the corruption of our nature, whereby we are prone to yeeld up our selues to every 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 unto Satan, and to our own corruption to assault us often. This we shall finde to be true in our selues, if we search out throughly our own 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 us captiue into sinne.

3. Use. Graces to be desired.

Here also wee must learne to desire of God all such graces as may helpe us 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 us, that he would then adde grace to grace, even new grace unto the former. IV. That in the continuance of temptation, when it abids long upon us, God would strengthen us to hold out. V. That he would give us patience to beare the irkesomnesse and burthen of it. VI. That in the ende of it, God would give a comfortable issue, for his glorie, and our own good.

4. use. Here also we are let to see, how great our weakenesse is, even when wee bee Gods children, and have true grace; for wee must daiely pray, that God would not lead us into temptation: whereby wee import, that of our selues wee are so farre from withstanding a temptation, that if God should leaue us, wee would give up our selues as slaues unto the deuill. Here then behold yours estate and condition whosoeuer you are, considered in your selfe; if God leaue you, you can 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 does 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 evil motion arises, or is suggested into the minde, the wicked receive it, and delight therein: so did Dauid, and so doe wee all: the wicked give 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 up. 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 has some resistance in himselfe, when hee gives consent to sinne, the evil that hee does, 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 evil 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 unto destruction. Here therefore wee must learne to renounce all confidence in our selues, and to walke in all humilitie before God, relying wholly upon his grace and mercie in Jesus Christ: wee must make his arme our strength, and his grace our shield, to defend us 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 preserus him from trouble, and compasses him about with ioyfull deliuerance, Psal. 32. 7. and when his enemies increased, yet the Lord was his buckler, his glorie, and the lifter up of his head, Psal. 3. 2, 3. And thus should wee rest upon God, considering that if we receive a good thought, we can hardly retaine it; and when evil 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 lea[]e, Job. 1. 12. and 2. 6. neither could the legion of deuils enter into the heard of swine, til Christ b[]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 whatsoever he does, is by Gods permission: only we must be carefull to please God, and to relie on him, who will shortly tread Satan under the feet of all his children, Rom. 16. 20.

6. Use. That which we aske of God in prayer, we must sincerely endeavor 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 []ee on the whole armour of God, that ye may bee able to stand against the assaults of the deuill, &c. then after hee nams those Christian virtues, which as spirituall armour, the childe of God must take unto him, and arme his soule withal, if hee would perseuere in grace unto 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 professes true religion, & endeauours 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 means whatsoever the tongue vtters, or the members of the bodie doe practise. The second part, is justice 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 has his faults and falls, but yet he must not live in known sins; for then he cannot say, I know nothing bymy 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 salvation by Christ reuealed in the Gospel, which promises pardon of sinne, and life euerlasting by Christ, and commands us by way of thankfulnesse, to denie our selues, to take up our crosse and to follow Christ: now when we finde our affections thus cleauing unto Christ, though it be through tribulation, then have we put upon our []eete this spirituall furni[]ure. The fourth, is the sheild of faith, by which a man laies hold on the mercie of God in Christ for his salvation, and under it shrowds himselfe against the fierie darts of Satan. The fifth, is []ope, by which we waite for that salvation 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 prayer, 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 virtues, and put upon him this compleat armour of Christianitie, is readie and fit to meet with any temptation whatsoever; and howsoeuer he may be assaulted, yet he cannot be ouercome, neither shall the gates of hell euer preuaile against him to hinder his salvation.

But deliuer us from evil.

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 us from it, giving strength to withstand, and a good issue out of it.

The meaning. Some thinke, that by evil here is meant Satan onely, that evil 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 evil is not onely given to Satan, but to sinne also, Rom. 12. 9. Let us abhorre that which is evil: 1. Pet. 3. 11. Eschew evil. And to the world: 1. Ioh. 5. 19. The whole world lis in evil. Gal. 1. 4. Christ gaue himselfe, to deliuer us from this present evil world. And to the flesh: that is, the corruption of our nature, for that is the evil treasure of the heart, Matth. 12. 35. Secondly, that aduantage which the Deuill has against us, is by the world, the flesh, and sinne; and therefore with that evil one the Deuill, sinne, the world, and the flesh must be understood. Indeede the Deuill is that maine and principall evil, and great tempter against whome we pray chiefly; but yet we also p[]ay against sinne, the flesh, and the world, because they are Satans agents and instruments in temptation against us. We pray not to be deliuered from Satans presence, for that is not possible, while wee live 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 have a greater matter in hand which wee pray against, even Satans sleights and policies which he exercises 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 have many good things in them, as knowledge in the mysterie of salvation, beside other morall virtues; as temperance, justice, &c. then the deuil labours that concupiscence may still raigne in their hearts, by their lying and living in some one sinne or other, whereto they are naturally inclined. Caine no doubt was brought up in the knowledge and service of God, as well as Abel; for he offered sacrifice unto 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 Judas no doubt had excellent gifts of wisdom and prouidence, and therefore among all the Disciples hee was made as it were the Steward of our Savior 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 every one was afraid of himselfe, when our Savior Christ said, One of you shall betray me, John 13. 22. yet for all this, the deuill so wrought in his heart, that the concupiscence of couetousnesse should raigne in him, which moved 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 pray 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 us.

II. Policie. When Satan cannot procure some grosse corruption to raigne in the child of God, then hee labours to get him commit some offence and sinne, whereby the name of God may bee dishonoured, his profession disgraced, his conscience wounded, & Gods children offended. Thus he dealt with Dauid in his sinnes of adulterie & murther, 2. Sam. 11. & ch. 12. 9. and with Peter in the denial of his master, Mat. 26. 74. We therefore must pray according to this petition, that we may be sanctified throughout, and that our whole spirit, and soule, and bodie, may be kept blameles unto the cōming of our Lord Jesus Christ: & that our hearts may be established in every good word and worke: God deliuering us from every evil worke, and preseruing us unto his heauenly kingdome, 2. Tim. 4. 18.

III. Policie. When the child of God is fallen into any sin, then the deuil labours to cast him asleep therein, that hee might lie in it without remorse, and so neuer repent of it: thus he dealt with Dauid, who lay in his sinne of adulterie & murther without repentance, one whole yere almost: & thus hee has dealt with the nation of the Iewes, blinding their eies, and hardening their hearts, from the knowledge of the Messias, whom they crucified, even unto this day: and thus he deals with many Christians in the Church of God. In regard wherof, we must pray in temptation as Dauid did, that he would not forsake us ouer-long, Psa. 119. 8. but though in justice hee may leaue us to our selues for a time, yet he would please to renue his mercies towards, and repaire us by his grace.

IV. Policie. When the Lord vouchsafs to men the means of salvation, as the word and sacraments, & chastisements for sinne, then Satā labours to make the same void and of none effect, that so they may not only misse of salvation, but bee condemned more deepely for the neglect and contempt of the means vouchsafed unto them: this Paul knew well, and therefore he sent Timothy to the Thessalonians to know their faith, lest the tempter had tempted them, and so their labour upon them had beene in vaine, 1. Thess. 3. 5. For this cause he is called that evil one, who steales away the seed of the word from out their hearts, Math. 13. 19. and that enuious man who sows tares among the seed, v. 28. Here therefore we must pray against this practise of Satan, that as the Lord vouchsafs the meanes of grace unto us, so he would give his blessing withal, that they may be profitable unto us; for without this, the meanes wil turne to our deeper judgment.

V. Policie. When he cannot worke his will in their soules inwardly, as he desires, then he assaies to do them mischiefe by some outward satanicall operations; as possessiō, witchcraft, or striking their bodies with strange diseases, or abusing their dwelling places with feareful noises & apparitions: thus he plagued Job in his goods, and in his body, when he could not preuaile against his soule: & when hee could not preuaile against Christ by temptation, then he vexed him by transportatiō, Mat. 4. 5. 8. and thus he bound a daughter of Abraham eighteene yeare, Luk. 13. 16. Here therefore we pray for the comfort of Gods prouidence, & for the presence and assistance of the good angels, that wee may be preserued, though not from temptations inward in minde, yet from such bodily and outward abuses and iniuries, as the deuil would inflict upon us; for herein he is curbed and restrained ordinarily, in respect of that malice and crueltie which he beares to the children of God: whereupon (I take it) the childe of God may lawfully pray against all outward crosses and afflictions, so farre []orth as they are evil, and proceed from that euil one, the deuil; for this is Gods promise to the godly person, Ps. 91. 10. There shall none evil come unto you, neither shall any plague come neere your Tabernacle; that is, so farre forth as it is evil: for otherwaies it is most true, that many are the troubles of the righteous, because it is many times good for them to be afflicted, Psal. 119. 71.

VI. Policie. Lastly, Satan labours to bring Gods children to some fearefull and miserable ende; not so much for the bodily death, as in regard of the inward horror and terror of conscience: for though he seldome spares any man, yet he reserues the extremity of his power & malice to a mans last gaspe. Indeede he is many times restrained, so as many a childe of God can say at his ende, in despite of Satan, Lord, now l[]ttest you your servant depart in peace: but where he is not restrained, there he labours to bring men either to presumption, or despaire. Here therefore we are taught to pray to God for a good and comfortable death in the Lord, and that we may be so pres[]rued therein, and i[]abled by grace, that our ende may neither be evil to our selues, nor in appearance; but that we may have both time and grace to prepare our selues, so as though our death be neuer so suddain, yet we be not vnprepared: for though suddaine death be very vncomfortable, yet it is neuer dangerous to him that is readie for the Lord: but the vnprepared death is the plague of plagues, for after it there is no time nor meanes allowed unto man to alter the state of his soule, Eccles. 9. 10.

Uses. 1. That which we here pray for, wee must endeavor to practise; and therefore our speciall care must be to resist the deuill, and to keepe our selues from the assaults of Satan unto sinne, whether they come from our own corruption, or from this evil world: 1. John 5. 18. Hee that is borne of God sinns not, but keeps himsef[] that the []icked one touches him not. This wee see may be done, and it is a notable signe of our adoption and regeneration: now the way to doe it is set downe by the Apostle Paul, 1. Tim. 1. 18, 19. Fight the good fight: which he expounds in the words following, which prescribe 2. duties; hauing faith and a good conscience: To have faith, is to hold and maintaine true religion in life and death, renouncing all heresy whatsoever, whether of Iewes, Turkes, Papists, or any other: which, whosoeuer would doe, must not content himselfe with a shewe of godlinesse in profession, but must get the power of religion fast rooted in his heart, which hee must express in his conversation. And for this ende these rules must bee remembred: First, wee must have in our hearts sincere loue to God in Christ, and to his Church, and true religion: Christ must have the chiefe place in our hearts, & our loue to God in him must be so strong, that it must ouerwhelme all other affectiōs, so as we may truely say with Paul, I count all things losse, and doc iudgethem to be dongue, that I might win Christ: and this must bee the order of our loue, we must loue God and Christ for themselues, & the church of God, and true religion, for Gods sake. Secondly, wee must not onely know and believe that Christ died for our sinnes, and rose againe for our justification; but we must labour to feele the power and efficacie of his death, killing sinne in us, and the virtue of his resurrection, raysing us up to newnes of life: he that has only a show of religion, may make profession of faith in Christs death and resurrection; but herein stands the power, when we be made conformable unto his death, in regard of the death of sinne, and know the virtue of his resurrection, by our holy endeavor in new obedience, and do frame our selues to his example in all such things wherein he left himselfe a patterne unto us. Thirdly, we must not content our selues to knowe and professe that God is mercifull, but withal we must take obseruation of his louing fauour towards us particularly, adding one obseruation to another, that so our hearts may be rooted and grounded in the loue of God. A man may make profession of Gods grace and mercie, from a meere generall conceit & apprehen[]ion, of it in his brain[] but herein stands the power and p[]h of true religion, when a man by obseruation and experience in himselfe, knowes the loue of God in Christ toward[] him. And thus is []aith and []ue religion held and maintained.

To have a good conscience (which is the second du[]e in this Christian fight) is to preserue and keepe o[] conscience so, as it may excuse us, and not accuse us unto God, in respect of living in any [illegible][illegible] euer there may be infirmities in us to this ende we must obserue these rules.

First, we must have a double, calling; the generall calling of a Christian, wherein we must serve God; and a particular calling, according to our place and gifts, wherein we must exercise our selues for the good of men. These two must not be seuered so as either be wanting: but he that would keepe a good conscience, must practise his generall calling in doing the duties of his particular calling: it is an easie thing to professe Christianitie in the Church, and many a man does so, that keepes no good conscience in his priuate calling at home: but this is the euidence of a good conscience, when a man shewes himselfe a Christian in his calling at home, and conversation among his brethren.

Secondly, we must alwaies be exercised in doing some good duty, either of our generall or particular calling, or in some commendable furtherance thereunto: for idlenesse is the deuills pillow, whereon men either plot and deuise some evil, or are lulled asleepe in securitie: but diligence in our calling is our way, wherein we have promise of protection by Gods Angels from the deuil, Psal. 91. 11. but if we be out of our calling, we lie open to the hurt of the enemie: when Peter without warrant from his calling generall or particular would needes goe warme himselfe in Caiphas hall, what fell out? upon a small assault by a silly maide, he denied Christ in most fearefull manner. Ioh. 18. 25, 26.

Thirdly, in every estate of life we must labour to see a speciall prouidence of God, & therein to rest contented be it better or be it worse. It is an []asie thing to see and acknowledge Gods mercie in health, peace, and plentie, and to rest contented therewith: but if we would have peace toward God in our own hearts, we must labour to quiet our selues with his disposing hand in the day of trouble, sicknes, or any other distresse of life or death.

Fourthly, whatsoever we would doe when we die, that we must now begin, and continue doing it every day while we live; to wit, repent of our daily []innes and leaue them, desire earnestly to be reconciled to God in Christ, and steadfastly to believe all his gracious promises: he that has these graces shall die in peace; and therefore if we would live in peace of conscience, we must labour for them every day.

Fiftly, in all our societies and conuersings with men, we must be carefull either to doe good unto them, or to receive good from them: for where neither of these is, there Satan shewes his presence, and therefore we must shunne such companie as give themselues to plot or practise some iniquitie: for evil conuersings corrupt good manners.

Sixtly, we must lead our liues not after our own fancie, but according to the rule of Gods word: we must live by faith and not by []ight: when we see no signes of Gods fauour, but rather of his anger and indignation, yet then must we trust in him, and relie upon his mercie: this is against reason, yet a worke of faith, which is the euidence of things which are not seene, Heb. 11. 1.

2. use. If we pray God to deliuer us from evil, then we must beware of all satanicall practises, as meanes of help in any distresse, this is grosse hypocrisie to pray against the euills of Satan, and to give our selues to the practise of them: herein many offend; for the Papists say this prayer, but yet their religion in many things is a grosse practise of magick and sorcerie: for first, the consecration of their host in the masse is playne coniuration: and so are their exorcismes in halowing salt, bread, and water, their casting out of deuills by certaine words, by the signe of the crosse, the application of reliques, and such like: nay, come to our selues, what is more common among us then to use charmes and Amuletts, to seeke to witches and sorcerers when any strange affliction does befall us? And the setting of a figure though it be not grosse magick, yet therein is a close and priuie worke of the deuill, his hand is deepe therein: and the Church in former times has condemned it for witchcraft: for charmes, characters, and amulets, be but the deuills watchword and sacraments to set him a working: what though the words used be good, yet therein is Satans deeper policie, who turnes himselfe into an Angel of light, under fayre shewes working the greater mischeife. But what horrible impietie is this, that when God gives us occasion to come unto him, we leaue, him and runne for helpe to his professed enemies.

3. use. This branch of the petition serus to direct us what to doe in this case: say that a dwelling house or some other place is by Gods permission, haunted and abused by some evil spirite, whether may a man lawfully frequent or abide in such a place? Answ. By this petition is plaine he may not; for here wee pray to be deliuered from evil, and therefore we may not voluntarily thurst our selues into such a place as is haunted by the deuill: would we come within the compasse of the lyons paw, or within the chaine of a mad dog, or of an hungerbitten beare? why then should we rashly thrust our selues into the danger of the deuill, who like a roaring lyon seekes continually whome he may deuoure. Many ignorant people are so bold-hardie, that they will rai[]e upon, and defie the deuill, and command him to be gone. But without a calling thereunto we may not so doe. Indeede, if by Gods prouidence we be called to live in such places necessarily, then this we may doe, we must not reason with the deuill, but betake our selues to God by humble and earnest prayer, and complaine of Satans vexation, making God our shelter and defence both for soule and bodie: els if we presume to meddle with him without a calling from God, we may justly be foyled and abused by him (as the sonnes of Sceva were) because we have no promise from the Lord to be protected from him.

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

These words conteine the reason of the former sixe petitions: touching which we must obserue two things in generall: first, that they are not a reason to move God whose wil is vnchāgeable; but to perswade the child of God that prays thus, that God will graunt his requests. Secondly, that this reason is not peculiar to the last petition, but generally belonging to them all: as, halowed be your name, because yours is the kingdome, power, and glorie, and so for the rest.

The meaning Kingdome] This here imports three things in God: first, that he is al-sufficient of himselfe to doe all things whatsoever, needing no helpe nor instrument beside his sovereign will: Gen. 17. 1. I am God al-sufficient. Secondly, that he has a sovereign right and title to all things in heaven and earth, as a King has to those things which belong to his territories and iurisdiction. Thirdly, that he has sovereign rule and authoritie ouer all things in heaven and earth, gouerning them as he pleases and bringing them into an absolute subiection.

Further, the kingdome of God is twofold: The kingdome of his prouidence, whereby he rules and gouernes all things in heaven and earth, even the deuill and all his angels and instruments: and the kingdome of grace, whereby he gouernes his Church by his word and spirit: and both these are here to be understood. yours] The kingdome is here called Gods, for two causes. First, to show that God has his kingdome of himselfe and from himselfe alone: thus the kingdome of grace and of prouidence are both his. Secondly, to distinguish God from earthly kings, for though they have a kingdome, power, and glorie, as Daniel tells Nebuchadnezzer; yet they have all these from God, not of themselues; but God has them of himselfe alone, and not from any other.

Now because our nature is blind in the things of God, I will here propound some reasons to prove that God has such a sovereign kingdome, as also to show the excellencie of it. First, this appeares by that excellent order which God has set in all his workes by their creation: for how fitly doe times and seasons, as spring time and summer, autumne and winter, succeede one an other? how sweetely doe the heauenly creatures, the sunne, moone, and starres, serve for the creatures here below, as hearbs and plants? how doe these serve for beasts and foules? and all of them for the use of man? as this prooues against the Atheist that there is a God, so it shewes the soueraigntie and most wise regiment of his kingdome. When a man sees a great armie in good array, and every one keeping his place and standing constantly, he will presently commend the wisdom and authoritie of the leader: why then should we not acknowledge the power and souerangntie of the almightie, in that constant station of the creatures in that sweete order which they obserue from the creation?

Secondly, the terror & accusation of a guiltie conscience does argue euidently the absolute soueraigntie of Gods kingdom: for when a man has committed some grieuous sinne, either against the law of nature or the written word of God, though it be so secretly that no man know of it, yet wil his conscience accuse and fright him; which it would not doe, vnles he were to answer for that fact to God the sovereign Lord of al.

Thirdly, men of death, that is, such as by some notorious crime deserue death, though through the ignorance or negligence of magistrats they be let to escape, yet ordinarily they are ouertaken with some fearefull judgment, and one way or other meet with their desert: which is a speciall worke of Gods sovereign prouidence.

Fourthly, the Gospel preached is as contrarie to mans corrupt nature, as fire is to water; and yet has it in all ages wonne men unto it, to professe it, and to loue it so, as they have been content for the Gospels sake, to forsake house and lands, wife, & children, yea and life itselfe. This no word of man could euer doe, & therefore it argues plainly that some supernatural power works with it, which draws the heart of mā unto it.

Here some may say, that the Deuill has a kingdome contrarie to Gods kingdome wherein he raigns; and therefore Gods kingdome is not absolute. Ans. If we regard the malice of Satan, or the practise of the wicked, it may seeme Gods kingdome should not be absolute, because they continually rebell against his reuealed will: but consider the power of God, which ouerruls Satan and all his instruments, disposing most wisely of all their works, to his own glorie, the good of his Church, and their own ruine, and then we shall plainly see that God ruls ouer all: for howsoeuer the deuill and his angels, and all other his instruments oppose themselues unto the word of God, which is the law of his kingdom of grace, yet God willingly permits all such works, and restraines them all at his pleasure; so as that which comes to passe against Gods reuealed will, is not contrarie to his absolute will.

yours is the power] By power is meant an abilitie in God whereby he can doe whatsoever he will, and more then he will doe: for the better conceiuing of it, note these two things. First, that God is not onely powerfull, but even power it selfe in regard of his nature as he is goodnesse and wisdom, &c. Men and Angels are called powerfull, as receiving power from God; but God onely is power it selfe, because his nature is infinite in power, as in all other properties. Secondly, that power and will in God are one and the same: for our better conceiuing of them, they may be distinguished, but in themselues they differ not, for Gods willing of a thing is the effecting and doing of it. It is not so in us, for we will many things which we cannot doe: but whatsoever God wills that he does, and that which he cannot doe, he cannot will. The Scripture saith, God cannot lie, nor denie himselfe, nor die, &c. now as he cannot doe these things, so neither can he wil them: for they are no workes of power, but of weakenesse and frailtie, and therefore is God omnipotent because he can neither doe nor will the same. yours is, &c. Here also we say Gods power is his own, that is, of himselfe alone, not received from any other, as is also said of kingdome, and glorie, to distinguish the true God from all creatures who have 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 arises from the two former; for seeing he has 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 unto him: yea, the glorie of all creatures is from him: so that sinnefull man must say with Daniel, unto us belongs shame and confusion, Dan. 9. 7. but unto God be honour, and glorie, and power, and dominion for euermore.

The use. I. This reason thus conceiued and understood, containes a notable ground of trust and confidence in God, and of prayer to God in all distresse of life and death for we have a father whose is kingdome, power, and glorie: now his power assures us that he is able to helpe us: and is he our King, and we his subiects? then he is willing to helpe us. Is glorie his? why, what can make more for his glorie then to show mercie to his people, in hearing their prayers, and helping them in distresse? Psal. 50. 15. I will heare you and you shalt glorifie my name.

II. These words are a notable forme of giving thanks and praise to God: for when the heauenly creatures are said to give thanks to God, they doe it to this effect, Rev. 4. 9. 11. you are worthie, O Lord, to receiuehonour, and glorie, and power. Againe, Phil. 4. 6. Be distrustfull in nothing, but in all things let your requests be made known to God with giving of thankes; where we see prayer and thanksgiuing must goe together. Now this beeing a perfect forme of prayer, must needes comprehend thanksgiuing with petitions; as therefore in the sixe petitions Christ taught us to aske all needefull things of God; so in this reason he teaches us how to give thanks: for these three, kingdome, power, and glorie, doe generally comprehend all matter of praise and thanksgiuing unto God: yea, it is a summe of all the Psalmes of praise: and therefore when Dauid blessed God, it was to this effect, 1. Chron. 29. 11, 12. yours O Lord is greatnesse, and power and glorie, and victorie, & praise: for all that is in heaven and earth is yours: yours is the kingdome, O Lord, and you excellest as head ouer all: both riches and honour come from you, and you raignest ouer all: and in yours hand is power, and strength, &c.

This point well obserued, directs us in two Christian duties: first, that we must be earnest and frequent in giving 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 give thanks to God, namely, in every blessing we must ascribe kingdome, and power, and glorie unto God: as in the use 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 you have it from him and not of your selfe. Secondly, see and acknowledge the power and prouidence of God in that creature: his prouidence in that you have it; and his power in that it serues for your good, and comfort in your nourishment and refreshing. Thirdly, when you are comforted therewith, give honour and glorie to God, so you 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 us as we are his creatures, and that he has right to dispose of us at his pleasure, and therefore we must humble our selues under his hand, desiring grace so to behaue our selues therein that we may glorifie his name. And thus shall we honour God even in affliction.

III. Here we see a way whereby we may obtaine the things we aske of God: namely, we must confess our own vnworthinesse, taking shame and confusion to our selues, and give all praise and honour and glorie to God. Thus did Jacob, Gen. 32. 10. I am not worthie of the least of all the mercies, and of all the truth which you have showed unto your servant: so, Dan. 9. 7. To you, O Lord, belongs righteousnes, but unto us open shame. And thus comming in humilitie of heart, renouncing our selues and all that we can doe, and endeavoring to give 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 above all creatures: for howsoeuer Satan and earthly Monarchs have 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 moved to loue God and to yeild obedience unto him in all good duties: for to such will he show his soueraigntie and power for all good things, that so they may give the glorie of all to God that gives them

Amen.] We have heard the preface, and the petitions of this prayer: 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 has here a further use, to wit, not onely to express our desire of the things we aske, but also to testifie our faith in assurance of receiving them according to our desire: for so it is vsually taken in the new testament, where it is used to affirme or asseuere a thing with vehemencie and certentie. Againe, our Savior Christ giving both direction and incouragement to prayer, saith thus, whatsoever you desire when ye pray, believe that ye shall have it, and it shall be done unto 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 believe that God will graunt us the things we aske. Now our desires were sufficiently expressed in the sixe petitions: and therefore, this beeing a perfect platforme of prayer, here vndoubtedly is propounded the testification of our faith, to this effect: As we have craued these things at your hands, O Lord, so doe we believe that in your good time you wil[] for Christs sake, graunt the same unto us. 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 prayer 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 excells our desire: yea, it is the seale of our hearts which we must set to every petition, for to ratifie and confirme the same unto our selues; as when we say, Halowed be your name, our hearts must say, Amen: that is, as I desire grace to glorifie your name, so I believe Lord, you will enable me thereunto: and so for the rest.

The use. I. Frō the union of this word with the petitions, we learne, that every child of God must believe particularly and certenly the pardon of his own sinnes, & endeavor by grace to attaine thereunto, if as yet he cannot be perswaded of it. This the Papists denie, teaching that a man must onely believe in generall, that remission of sinnes belongs to Gods Church, & hope well for himselfe; and they make it presumption for a man to arroga[]e particular certenty unto himselfe. But it is no presumption, because we must believe to receive frō God that we aske according to his will: now God bids us aske forgiuenes of our particular sinnes, & therefore we must believe it, & so by faith may be assured of it: as for their generall faith, it differs not from the faith of deuills, for they believe 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 ignorāce & negligence in the matter of our salvation: 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 opiniō they abolish a great part of the Gospel; for with the gracious promises of mercy in Christ made therein, the Gospel cōmands every penitent person that beleeus, 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 joined to our requests, shewes that all prayer ought to be made in a knowen tongue, for els the assent & affiance of the heart cannot be given together. Ob. The word here used is an hebrew word, which was vnknowne to the Greek churches, now if one word of maine use in prayer, may be in vnknowne tōgue, why may not many, & so a whole prayer. Ans. Though this word Amen be hebrew, yet by use it became as familiar & wel known in the Greek Church, & so in other Churches, as any word of their own dialect; as many Latine words (as nisi prius, and other tearmes of law) by common use, become familiar and wel known in our English tongue.

The use of the Lords prayer.

The principall use of this prayer is, to be a patterne and direction whereby the Church of God, and every member of it, may frame their prayers to God on any occasion. And because many through ignorance faile in this point, therefore I will stand somewhat to show, how the Lords prayer must be made a patterne to our prayers. For this ende we must applie the seuerall petitions of this prayer, both to the speciall times of prayer, 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 have 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 prayer for that time, before we set upon the duties of our calling, may thus be framed from these petitions: 1. we must desire the Lord to give us grace to seeke the aduancement of his glorie that day following, in the duties of our calling & in every thing we take in hād. 2. that he would rule in our hearts by his grace, & guide us by his word that whole day: 3. enable us to doe his will that day and not our own, even with readines & delight: 4. strengthen us to depend upon his prouidence that day for all things needefull for this life: 5. that he would humble us in our selues for our sinnes, & give us repentance for them & pardon in Christ Jesus, that so no iudgment light upon us for them, and that our hearts may be enclined to loue & mercy towards our brethren as we desire mercie with God for our own soules. 6. That God would strengthen us against temptation, that neither the world, the flesh, nor the deuill preuaile against us. 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 cōmending of our selues to God that night: 1. intreating God to blesse our rest unto us, that thereby we may be fitter to glorifie God. 2. That we may rest and sleepe safely as his true subiects, under 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 cōfortably serve for the preseruation of our liues. 5. That he would forgiue the sinnes of the day past, that so no cu[]se, terrour, nor feare meet with us for them the night following. 6. That he would keepe us 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 prayer to God for abilitie & good successe therein: for whatsoever 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 us in doing the worke whatsoever 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 upon Gods prouidence, for the issue and effect of our whole endeavor. 5. That none of our sinnes may bring a curse upon us in the worke. 6. That neither Satan nor any other enemie of our soules, may hinder us by temptation, but that God would deliuer us from them all.

IV. When any affliction lies upon us 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 show in us the power of his gratious regiment in that affliction, and not suffer Satan or our own corruptions to raigne in us. 3. That we may obey God therein, as well as in any other estate of peace or []ase. 4. That we may see his prouidence therein and be patient, relying also upon 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 use thereof, for our humiliation and reformation. 6. That we may not in that our weaknesse be assaulted of Satan above our strength, but that God would deliuer us 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 show the comfortable worke and regiment of his word and spirit in our hearts, even above all that we have felt in the time of our health. 3. That we may as readily and cheerefully obey God dying as living. 4. That God would give his blessing upon all meanes we shall use for our comfort or recouerie, making us contented with his prouidence even in death it selfe. 5. That we may be truly humbled for our sinnes, and hauing comfortable assurance of mercie and pardon, may with joy render up 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 have sweete and comfortable recourse to God following these petitions: we must therefore labour to know and understand this heauenly prayer, that so we may use it on all occasions to the glorie of our God, and the comfort of our soules: we cannot give more evident testimonie of the grace of Adoption, then by the sincere exercise of the gift of prayer, when we can come with boldnesse into the presence of our heauenly father; and therefore we must give 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 pour out our soules before God, according to the meaning of this prayer in all estates.

2. use. These petitions may serve for a notable direction according to which we may frame our whole liues: for what we aske of God in prayer, that must we endeavor to practise in our liues: and therefore according to our requests in these petitions must we spend our time in a godly endeavor after these sixe things: 1. our cheife care and endeavor must be every day to bring some glorie to God. 2. We must every day yeild up our selues in soules and bodies unto God, submitting our s[]es in all things unto his godly regiment. 3. We must endeavor to doe his will in all things, every 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 upon Gods prouidence for a blessing in every thing we take in hand. 5. We must humble our selues every 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 own corrupt nature, against the world and the deuill.

3. use. This prayer of Christ, ministers most heauenly comfort to every child of God, by certifying him of his Adoption: for out of every 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 endeavor to doe his will in all things with cheerefulnesse, making conscience of every thing we know to be evil: 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 upon Gods prouidence, beeing well pleased with Gods sending whatsoever it is. 5. every day to hūble 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 corruptiō. Hereby then make search in your selfe for these graces of God, & if you find thē in you, comfort your selfe in assurance of yours adoption; & though you can not find thē all, yet if there be an vnfained desire after them, when you puttest up these requests unto God, comfort your selfe, for you are the child of God: for without the spirit of prayer, which is the spirit of adoption, we cannot cal God father, nor say halowed be your 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 own praise & glorie. 2. To follow the sway of his own 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 upon the meanes; if they faile, his heart is downe, & his hope is gone. 5. To goe on in sinne, without remorse, or humbling himselfe unto 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 has any of these sixe things raigning in him, is a carnall man; therefore trie your selfe, if you finde them in you, turne unto God by true repentance.

And look what we have said of prayer, according to the patterne of the former petitions, may also be said of thanksgiuing, after the example of these words, For yours is the kingdome, the power, and the glory. We have showed the use of thē before, & so accordingly in al Gods blessings and works of his prouidence, for which we must give 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 give assent, but with [illegible]ce of heart wait for the fruition of every grace and blessing we aske of God, according to his will.

Amen.

_verse 14._For if ye doe forgiue men their trespasses, your heauenly father will also forgiue you:15. But if you doe not forgiue men their trespasses, no more wil your heauenly father forgiue you your trespasses.

These two verses contain a reason of the fift petition, concerning the forgiuenesse of our sinnes; which is propounded with a limitation and condition of our forgiuing them that trespasse against us: the reason here is, because in this behalfe, we shall finde such measure with God, as we mete out unto our brethren.

For the meaning of the words, three points must be discussed. First, whome this reason does concerne, namely, priuate men for priuate trespasses: it reaches not to Magistrates and publike persons in their function, who be the ministers of God to take vengeance on them that doe evil: for to such the Lord saith, Thiue eye shall notspare theoffender: but according to the qualitie of the offence, must he execute judgment upon offenders, for the remoouing of evil. And so must parents and masters deale in their families, and ministers in their publike dispensation of the word: for els offences would so aboūd that there could be no living for Gods people in the world.

II. Point. How does these depend one upon an other, our forgiuing of men, and Gods forgiuing us? Ans. We must not conceiue that our forgiuing men their trespasses, is a cause why God forgiues us: for we are by nature dead in sinne, and can not doe any good thing of our selues, till we be enabled thereunto of God: but our forgiuing is a signe that God has forgiuen us, beeing indeede a fruit of our reconciliation with God: for it is a signe of true repentance, which is a fruit of faith, whereby we apprehend the mercie of God for the pardon of our sinnes in Christ.

III. Point. How should our forgiuenes, goe before Gods forgiuing us: for so the words seeme to import, If you forgiue—your heauenly father will forgiue you, &c. Ans. The pardon of sinne which God gives must be considered two waies: first, as it is given in heaven; secondly, as it is reuealed and assured to the conscience of man: now the pardon of sinne in heaven alwaies goes before our forgiuing others: but our assurance of pardon with God, followes after our forgiuing of men: for a mans sinnes may be forgiuen with God, and yet he may long remaine without the assurance thereof in his own conscience: this we may see in Dauid, for when Nathan said, The Lord has put away your sinne, no doubt it was forgiuen in heaven; but yet his []arnest prayer for pardon afterward, [illegible]wes plainly that he did not upon Nathans speech receive the cōfortable assurance of pardon in his own conscience. This then is Christs meaning, that if we forgiue men their trespasses, God will assure us in our consciences that he has forgiuen us; otherwise, if we will not forgiue, God will denie us that assurance.

The use of this point is first and cheifly this: we must learne to forgiue and forget all priuate wrongs and iniuries done unto us whether great or final, without desire of reuenge. The reasons to move us hereto are these. First, it is Gods commandment here expressely inioyned, which must needs bind the conscience to obedience. Secondly, if we will not forgiue men, God will not forgiue us: this Christ inforcs by doubling the sentence: now without Gods forgiuenes theres no salvation, and therefore we must be ready to forgiue, as we tender our own salvation. Thirdly, the frailtie of our nature is such, that we our selues are subiect to offer wrong to others: this is intimated in this phrase, exceptye forgiue men their trespasses; so that every man is prone to trespasse against others; and therefore as we would be forgiuen when we trespasse, so must we also forgiue men their trespasses.

Now for the better performing of our duty herein, these rules must be obserued. I. We shall perceiue in sundrie men many wants & frailties, which mens laws punish not; as in old men frowardnes; in others hastines; and in some ambition and desire of praise: now these and such like we must in loue passe by, without taking notice thereof. Prov. 19. 11. It is the glorie of a man to passe by an offence. II. Rule. If men give us some light occasions of offence, as vpbraid us with our ignorance, vnskilfulnes, basenes, pouertie, or such like, we must lightly passe them ouer, preferring the bond of peace before outward reputation. III. Rule. Though a man doe unto us that which is indeede flat iniurie, yet if it doe not manifestly hinder Gods glorie, or too much preiudice our good estate; by hurting our good name, our goods, or life, we must cause our priuate griefe and hurt to yeild to publique peace. IV. Rule. If men doe us such great wrongs as manifestly hinder Gods glorie, and our good estate in life, goods, or name; then we must use the helpe of the magistrate, and the lawfull defence of laws prouided for that ende. Alwaies remembring that in seeking to right our selues, we lay aside all malice, hatred, and desire of reuenge, and with a single heart propound Gods glorie in the reformation of the partie that does us wrong.

Secondly, in this reason perswading to forgiuenes, we may see that pardon of sinne before God, and reformation of life goe together: for here by this one branch of a reformed life in brotherly forgiuenesse, is understood all of the same kind: but where is no reformation of life, there is no pardon of sinne before God. Wouldest you therefore be assured in your conscience of Gods speciall fauour towards you in Christ? then reforme your life by every law of God: for this will give you assurance from God: but if your life be vnreformed, your hope of pardon is a meere conceit of yours own braine: and therefore if you want reformation now beginne, and if you have begunne, then hold on, and doe it more and more, for your more full assurance.

_vers. 16._Moreouer, when ye fast, looke not sowre as the hypocrites: for they disfigure their faces, that they might seeme unto men to fast. Verely I say unto you that they have their reward.

Our Savior Christ, hauing rectified the abuses in alms-giving, and in prayer, does here come to a third Christian duty, namely, fasting: wherein as in the former, first he seeks to reforme abuses, and then prescribes the true manner thereof. But before we come to these particularly, I will in generall handle the doctrine of fasting, for the better understanding of this text, and exercise of this duty. And first we must know, that Christ here speakes not of a ciuill fast, appointed by magistrates in their dominions for ciuill respects; but of a religious fast, respecting the worship of God: which appeares by this, that he ioyns the doctrine of fasting to the doctrine of prayer, which is a speciall part of Gods holy worship.

Now touching a religious fast, I will here handle sixe points. First,what kinde of worke a fast is. The Scripture speakes of two kinde of workes: some commanded of God; others left indifferent. Workescommanded, be good works, and parts of Gods service, because he commands them, as prayer, thanksgiuing, alms-deedes, &c. Workes indifferent, be in themselues neither good nor evil, because they be neither commanded of God, nor forbidden; as to eate, drinke, buie, sell, &c. And to this kind of works must we referte fasting: for it is not simply commanded of God, and so no part of his worship in it selfe, more then eating is. And yet consider fasting in it circumstances; to wit, as a meanes to further and to testifie our humiliation in repentance, and our zeale in prayer, and so it is a good worke: for in that use, and to that ende God commands it, and it is a part of his worship. If it be saide, there is no commandment for it in the new Testament: I answer, if we consider it in the forenamed use and ende, there is: for the same commandment that inioyns prayer, and humiliation, inioyns fasting; because it is a meanes to further them both: for every commandment includs all necessarie furtherances to the maine duty. Againe, we have in the new Testament examples of ordinarie fasting, which are without all exception, in our Savior Christ and his Apostles, with the occasions thereof set downe whereupon they fasted. Now this is a rule in Diuinitie, thatthe ordinarie examples of the godly approoued in Scripture beeing against no generall precept, have the force of a general rule, and are to be followed.

II. Point. How a religious fast is to be performed. In a religious fast three things are required. First, Abstinence from meate and drinke for one day, at least til the euening: for abstinence from morning till noone is no fast. When Hester required the Iewes to fast for her, shee forbids themto eate, or drinke, during the fast. And when Dauid fasted and prayed for his child begotten in adulterie, he wouldeate nothing till he had ended his humiliation perceiuing that the child was dead. This is a thing graunted by all Protestants. And the very names of fasting used in the old and new Testament, import a totall abstinence for that time: which must be obserued, to discouer the absurditie of Popish fasts, wherein they allow men to drinke oft if they will, and eate also, so it be not flesh: but in fasting, abstinence must be used from all meat and drinke so farre as health and strength will suffer. Secondly, Abstinence from all delights of nature, whereby the outward man may be cheered and refreshed, as musicke, sweete smells, soft apparell, recreations, and such like. This Daniel obserued for three weekes of daies; I ate (saith he) no pleasant bread, neither came flesh or wine in my mouth, neither did I anoint my selfe at all: and the like may we see in many examples of the old Testament. They cast dust and ashes upon their heads, in stead of anointing themselues with oyle: and for soft apparell, they put on sackcloath next their skin: they waked when they should have slept; and lay upon the ground in stead of beds: the bridegroome went out of his chamber, and the bride out of her bride-chamber: for mirth there was mourning; and howling in stead of singing. Thirdly, a man must humble and afflict his bodie in fasting; and therefore must be sparing in his diet and delights before the day of fasting: for a man may so pamper and full himselfe, that he shal not neede to eate or drinke for one whole day; but such persons fast not: the time of our fast must be atime of humiliation: men must afflict themselues therein, as Ezra saith: they must beate downe the bodie, and bring it into subiection, as Paul did: for though Ahabs fasting was but outward, yet thus he humbled himselfe before the Lord, 1. king. 21. 27. 29. Gods children therefore must see in their religious fasts, that their bodies be humbled with their soules. Here indeede care must be had, that in humbling our bodies we destroy not nature, or so weaken our strength that we difable our selues to serve God in our callings afterward; such afflicting of the bodie the Apostle disalows, Coloss. 2. 23.

III. Point. Touching the right ends of a religious fast: which be foure especially. I. To be a spurre and prouocation to true humiliation and repentance: for this cause the Ninevites did not onely fast thēselues;but caused their beasts to be without food & water, that by hearing their lowing and bleating for meat, they might more deeply be humbled by the consideration of the desert of their own sinnes, and so more vnfainedly repent. This stands with good reason: for a mans abasing and pinching of his bodie, shewes him his vnworthinesse of the comforts of Gods creatures by reason of his sinnes; it leades him to see his desert of Gods wrath by reason of his transgressions, and so his heart is more deepely stricken with conscience of his own sinnes: whereupon he does more freely confess them unto God, and more carefully turne from them afterward. II. A religious fast serues for an outward testimonie and profession of our humiliation and repentance: for by our abstinence from the delights of nature, and the comforts of the creatures, we solemnly professe our vnworthines thereof, and of all Gods blessings: for this the Lord bids, proclaime a fast, when he would have his people to testifie their humiliation. III. It serues to subdue the flesh, and the corruption of nature: this end is necessarie, for the soule works by the bodie, the inclination of the affections is greatly swaied by the bodily constitution, and the soule is stained with many sinnes, by reason of the distemper of the bodie. But yet this ende is not so generall as the two former: for there bee two sorts of men in Gods Church; some of so weake a constitution of body, that their ordinarie sobrietie and temperance in diet, does sufficiently subdue the rebellion of their flesh; now these neede not to fast for this end: others there be, whom ordinarie temperance and sobrietie will not serve to tame the rebellion of their flesh, and these are they that must use religious fasting, for the subduing of the flesh to the spirit, besides their ordinarie moderation in diet. IV. fasting serues to prepare us unto prayer, and to further us therein; for first it causes watchfulnesse, & cuts off drowsinesse, and so makes a man the more liuely and fresh in prayer: wherevpon our Savior often ioynes these together, Watch and pray. Secondly, it makes us feele our wants and miseries, and so brings us to some conscience of our sinnes; whereupon the heart is more deepely humbled, and so stirred up more feruently to call for mercie: and for this cause the Scripture many times ioynes prayer and fasting together.

IV. Point. The causes or occasions of a religious fast, which may justly move us thereunto: and they be seauen. First, when we our selues have fallen into any grieuous sinne or sinnes, whereof our conscience accuses us, and whereby we procure the wrath of God against us; then to resonne our selues, and to escape the wrath of God, we had neede to give our selues to prayer and fasting: 1. Sam. 7. 6. The Israelites hauing fallen to Idolairie, put away their strange gods, and turne unto the Lord with weeping and fasting: and when they kept the feast of Expiation, which was a type of their forgiuenes by the Messias, then they humbled themselues in fasting before the Lord, Leuit. 16. 29. Secondly, when some among us fall into any grieuous sinne, though wee our selues bee cleare from it, yet then wee must fast, because for the sinnes of others, Gods iudgements may justly fall upon us. Hence it was that Paul blames the Corinthians, because they sorrowed not for the sinne of incest committed among them. And in this regard, every godly person ought to humble himselfe, because of the grieuous sinnes of Atheisme, blasphemie, oppression, &c. which abound among us. Thirdly, when the hand of God in any judgment lies upon us: so did the Israelites,when they fell in battell before the Beniamites: and so ought we to doe for many iudgements of God that have laien long upon us. Fourthly, when the hand of God in any fearefull judgment lies heauie on others, among whom we live, though we our selues be freo: in this case Dauid oft times humbled himselfe, not onely when his child gotten in adulterie was sicke, 2. Sam. 12. 16. but even when his enemies were sicke he fasted, Psal. 35. 13. Fiftly, when Gods iudgements are imminent, & as it were hang ouer our heads: so did I[]hosaphat when his enemies came against his countrie: and in this regard we ought to humble our selues, for the professed enemies of Gods grace, are daiely plotting our subuersion. Sixtly, when we stand in need of some needfull blessing of God, especially such as concerne salvation thus Cornesius besought the Lord in prayer and fasting, when he desired true resolution concerning the Messias; and so ought we to doe, to get assurance of our recōciliation with God, in the pardon of our sinnes. Seauenthly, for Gods blessing and good successe upon the ministry of the Gospel; so did the Church for Paul and Barnabas, when they sent them to preach, Act. 13. 3. and so ought we to doe at this day. These be the just occasions of fasting mentioned in the word, whereto wee may referre the rest: and when any of these befall particular persons, families, congregations, cities, countries, or kingdomes, then they ought to humble themselues in fasting, before the Lord

U. Point. The time of a religious fast: this now is free in regard of conscience. Indeede in the old testament, they had a set time of fasting, to wit, the tenth day of the seanenth mons: but in the newe testament, there is no set time which bindes the conscience; onely men must fast as just occasion is offered. If it be said, that diverse reformed Churches have set times of fasting: I answer, those fasts are set for orders sake, and not to binde conscience, and they are ciuill fasts and not religious, for the Church may al[]er them at her pleasure. The time of a religious fast, is the time of mourning, which is vncertaine unto any Church, and therefore the time thereof cannot be set; which must bee marked, because the church of Rome does herein erre, in that they bind mens consciences to their set times of religious fasts. Tollet. instr. Sacerd. l. 6. c.[].

UI. Point. The kinds of a religious fast: and they are two; priuate and publike. A priuate fast, is that which is performed priuately, either by one man alone, for some of the forenamed occasions peculiar to to himselfe, as Cornelius did (Act. 10. 33.) when he desired to know the true Messiss; or by a priuate familie, upon peculiar causes mouing them thereto, and so did Hester fast with her maides, Hester, 4. 16. This fast was foretold by Zacharie, The land shall bewaile, every familie apart, the familie of the house of Dauid apart, and their wines apart, &c. A publike fass, is that which is performed publikely, by diverse families assembling, in one or in many congregations: and this publike fast is appointed partly by the Church, & partly by the Magistrate: the Church must judge of the time and occasion thereof; and the Magistrate must authorize and proclaime it. Againe, a religious fast may be distinguished otherwaies, in respect of the time of continuance, and manner of abstinence therin: for sometime a religious fast is onely from one meale for one day, as Iudg. 20. 26. sometime it is from one meale for many daies together, as 1. Sam. 31. 13. they fasted seauen daies together for Saul and Ionathan; abstaining from their dinners, and taking some refreshing in the euening: and so Daniel fasted for three weekes of daies, that is, each day from morning till night, Dan. 10. 3. And sometime it is from all kinde of sustenance for many daies together; so Hester and her maides fasted three daies, Hest. 4. 16. Now the two former may be used of us as occasion serus; but this last is very dangerous; for it is not with us in this regard, as it was with the Iewes; they lived in hot countries, and so had colde stomacks, by reason whereof they might fast three daies without any great inconuenience: but wee that live in colder clymates, have hotter stomacks, and so have neede of more and oftener refreshing then they had; neither can we fast so long without endangering life or health: now fasting must bee to humble and afflict the body, but not to destroy it.

Thus much of fasting in generall: now I come to Christs doctrine of fasting here propounded. And first, of his reformation of the abuses thereof then used among the Iewes: When ye fast looke not as the hypocrites, &c. Quest. How does this agree with the commandment of God, Joel. 1. 13, 14. where hee bids them howle and crie in their fast, which cannot be without a mournfull countenance; and indeede in a true fast rightly celebrated, the sorrow of the heart must needes be testified by some conuenient signes and gesture in the bodie. Ans. Christ does not here simply condemne a sorrowfull countenance in fasting, when as just occasion of sorrow therein is offered; for Nehemiah looked sad: but onely the hypocrisie of the Pharisies, who when they fasted had a sad countenance, without a sorrowfull heart; for all their heauie lookes, they had no broken spirits: this therefore Christ saith, carrie not a sad and heauie looke, when you have no sorrowfull mourning heart; mind not your outward countenance, in respect of your heart and conscience. For they disfigure their faces, &c. This also may seeme not blame-worthie, for Gods children have in their fasts diverse waies disfigured their faces, and beene approoued: Ezrapluckt off the haire of his head and of his beard: and Ioshuah and the Israelites fell to the ground upon their face, and put dust upon their heads, which could not but disfigure their faces. Answ. The Pharisies are blamed for disfiguring their faces, in diverse respects, and that justly; for first, this was the chiefe and onely thing they looked to in their fasts, even the outward shewe thereof, which God hats. Againe, the word translated disfigure, signifis the very abolishing of their fauour and visage, which is farre more then the auncient Iewes euer used to doe; they indeed humbled their bodies, and testified their sorrow, which God approoued: but they sought not to deforme their naturall complexion, they pined not themselues to make their faces pale, that so men might the better take notice of their much fasting, as these Pharisies did: and such were they in Pauls time, who spared not their bodies, Colos. 2. 23. Thus much for the meaning.

The words thus explaned containe two parts; a commandment, & a reason thereof. The commandment forbidds []ained mourning in fasting, Looke not as the hypocrites: as if he should say, The hypocritical Scribes and Pharisies when they fast, make an outward shewe of contrition and sorrow, when as indeed their hearts are no whit humbled; but you shall not doe so. The reason of the former prohibition is drawne from the practise of hypocrites, which is set out by the ende and fruit thereof: their practise is to disfigure their faces, therein is all their sorrow: their end is ostentation, that they might be seene unto men to fast. And the fruit is answerable, verely I say unto you they have their reward: that is, reputation and praise of men. Thus then we see that Christ cōdemnes not religious fasting, nor godly sorrow therein, no nor yet the seemely signes of godly sorrow; but onely hypocriticall fasting, when men have mournfull lookes, without humble and contrite hearts.

The Vses. 1. Here obserue the practise of these Scribes and Pharisies in Christs time: they did not only fast often, as twice a weeke, but they were carefull in obseruing all outward rytes and signes pertaining to a religious fast: yet as in the two former duties of alms-deeds, & prayer, so in this, the principal thing is wanting; that is, truth & sincerity of heart; for their sowre looks came not frō sorrowful hearts: they were whole and righteous in their own conceit, and so needed not the Phisition. Christ Jesus, nor amendment of life. Now in them we may see a true patterne of the propertie of naturall men in matters of religion, they more busie thēselues about the outward worke, then inward truth; they content themselues with outward rytes and ceremonies, and little regard the true worship of the heart. See this in Ahab, who humbled himselfe outwardly in great measure, for feare of punishment, but hee contented himselfe therewith, and neuer came to true humiliation of heart, in sorrow for sinne, for he continued still in his old sinnes: and the Israelites, both in the wildernesse, and in the land of Canaan, when God afflicted them, would humble themselues and seeke his fauour; but yet not in constant sinceritie and truth, for as Dauid saith, They flattered him with their mouth:—for their heart was not vpright with him: they performed the outward ceremonies, and so drew neere to God with their lips, but their heart was farre from him. And thus it gos generally with naturall men: the whole religion of the Papists stands in outward ceremoniall actions, partly Iewish and partly heathenish; and when they have obserued them, they looke no further. And so it fars with many among us, that professe true religion; for the ignorant sort (which are very many every where) content themselues with the outward actions of religion; as comming to Church, hearing the word read, and sometime preached, and receiving the Sacrament, once or twice a yere; and when the worke is done (though without understanding) yet all is well, they thinke God is served wel enough. Yea many that have knowledge, doe yet rest in the outward actions of religion; for doe not some esteeme the conscionable endeavor of morall obedience to be but precisenesse? and so though they beare some show of religion, yet they reproach the power of it in others. And another sort doe onely so farre forth maintaine and professe religion, as it stands with the good of their outward estate, and their peaceable fruition of wealth, honour, and delights, and so make a policie of religion and pietie. But let all these take heed unto their soules, and betime repent, for these practises make them hypocrites in religion, whose end will be damnation; and therefore bring your heart to God, with your outward worship, and content not your selfe with the show of godlinesse, but get the power of it, and show it in your conversation; and embrace religion for it selfe, and not for the world.

Secondly, is the Pharisies fasting condemned of Christ, because they rested in the outward worke, and did it in ostentation, for the praise of men? then doubtlesse Popish fasting is abhominable, because it abounds with more abuses: for I. In their religious fasts, they allow one meale, so it be not flesh; and besides that, drinking of any kind of wines, or drinkes, taking of electuaries, and strong waters, conserues, and such like, at any time of the day; which is a mock-fast, and nothing else. II. They make distinction of meates necessarie to a fast, and that not for ciuill endes, as Magistrates may doe; or for temperance sake, as priuate men may doe: but for conscience sake, which is a doctrine of deuils, as the Apostle saith. III. They binde men in conscience to many set daies of fasting, and make the omission thereof a deadly sinne; wherein they take away our Christian libertie: for there was no want of care in our Savior Christ, to appoint all good meanes for the mortifying of the flesh, and yet he prescribed no set fasts in the new Testament. IV. They make fasting meritorious, teaching, that a man therby may satisfie Gods justice; whereby they doe blasphemously der[]gate from the al-sufficiencie of Christs obedience and passion. Now []ith they have thus defaced religious fasting, let us learne by Christs command, not to fast as the Papists doe.

Thirdly, Christ saying to his Disciples, when ye fast, takes it for granted, that sometimes they fasted, and so ought to doe: & here he blames the Pharisies, not for fasting simply, but for their hypocrisie therein: whereby wee see, that Christ requires of all the godly, that when just occasion is offered, they should fast, either publikely, or in priuate. And if Christ blame the Pharisies for their bad manner of fasting, then much more wil he blame them that fast not at all, though neuer so just occasion be given unto them; for in this case it is not a thing indifferent, but necessarie, for the want whereof, God does many times renue and increase his iudgements, as wee may see, I say 22. 12, 13, 14. Wherefore to move our hearts hereunto, let us consider these reasons: First, wee have here in the worthy president of most holy men in time past, who carefully performed this duty, when occasion was offered; as Dauid, Daniel, Ezra, Nehemiah, our Savior Christ, and his Apostles, especially Paul, who fasted often: now their examples must bee a cloud of witnesses unto us, for we come farre short of them in many graces of God, and in obedience, and therefore had more neede to humble our selues. Secondly, wee have among us continuall occasions of fasting, both in publike, and priuate: as I. Gods iudgements present; for when have we beene free from some one of these, either famine, or pestilence, or vnseasonable weather? II. Gods iudgements imminent and hanging ouer our heads; for our professed enemies watch for our subuersion, and we are in danger to have the kingdome of heaven taken from us, in the power of the Gospel, the comfort of prayer, and of the Sacraments, because wee doe not bring forth the fruites thereof. III. We have our own corrupt natures to subdue, and many sinnes to breake off, with particular iudgements upon our selues to remooue; for any one whereof we have great neede to fast often. IV. Though wee had no such cause in regard of our selues, yet the horrible sinnes that abound in our land, are cause sufficient to bring us on our knees. Paulfeared hee should be humbled at Corinth, in bewailing many that had sinned: and shall not the common Atheisme, the contempt of Gods word and iudgements, the blasphemies, oppression, and fearefull securitie of this age cause us to waile and mourne? V. We should oft humble our selues for the Church of God; and for the continuance of the Gospel in sinceritie among us, and to our posteritie: hereby wee shall best express zeale for Gods house, which should []te us up, as it is said ofChrist, and ofDauid: Gods Jerusalem should be ourchiefe joy: and we must testifie it by praying for the peace thereof: Christ prayed andfasted when he chose his Apostles for the planting of his Church: much more therefore must we doe it, for the continuance of it.

Fourthly, Christ here disallowes not onely the affectation of prayse in these Pharisies, but the disfiguring of their faces by a kind of pyning of themselues; whereby he would teach us, that a true fast stands not in the afflicting and weakening of the bodie. Now albeit few offend this way at this day, for most are given too much to pamper the flesh; yet here may fitly be showed, what care men ought to have of their bodies. And first of all, a two-fold care must be auoyded; as well an immodera[] care to pamper the bodie with meate and drinke, for that makes the heart heauie, and the head drousie, and hereby lust is kindled, and sinne cherished; which the Apostle forbids, Rom. 13. 14. as also too little care, whereby the bodie is pined and pulled downe to ouermuch weaknes, which is one thing here reprooued. The care required, is that moderate regard unto the bodie, whereby it is so sustained by meate and drinke, that it may alwaies become the temple of the Holy Spirit, and a sit instrument for the soule unto workes of righteousnesse, and the worship of God. Now he that would thus order his bodie, must doe two things: First, he must obserue perpetuall temperance in foode and rayment, taking that which may well suffice nature, but not fulfill the lusts thereof. Secondly, if this will not serve to subdue the flesh, but that it will still rebell against the law of the spirit of life, (as in some it will not) then fasting must be used, in which the body is to be afflicted, and the soule humbled, for the subduing of the rebellious flesh: but yet herin we must beware, that we destroy not our health, our strength, or our constltution; for thus we neglect our life, which is a sin of murther: wherein (though few) yet some doe offend, who in the meane time live in the practise of soule and grosse sinnes otherwaies.

Fiftly, here note how farre the Pharisies goe in outward humiliation: they are content to afflict their bodies, even to the disfiguring of their complexion; but yet they will not repent and leaue their sins, no though Ioh. Baptist, & Christ preach repentance unto them: wherein behold the propertie of our corrupt nature in Gods service, if outward actions and bodily exercises wil serve the turne, we can be content to bestow much cost, to take great paines, and to endure some affliction; but yet still wee desire to live in our sins. This is evident in Popery, for who are more au[]tere to their own bodies, in watchings, wandring, in whipping themselues, fasting? &c. and yet where is more abhominable filthines then among them? & this makes that religion so embraced, because in dispensing with sin, for the performāce of these bodily actions, it fits so well to our corrupt nature. Wherfore let us take notice of this our corruptiō, & though we must not neglect the humbling of the body upon just occasion; yet let us principally looke to the mortifying of sinne, and the obedience of the heart.

_vers. 17._But when you fastest, annoint yours head, and wash your face,18. That you seeme not unto men to fast, but unto your father which is in secret; & your father which seeth in secret, wil reward you opēly.

Christ the true doctor of his Church, hauing in the former v. sought to reforme the exercise of fasting, from Pharisaicall abuses, does in these two verses seeke to restore the same to his right use; not so much intending to command us to fast, as to bring us to the right maner of fasting.

The exposition. When you fastest, &c. It seems that Christ here speaks especially of a priuate fast, for besides that he vses words of the singular number, you, yours, &c. he inioyns the concealing of it frō others, which cannot be done in a publike fast: and yet the maine thing here inioyned, is the approbatiō of the heart unto God, which must be obserued in all religious fasts, as well publike as priuate. Annoynt yours head, & wash your face: Here Christ alluds to the custom of the Iewes, who to show their cheerefulnes, used to annoynt their heads with sweet oyntments, and to wash their faces; as we may see by Naomies cōmand to Ruth, & by Dauids practise, when he perceiued his child was dead, & would testifie that he had ceased from mourning for it: as also by the speech of Christ, iustifying the woman that annointed his feet with oyntmēt, minehead you diddest not annoint, but she has annointed my feete with ointment: for as Dauid[]aith, God gives oyle to make the face toshine, Ps. 104. 15. But yet these words are not to be taken properly, neither do they bind us to annoint our heads when we fast, as may appeare by these reasons: 1. If the words should be taken properly, then should Christ condemne al the fasts of holy men in the old testament, who used neither ointments nor washings, but abstained from all such bodily delights for that time. 2. Christ should command contraries, namely, the use of such things in fasting, as were more proper to feasting, wherin mē use to be ioyfull & cheerefull. 3. He should inioyne that to some countries, which were not in their power, or at least could not be used of thē without excessiue charges; as in this or other cold coūtries, where sweet oiles are rare & costly. The true meaning therefore, must be gathered out of the circūstances of the place: now Christs intent is here, as in the former points of Alms-deeds, & prayer, to prescribe unto men the approuing of their hearts unto God in fasting, by auoyding ostentation therein, & desire of the praise of men: & therefore he names such behauiour, as does no way intimate a fast unto others; meaning thereby, that we should conceale our priuate fasts frō men; as if he should say, when you fastest priuately so carrie your selfe, that it may not appeare to men you fastest, and in all your fasts seeke onely to approue your heart unto God.

The words thus explaned containe 2. parts; a commandment, and a reason therof. The commandment is two-fold: First, that we should cōceale our fasts frō men, intimated by wash your face, & annoint your head: secondly, that we should seeke to approoue our selues, not to men, but to God in our relgious fasts, in these words, That you seeme not to men to fast, but to your father which is in secret. In this first branch of this commandment we may learne, that the priuate worship of God must be performed priuately unto God, & concealed frō men; for that which is here said of priuate fasting, which is a meanes to further our prayers, is true of prayer it selfe, & of every part of Gods priuate worship, for there is the same reason of all: as may thus appeare; First, in al actions of Gods worship, there must be obserued an holy comelines & decencie, which is then done, when they be performed with fi[] & conuenient circūstances; that is, publike actions of worship, with publike circumstances, and priuate actiōs with priuate circūstances: as publike prayer must be made of a publike person, in a publike place, with an audible & loud voice; & priuate prayer must be made in a priuate place, by priuate persons, with a still and lowe voice, & other seemely priuate gestures. Secondly, when priuate worship is performed with publike circumstāces, there are many occasions given to ambitiō, pride, & hypocrisie; but being done priuately, these occasions are preuented, & the heart is more free to seeke the approbation of God only.

This doctrine serues to direct our practise in Gods worship; as first, that we must not reserue our priuate preparatiō to Gods publike worship, til we come to the publike congregation; but prepare our selues at home priuately in our chāber or closet: for though to pray every where be lawfull, yet because conuenient circumstances must be obserued in all our actions of worship, therefore priuate prayer in a publike place is not so seemely nor conuenient; for publike circumstances doe not beseem priuate worship. Quest. What if a man wanted time, or had forgot to prepare himselfe before hand? Ans. Slight pretences cannot justify any disorder in Gods worship: & yet if a man will needs there performe his priuate preparation, he must conceale all outward signes of prayer, & only lift up his heart unto God; for a good duty may become offensiue by inconuenient circumstances. Secondly, this shews how Christian families must order their priuate exercises of religion, namely, so priuately for voice & gesture, that they may conceale the same from others, beside their familie present: and so must particular persons praying alone, obserue such circumstances as may conceale their prayers from others; for all occasions of ostentation must be auoided, that so the heart may apply it selfe wholly towards the Lord.

That you seeme not to men to fast. This is the secōd branch of Christs commandment, wherein wee learne a second duty in a religious fast; namely, that therein we seeke to approoue our selues & our action only to God: for which end, we must obserue 3. things. 1. With our fasting wee must ioyne a conuersion of our heart frō sin unto God: Joel 2. 12. Turne you unto me with all your heart, & with fasting: there God has joined them together, & they may not be seuered. Now that our hearts may turne to God in fasting, we must have speciall regard to our behauiour both before, in, and after our fast, whether publike or priuate. Before the fast, we must prepare our selues thereto in an holy manner, by a serious consideration of the causes and occasions of our fast: a worthy example hereof we have in Iehoshaphat, who considering a fearefull judgment to be at hand, in the approching of his enemies, was sore afraid, & therupon set his heart to seeke the Lord, & proclaimed a fast. In fasting wee must labour to have more tender affections, & deeper humiliation then ordinarie: 1. Sam. 7. 6. The Israelites humbling themselues in fasting for their idolatrie, in Mispah, drew water, and poured it out before the Lord: which words import their deep humiliation, whether it were by abundant weeping, (as some expound the place) or by powring out water indeed, to signifie, that they poured out their soules before the Lord. After the fast, we must labour for reformation and amendment of life, that our behauiour both towards God and man may be every way better then before. A notable example hereof, wee have in the Iewes, who hauing renued their couenant with God, upon their humiliation, did not onely write it, and seale unto it; but bound themselues thereto bycurse & oath. 2. That we approoue our selues & our action to God in fasting, we must be sure we propound unto our selues therein the right ends of a religious fast which we have before propoūded; for if we faile therein, and propound other ends unto our selues, we corrupt the whol action unto our selues. 3. With our fasting we must ioyne the duties of the second table, in the works of justice, mercie, & loue to our brethrē; for without these, our loue to God is not sincere: nay, God reiects that bodily humiliation, which is seuered from the exercise of mercie & cōpassion, as we may see at large, Isaiah 58. 3, 4, &c. I showed before that we had just cause to humble our selues; which when we doe, wee must bee carefull thus to approoue our hearts unto God.

Thus much of the cōmandement: now follows the reason therof, drawne from the promise of Gods reward to them that fast in an holy manner: And your father which seeth in secret will reward you openly: that is, seeing you intend onely to approoue yours heart and action unto God in fasting, will give you an open reward at the last day.

This text the Papists doe notably abuse, to prove 2. heretical conclusions touching fasting: First, that fasting in it selfe for any good ende, is apart of Gods worship, because it has a promise of open reward, even life euerlasting, made unto it, as before was made to prayer & alms-deeds; and therefore must needes be of the same nature with them: for things indifferent & bodily exercises, profit little, that which has the promise is a part of godlinesse, 1. Tim. 4. 8. Answ. This promise is made to him that fasts, not to the worke; and that not simply for his exercise of fasting, but for his repentance, conuersion, and inuocation, which goe with fasting, and are furthered thereby. But they alleadge, that Annath served God with fastings and with prayer. Answ. In the old testament, fasting was a part of Gods worship; for it was commanded to be performed the tenth day of the seauenth mons: and then also was the making and performing of vowes, a part of religious worship, commanded of God. Now in all likelihood Annah had bound her selfe by vowe to God, to that course of prayer and fasting, and therefore was approoued of God therein. But now in the newe testament wee have no cōmandemēt for set fasts or vowes, & therefore the case is not the same, and so her example cannot prove the thing for which they alleadge it: indeed we have the vow of moral obedience made in baptisme, but that every one is bound to performe that takes God for his God, though he should not vow it. Again, a man may be said to serve God in prayer and fasting as Annah did, because prayer is a true part of Gods worship, and though fasting in it selfe be not the worship of God, yet beeing joined with prayer, it is a notable furtherance thereunto: and beeing so performed vpō just occasion, it is a part of his worship, because he requires it.

The second conclusion which the Papists would gather hence is; thatFasting satisfis Gods justice, and merits remission of sinnes and life euerlasting; because this promise of open reward is here made unto it. Ans. We must know, that the promises of God for remission of sinnes and life euerlasting, beeing grounded upon Christ, are onely made to them that be regenerate and believe in Christ; and so they are not made to him for his works sake, but for his faith whereby he is in Christ, and so indeede are made unto him for Christs sake onely, in whome we grant, that God of his free grace makes himselfe a debter by his promise to every beleeuer that does any good worke: yet the debt is not due to us for any thing we doe, but due to Christ who has merited it, and in Christ due to us. But it will be said, that works are oft mentioned with Gods promises, and especially faith, which is a worke. Ans. True: but yet the reward promised is not given for works sake, nor yet for faith; but for Christs sake, whose merit imputed to us is received by faith, which faith we testifie by workes: and so according to our faith and works, we receive a reward of God, but not for them: as Christ said to the Centurion, As you have believed, so be it unto you. Thus then must we conceiue of this promise made to fasting; though in it self it be a bodily exercise: yet being done in obedience to God upon just occasion, by him that beleeus in Christ, & beeing joined with prayer and conuersion to God, it is a worke of faith, and shall have a reward.

Now this gracious promise made to fasting in this holy maner, must stirre us up to a loue of this exercise, and to the practise of it, so oft as just occasion is given. And vndoubtedly one speciall cause of the continuall renuing of Gods iudgements among us is, because we humble not our selues by prayer and fasting under Gods mightie hand. It were therefore to be wished, in regard of the manifold just occasions, that publike fasts were more often commanded by publike authoritie, and priuate fasts more conscionably used in every family.

And thus much of the fourth part of Christs Sermon, containing a reformation of abuses in alms, prayer, and fasting: out of all which we must learne this one thing which Christ principally intends; to wit, in all holy duties to auoid hypocrisie, endeavoring to doe them with that simplicitieand sinceritie of heart, whereby we truely desire to have God and not man the seer and approouer of them. And so shall our workes be not only good in themselues, but in us, and acceptable unto God: otherwise, if we doe them in ostentation, or for other sinister respects, the hypocrisie of our hearts defiles our good workes, and so makes them vnacceptable unto God and vnprofitable to our selues.

_Verse 19._La[] not up treasures for your selues upon the earth, where the moth and canker corrupt and where theeues digge through and steale.20. But lay up treasures for your selues in heaven, where neither the moth nor canker corrupts, and where theeues neither dig through nor steale.

Here beginns the fift part of this excellent sermon, and it continus to the ende of this chapter; wherein our Savior Christ intends to reforme his hearers of couetousnes, and to worke in their hearts a moderate care & desire of worldly things. Now the order of this discourse is this; First, he laies down the substance of his perswasion, and then enforcs and amplifis the same. The ground and substance of Christs perswasion consists in a double commandment: the first shewes what we must not doe in respect of treasures, v. 19. the second, what we must doe, v. 20. both which he enforcs by their seuerall reasons, in the same verses: as also with a reason common to them both, v. 21.

For the first commandment, La[] not up treasures &c. The meaning. The word here translated []a[]e up, is more significant in the original, then our english does express; for it imports two things: First to gather together: secondly, to hoard or heape up in store things gathered, against the time to come: so Rom. 2. 5. you []eapest up unto your selfe, &c. Treasures that is, worldly wealth in abundance, pretious things stored up as siluer, gold, pearls, &c. Upon earth: here Christ aimes not so much at the place, as at the kind of treasures; for heauenly treasures may be laid up while we are here on earth: & therefore he forbids hoarding of earthly treasures. For themselues that is, respecting your priuate gaine & benefit, all respect to the good of the Church & common wealth laid aside. So then the words beare this senseTake heed that you gather not riches together, to hoard up here below, for your own priuate use and benefit alone, making them your treasures in which you put your trust and place your joy and delight.

But yet that we may not mistake the meaning of our Savior Christ, I will distinctly set down what things Christ forbidds not, pertaining to the gathering or keeping of worldly goods; & then what it is which he does directly forbid. There be 3. things respecting the world, which Christ forbidds not: viz. I. Diligent labour in a mans vocation, wherby he prouides things needfull for himselfe, and those that depend vpō him; for else he should be contrarie to himselfe, inioyning man to eat his bread in the sweat of his face, Gen. 3. 19. and commanding that he that will not labour should not eate, 2. Thes. 3. 10. II. The fruition and possessingof goods & riches; for they are the good blessings of God, beeing well used, & have bin possessed of Gods children, as Abraham, Job, Salomon, &c. III. The gathering & laying up of treasure is not simply forbidden, for the word of God allows hereof in some respect, 2. Cor. 12. 14. The father must laie up for the children: and the Disciples understanding of the generall famine, by the prophecy of Agabus, which should be in all the world, gathered prouision aforehand for the brethrein Iudea: & Iosephs prouident wisdom is commended by the Holy Spirit, for hoarding up the corne in Egypt against the time of dearth, for the common good: & the temple of God had his treasurie by Gods appointment for the vpholding and repaire therof: so that Christ does not simply forbid all gathering and laying up of treasure or wealth.

What is it then which Christ here forbids? Ans. Sundry practises of couetousnes, wherof the first is, Excessiue seeking of worldly wealth, whē men keep no measure nor morderation therein; although God give sufficient, yet they are not cōtent, their desire is so vnsatiable. And that we may see the danger of this practise, I wil here show how far forth a man may seeke for, and lay up worldly wealth: for the better understanding wherof, this distinctiō of worldly goods must be laid down for a groūd; They are either necessarie, aboundant, or superfluous Necessarie goods are of two sorts; either necessarie to mans nature, without which no man can live, nor familie stand; as meat, drinke, apparel, lodging, &c. or necessarie to a mans state and condition of life, without which he cannot exercise the duties of his calling wherein God has placed him; as books to a student, tooles to a trades-men, &c. Now here arises the question: How much of these things are to be counted necessarie, & so may bee prouided for, & laid up? Ans. The opinion and judgment of the couetous man must be no rule in this case; for his corrupt heart is vnsatiable, like the sea which cannot be filled, and likethe fire, that neuer saith, it is enough, Now because of the diuersitie of mens estates, by reason of their difference in properties & conditions, there can be no certaine rule set downe; for that which is enough for one, will not suffice another: & therefore the judgment & practise of the godly wise, who know how to use the creatures as blessings of Gods prouidence, must bee our rule to judge what is necessarie: other rules wee have not in the word, but what they judge needefull, according to the word, that must be esteemed necessarie, and accordingly prouided. Yet further this may here be added, that things must not be deemed necessarie, onely in regard of the present use, but also with respect to the time to come, wherein they may be needfull. Example. A trades-man hauing nothing besides his trade to live upon, may prouide for things necessarie while his strength continus, to maintaine himselfe in old age, when through decay of strength or []ight he is not able to worke. And so a man hauing many children, may in the use of lawfull meanes, prouide for their portions before hand, that when their age requirs, hee may therewith dispose of them in some good state of life. The second sort of wordly goods isAboundance, whereby I meane that plentie and store, which serues not onely for necessitie, but for holy comelinesse and delight. The third sort is Superfluitie, whereby I meane such aboundance, as a man has neither use of for the present, nor in any likelihood shall have for the time to come.

Now these grounds thus premised, I set downe this rule touching mans prouision for worldly wealth. Things necessarie for mans person & his calling, a man may seeke for and lay up; but for aboundance, & for superfluities, no man ought to labour or be careful: hereto Christ has put this barre, Lay not up treasures for your selues: & Salomon praies as directly against superfluitie, as against pouertie, Pro. 30. 8, 9. give me not riches nor pouertie (saith he) but feed me with food conuenient for me: and he renders this reason against aboundance, lest I be ful and denie you, & say, who is the Lord? Now hence I reason thus; looke what we may aske of God, that onely must we seeke for, & no more: but we may only aske for things necessarie; for to pray for aboundance we have no warrant, & therefore we must only seek for necessaries, & not for aboundance. Hereto the Apostles rule agres well, If we have food and raiment, let us herewith be content, for they that would bee rich or abound (as the word signifis) fall into temptation and snares. Quest. If we may not pray for aboundance, what must we doe, if God give aboundance? Ans. If God blesse us with aboundance, upon our moderate labour and care in our lawfull callings, we must receive it thankfully, & as good stewards lay it up to be bestowed on good vses, either in our families, or in the church & common wealth, as God in his prouidence shal offer us just occasion.

Now this beeing evident, that we must onely seeke for things necessarie, and no more; then we must all learne to beware of carking care, & be contented with things necessary, when God gives thē. And to move us hereunto, consider the reasons following: First, it is Gods commādement, that we should be contented with things necessarie, 1. Tim. 6. 8. and therefore we must make conscience of obedience in the practise of contentation. Secondly, they that are greedie after aboundance, have many temptations to bad dealing, and so can hardly keepe a good conscience: they fall into snares (as the Apostle saith) and into many foolish and noysome lusts, which drowne men in perdition and destruction. Thirdly, in time of persecution (which oft accompanies the Gospel) the richer a man is, the more danger hee is in to forsake the truth; for the heart of man is naturally so glued to the world, that without Gods special grace, it will sooner forsake Christ, then worldly wealth: this wee may see in Demas, who to embrace the world, forsooke Paul, 2. Tim. 4. 10. whereupon Christ saith, g how hardly can a rich man enter into the kingdom ofheauen. And thus much of the first practise of couetousnes, which is excessiue care and labour after worldly goods.

The second practise of couetousuesse which Christ here forbids, iswhen men seeke only or principally for worldly goods, neglecting spirituall graces in regard thereof. This appeares by the opposition of the next verse unto this, lay not up for your selues earthly treasures, but lay up for your selues treasures in heaven. This was Esaus practise, who sold his birthright for a messe of pottage, Heb. 12. 16. and the sinne of the Gadarens, that upon the losse of their swine, desired Christ to goe out of their coasts, Luk. 8. 37. And this is the sinne of our age, wherein many things, nay almost every thing, which may yeeld profit or delight, is cared for above the word; or else how could there be so much preaching, and so little profiting, but that mens thoughts and delights are taken up with earthly things? but this is a preposterous and disordered care, which every one must labour to reforme, as Christ commands, v. 31.

The third practise of couetousnes here forbidden, is to put trust andconfidēce in worldly things treasured up: this is the Idolatry of the heart, for looke whereon a man sets his heart, that he makes his God, & therefore is couetousnesse called idolatrie, Colos. 3. 5. Hence it is that Christ makes it so hard a thing for a rich man to enter into heaven, Mat. 19. 23, 24. because theytrust in their riches: and if we marke well, wee shall finde it commonly true, that rich men are proud hearted and secure, not regarding Gods iudgements, nor the meanes of their salvation; for theytake not God for their strength, that trust in their riches. Dauids coūsell therefore must be followed, If riches increase, set not your heart thereon.

The fourth practise here forbidden, is when men lay up for themselues onely, without regard to the Church or common wealth, or reliefe of thepoore. This is a deuillish practise for every one is but a steward of that he has, to dispence the same for Gods glory to the good of others. The p[illegible]re are Gods poore, and members of his familie, and therefore he re[illegible]es, that every steward in his family should see they have their portio[] God []ill call the rich to their account, when this will not be taken for good disposing, to say I kept my riches to my selfe: so much will the []l[]thfull servant say, that hides his talent in a napkin. And therefore let us learne to make conscience hereof, with the rest of these bad practises.

Where the moth and canker corrupt, and where theeues digge through and steale. These words containe a speciall reason of the former commandment, to this effect: Earthly treasures, as riches, raiment, &c. are subiect to be corrupt by the moth and canker, and to be caried away by theeues: and therefore we must not excessiuely or principally seeke after them, set our hearts upon them, or hoard them up for our selues.

The exposition. The word translated Moth, signifis a worme that eats the finest cloath, and consums the best garment: yet here it must be taken more largely, for any worme that does destroy or consume any creature. And so the word translated canker, must be largely taken, for any thing that by rust or fretting does eate into and consume mettall, or any other creature.

Here then Christ nots a two-fold vanitie of the creatures, both in respect of their nature, and of abuse for their nature, they are subiect to corruption by rust, moth, and canker, be the creatures neuer so pure and costly, as gold, siluer, pearles, &c. for the heavens themselues are subiect to vanitie. And for abuse, they are subiect to the iniuries of vngodly persons, theeues may steale them, and couetous persons may hoard them up that they shall serve for no use. Now if all earthly creatures be subiect to vanitie both by corruption and abuse, then we must not make them our chiefe treasures, but seeke for them and use them in a moderate and sober manner. Quest. But whence came this vanitie upon the creatures? Ans. God has subiected them unto it for the sinne of man. Rom. 8 20.

The consideration hereof must let us see the grieuousnesse of our sinnes, and the greatnes of Gods anger due thereunto, in that he has imprinted the stampe of his wrath upon every creature for the sinne of man, by subiecting it to this two-fold vanitie. And therefore when we see a moth upon apparell, or rust and canker upon mettall or other creatures corrupting them, we ought rather to be humbled for our sinnes, then to suffer our hearts to be drawne to immoderate desire & delight after earthly things. Secondly, are the creatures that neuer sinned, subiect to vanitie for mans sinne? then how vaine a thing is man, that by his transgression brings vanitie upon the creatures? let us therefore in them behold our own vanitie, and when we pitie them, learne to lament our own iniquities.

v. 20But lay up treasures for your selues, &c. Christ hauing showed what we must not doe in respect of treasures here on earth, and knowing mans inclination to be such, that he will needs have something for his treasure, does here come to the second branch of his commandment; shewing what treasure we must lay up for our selues and enforcs us thereto by a speciall reason. The treasures we must lay up are, treasures in heaven. Quest. How should we lay up treasures in heaven, for we cannot of our selues come there; no man can save himselfe, the beginning, progresse, and accomplishment of our salvation is of God in Christ wholly? Ans. It is vsuall with God in Scripture, to ascribe the worke of the principall efficient cause, to the instrument thereof. Thus in the last ver. of Obadiah, Preachers, are expressely called Sauiours: and, 1. Tim. 4. 16. In doing this you shalt both save your selfe, and them that heare you: and, 1. Cor. 4. 15. I have begotten you through the Gospel: and yet both salvation and regeneration are the works of God alone, onely Preachers are the instruments thereof. So in this place, to make us rich with heauenly treasures, is the worke of God alone: for we rather treasure up unto our selues wrath against the day of wrath, by our transgressions: and yet because we are instruments by his grace, in the use of meanes to get this treasure, therefore he gius this commandment unto us, as though the worke were wholly ours, though himselfe be the principall author.

But yet that we may better conceiue of, and practise this commandment, two points are to be considered. First, what this treasure is: Secondly, how a man must lay it up for himselfe: both these we must marke with reuerence, because they are points of great waight and moment, in the practise whereof stands our salvation. For the first. In searching it out, we will first consider, what is erroniously thought to be this treasure which Christ would have us to lay up. The Church of Rome has for many hundred yeares, abused the world hereabout, making the ouerplus of Christs merits, and of the merits of Saints and Martyrs, to be the treasure of the Church, which beeing gathered together and put into a store-chest, is (say they) in the Popes custodie; and he alone has the plenarie opening and shutting of this chest, and the ordering and disposing of these merits: by virtue whereof he gives out indulgences and pardons, when and to whome he will. And hereby indeede he maintaines and vpholds his kingdome: for hereby comes infinit wealth and reuenewes. But this cannot be the true treasure; []ay, it is corrupt and deceitfull for two causes: for first, hereby they abase the true treasure which is Christs merits, by adding supplie thereto from the merits of Saints: for if Christs merits receive increase from the merits of men, then it is not al-sufficient of it selfe, and so but a poore treasure. Secondly, hereby they make the merits of Saints departed, to be the merits of others which live long after them, by the Popes application; which is a thing impossible and absurd: for no man can merit for himselfe: but say he could, yet should his merits be for himselfe alone and for none other: for every man in regard of salvation is a priuate man, and the reward of his workes he does that way can onely redound unto himselfe: onely Christ Jesus our Mediatour, God and man, who was by God himselfe made a publike person for this ende, can merit for others.

The true treasure then (to let the other passe) is in a word, the trueGod, that one only eternal essence in three persons, who made all things and gouernes all things; in him alone is all goodnesse and happines to be found. Gen. 15. 1. I am your buckler, and yours exceeding great reward, saith God to Abraham: and Psal. 16. 5, 6. The Lord is the portion of mine inheritance (saith Dauid)—I have a goodly heritage: which is as much as if he had saide, The Lord is my treasure. I will not stand on this, for men by the light of nature have seene and saide thus much. This rather is to be considered, how God becomes our treasure. And for this ende we must conceiue of God, as he has reuealed himselfe unto us in Christ: for out of Christ he is not our God, and so not our treasure; but God incarnate is our true treasure: Coloss. 2. 3. In whome, that is, in Christ, are hid all the treasures of wisdom and knowledge. Coloss. 3. 3. Our life, even eternal life, is hid with Christ in God, as in a treasurie. 1. Cor. 1. 31. Christ is made unto us of God wisdom, righteousnes, sanctification, and redemption: and, Ioh. 1. 16. Of his fulnesse, as out of a full treasurie, we all receive grace for grace. Now we must not rest in his incarnation, but conceiue further of him as he was crucified for us in our nature, and is set forth unto us in his word and Sacraments: for his obedience, death, and passion is our treasure, which is reuealed and applied in the word of promise, and in the Sacraments: and this is that thing prepared of God for them that loue him, which eye has not []eene, eare has not heard, neither euer entred into the heart of []aturall man to conceiue. 1. Cor. 2. 9. But why (will some say) should Christ crucified be called our treasure? Ans. Because he is the fountaine and storehouse of all true blessings conuaied from God to man. Wouldest you have remission of sinne, & righteousnes with god? why, Christ was made sinne for us, that we might be made the righteousnes of God in him, 2. Cor. 5. 21. Wouldest you have life euerlasting? This same Jesus Christ is very God, and life eternal, 1. Ioh. 5. And he that has him has life, 1. Ioh. 5. 12. Wouldest you have comfort in distresse, and true delight in temporall blessings? then get Christ Jesus, for he is life in death; and without him, the good things of this life be no blessings unto us.

II. Point. Hauing found what this treasure is, let us now see how every one must lay it up for himselfe: for so Christ here cōmands, lay up for your selues, &c. That we may lay up Christ crucified for our treasure, we must be carefull to doe fiue things, intimated in the parable of him that bought the field wherein the hidden treasure was: 1. we must finde this treasure: 2. we must value it: 3. obtaine and get it: 4. assure it to our selues: 5. use it as a treasure.

I. duty. We must needes find this treasure first of all, els we cannot value it, nor obtaine it, we cannot assure it to our selues, nor use it: And thus much is implyed in that parable, where it is called an hidden treasure; for we cannot have a thing that is hid before we find it. Now the finding of this treasure stands in Gods reuealing of it unto us, letting us see that naturally we want it, and making us feele that we are poore without it, and therefore stand in great neede of it, whereupon we beginne to seeke it. every reuealing of this treasure is not the finding of it, for God inlightens the mind of man two waies: first, generally, whereby a man in reading the word is able to conceiue the true sense and meaning of it. Secondly, more specially, when beside the generall sense, God makes a man feele the truth and power of the word in his own conscience: and in this speciall illumination stands the true finding. This indeede is a great blessing of God, but not common to all: for our naturall eies cannot discerne it, and the more we are dazled with the sight of worldly treasures, pomps, and vanities, the blinder wee are about this spirituall treasure: yea this treasure is hid from many that are able to propound the word of God truly; as Christ saith, these things are hidde (ofitimes) from the wise and prudent, and reuealed unto babes: for till the Lord give this speciall. illumination whereby a man sees his own miserie in himselfe and his great need of Christs righteousnes, Christ is a hidden treasure unto him. In regard whereof we must descend into our own hearts, and there trie whether by the sense of our own miserie in our selues, and our own desire and hungring after Christ, God have reuealed this treasure unto us: we may say, we see, with the Iewes, and yet be blinde, unless we truly feele the want of Christ in our own soules: oh therefore labour for this speciall illumination; for the doctrine of the Gospel will neuer be sweete and pleasant to us, till we finde this precious treasure hid therein.

II. duty. Hauing found this treasure, we must highly prize andvalue it, even above all that we have or can get; nay more worth then all the world besides. So did the man in the parable, Matth. 13. 44. esteeme the treasure hid in the field above all his goods: And Paul so esteemed of Christ crucified, that he counted all things losse for the excellent knowledge sake of Christ, and judged them as dung that he might winne Christ. This high esteeme of Christ is needfull, if euer we meane to lay him up for our treasure; and then have we made good progresse in this heauenly purchase, when we truely value Christ in our hearts at so high a rate: and therefore we must endeavor our selues hereunto, and labour so to frame our whole conversation in speaches and in action, that they may testifie at how high a rate we value Christ. And because the word of God reueales Christ Jesus unto us, in which regard it is called a treasure, therefore it also must be highly valued, even above all carthly things. Thus Dauid did, Psal. 119. 72. The Law of thymouth is better unto me then thousands of gold and siluer: verse 127. I loue your commandments above gold, yea above much fiue gold: hereof wisdom saith, my fruit is better then gold, even then much fine gold, and my reuenues better then []ine siluer. It were happie for us if wee did thus value the word of God. Many hold there is but one truth, and so that be known it is no matter whence it is learned, whether out of Gods word, or the writings of men: but they are sarre deceiued, for the Scriptures of God onely, are that truth which is according to godlinesse; and they alone discouer unto us this heauenly treasure, and therefore they must have the preeminence in our hearts, and be esteemed farre above all the writings of men: which if we would doe, we should feele that power and comfort of the word in our hearts, which naturally we lacke.

III. duty. Hauing found out, and rightly valued this true treasure,we must seeke to get it for our selues, and make it our own: so did the man in the parable (Matth. 13. 44.) when he had found the treasure hid in the field; and so Christ here commands, lay up treasures for your selues. Now that we may get this treasure to our selues, we must conscionably use such meanes as God has appointed for this purpose to wit, I. heare the word of God preached with all reuerence, care, and diligence, labouring to mixe it with faith in our hearts: II. receive the Sacraments with all reuerence and due preparation: III. pray to God in faith earnestly and constantly for the pardon of our sinnes, and the fiuition of this treasure. The reason hereof is plaine: for the word and Sacraments are as it were the Lords two hands, wherewith he reaches out this heauenly treasure and all spirituall blessings unto us; and our faith is the hand of our soule wherewith we receive them, now by our prayers we testifie this faith, and sanctifie unto our selues the two former meanes.

IV. duty. Hauing gotten this treasure, we must labour to make itsure unto our selues? And to this purpose we must follow Pauls counsell and charge to rich men: 1. Tim. 6. 17, 18, 19. Charge the rich men in this world, that they be not high minded, neither trust in vncerten riches, but in the living God: that they doe good and be rich in good workes—: laying up in store for themselues a good foundation against the time to come, that they may obtaine eternal life: where marke how by trusting in God, and by liberalitie and bountie, we are exhorted to lay a good foundation. What (will some say) must we be saved by our Almesdeedes, and good works? Ans. Not so: for the ground of our salvation is Gods election and loue in Christ, which he himselfe has laid up in heaven for us. But the foundation which wee must lay up for our selues, is in our own consciences, for our assurance in Gods foundation: and this we lay by our good works of loue, mercie, and justice; all which be fruits of faith: and beeing done in faith and with singlenes of heart to Gods glorie, they are sure testimonies of our portion in the true treasure Jesus Christ: for hereby we know we are translated from death to life, because we loue the brethren. 1. Ioh. 3. 14.

V. duty. Hauing got this treasure sure to our selues, we must vseit as a treasure. Hereunto three duties are required: I. we must have our conversation in heaven, for there Christ our treasure is: and where our []reasure is, there will our hearts be: and if our hearts be on Christ in desire, in joy, and delight, it cannot be but our liues will be holy and heauenly, though our bodies be here on earth: but let us beware that our affections be not set on things below, for then is not Christ our treasure at all. II. We must turne our earthly goods into heauenly treasures. This we doe by imploying them in works of mercie, for he that gives unto the poore, lends unto the Lord, Prou. 19. 17. so that the mercifull man has the Lord for his debter, for the Lord sends the poore mā as his messenger unto the rich, to borrow of him such things as the poore man lacks; and the Lords returne of paiment is in heauenly blessings: and therefore Christ himselfe as it were explaning this point, bids; sell that ye have, and give alms: make you bagges which waxe not old, a treasure that cannot faile in heaven, where no theefe comms, neither moth corrupts: This then is the Lords own direction, for this happie exchange of earthly goods for heauenly treasures, then which, who can wish a better increase. III. We must rather part with all that we have then with Christ Jesus; friends, goods, countrey, libertie, nay our own life, and deerest hearts blood must all goe for this treasures sake: so does the good purchasser part with all he has for to []ie the field in which this treasure is, Matth. 13. 44. but if we will rather part with Christ then with some or with all of these, then wee use not Christ as the true treasure. Thus we see how Christ becomes our treasure; let us therefore make conscience to practise these fiue duties so long as we live: for when Christ becomes our treasure marke what will follow; we shall finde in our hearts such sweet content therein, that neither prosperitie shall lift us up too high, nor aduersitie cast us downe too low; nothing shall daunt us while we have this treasure sure; no kind of death, no not the day of judgment.

Thus much of the commandment, now follows the particular reason thereof: where neither moth nor canker corrupts, &c. This reason is drawen from the vnchangeable certentie and safetie of this treasure: earthly treasures are subiect to corruption, and to losse by stealth; but this heauenly treasure is free from all such things, for the highest heaven is not subiect to corruptiō, nor to the violēce of theeues and robbers; and therefore our treasure must be there. Quest. Why should the highest heavens be free from that vanitie, whereto all creatures els are subiect by the sinne of man? Answ. The heavens above which we looke upon, and the earth below, with all creatures in them, belonged to man by the right of creation, but the highest heaven is the throne of God: Now when man fell, he was punished not onely in his own person, but in all the creatures that belonged unto him, which by his sinne were made subiect unto vanitie: But the highest heaven was free from that curse, because it did not belong to man by the right of creation, but is a supernaturall gift, whereto we have right and title onely by the grace of Adoption and redemption in Christ Jesus: now sith man had no right thereto by creation, it was not meet that the sinne of man should make it subiect to vanitie or corruption. If therefore the safetie of an enduring substance can allure our hearts to loue and like, then let us set our selues for this heauenly treasure.

_v. 21._For where your treasure is, there will your heart be also.

This verse containes a reason of the former commandments, cōmon to them both; tending to perswade us to the obedience of them both. The reason stands thus: Where your treasure is, there will your hearts be also: But your hearts should not be on earth, but in heaven: Therefore lay not up treasures upon earth, but in heaven.

The exposition. By treasure (as we saide before) must be understood things pretious & excellent in our estimation laid up for time to come, wherein we repose our trust, and take a speciall joy and delight. By heart we must conceiue, not onely the affections which are seated in the heart, as loue, joy, care, desire, and delight; but the more inward powers of the soule in thought and imagination; yea and the effects hereof in action, as labour, studie, and endeavor: As if he should say; your treasure and your heart are joined together, looke where that thing is wherein you trust and take chiefe delight, & theron will your thoughts runne; your loue, feare, desire, and care will draw unto it; and your chiefest paines, studie, and endeavor will be after it.

The use. Doe heart and treasure goe together? Then here first we learne to search out and trie the state of our own hearts: for though it be a bottomlesse gulfe, and deceitfull above all things, so as none can thoroughly know it, yet if we applie this sentence aright unto our selues, we shall be able to give true judgment of the state of our own heart. An earthly treasure, and an earthly heart; but heauenly treasure, and an heauenly heart; these cannot be seuered: therefore looke whereon you spendest your thoughts, & settest your loue, your care & delight, and bestowest your wit, industrie, and labour, and thereby judge of the disposition of your heart. If the thing be earthly and worldly, then your heart is earthly and carnal: you maist plead that you hearest the word, receiuest the Sacraments, and praiest often; yet all this will not prove you to have Christ Jesus for your treasure: for yours heart beeing set upon the world, there vndoubtedly your treasure is, and that prooues your heart to be earthly and carnall. And on the contrarie, if your principall thoughts, your chiefe loue, joy, and delight be on Christ crucified, and your speciall care and industrie be after his merits and righteousnes, then is Christ your treasure, and yours heart is heauenly.

Secondly, hereby we may know whether we have any portion in heaven: for looke where our heart is, there our portion is: if our heart in thoughts, desire, and industrie, be set on earthly things, then is our portion upon earth: But if we mind heauenly things, if we delight in them, and labour after them, then is our portion in heaven. It is not the exercise of religious actions now & then, but the setling of the heart either on earth or heaven, that shewes where our portion is.

Thirdly, this coupling of the heart and treasure together, teaches us, not to regard this world nor temporall life, in respect of heaven and life eternal; nay, in this regard we must despise the world and temporall life, so farre forth as it may be done without ingratitude to God, and without hatred of the worke of his hands, and of his temporall blessings: for as earthly creatures are the workemanship of God, so temporall life is his good blessing, given us as a time wherein we are to prepare our selues for life eternal; and therefore simply we may not despise it, but onely in respect of life eternal. Now we must show this high respect to heaven and to life eternal, above that we have to this world and temporall life, by heauenly meditations, and by spirituall desires, joy, and delight: for if heaven be our treasure, then must our delights be drawne from worldly things, and set on heaven.

_vers. 22._The light of the bodie is the eye: if yours eye be single, your whole bodie shall be light:23. But if yours eye be wicked, then all your bodie shall be darke. Wherefore if the light that is in you be darkenesse, how great is that darkenesse!

These two verses have sundrie expositions, which we must discusse, before we can see the scope and coherence of them in this place. Of sundrie which I take to misse the right scope of Christ in this place, I will onely touch one, which is the most probable; and then set downe that which I take to be the best. By single eye, some understand a liberal minde; and by the wicked eye, an []ious and couetous minde: and so they make Christ here to speake of liberalitie and couetousnes. Now it is true that the words will beare this sense, for Salomon puts the good eye, for the liberall and mercifull person: Prov. 22. 9. He that has the good eye, he shall be blessed: for he gius of his bread unto the poore: and the evil eye, for the couetous person: Prov. 28. 22. A man of a wicked eye hasts unto riches. But though the words will beare this interpretation, yet it is not (as I take it) the proper meaning of Christ in this place: for here, the light of the bodie, the single eye, and the light that is in us, be all put for one and the same thing. Now the light that is in us, is the understanding and judgment of the minde. Againe, the eye is here called the light of the whole bodie: but the liberall minde cannot be the light of the whole bodie for all actions, but for workes of mercy and bountie onely.

To come therefore to that which I take to be Christs true meaning: The words containe in them diverse similitudes: In the first wordes, The light of the bodie is the eye, is a parable taken from a candle in an house; for as a burning candle set up in an house lights the house and all that be in it; so the light of this eye (which is the understanding) lights the whole bodie and gius direction to the whole man, in all his actions. In the next words, If yours eye be single, &c. to the end of the 23. verse, is a second similitude, which stands thus: If a man have a good and cleare bodily eye, he can guide himselfe i[] the right way, and keepe his feet from stumbling and from falling: but if his eye be dimme and darke, then he cannot walke without stumbling: and if he want an eye, or that his eye be starke blind, then of himselfe he cannot walke without stumbling and wandering: so in like maner, if the understanding, which is the eye of the minde, be sound and cleare, able to judge of good and evil, then is the whole life well ordered: but if the judgment be corrupt, then is there much disorder in the life: & if it be cleane put out, then is there nothing but brutish cōfusion.

Thus stand the comparisons in these words: Now the meaning of them is this. The first words are plaine, The light of the bodie is the eye, that is, the eye gives light for the direction of the bodie; as a light in an house directs the housholders in their affaires. If yours eye be single, &c. By eye here is meant the minde, resembled by the bodily eye: and the single eye is the understanding mind, able to judge of good and evil, of things to be done, and not to be done. your whole bodie shall be light: by bodie is meant, the life, and by light is meant, well ordered and directed: for the mind is to the life for the directing of it, that which the eye is to the bodie for the ordering thereof. But if yours eye be wicked, &c. the wicked eye is the corrupt mind, hauing the understanding darkned, & judgment so depraved that it cannot rightly discerne of good and evil, what is to be done, and what is to be left vndone. Then all your bodie shall be darke; that is, your whole life in all yours actions shall be full of sinne and disorder. Wherefore if the light that is in you be darknesse; that is, if the natural light of reason and iudgment left in man after the fall, be quite extinguished. How great is that darknesse; that is, wonderfull shall his corruption and disorder be; yea so full of confusion, that there shall be no difference betweene his life and the life of a brute beast. And this I take to be Christs proper meaning.

Now the words thus explaned, depend upon the former as an answer to a secret obiection, which the heart of man might frame unto it selfe, against those two commandments, to this effect. If there be such necessitie of laying up treasures in heaven, and of auoyding to lay up treasures in earth, then why doe not the most wise and learned men of our time doe so; they seeke more for earthly treasures then for heauenly? Hereto Christ answers thus, as if he had saide; maruell not at this, for they want the single eye, the understanding mind to discerne of things that differ, they cannot judge aright of the true treasure, and so not knowing the heauenly, they seeke the earthly treasure only. Now that we may preceiue the words of Christ thus to answer the former obiection, we must know that Christ dos here presuppose thus much; that every mans eye is either single, corrupt, or blind: and the single eye which is a good understanding, befalls not all men, no not all wise and learned men, but them onely to whome God in mercie gives it. But the corrupt eye befalls every man naturally. And some by sinne put out the light of nature, and so become senselesse in spirituall things. And hence it is, that all men naturally wanting the single eye, and hauing the corrupt eye, yea many hauing the blind eye, doe not discerne of the true treasure: and so leaue the heauenly and give themselues wholy to the earthly.

Thus we see both the meaning and the coherence, leading us to the maine cause of couetousnes, which the blind eye of the mind not able to discerne of true spirituall treasure. Now in the words these three points are to be handled: I. The single eye with the fruites thereof: II. The wicked eye with his fruites. III. The dark and blind eye with the fruites thereof.

I. Point. The single eye is the mind of man indued with some portion of true heauenly wisdom; and the fruit of it, is to give the bodie light. To know this single eye the better, we must search out what true wisdom is. This true heauenly wisdom is no common gift, which every professor may have, but a speciall gift of God in Christ, peculiar to them that doe truly believe in him. 1. Cor. 1. 30. Christ [illegible] made wisdom unto us of God; not only because he is the matter of our wisdom, we being then onely truely wise, when we know Christ and him crucified; but also because he is the roote from whence all our wisdom springs: for being ingraffed into Christ by faith, we become, as it were, flesh of his flesh, and bone of his bones, and so a[] not onely made just by the imputation of his obedience, but doe also receive inherent holines and wisdom from him; our wisdom and holinesse beeing deriued from his, as the branch is from the stocke, and the fruit from the roote. And this wisdom []ef[]ll[] not at all to the deuill and his angels, though they know much, nor to all that are Christians in name; but onely to the members of his mysticall bodie by faith.

This heauenly wisdom has two actions: First, to discerne []right of things that differ, and to distinguish one thing from another spiritually; this Paul prayed for in the behalfe of the Philippians, Phil. 1. 9. that their loue might abound more and more in knowledge, and in all iudgementorsense, that so they might discerne things that differ: that is, good from evil, and heauenly from earthly; what to doe, and what to leaue vndone, which is a propertie of men of age in religion, who thorough long custome attaine herunto, Heb. 5. 14. And hence it is that the childe of God can I. discerne the voice of Christ, the true shepheard, from the voice of all false teachers. II. By this gift of discerning, hee can put a difference betweene the water of Baptisme, and all other water; and betweene the bread and wine in the Lords table, and common bread and wine. III. Hereby the Church, and every true member of it, is enabled to judge rightly of crosses, distinguishing fatherly chastisements, from Gods plagues and curses for sinne. IV. Hereby hee can discerne the things of God, even his own election, his vocation, adoption, and justification; these and such like he can perceiue in himselfe more or lesse. V. In a word, hereby he can discerne the true treasure, from worldly; hereby he knowes the [illegible] of heauenly things, above earthly. These things the naturall [illegible] cannot doe, but the spirituall man discerns all things, 1. Cor. 2. 15. looke whatsoever befalls him, therein hee can see the hand of God working for his good, therein he can discerne Gods wisdom, power, and prouidence: in all which we may perceiue the most excellent use of this heauenly wisdom.

The second action of this heauenly wisdom, is to judge, determine, and give sentence of things, what is to be done, what is not to be done; what is good, and what is evil in practise and behauiour. And here this one thing must bee remembred, that the principall point of this wisdom, is to determine of true happines, whereto the whole life of man ought to be directed: which happinesse, is the loue and fauour of God in Christ. Herein Dauid shews his heauenly wisdom, farre different from the wisdom of the world, Psal. 4. 6. Many say, who wil show us any good? there is the worldlings happinesse; But Lord lift you up the light of your countenance upon us; there is true happinesse: so Paul, comming among the wisest of the Gentiles, professes, that he esteemed to knowe nothing but Christ, and him crucified: 1. Cor. 2. 2. for whose excellent knowledge sake, he thought all things to be losse, Phil. 3. 8. And the same should be our wisdom; for though a man had all humane learning and policie, yet if he faile in this, rightly to determine of true happines, all his wisdō would prove foolishnesse; for the wisdom of this world is foolishnessewith God: and therefore if any man seeme to be wise in this world, let him be a foole that he may be wise; that is, a foole to the world, in esteeming the knowledge of Christ crucified onely true wisdom; and the fauour of God in him, true happines; that so he may be wise indeed in the sight of God. Another chiefe part o[] this heauenly wisdom, is a spiritual and godly prouidence, whereby we forecast by all meanes how to compasse and come by true happinesse[] herein the power of heauenly wisdom is showed. And without this, though otherwise a man discerne the right, yet his knowledge and wisdom is imperfect and vnprofitable. And thus we see the actions of this heauenly wisdom, whereby we may describe it thus: It is a gift of Gods spirit to them that are in Christ, wherebythey are enabled to discerne of things that differ, and to judge and determine what is that true happinesse, whereto the life of man ought to tend; and withal to forecast and prouide by what good meanes it may be compassed. And he whose minde is endued herewith in some true measure, has the single eye.

Now the fruit of this single eye is, to make the whole bodie light; that is, to bring the whole life into good order, guiding it in the paths of righteousnes, and making [illegible] abound in good works. Prov. 8. 19, 20. My fruit (saith wisdom) is []ter then fine gold—I cause to walke in the way of righteousnes, and in the m[]ds of the paths of judgment. Prov. 1[]. 23. The wise heart guids the mouth wisely, and adds doctrine unto his lips.

The use. 1. Considering the mind indued with this wisdom is thus commended; we must hereby learne, to labour for it in a speciall maner: beside this commendation of it by our Savior Christ, which should be a spurre to prouoke us to this duty, the singular commoditie that iedounds hereby to soule and bodie must move us to affect it. Now that we may the better obtaine this heauenly wisdom, we must be carefull of these two things especially. First, to get the feare of God into ourhearts, which is the beginning of this heauenly wisdom, Psal. 111. 10. Now this feare of God, is a reuerend awe of the heart towards God, whereby a man is fearefull to offend, and carefull to please God in all things. And this we shall get, if we receive the word of God with reuerence, and applie it to our own soules when we heare it; trembling thereat when it touches our consciences, and humbly submitting our selues unto it without raging or repining; saying as Hezekiah did to the Prophets reproofe, The word of the Lord is good. Secondly, we must wholly close up our eyes, (the eyes of our minde I meane) and suffer our selues in all things to be ouerruled and ordered by the written word of God. This was Dauids practise: he gaue himselfe to continuall meditation in the word of God: he made it alanterne to his feete, and a light unto his pathes. And hereby he became wiser then his enemies, and got more understanding then all his teachers. Wouldest you then be truly wise? become a foole to the world, leane not to yours own wisdom; but make Gods word your whole direction.

Secondly, hereby we are taught to walke wisely in our whole conversation, that so it may appeare we have this single eye: hereto Paul oft exhorts us. And thus we walk when we prac[]se every action of our life in wisdom, according to these foure rules, which are to be obserued in every good action. I. The thing we doe must be just. II. The means of effecting it must also be just. III. We must keepe our selues therein, within the compasse and limits of our calling. IV. We must doe the thing with an honest, vpright, and single heart. And that we may worke wisely according to these foure rules, we must euer have the word of God, to tell us what is just; what meanes be just; what be the precincts of our calling; and when we worke with an vpright and single heart: so doing, our workes shall be in wisdom, and we shall have the approbation and praise of God.

Thirdly, seeing this single eye of spirituall wisdom, makes our life to shine with righteousnesse, we must learne to season our naturall wit, with this spirituall wisdom. Naturall wisdom is a commendable gift of God, but without this spirituall wisdom it is foolishnesse in the things of God, yea very corrupt in naturall actions; and therefore we must ioyne therewith this heauenly wisdom, which may season it and make it holy; and so shall the use of it tend to Gods glorie. It is the miserie of this age, that men of excellent parts for naturall wisdom, have no regard to season the same with spirituall wisdom: hereby come many aberrations in matters of great importance, for it is justice with God to curse their proceedings, that despising the heauenly, leane altog[]ther to their own wisdom.

Fourthly, seeing spirituall prouidence in forecasting how to compasse true happinesse, is a speciall part of true heauenly wisdom; we must become carefull practitioners hereof in our liues, that so we may attaine to true happinesse. When the richmans ground brought forth much fruit, how prouident was he to lay up store for the time to come: yet God calls him but a foole, because he had no regard or forecast to the state of his soule. And the fi[]e virgins are therefore called foolish, because they contented themselues with blazing lampes, and had no forecast for []yle in their vessels: and so many at this day content themselues with an outward profession, and doe not prouide for the graces of salvation. But though a man had all the wisdom of the world, and by his wit could compasse upon earth what his heart could wish, yet if he faile in prouiding for true happinesse, all his wisdom is but madnesse [] see this in Achitophel, whose counsell for worldly things was like the oracle of God, yet wanting this spirituall wisdom to forecast for true happinesse to his soule, his ende was both shamefull and fearefull: for in a discontent, he went and hanged himselfe. Let us therefore practise this wise forecast for true happinesse, and neuer be well till we get assurance hereof; then doe we show our selues truly wise. If we faile in this we faile in all; and therefore like the wise Virgins, let us get oyle in our vessels, the saving graces of Gods spirit into our hearts, that when our bridegroome Jesus Christ shall come, we may enter with him into glorie. And thus much of the single eye, with the fruites thereof.

The second point to be handled, is the wicked eye, with the fruitsthereof; in these words, But if yours eye be wicked your whole bodie shal be darke. The wicked eye, is the mind of man hauing some light of understanding in it by nature, yet maruelously blinded and darkened by the corruption of sinne through Adams fall. And for our better instruction herein, we must know, that the mind of man by Adams fall receiues a two fold blemish: first, it has lost the gift of discerning and iudging in spiritual things, mistaking evil for good, earthly for heauenly, things to be refused, for things to be chosen. This is plaine by our blindnesse and ignorance in the true knowledge of God, and of our selues. First, touching God, howsoeuer the mind of man by nature know there is a God, yet naturally man will not acknowledge the presence of God, for if he did, he would not without remorse or feare commit those sinnes in Gods sight, which he is afrayd and ashamed to doe in the sight of many men. Againe, the mind by nature will not acknowledge Godsparticular prouidence, for in the time of want or distresse when meanes faile, his heart is dead within him: and the promise of helpe from man does more cheere him, then his hope in God; which shewes plainely that he trusts more in the creature, then in his creatour. Thirdly, the mind of man by nature does not acknowledge Gods justice, for naturally man thinks, that though he sinne, yet he shall escape punishment, as Deut. 26. 16. Fourthly, though man know God must be worshipped, yet naturally the mind dise[]eth not of Gods right worship; herein the foolish heart is full of darknesse, and turns God into an Idol; Rom. 1. 21. 23. And in a word, the naturall man perceius notthe things of God, neither can he know them, because they are spiritually discerned, 1. Cor. 2. 14. which shewes plainely that herein he has a wicked eye.

Secondly, for our selues, the mind herein wants the gift of discerning: for, I. no man naturally knowes the blindnesse of his own mind, theythinkethemselues to be wi[]e, when in the things of God they be starke fooles: II. man cannot discerne aright of his own sinnes, nor see the vilenes of thē naturally, though his conscience oft accuse him: for if he did he would not sinne as he does: III. man naturally does judge amisse of his own fradtie and mortalitie, for there is no man so aged, but he thinkes he may live longer. This Moses saw when he prayed God to teach them so to number their dayes, that they might applie their hearts unto wisdom. IV. Naturaly men cannot discerne aright of the scope & end of their liues: for whereas we ought to aime at the glorie of God & the good of our brethrē, to serve God in mens good: by nature we litle thinke on this, but wholly seeke our own good, and our own praise. V. We cannot naturally discerne of our own true happinesse; for doe we not measure it by outward things, esteeming the rich and honourable happie, and the poore man miserable? By all which it is more then evident, that the minde has lost the gift of right discerning.

The second blemish of corruption in the minde is, in respect of itslauish subiection unto those things which it should rule and direct: for naturally it is subiect to these three vnmeete guides: I. to the corrupt will and affections: II. to the wicked temptations of the deuill cast into it, yea and that so farre, that such as the temptation is, such is the minde that is tempted: III. to the world, and the ill examples therein: for naturally men sway with the times, & thinke the common course the safest. And in this respect also is it here called a wicked eye.

Now the fruit of it is, to make the whole bodie darke; that is, the whole life of man full of disorder and vnrighteousnes. And how should it be otherwise, when that which should discerne betweene good and evil, and direct accordingly, is disabled thereunto.

The use. 1. Seeing by nature we have this evil eye (for that Christ taks for granted) we must labour diligētly to discerne it in our selues, & to find that naturally we cānot judge a right of God & of our selues. This is the first step to true knowledge, to discerne of our own naturall blindnes: and till we perceiue it in our selues in some measure, we know nothing as we ought to know. Also whē we see it, we must bewaile our miserie in this behalfe, that we have a minde so corrupt, that it causes disorder in our whol life; yea, we must trēble & feare at this wicked eye. Bodily darkenes causes feare, but farre more dangerous is this spi[]ituall darkenesse, for hereby the soule is kept from the sight of God under the power of Satan. We therefore discerning in our selues this wicked eie, must follow the counsell of our Savior Christ, Reuel. 3. 18. Buy of me eie salue, that you maiest see: that is, we must get of him the inlightning of his spirit, in the holy ministery of his word; for this is that anointing which teaches us all things, 1. Ioh. 2. 27. which when we doe truly receive, then does our wicked eie become single.

Secōdly, hereby we see that the course of the world, in regard of the state of their mindes, is justly to be reprooued; for every where both young and olde content themselues with this wicked eie: if they can say, there is a God, and this God is to be worshipped, to be loued, and feared; and that we must loue our neighbour as our selues, and live wel, they seeke no further: and yet if a man were brought up in the wildernesse, he might see all this by the light of nature; the wicked eie seeth thus much: but we must not content our selues herewith, for if there be no more, the life is full of darkenesse still; and the soule may goe to utter darkenesse with all this. We therefore must remember to get the single eie, else we are no schollers in the schoole of Christ. Indeed some plead, that Preachers can say no more in effect but this, Loue God above all, and your neighbour as your selfe: but these men know not what they say, blessing themselues in their ignorance: they must know that grace must be put to nature, and sanctifie it; and spirituall knowledge joined with naturall, or else we remaine with the wicked eie. If wee have no more but a generall confused knowledge in moral points, that serues not to save us but to make us without excuse at the last day. Againe, another common fault worthy reproofe is this, that men content themselues with naturall reformation; they will graunt that God is to bee worshipped, and loued, that we must live wel, deale justly, and loue our neighbours: but the blinde eie seeth thus much. The meere ciuill man will goe thus farre, and yet his life is nothing but darkenesse: all this reformation is but naturall. We therefore must labour for renued hearts, by the spirit of God, and reformed live[] according to the Gospel; for howsoeuer a ciuill conversation may commend us unto men, yet it will not save us in the day of the Lord.

Thirdly, is this evil eie in every one by nature? then beware we bee not wise in our selues, and from our selues, in matters of salvation; herein the word of God must be our wisdom: Deut. 12. 8.—11.—Ye shall not doe every man that which seems good in his own []ies—but that which I command you. Farre be it therefore from us to appoint to our selues, how we will worship God, or how we will be saved: and yet such is our blinde presumption, that wee will bee our own masters in these things. The Turke has his religion, the Iewe his, and the Papist his, all swaruing from the truth of God; and yet every one of these look to be saved in their religion: each one of these have a different manner of worshipping God, and all swaruing from the true worship: and yet they all perswade themselues that God is well pleased with their service. And thus it goes with naturall men among v[], though otherwise sufficiently wise for worldly things; they resolue upon their own course for the salvation of their soules, let the preacher say what he will: some thinke, if they repent at their ende, and then commend their soules to God, it is sufficient; others looke to be saved by their wel-doing, and others by their faith (as they call it:) but in truth, by their own good meaning, and intent to live well; for what faith have they that knowe not Gods word and promises? Thus by their own wisdom wil men be saved, and hereby the deuil destroyes many a soule: but let God bee wise and every man a foole, and let us submit our selues in the things of God, wholly to be ruled and guided by his written word, lest Iewishly and Popishly, we going about to stablish our own conceits in the matters of salvation, doe plunge our soules into the pit of destruction.

Fourthly, is the eie of the minde naturally corrupt? then must wee labour for a better eie; that is, the eie of faith, by which we relie on Gods mercie for our salvation, and on his prouidence for all needfull things in life and death. This eie makes supply to that which is wanting to naturall knowledge; hereby we discerne rightly of God, and of our selues, this enables us to see afarre off: yea, hereby we see things inuisible, for it is the euidence of things which are not seene, Heb. 11. 1. hereby Abraham saw the day of Christ, and was glad, Ioh. 8. 58. and all the Patriarkes saw the promise of God afarre off, Heb. 11. 13. This will inable us to walke in their steps towards the heauenly ci[]ie; and therefore let us get this faith that so becomming children of the promise, we may be counted for the seed. And thus much for the wicked eie.

The third kind of eie, is the blinde eie, which is set out with the fruits thereof, in these words; Wherefore, if the light that is in you bee darkenesse, how great is that darkenesse? For the better discerning of the state of man with this blinde eie, we must see what is meant by light, and also by darkenesse. By light is meant that knowledge of God, of justice, & of good and evil, which is in the minde by nature: now though this cannot be quite put out (for the most wicked wretch, and the veriest Atheist that liues, has some conscience remaining, which is a worke of this light) yet it may be so buried and couered, that no light shall appeare, nor any use be made of it, and then is it said to be darkenes; which is the state of those that are given up to a reprobate sense, as when a man denies there is a God, or that the Scriptures be the word of God, or such like; in these men naturall light is become darkenesse. And the cause of this change in them, is their corrupt will and rebellious affections, which ouer-ruling naturall knowledge and conscience, cause men to give themselues to actuall sinnes, whereby at length they come to commit sinne greedily and without remorse; yea, even against conscience, and the light of nature, and so burie them both in such sort, that they have no more use of them, then if they were quite put out.

Now where the light of nature is thus put out, the fruit of it is most palpable darknesseHow great is that darkenesse? that is, there is nothing in that mans life, but brutish confusion in hellish actions, of pride, couetousnesse, enuie, blasphemie, and vnnaturall vncleannesse; as Rom. 1. 27, 29, &c.

The Use. Considering the light of nature may be thus put out, wee must hereby be admonished, First, to enter into a serious consideration of our own vilenesse; for naturally wee have in us (even the best of us all) such rebellious lust, and damnable desires, as unless they be restrained, or renewed by grace, will darken, and as good as put out the light of nature. This should make us vile in our own eies, that nourish such corruptions, and esteeme so of sinne, which wil put out that light which yet Adams fall left in us.

Secondly, hereby we are admonished to have speciall care to mortifie our corrupt desires, and our vnruly affections, that else wil exstinguish in us the light of nature. Before the fall, the minde ruled and directed the will and affections; but now these inferiour powers rule, or rather ouer-rule the minde, and utterly peruert the regiment thereof they cast a mist, and a vaile ouer the eie of the minde, that it can see nothing in the waies of righteousnesse: and therefore as wee tender the salvation of our soules, wee must renounce our own naturall wils and corrupt desires, and striue to bring them into subiection unto the word of God. Many men thinke much to be crossed of their naturall desires and delights, but it is happie for the soule, when God in his prouidence does breake men of their wills; for the will vnsubdued carries the whole man headlong into all disorder. This must be considered of them which have knowledge and learning, for unless the will and affections be ruled by the word, all knowledge is made fruitlesse: out of the heart (saith Salomon) come the issues of life, if it be kept with watch and ward, and ordered by Gods word; otherwise hence come the issues of death, when the raines of the affections are let loose after the corrupt desires of nature: and therefore as we respect woe or joy, so must wee have regard to our will and desires.

Thirdly, if the light of nature may bee turned into darkenesse, then may the illumination of the Gospel be put out & turned into darkenes; for the knowledge of the Gospel is not naturall, and therefore not so deeply imprinted in the understanding, upon the bare knowledge of it. Experience shews this to be true, in all those temporizers which begin in the spirit, & end in the flesh: & the author to the Hebrews shews 5. degrees of apostacie, by which the illumination of the Gospel is turned into darkenesse, Heb. 3. 12. saying, Take heede lest there be in any of you an evil heart of vnbeleefe, &c. where the first degree, is consenting unto sinne, beeing deceiued with the temptation of it. The second, is hardnesse of heart, upon many practises of sin. Thirdly, the heart beeing hardened, becomes vnbeleeuing, and calls the truth of the Gospel into question. Fourthly, by vnbeleefe it becomes evil, hauing a base conceit of the Gospel. Fiftly, this evil heart brings a man to apostacie, and falling from God, which is the extinguishing of the light of the Gospel. We therefore to preuent this feareful estate, must embrace the Gospel, and practise the counsel there set down; even by looking carefully every one to his own heart and life, and by mutuall admonition and exhortation one of another, vers. 13. that so the first step of this apostacie, which is the deceitfulnesse of sinne, take not place in us.

Fourthly, seeing the light of nature may bee put out, whether may not true faith, and other saving graces be quite lost? Answ. There is no grace of God, but considered in it selfe, it may be lost; for it is a creature, and so is changeable, for nothing is vnchangeable in it selfe, but the Creatour: but in regard of the promise God, touching the preseruation of saving grace unto the ende in such as be in Christ: hence it comes that faith, hope, and charitie, cannot be lost; for the gifts and calling of God, are without repentance in Christ. God indeede gaue to Adam true and perfect grace, whereby he might have stoode if he would; but because he decreed to permit the fall, to make a way for his mercie in Christ, therefore he left man in the hand of his own counsell, and so he fell from his created integritie: but now in Christ God workes both the will and the deede, so as he which does truly believe, is as mount Zion, which cannot be remooued, but stands fast for euer: for he is built upon therocke Christ Jesus, and so can neuer fall: the gates of hell shall not preuaile against him: God gives a second grace unto the first, & by virtue hereof it becomes vnchāgeable, though in it selfe considered, it might be lost. Againe, I answer thus; that as the light of nature is not quite put out, but onely buried, in such sort as it is without use, and seemes exstinguished; so the grace of faith, by the practise of sinne may be hidde and couered, so as it shall not appeare for a time: but yet it cannot be quite put out, where it is once truly wrought. And thus much of the blinde eie, with the fruit thereof.

Now to end this place, wee must remember that the scope of Christ in these two verses, is to show that the evil and blind eie of man by nature, whereby he is disabled to discerne rightly of things that differ, is the cause why in seeking after treasure, he leaus the heauenly, and seeks earthly treasure onely. And hereby we must be admonished to labour for this gift of discerning, by the illumination of the spirit in the word, as we showed before, that so the eie beeing single, the whole body may be light: that is, so ordered, that with peace and comfort wee may walke on in the way of life: whereas otherwise, we walke in darkenesse, and feare no danger till we fall into it irrecouerably.

_verse 24._No man can serve two masters—: for either hee shall hate the one, and loue the other; or else he shall leane to the one, & despise the other. Ye cannot serve God and Mammon.

Here Christ meets with a second obiection, which the carnal heart of man might frame against the former commandments, verse 19, and 20. for whereas Christ had forbidden the treasuring up of worldly riches, & commanded the seeking of heauenly treasure; some man might flatter himselfe with this perswasion, that he might well seek[] both, and lay up both treasures for himselfe in earth, and in heaven also. To this Christ answers, No: that is impossible; and he prooues it thus: No man can serve two masters: But to seeke heauenly and earthly treasures, is to serve two masters; to wit, God and Mammon: and therefore no man can seeke them both. The first part of this reason is fully set down, and proved in the text, by the effect of such service in contrarie affections and behauiour; for either he shall hate the one, and loue the other, &c. The assumption and conclusion are necessarily implied in the last words, Yee cannot serve God and Mammon: wherein Christ applies the former argument.

The Exposition. No man can serve two masters. This may well bee doubted of; for experience shewes, that by their mutuall consent, one Factor may serve diverse Marchants. Hereto some answer thus, that it is implied, the masters must be of diverse and contrarie qualities; as when one saith, come and doe this; the other saith, doe it not: and then no man can serve them both: and thus the words containe an holy truth. But yet because no clause is expressed, implying contrarietie in the masters; therefore I take it, the words must be taken as a common prouerb among the Iewes, which Christ Iales downe for the ground of his 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 own 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 commandments: And loue the other; that is, the other master in whom he taks delight, and is well pleased with his commandments. 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 servant hates one master, and loues another; namely, his leaning to the one, declares his loue unto him: that is, his applying of himselfe to respect his masters pleasure, and to doe his commandment: And hic despising the other, declares his hatred, when he has no regard to his commandments. Yee cannot serve God and Mammon. By mammon he means riches, lucre, and gaine: now he saith not, Ye cannot serve God and have riches, for Abraham, Jacob, and Job, were very rich, and yet served God sincerely: but ye cannot serve God, and serve riches; that is, give your selues to seeke riches, and set your hearts upon them, and serve God also.

In the words thus explaned wee may obserue sundrie instructions: First, here Christ shews what it is to serve God: a point much spoken of, but little known, and lesse practised. To serve God therefore, is toloue God, and to cleane unto him. every one will say, he lous God, & euer has 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 does command us service. The written word shewes his will and pleasure, concerning us, what he requirs at our hands; and if we serve him indeed, we must loue him in his power of commanding, though he should bestowe no reward upon us. This Dauid shews notably, Psal. 119. 25. I am your servant, graunt me therefore understanding that I may know your testimonies. Againe, if we serve God, we must cleane unto him, and thereby testifie our loue: now what is meant by cleaning unto, 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 service: So to cleane unto God, is to resigne a mans selfe unto Gods service, in obedience to all his commandments, 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 us. This Dauid also professes of himselfe, saying, I have cleaued to your testimonies O Lord, andI shall not be confounded when I have respect unto all your commandments. On the contrarie, when a man withdrawes himselfe from God, by disobedience to his commandments, and by vnbeleefe, then he does 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, despises God; & they that live in the breach of his commandments hate him, Exod. 20. 5. let them professe in word what they will.

Now the consideration hereof serus, First, to discouer unto us the grosse blindnesse and superstitious ignorance of the world; who thinke, that if a man rehearse the Lords prayer, the Creede, and the ten commandments, he serues God well, let his life be what it will: but here Christ teaches us a further thing; if we will be Gods servants, we must cleaue unto him both in the affections of our heart, and in actions of obedience in our life. Thus did Abraham, when God said unto him, you shalt not kill, he kept himselfe from murther; but when he said, Abraham kill your 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 shews how Atheisme abounds in all places at this day; for to hate anddespise 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 commandments, are here accounted of Christ, despisers, and haters of God; and the number of such is great in every place. I know such men doe scorne to be called Atheists, but how they be esteemed in the world, it skills 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 andmaster in the world: this Christ here takes for graunted, and therefore does 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 ido[] of them to it selfe, by setting his loue and delight upon them, as on true happinesse, and trusting in them more then in the true God: and for this cause is co[]etousnesse called idolatrie, Colos. 3. 5. and the co[]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 do[] thus set up riches in their hearts, as an Idol, and so become servants and slaues to that which God ordained to serve them, I show plainely thus: For first, they neglect the worship and service of God for lucre and gaine, and spend more time with greater delight for earthly riches, thē they doe for the true treasures of Gods heauenly graces. Secondly, let a man have worldly wealth at will, and he is full of joy and delight, his riches give him great contentment; but if hee loose his goods, then vexation and sorrowe does more oppresse him, then all the promises of God in the Bible can comfort him. Thirdly, by transgressing Gods commandments a man looses heaven; 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 upon 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 serve Mammon, and honour riches for their God. So that howsoeuer by Gods blessing, out[]ard Idolatri[] be banished out of our Church, yet wee have many Idolatours in our Land; for every couetous worldling sets up the Idol of wealth and riches in his heart for his Lord. And that these Mammonists abound every where, appeares by the common practises of oppression, extortion, and crueltie, in hard dealing towards the poore, by greedie Land-lords and Vsurers; as also by the practises of the rich in the time of dearth, for by their hoarding up of store, ingrossing of commodities, and enhauncing of the price, to the augmenting of their priuate wealth, they mightily increase Gods wrath vpō the poore. Indeed God has his seruāts which have him onely for their God, but the number of them is small, in respect of those that set their hearts upon the world, and make Mammon their God.

Here then first behold, the slauish basenesse of a couetous heart, for man was made to be the Lord of Mammon and wealth, and yet thorough couetousnesse he subiects himselfe to become a slaue and vassal thereunto. Secondly, hereby let us learne to become faithfull disposers of worldly riches, and (as Christ saith) to make us friends with this Mammon of iniquitie, by good disposing of it to Gods glorie in works of mercie; and so shall []e retaine our right of creation, whereby God made the creatures to serve us.

Thirdly, Christ opposing God and Mammon, & saying, No man canserue them both, imports plainely, that hee that seekes to be rich, setting his heart thereon, forsakes God: I say not that every rich man forsaks God, for when God gius aboundance to a mans moderate labour & industrie in his lawfull calling, hee may lawfully possesse it, vsing it to Gods glorie: but to seeke to be rich is a denying of God, because so the heart is a servant unto Mammon, and not to the Lord. This may appeare by their whole behauiour about wealth, whether we consider their getting, their keeping, or imploying of it, in all which they sinne against God. First, in getting, for God gius riches to whom hee will, and has not tied himselfe by promise to make any man rich; and therefore he that resolues with himselfe that hee will bee rich, cannot make conscience of lying, fraud, iniustice, sabbath-breaking, and such like, when the committing of these things makes for his aduantage. Secondly, they sinne in keeping; for he that resolues to bee rich, will rather forsake the truth, then his wealth, in time of t[]iall: and for the saving or recouerie of his wealth, he will not sticke to seeke to blessers, wizards, coniurers, &c. Thirdly, for disposing or imploying; hee that resolues to be rich sinnes therein: for he cannot be drawne to works of mercie, a[] least with any cheerefulnesse; and hence it comes that sometimes the poore doe starue before the rich mans doore.

The consideration hereof, serues first to correct our judgment concerning couetous and worldly minded persons; our censure of them is too milde and gentle, wee judge them honest men, onely somewhat hard and neere themselues: but marke Christs sentence upon them, Worldly persons forsake God, and choose Mammon for their Lord and master: which is a practise of Atheisme, and therefore not to be so lightly passed ouer, as men thinke. Secondly, hereby wee see it is a dangerous and unlawful course, for men to make lawes with themselues, how rich they will bee; as to have so many hundred, or thousand pounds in stocke, or so much lands, and rents, &c. for what followes upon this resolution? why surely they must needs give thē[]lues to the compassing of their purpose, and so they fall into manifold s[]ares of Satan, by practises of iniustice, lying, fraud, &c. Thirdly, hereby we must be admonished to content our selues with that portion of goods, more or lesse, which God sends; knowing that a little is sufficient with Gods blessing upon it: Away with couetousnesse (as the Apostle saith) and bee content with that ye have, for he has said, I will not fa[]le you nor forsake you.

Fourthly, whereas Christ saith, Ye cannot serve God and Mammon; we learne, that the heart of man must not be divided betweene God, & the world; the one halfe to God, and the other to the world: no, God will have all or none, herein hee will not part stakes with the creature: Prou. 23. 26. My sonne give me your heart.

The consideration whereof serus, First, to discouer the hypocrisie and spiritual guile of many, who thinke they may live in some one sinne or other, & yet be Gods servants stil: this is the conceit of drunkards, adulterers, couetous persons, & such like; for even while they live in these sinnes, they will come to Gods worship, to the word, and prayer often, and to the Sacraments, at least once a yeare: which they would not do, but that they thinke God has respect unto them herein, like to the wicked Iewes, Ier. 7. 9, 10. But they deceiue themselues, for no man can serve two masters: while a man liues in any sinne the servant of the diuel, hee can neuer bee accepted of God for his servant. Secondly this shewes, that the servant of God is so farre forth deliuered from sinne by regeneration, that no sinne raignes in him; for so he should serve two masters, for every raigning sin is a Lord and master: Rom. 6. 16. Knowe ye not, that to whomsoeuer you give your selues as servants to obey, his servants ye are to whom ye obey, whether it be of sinne unto death, &c. and he that committs sinne, is the servant of sinne, Ioh. 8. 34. This therefore is a sure ground, that no regenerate person liues in any sin. Thirdly, hereby every one is taught to consecrate both his soule and bodie to the Lord, indeauouring to serve him with all the powers & parts therof; for God is our onely Lord and master, and therefore let all that is within us bow the knee to him: Rom. 6. 22. The seruāt of God is one freed from sin, who has his fruit in holinesse, & the end euerlasting life. The Queene of Sheba pronounced Salomons servants happie, that stood before Salomon to heare his wisdom; how much more then are they happy, who in soule and bodie are Gods servants, who for bountie and wisdom infinitely surpasses Salomon? Here some will say, I would gladly serve God alone, & I desire I might doe it with all my heart; but the corruption of my nature is such, that it makes me to rebell against the commandments of God, and I cannot doe the good I would, but the euil which I would not doe, that doe I; so as I feare I serve two masters. Ans. This is the state of Gods children in this life; but herewith they must stay themselues: when they faile in obedience, they must consider whether they doe so freely and willingly, or against their wils; If they heart can truely say, you doest vnwillingly commit sinne, you wouldest not doe it, and art truely grieued and displeased with your selfe for it; then be of good courage, you doest not serve two masters, for this service is voluntarie. Now though there be in you the flesh & the spirit, the one haling you one way, & the other another; yet while you striuest against the flesh, desiring and endeavoring to be wholly subiect to the spirit, though you faile often in action, yet in Christ bee your sinnes pardoned, and God accepts in you the will for the deed. endeavor therefore to acquaint your selfe more and more with the will of your heauenly master, and seeke to please him in all things, and labour to mortifie the deeds of the flesh by the spirit, & so shalt you know God to be your onely master, and in due time perceiue your freedom from the bondage of the flesh.

_Vers. 25._Therefore I say unto you, be not carefull for your life, what yee shall eate, or what yee shall drinke: nor yet for your bodie, what ye shall put on. Is not the life more worth then meat, and the body then ra[]ment?

Our Savior Christ hauing forbidden the practises of couetousnes, and preuented such obiectiōs as the corrupt heart of man might frame to excuse it selfe therein, does here strike at the very root of couetousnes, and seekes to remooue the cause thereof; to wit, distrustfull & inordinate care for the things of this life, though they be things necessarie, as meat, drinke, and cloathing; and in this argument he proceeds to the end of this chapter. Now this verse depends upon the former, as a conclusion inferred upon all that he had said before cōcerning couetousnes from the 19. v. to this effect: Seing they that seek earthly treasures, neglecting the heauenly, doe want the single []i[] of spirituall wisdom, to discerne of the true treasure, & also are themselues servants unto Mammon; therefore I say unto you my Disciples, be not carefull (no not for thing, needful) immoderately, and in a distrustful manner. And here againe he meets with another pretence of a couetous minde, wherewith it pleads for the service of Mammon; to wit, that the things they seeke for, are things necessary, without which they cannot live. Hereto Christ answers, Yea, but I say, you must not seek no not for things needful to your life, immoderately and distrustfully.

The Exposition I say unto you that is, I, that am your master, upon whom you depend for all heauenly instruction, & directiō in all things needfull both for your soules & bodies, I say unto you: by this he would prepare them to attention & reuerent obseruatiō of his cōmandement following as being a matter of great importance, whereon depends the life of all obedience, in relying on Gods prouidence: in regard whereof, wee also must with all good conscience marke the same. Bee not carefull for your life, &c. Least wee should mistake Christs meaning, wee must knowe that there bee two kindes of care; a godly moderate care; and a distrustfull carking care. The moderate honest care is inioyned us by Gods commandment: Prov. 6. 6. wisdom sends the sluggard to learne diligence and prouidence for things needfull, of the litle Ant or pismire: and Paul saith, fathers must lay up for their children, 2. Cor. 12. 14. And he that prouids not for his own, especially for them of his family, is worse then an infidell, 1. Tim. 5. 8. So that there is a lawfull care even for the things of this life. Now the practise of it stands in two things. First, in the diligent walking in a mans lawfull calling, dealing vprightly & justly therein with every one, minding onely to get things honest and necessarie in the sight of all men. Secondly, in leauing the successe and issue of all our labour and endeavor to God, for that belongs to him: we must use the meanes soberly and honestly, & leaue the blessing to God. This godly care Moses showed notably in leading the children of Israel out of Egypt: for what God commanded him to doe, that he did; he goes which way God sends him, although he met with many crosses; and vses the meanes that God calls him unto, leauing the issue to God as appeares notably at the red sea, when they were at a wonderful strait, hauing the sea before them, the Egyptians behind thē, and woods and mountaines on each side; yet beeing commanded to strike the waters with the rod of God, he shewes notable trust in Gods prouidence: Feare not (saith he,) stand still, and behold the salvation of our God. And when Abraham at Gods commandment went to sacrifice his sonne, Isaac askes him, my father, where is the sacrifice?Abrahā answers with words of faith, My sonne, God will prouide. And thus David went to fight against the Philistims to Keilah at Gods commandment, though his own men discouraged him from it: whereby it is plaine, he relied on God for the issue of the battell. Now this godly moderate care is not here forbidden, which has respect to obedience in the duty, and for the successe depends upon Gods prouidence.

The distrustfull care is that, whereby men trouble themselues about the issue of their labours; and when they have done the worke, doe not rest therwith, but vex thēselues about the successe; not relying on Gods prouidence for the blessing, but onely on the meanes. This distrustfull care (for our better discerning of it) has these effects. First, it oppresses the heart making it exceeding hea[]e and pensiue for feare of want where this feare is, there is this distrustful care, for this argues a mā dares not trust God, but would have the successe of his labour out of Gods hand in his own. Secondly, it allurs & draws men to use unlawful meanes to got worldly things, as lying, fraud, iniustice in false waights, measures, &c. Thirdly, it makes men wearie of Gods worship, i[] distracts their minds in prayer, and hearing the word; and (as Christ saith) it ch[]akes the word that it brings forth no fruit: for when the minde is wholly set upon the world, there is no respect to the matters of God. And this is that care which is here forbidden, even a distrustful carking care, which as the greeke word signifies, diuides and distracts the mind, by troubling and perplexing it about the issue and successe of our endeauours.

The Use. That which Christ here forbids his Disciples, is the common sin of our age & time, not in a few persons, but in many; for though this distrustfull care be the disease of the heart, yet it shewes it selfe by actions in the life: For first, what is the cause of so little fruit of the word preached, as may every where bee discerned? is not (among many other) this worldly care one speciall cause? This wee may see in the parable, Luke 8. 14. for the seed[] that light among thornes, which choaked it, is the word preached to a heart possessed with worldly cares: let these men obserue themselues, and they shall finde, that they can neither pray, nor heare the word, nor meditate therein, without manifold distractions from these worldly thoughts. Secondly, there is no trade or calling without his conuaiances of craft and deceipt, though it doe not appeare so much in some callings, as in others; and hard it is to finde them that make conscience hereof, when gaine and profit may come thereby; which comes from this distrustfull care in mens hearts, whereby they doubt of Gods blessing answerable to their desire, in the use of lawfull meanes onely. But sith Christ forewarnes us of this sinne, we must beware it take not place in our hearts: and for the auoyding of it, we must follow the counsell of the Holy Spirit in Scripture, Psal. 37. 5. Commit your way unto the Lord, and trust in him, and he shall bring it to passe: which is oft commended unto us, Psal. 55. 22. Cast your burden upon the Lord, & he shall nourish you: & Pro. 16. 3. Rowle your worke upon the Lord: 1. Pet. 5. 7. Cast all your care on him, for []e cars for you. In all which places we have a most worthy instruction, to this effect; not exempting men from doing the duties of their calling, but teaching thē, that when they have done their endeavor, in the diligent, sober, & vpright use of meanes, then they must leaue the euent and issue for good successe to the blessing of God. Thus the trades-man, whose living stands by buying and selling, must be carefull and diligent about his businesse, without deceit or lying: and in so doing referre the successe of his bargaine to the blessing of God; and so must the husbandman plow and sowe, & leaue earing and haruest to Gods good prouidence. This is the Apostles coūfell, Phil. 4. 6. Be nothing carefull, that is, after a distrustf[]ll or distracting sort, (as the word signifies) but in all things let your requests bee made known to God, with giving of thankes: where it is to be marked, that distrustfull care is opposed to prayer and thankesgiuing, as an hinderer thereof; and therefore our care must onely be to use the lawfull meanes moderately for any blessing, and then to pray to God for good successe and blessing, relying wholly thereon, that when it comes wee may give him thankes.

But some will say, it is hard for flesh and blood not to be carefull of successe, how then should we be able to leaue it wholly to God? Answer. We must lay to our hearts the blessed promises of God, made to them that depend upon his mercy and goodnesse, and labour to live by faith thereon: Psal. 127. 2. It is in vaine for man to rise early, and to lie downe late, and to eate the bread of sorrow, (meaning, while hee trusts to himselfe, or in the meanes) but God will surely give rest to his beloved, which serve him, and trust in him, in the use of meanes. Psal. 34. 10. The Lyons doe lacke and suffer hunger, though every poore beast of the field bee a prey to his tes; but they which seeke the Lord, shall lacke nothing that is good. If wee had no more promises in the Bible, yet these were sufficient to cause us to rest upon his prouidence in the sober use of lawfull meanes. Againe, this must bee considered, how wee shall relie upon his mercie for the saving of our soules in the time of temptation and howre of death, that dare not trust in his prouidence for the things of this life. Quest. But what if all things goe crosse with men (will some say) may I not then sticke more to the meanes? Ans. Nay rather cleaue the more to God, for if the blessing were in the means, men would not be so often crossed: God knows what is good for you, better then you your selfe, and therefore rest contented with his prouidence, though he crosse yours expectation for outward blessings: want is many times better for Gods children, then plentie; and affliction, then peace and prosperity; as Dauid found, Psal. 119. 67, 71. & therefore God laies it upon them: Did not good Iosias fall before Pharaoh Necho? which he should not have done, but that God would chasten him; for not regarding the words of Pharaoh Necho, which were of the mouth of God, perswading him not to fight against him: and also that he might be taken away from seeing the evil to come: and was not Hezekiahs heart puffed up in time of peace, in so much that wrathcame upon him, and upon Iudah and Jerusalem. Therefore learne to depend upon Gods prouidence in the moderate use of lawfull meanes, & whether he give you blessings, or take them away, blesse his name; for it is good for you it should be so. And thus much for the maine commandment.

Now further marke in the wordes, how Christ distinguishes betweene life, and the bodie and applis meate and drinke to life, and raiment to the bodie: and yet we know, that apparel serues to preserue life also, especially in cold countries. But Christ does thus distinguish them so: just cause; for though in cold countries, apparell serues to preserue life, as well as meate and drinke doe; yet the first and most generall use of apparell, is another matter; to wit, to hide the shame of nakednesse, which the sinne of Adam brought upon it: Gen. 3. 7. 21. for before their fall, the man and the woman were both naked, & were not ashamed, Gen. 2. 21.

Here then we are to learne, that the proper and maine end of apparell, is for the bodie, to couer the shame of nakednesse that sinne has brought upon us; which is so great, that if necessitie would permit, both hands and face should also be couered. The consideration whereof, as it shews their immodestie and want of shame, that laie open the nakednesse of their breasts, or other parts of their bodie, more then need requires; so it teaches us, neuer to bee proud of our apparell, but rather humbled and abashed when we put it on, or looke upon it, for it is the couer of our shame, and so an ensigne of our sinne: & the thiefe has as good cause to be proud of the bolts on his heeles, or of his brād in the hand, or hole in the care, as wee of our apparell; for as these are badges of misdemeanour, so is apparel a badge of our sinne. And on the other side, that we may have comfort in this ordinance of God for our bodies, wee must labour therein to express the graces of God in our hearts; as modestie, sobrietie, temperance, frugalitie, and such like.

Is not the life more worth then meat, and the bodie then raiment? Our Savior Christ hauing given commandment against the immoderate care for things needfull to naturall life, least the same should passe away without effect, does here begin to enforce the same with diverse arguments: the first whereof is in these words, taken frō the creation, wherin God gives life and the bodie, which are better then food & raiment; from whence Christ reasons for his prouidence thus: The life is better thē food, & the body then raiment; but God by creation gives life & bodie: & therefore will he much more give food and raiment for their preseruation. Seeing God gives the greater, we need not to doubt but he wil affoard the lesse.

In this reason Christ teaches us, to make right use of our creation; namely, by the consideration of it, to learne confidence in Gods prouidence for all things needfull to our naturall life: Job. 10. 8. yours hands have made me and fashioned mee, and wilt you destroy me? where Job Perswades himselfe of preseruation, because God created him: & 1. Pet. 4. 19. Let them that suffer according to the will of God, commend their soules unto him in wel-doing, as unto a faithfull creator: because God is a faithfull creator, therefore in death we must relie upon him. Experience teaches us, that every workeman is carefull to preserue the worke of his own hands, if it lie in his power; why then should we doubt of this in our creator, who is almightie.

_Verse 26._Behold the fowles of the heaven; for they sowe not, neither reape, nor carrie into the barnes: yet your heauenly father feeds them. Are ye not much better then they?

These words containe Christs second reason to disswade his Disciples from distrustfull care for things needefull, drawne from the consideratiō of his prouidence ouer baser creatures then they were, for needfull prouision: the reason stands thus.

If God prouide for the foules of heaven, then much more will he provide for you: But God prouids for the fowles of heaven, and feeds them: therefore much more will he prouide for you.

The first part of this reason is here confirmed two waies: First, because the children of God have meanes of prouision, which the fowles of the heaven want; they sowe not, neither reape, &c. Secondly, Gods children are better then fowles, and therefore he will not suffer them to lacke, sith he prouids for baser things then they be: both which are so sensible and familiar, that they may induce any man to depend upon Gods prouidence, without distrustfull care.

Christ in propounding this reason, bids us Behold the creatures, that is, take a serious view of them, looke upon them wishly, & with consideration, as the word signifis: whereby wee may learne, that every childe of God ought seriously to consider the works of God, (for that which we must doe to the fowles of heaven, we must do to al the works of his hands) & therein labour to behold the wisdom, justice, goodnes, loue, mercy and prouidence of God. This is Salomons lesson, Eccl. 7. 15. Behold the worke of God. & Job. 36. 24. Remēber you magnifie the worke of God which men behold. Why did God make the creatures distinctly one after another in sixe seuerall daies, and take a particular view of thē all after he had made them, with approbation of their goodnesse, and also sanctifie the 7. day for an holy rest, both by his own example & express cōmandement? vndoubtedly, among other causes, this was one, to teach us to consider distinctly of al the works of his hands: & among other holy duties, to meditate on the sabbath day, on the glorious works of our creator. This was Dauids practise: for, Psal. 19. 1. &c. he resembles the heaue[]s to a great booke, wherein a man may read the glorie of God: and in the contemplation hereof did he exercise himselfe upon the Sabbath daies, as we may see in the Psalme which he penned for the Sabbath, Psal. 92. 4, 5.—I will reioyce in the works of yours hands: O Lord, how glorious are your workes! And they which are negligent in this duty, are here called to attendance by our Savior Christ.

But what must we behold in the foules of heaven? How they neithersow, nor reape, nor carie into barnes, &c. that is, they use not the meanes of prouision that man does, which shews they have not that care which man has. Man may lawfully be carefull to use these meanes, for God ordains them for mans prouision: but the fowles of the heaven goe not so farre to have care of any meanes. And this priuiledge of man to the meanes, does strongly enforce Christs disswasion against distrustfull care: for the fowles wanting such meanes are free from that care. Quest. How then are they prouided for? Ans. They expect for foode at Gods hand: Job 39. 3. The birds crie unto God, wandring for lacke of meate. Psal. 104. 21. The lyons ro[]ring after their pray, seeke their meate at God. Psal. 145. 15. The eyes of all waite upon God, and he gius them meate in due season. Psal. 147. 9. He gius to beasts their foode, and to the young rauens that crie. But how can vnreasonable creatures crie to God? Ans. They doe not use prayer, as man doe; but yet they are said to crie to God, and to waite on God, because by a naturall instinct given them by creation, they seeke for that foode which God ordains for them, and are contented therewith; so that by these phrases God would teach us, that they depend upon his prouidence wholly for prouision, and rest contented therewith.

Here then we are to obserue, that the vnreasonable creatures made subiect to vanitie by the sinne of man, doe come nearer to their first estate, and better obserue the order of nature in their creation then man does: for they seeke for that which God prouids for them, and when they receive it are content: but man is deepely fallen from the state of his creation, in regard of his depending on Gods prouidence for temporall things: though he have the use of meanes which the fowles of heaven want, yet his heart is full fraught with distrustfull care, whether we respect the getting, or keeping, or imploying of earthly things. This shews that man is more corrupt then other creatures, and more vile and base in this behalfe then bruit beasts: which should humble every one of us deopely under the serious consideration of our sinnes, that have so depraved our nature, that we are more rebellious to the law of our creator, and more distrustfull in his prouidence then the bruit and senslesse creatures.

And yet your heauenly father feeds them.] In these words is couched a forcible reason, whereby Christ would perswade his disciples, and in them all believers, to depend upon Gods prouidence without distrustfull care. God (saith he) is your father, yea your heauenly father, and you are his children, therefore depend upon him: for if earthly fathers will prouide and give good things to their children, much more will your heauenly. In this reason also is couched a meanes and way, whereby a man may come to rest upon Gods prouidence. In the word of God there be two kind of promises: some of euerlasting life and salvation by Christ: others, of inferiour gifts and blessings concerning this life. Now if we would relie on God for temporall blessings, we must first labour to lay hold by faith on his spirituall and eternal promises; get assurance of yours adoption in Christ, and labour to know and feele that he is your heauenly father; and then you will easily depend upon his prouidence for temporall blessings: if you be once perswaded truly that he will save your soule, how canst you distrust him for prouision for your bodie? If a Kings sonne know his father will make him heire, he will not doubt but he will affoard him food and raiment in the meane time.

Feeds them] That is, the foules that neither sow, nor reape, nor carie into barnes. Here we may obserue Gods speciall and particular prouidence: for in reason those creatures that make no prouision in summer should sta[]ue in winter, wherein the earth affoards not such meanes of nourishment as it does in summer; and yet experience teaches, that they are for the most part fatter, and fitter for the use of man in winter then in summer: what argus this but Gods speciall prouidence, attending upon the silly fowles of heaven, and feeding them in the dead winter? oh then how should any child of God distrust his prouidence? will he feede birds, and neglect his own children? it cannot be. And yet this must not nuzzle an idle person, or bolster him up in the neglect of lawfull ordinarie meanes for his prouision: for God would have every man to eate his own bread, deseruing his prouision by diligence in the duties of some lawfull calling: for he that will not labour should not eate. Howbeit we may here learne, when all meanes faile (without our default) yet still to relie upon Gods prouidence: for he feedes the foules in the dead of winter, and we are better then they.

Lastly, is God so mercifull to the poore foules of heaven, to prouide for them? then must we that professe our selues to be Gods children, show our selues to be like to our heauenly father, in exercising mercie towards all Gods creatures: God is the Saviour of all men, but especially of them that believe. And we must be followers of God as deere children, extending mercie to the poore of mankind, because they be our own flesh: doe good unto all, but specially to them that be of the houshold of faith. This is needefull to be vrged upon our soules, for in times of dearth men grinde the faces of the poore, by hard bargaining; the rich take aduantage of poore mens want, and so make themselues fat by sucking the blood of the poore.

_v. 27._Which of you by taking care, is able to adde one cubit to his stature?

Here Christ propounds his third reason, against distrustfull and carking care for worldly things, from the vnprofitablens and vanitie of it in man. The words of this reason are propounded by way of question: which kind of phrase imports the affirming or denying of the thing spoken of with more vehemence. And here it has the force of a more vehement negation: as if Christ had said, Vndoubtedly not any of you by taking care can adde one cubit to his stature. A cubit is a measure taken from a part of mans bodie, beeing the length of the arme from the elbow, to the end of the longest finger. Now God in framing mans bodie, brings it from this length in the mothers wombe, by continuall increase adding cubit unto cubit, till at last it containe many cubits in stature according as he has ordained and appointed. And looke how many cubits long God has ordained every man to come unto, of that stature and talnesse he is; and no man by all his wit, skill, and carefull industrie can adde one cubit unto his stature: for that is the proper worke of the creatour, he that gives the bodie, appoints the stature, and by his prouidence brings it thereto, by daily increase. Now hence Christ reasons thus, from the like: As no man by taking care in all the meanes he can use, can augment his stature one cubit, he cannot doe the the least thing this way, as S. Luke nots; no more can any man by his distrustfull care better his outward estate for things needefull to this life any whit at all: and therefore sith it is vaine and fruitlesse to vexe our hearts herewith, we must beware of this distrustfull care.

From this reason we may obserue and gather sundrie instructions. First, that mans labour, care, and industrie, is altogether vaine and fruitlesse, without the blessing of Gods prouidence. Psal. 127. 1, 2. Except the Lord build the house, they labour in vaine that build it: except the Lord keepe the citie, the keeper watches in vaine. It is in vaine for youto rise earely, &c. 1. Cor. 3. 7. Neither is he that plants any thing, nor he that waters, (meaning, of themselues) but God gius the increase. This point the Lord does notably express by Haggai, saying, Ye have sowen much, and bring in little:—and he that earns wages putts it in a bottomlesse bagge. Ye looked for much, and lo, it came to little, and when it came home I did blow upon it. The consideration whereof must teach us to commend all the sober care and labour of our lawfull callings to God by prayer for his blessing: for it is his blessing that maks rich, Prov. 10. 22. If Paul and Apollos, two most worthie men, could doe nothing of themselues, what shall we thinke to doe? and when we find Gods blessing upon our labour, then we must give thanks.

Secondly, hence we learne that no man can better his outward estate in the world, for wealth and dignitie by all his care and diligence, above that which God has appointed him to come unto: for as God has determined of mans bodily stature, which no man by taking care can adde unto or alter, so has he appointed in his decree what shall be mans estate, for wealth or pouertie, dignitie or disgrace, which it lies not in the power of man, or any creature to alter: indeede the diligent use of lawfull meanes is an argument of Gods blessing in outward things, and therefore must be followed and exercised in sobrietie and godlinesse of those that waite for such blessings, because ordinarily God conuaies his blessings by such meanes: but yet the state of man depends not on the means, but on Gods decree and pleasure: Psal. 75. 6, 7. To come to preforrement is neither from the East nor from the West: but God is judge: he maks high, and he maks low: and, Prov. 22. 2. The poore and the rich meet together, and God is the maker of them both. In regard whereof we must learne, to depend upon God in the sober use of lawfull meanes, and to rest contented with his blessing thereupon be it more or lesse: for whatsoever it is, it is that portion which God has allotted unto us.

Thirdly, hereby are sundrie erronious opinions confuted and ouerthrowne. As first, the opinion of them who thinke, that the temporall life of man may be prolonged by art, above the period set by God in nature: but then there may be addition made by art to the set period of mans stature; for the will and prouidence of God does equally rule in them both: the prolonging of mans life is no lesse an action of the Creator, then the augmenting of mans stature. Indeede art may help to preserue life till it come to the period in nature, but further to prolong it, is beyond the art and power of man: for man is not lord ouer the spirit to retaine the spirit, Eccles. 8. 8. God has herein appointed his bounds[illegible][illegible]which he cannot passe, Job. 14. 5.

Secondly, the opinion of some Magicians and witches is hereby also confuted, who thinke and auouch, that by enchantments they can turne their bodies into the bodies of other creatures, as cats, hares, &c. and also make their bodies to passe through a key hole, or such like narrow place. But this were to change nature, which is more then to adde to nature (which yet Christ here denies to be in the power of man,) and therefore it is impossible: these things are the illusions of Satan, whereby he bleares the eyes of such as regard his lying wonders. As for that which is saide of Nebuchadnezzer, that he should be turned into a beast, because it is said, he ate grasse like an oxe: this we must know and hold, that the substance of his soule was not changed, neither the substance of his bodie, nor the shape thereof into the shape and substance of a beast, but onely the hand of God was heau[]e upon his minde, striking him with bruitish frensie and madnesse, whereupon his behauiour became bruitish, and he lived among the beasts of the field.

Thirdly, the opinion of the Alchemists is hereby also refuted, who pretend that they can turne baser mettalls into better, as brasse or lead into gold: but this is to change the nature of creatures, which is more then to adde thereto by augmenting their quantitie, which yet Christ denies and make impossible to art in the stature of man.

Fourthly, the opinion of the Papists for their merit of works is hereby also confuted: they teach that by good workes a man may merit for himselfe a greater degree of glorie in heaven: but consider, if a man by all that he can doe, cannot augment his bodily stature, nor his outward estate in this world (as we have showed) then much lesse can he adde unto his estate of glorie: if the increase of nature be the worke of God, then much more is the gift of grace, and the increase of glorie: as therefore he determines of the []tature of the bodie, so much more may we resolue, that the state of the soule for glorie is decreed of God, and man cannot adde thereunto. Indeede the more we glorifie God by welldoing on earth, the more is our assurance of greater glorie in heaven, but yet the merit thereof is the worke of Christ alone, and our fruition of it the gift of God according to the good pleasure of his own will.

_v. 28._And why care ye for raiment? learne how the lil[]es of the field doe grow: they labour not, neither spinne:29. Yet I say unto you, that even Salom[]n in all his glorie was not araied like one of these.30. Wherefore if God so clothe the grasse of the field, which is to day, and to morrow is cast into the []ven, shall he not doe much more unto y[], O ye of little faith?

In these three verses Christ returns to his former commandment against distrustfull care conteyned in the 25. verse: and here vrgs one part thereof concerning care for rayment, and the other for meate and drinke, in the 31. verse. Now what means Christ by this maner of handling this heauenly doctrine, not onely to propound it, and to vrge it by strong and forcible reasons, but againe to repeat it, and vrge it by peece-meale? Surely, hereby he declares himself to be the true doctor of his Church: for hauing a waightie point of doctrine in hand, which the nature of man in vnwilling to receive and practise, he dos beside the propounding and confirming of it, thus vrge it by peecemeale, that hereby it may the better take place in our heart, and be the more effectuall to b[]ing forth obedience in our liues. And this fidelity must every one show that is to teach the word of God to others: not onely ministers, though it be their duty specially, but also masters and parents, as Deut. 6. 7. you shalt whet them upon your children (as the word signifies) that so it may more deeply enter into the heart.

Thus much of the maner of prosecuting this argument. Now wee come to the words. And why care you for rayment? This interrogation has the force of a prohibition; and so it is the same with this branch of the 25. verse, care not for your bodie what you shall put on. Now all care for apparell is not here forbidden; for there is a lawfull godly care, whereby men seeke and labour vprightly and in a sober maner for such apparell as is meet for their callings, and needefull to the health and comfort of their bodies. But the care here forbidden, is an inordinate and immoderate care for apparell, joined either with distrust and feare of want, or els with a discontentednesse with that apparell which is meet and necessarie. And this is the common sinne of this age, as the sundrie bad practises of men and women about apparell proceeding from this inordinate care, doe euidently declare: as first, the affecting of superfluitie and aboundance in apparell, and the following of strange and forraine fashions so soone as they are taken up. Secondly, the wearing of too costly apparell, above their abilitie and degree: as when servants are as []ine as their masters, trades-men like gentlemen; and gentles, like nobles. Thirdly, the spending of much time in the curious trimming and attiring of the bodie which might be spent in better duties. This proceeds from some dislike in Gods workmanship, as though he had not done his part throughly to their bodies, or they by their curiositie could make themselues better.

Now that Christ might remooue out of mens hearts this inordinate care, he dos here enforce his commandment by a fourth reason, taken from his prouidence ouer the lilies of the field, and the reason is waightie, though the subiect of it be meane and simple. It may be framed thus:

If God c[]othe the lilies of the field, then doubtlesse he will clothe you: But God cloths the lilies of the field: Therefore much more will he clothe you.

This reason is fully set downe in these three verses, though the parts of it be inuerted, by reason of their amplifications: for first, Christ propounds to our consideration the subiect matter whence his reason is drawen, learne how the lilies of the field doe grow. Where this must be marked, that Christ speakes of field-lilies, which have not the help of man, as garden flowers have; Then he layes downe a proofe of his assumption, that God clothes them, by remoouing from them the ordinarie meanes of clothing; They labour not, neither spinne, v. 28. amplifying this work of God upon them by a comparison, wherin he prefers the glorie of them before the glorie of Salomon in his princely araie, verse 29. And then by way of inference propounds the reason, omitting the assumption, verse 30. where the first part, and conclusion are both propounded and amplified as we shall see when we come to the handling of them: for I will follow the order obserued by Christ.

Learne how the lilies of the field doe grow. Here Christ makes the lilies and hearbes of the field a schoolmaster unto man, yea to his own disciples (for he spake to them.) And this he dos for speciall causes. First, to teach them and us, that the silie creatures in the field doe in their kind yeild more obedience unto God then man dos, and that man is more rebellious unto God then they are: hence Isaiah calls heaven and earth to harken to his rebuke of the Iewes for their ingratitude: and the prophet rebuking Ieroboam for his Idolatrie, cries, O Altar, Altar, thus saith the Lord Ierem[]e rebuking Iechoniah, cals to the earth to heare, Ier. 22. 29. and Ezek[]el must prophecy to the mountaines, Ezek. 6. 3. By all which they would show, that if these vnsensible creatures had reason as man has, they would be more obedient to the will of their creator then man is. Secondly, hereby Christ would teach his disciples and us, that though we have the creatures, and behold and use them daily, yet partly through blindnesse and ignorance, and partly through negligence, we doe not discerne in them, nor learne from them those good things which we ought to doe: for the inuisible things of God, that is, his eternal power and godhead, beeing considered in his works, are seene by the creation of the world, Rom. 1. 20. This then is a checke to our dulnesse and negligence in the things of God: for what shall we doe in matters of salvation, when in these inferiour matters we may learne of the vnsensible creatures?

But what must we learne in the lilies? How they grow. And this is a thing to be marked, for in the winter season they lye dead in the earth as though they were not; they are couered with frost and snow: and yet in the spring time and summer, they spring up with stalkes, leaues, and flowers of such glorious colours, as passes the glorie of Salomon in all his royaltie. Now whence comes this, is it of themselues, or from man? surely neither; for they are field lilies, this onely comes from the word of creation given out by God, when he made the creatures, saying, let the earth bring forth the greene hearbs, &c. from this working and operatiue wor[] of God, comes the earth to have power and virtue to send out the glorious lilies and every other hearb. Now then (to apply this to the purpose intended by Christ) the same God, that by his operatiue word gives this glorious beeing every yeare to field-lilies, has given out a word of prouidence touching his servants, that if they trust in him, []sing lawfull meanes moderately, they shall have rayment sufficient, and all things els that be needfull to this life. Here then is nothing wanting but trust in God in the sober use of ordinarie meanes, for such shalbe as sure of rayment by Gods prouidence as lilies are to grow and blossom in spring time and summer: and this were sufficient to perswade us unto moderate care though nothing more had bene said.

But he adds, they labour not, neither spinne: This deniall of the use of meanes unto them, whereby they should be araied, as it proues directly that God alone arai[]s them with glorious colours; so it strongly enforcs the duty of contentation upon us, relying on Gods prouidence, without distracting care: because beside our title to Gods prouidence not inferiour to the lilies of the field, we have allowed unto us for our rayment the use of meanes which they want: and therefore howsoeuer no man, under pertence of depending on Gods prouidence, may hence take occasion to live idlie, neglecting the ordinarie lawfull meanes to procure things honest and needfull; yet hereby Christ would give assurance to all that trust in him and serve him, that though all meanes should faile them, (so it be not through their default) yet will he prouide things needfull for them.

29. And yet I say unto yo[], that even Salom[]n in all his glorie, &c. These words conteine an amplification of the second part of Christs reason, to wit, that God dos not onely cloath the lilies; but cloath them i[] most glorious ar[], even above the glorie of Salomon in all his royaltie. And this amplification is to be marked, because Salomons glorie was extraordinarie, by speciall gift from God, above his desire or expectation, as we may see, 1. king. 3. 1[]. And yet Christ saith, that each field lilie is more gloriously arayed by Gods prouidence then Salomon was at any time.

This amplification serues; first, to chocke and controll the follie of them that are proud in apparel, and nice and cu[]ious in araying themselues. This is the common sinne of this age; wherein for attire every sort almost exceede their abilitie and degree. But why should we be proud of any apparel, for when we have done all we can to make our selues neuer so gay, yet we come short of the flowers of the field in glorious aray? for what cloath or []il[]e is so white as the lilie? what purple is like the violet? what cri[] or skarlet comparable to diverse flowers of such colours? Arte indeede may doe much, but herein it must stoope to nature. Now if we cannot come neere the hearbs and flowers which we tread under our feete, and cast into the fornace, why should we be pu[]ed up with any gaynesse in our apparell?

Secondly, this []eaches us that all worldly pompe is but vanitie: for in glorie and beautie it comes short of the flower of the field, and yet what is more []raile and trans[]torie then the flower, that is to day in the field, and to morow is cast into the ouen? This the Holy Spirit would teach us, by comparing the glorie of man to the flower of grasse, 1. Pet. 1. 24. and seeing that the fashion of this world gos away, 1. Cor. 7. 31. wherefore (as the Apostle there saith) we must use this world, as though we used it not for Salomon's conclusion is true of all []ar[]hly things, Uanitie of vanities, all is vanitie, Eccles. []. 2. And yet we must not here imagine that Christ condemnes the glorie of Salomon, though he thus debase it below the flower of the field: for it was the gift of God in extraordinarie fauour, 1. king. 3. 13. So that ho[]soe[]es the word of God condemne pride and curiositie in attire, and superfluitie therein, yet it allows unto Princes, and personages of great state, the use of gorgious and costly raiment: and therefore Joseph beeing aduanced to dignitie, was araied in garments of fi[]e linen, had a ring on his singer, and a chame of gold []out his necke, Gen. 41. 42. And that which Luke saith of Agripp[] and Bernice, that they came in with great pompe to heare Paul, Act. 2[]. 23. may as well be taken in good part, as in evil.

30. Wherefore if God of cloath the grasse of the field, which is to day,and to morrow is cast into the ou[illegible] not doe much more unto you, O ye of little faith!

Here Christ propounds and applyes this reason to his disciples and hearers; and in this application enforcs it, by putting a manifest difference between men and the hea[]s of the field, preferring man farre before them. The preeminence of man above the flowers of the field stands in these things: first, the hen[illegible] made for mans use, and not man for them; for besides othe[illegible]y serve for fe[]ell to the ouen, as Christ here nots. Secondly, []he h[]a[]b of the field is to day and to morrow is not, for being bu[]n[] or []nsumed it ceases to be at all: But it is not so with man, for though he be burnt or consumed, yet he is not brought to nothing, but his beeing remayns still by reason of his immortall soule, which though it had beginning, yet neuer shall have end. And herein he far excells them: for though hearbs and trees live for a time, yet their life arises from the matter whereof they consist, and so vanishes with it, but the soule of man is a different substance from the bodie, and vanishes not though the bodie perish. This difference is plain in the creation: for God commanded the earth to bring forth hearbs and tr[]es with their life and substance: but when he created man, though he made his bodie of the dust of the earth, yet his soule came from God for he breathed into his face the breath of life. And herein man excells not onely the hearbs of the field, but all beasts and fowles, for though they, besides life have sense and motion from their soules, yet their soules (whether they be qualities or substances it here kills not) arising from the matter wherof their bodies subsist, are mortall and vanish to nothing when the bodie perishes; so as a beast burnt up is no beast, but a dead man is a man though his bodie be burnt to nothing, because his soule liues for euer; yea and his bodie, though eaten up of beasts or consumed with fire, by virtue of Gods ordinance shall one day rise againe, and be revnited to the soule: yea the dead bodies of the elect, by virtue of the couenant of grace, have not onely relation to their soules, but a spirituall union with Christ, for they sleepe in him, and by his power shall one day be raised up to glorie. And this preeminence Christ would teach us, when he calls God,the God of Abraham, who was dead in regard of his bodie long before, and yet saith he, God is the God, not of the dead, that is, which have no beeing at all) but of the living: Now this preferment of man above the creature, does greatly inforce the duty upon him to depend upon Gods prouidence without distrustfull care, for if God cloath baser creatures with glorious aray, doubtlesse he will not suffer man his more noble creature to want, as the conclusion following does declare.

Shall he not doe much more unto you, O ye of little faith! That is, shall he not much more cloath you. Now he amplifis this conclusion by a reproofe, whereby he would enforce his reason more strongly upon them, saying, O ye of little faith. In which reproofe two points are to be considered: the persons reprooued, and the cause thereof. The persons are Christs chos[] Disciples, whome he does not here reprooue for want of faith simply, but for the weaknesse and small measure of it, because their doubting and distrust in Gods prouidence, was greater then their faith.

Here then we may obserue a distinction of faith in regard of degree and measure; to wit, that beside that full assurance, whereby a man so rests on Gods promises, that he nothing doubts through vnbeleefe, as it is saide of Abraham, Rom. 4. 20. there is a weake faith mingled with much doubting, such as was in Christs disciples at this time. And howsoeuer that doubting which is in weake faith be evil, and here reprooued, yet the faith it selfe is true faith, and such as brings a man to the state of Adoption and of salvation: for Christ before this reproofe, acknowledged of his Disciples that they were Gods children, calling God their heauenly Father. If any shall say or thinke that this weake faith cannot save a man, because his vnbeleefe beeing more then his faith, shall have more force to condemne him then his faith to save him: I answer, that no man is saved by his faith, because it is perfect without doubting, but because thereby he lais holde on Gods mercie in Christ: now a weake faith may doe this truly, though not so perfectly and with such comfort as a strong faith does: and the doubting and vnbeleefe that is in weake faith cannot condemne us, if so be we bewaile our vnbeleefe, and use meanes diligently to come by a full assurance: for by this weake faith we are in Christ, and in him all our wants and sinnes are pardoned. Which point must carefully be obserued and remembred, for the stay and comfort of their soules, that have in them but this weake saith, and are troubled much with distrust and doubting. And this is many a true child of Gods estate, for every one cannot attaine to Abrahams full assurance: but be not discouraged, O you of little faith; your doubting and distrust may trouble and grieue you, but if you bewaile and lament it, it shall not condemne you; onely labour diligently in the meanes for further increase, and by your weake faith desire to lay hold on Christ, and so shal all your wants be couered, and your sinnes pardoned; for endlesse is Gods mercie in this behalfe, he will not breake the bruised reed, nor quench the smoaking flax[], Isaiah 42. 3.

II. Point. The cause why Christ does thus reprooue them for their small faith, is their distrust in God for raiment; as if he should say, wheras you doubt whether your heauenly father will prouide sufficient raiment for you, notwithstanding you see he araies his baser creatures in glorious manner; even for this cause are you to bee blamed for small faith.

Here then we are to obserue a speciall point touching the propertie of true saving faith; namely, that it does not onely laie hold on the mercie of God for the pardon of sinne, and life euerlasting in Christs but on his promises also for temporall blessings that concerne this life. Neither must this seeme strange to any; and to make it plaine, consider that the promises of God in Scripture are of two sorts; principall, and inferiour. The principall promise, is of Christ our redeemer, God and man, and of remission of sinne, and life euerlasting by him. The inferiourpromises, are of temporall blessings; as food, raiment, health, peace, liberty, &c. & these depend upon the main promise of Christ, so farforth as they are for our good; for in Christ all the promises of God, whether they concerne life eternal, or this temporall life, are yea and amen, that is, sure and certaine to Gods children. And hence it is, that when by true faith a man laies holde on the maine promise of God in Christ, he does withal apprehend the promises of God for temporall blessings: the heart that saith by faith, God will pardon my sinne, and save my soule, will say also by the same faith, God will give me food and raiment, and all things sufficient for this life. Thus Abraham, by the same faith whereby he was justified, believed Gods promise, that hee should have a sonne in his olde age: and Noah believed Gods promise of his preseruation in the Arke, by the same faith whereby he was made heire of righteousnesse. This point must be obserued, and the order remembred, wherein faith laies hold upon the promises; First, it apprehends mercie in Christ, and then prouidence for this life. Now hence we learne, that as we looke to be saved by our faith after death, so wee must live by faith in this world; if wee relie upon his mercie for our soules, we must depend upon his prouidence for our bodies: how this is done, we shall see afterward; for how should we cast our selues upon Gods mercie for the kingdome of heaven, if wee cannot depend upon his prouidence for food and raiment.

Lastly, hereby we may trie our faith what it is, true or []ained; weake or strong: for this Christ here tells us, that the more we are distracted with worldly cares, the lesse is our belief in God: for distrustfull care comes from vnbeleefe in Gods prouidence: and the lesse we trust in God for temporall things, the lesse doe we believe eternal mercies, for the same faith laies hold on both: but if we can truly depend upon God for temporall blessings in the sober use of lawfull meanes, then we shall relie upon his mercie for the salvation of our soules. This triall is not made in prosperitie, for when God sends aboundance, every one will trust in him: but when want comes, then is the triall of your faith; if then you []el[]e on God, though meanes faile, your faith is strong: but if your heart be oppressed with sorrow and feare, and you make no conscience of unlawful meanes, so it may supplie your want; then suspect your selfe, your faith is weake, or none at all: for the just shall live by faith in all estates.

_vers. 31._Therefore take no thought, saying, What shall we eate? or what shall we drinke? or wherewith shall we be cloathed

Here Christ againe repeats his commandment against distrustfull care given in the 25. verse. The reasons of his repetition be these: First, to set an edge upon the commandment, that so it may more sharply and deepely enter into their hearts, as we said before. Secondly, to further his disciples in this practise of faith, for by this often repetition he gives them occasion to meditate and thinke upon the duty the oftner, whereby their faith must needes be much confirmed: for this we must know for our direction to get and strengthen true faith in our hearts, that a man is not a meere patient in the receiving and strengthening of this grace; it comes not from God to us, as visions did to the Prophets in a dreame in the night, or as the print of the seale is set into the waxe, but God workes it in the use of ordinarie meanes. And therefore if we would have faith wrought or increased in us, we must doe that which by nature we may doe; to wit, heare the word preached, and read, we must meditate therein, and labour so to vrge the promises of God upon our own hearts; yea, we must doe what we can, to stirre up in our hearts a desire to believe, and to striue against doubting and distrust, and therefore must give our selues to prayer with sighs and groanes to God, for the working of his spirit in our hearts.

Now touching this cōmandement against distrustfull care, we handled it in the 25. v. shewing how farre our care must goe for things needfull, and where it must stay. It must extend it selfe to the diligent use of lawfull ordinarie meanes to procure things needefull, and there stay; giving place to faith to waite upon Gods prouidence for the blessing of our endeauours. The distrustfull care which perplexes the heart about the successe of our lawfull labours, is that which Christ forbids, and it is that euil sicknesse which infects most mens soules, as they may easily discerne by obseruing these things: What it is, that oft breakes their sleepe in the night: what comes first into their thoughts when they awake; and what their mindes runne[] most upon all the day long; and whereabout they can take greatest paines with most delight, and least wearinesse. If it be for the things of this world, then distrustfull care infects their soules, which we must striue against, and learne to live by faith.

Here onely obs[]e how Christ describes this unlawful care by the effects of it in distrustfull persons, bringing them in, saying, What shall we eate? what shall we drinke? or wherewith shall we be cloathed? And thus indeede they use to complaine, especially when they have great charges and slender meanes, or els doe sustaine any great losses, then, how shall we live? what shall we doe? and such like speeches of distrust: which Christ here justly reprooues, because they blame God for his dealing towards them; as though he had no care of them, or would not prouide things needefull for them. We therefore must here learne to shut our mouthes against distrustfull thoughts, and beware we murmure not nor complaine of his dealing towards us. When Aarons two sonnes Nadab and Abihu were both slaine for offering straunge fire, Moses tells him it was the Lords doing, who would be glorified in all that come neere him; then the text saith, Aaron held his peace. And Dauid notably testifis his contentation in Gods prouidence, Psal. 39. 2. I held my peace, and said nothing: yea, v. 9. I should have beene dumb and not have opened my mouth, because you Lord diddest it. Excellent is that saying of the Lord, Isa. 30. 15. In rest and quietnesse shall y[] be saved, in quietnesse and confidence shall be your strength: meaning, that by patience and contentation a man shewes strong confidence in God: so that though Gods dealing seeme neuer so hard, we must beware of impatient words and murmuring thoughts, endeavoring to say with Eli, It is the Lord, let him doe what seems good in his eyes: and with Job, Though he kill me, yet will I trust in him.

_v. 32._For after all these things seeke the Gentiles: for your heauenly Father knows that ye have neede of all these things.

This verse containes Christs fifth and sixth reasons, to disswade his hearers from distrustfull care. The fifth is drawne from the practise of the Gentiles, and it stands thus:

That which the Gentiles doe which know not God, you must not doe, (they doing amisse:)

But the Gentiles seeke thus distrustfully for things needefull: Therefore you must not doe so.

The words in the originall whereby Christ declars this behauiour of the Gentiles, be more full and emphaticall then our translation does express: for they import that the Gentiles set themselues to seeke, orseeke with all their might. Which must be obserued, because it is not a sinne simply to seeke things necessarie, but wholly to give our selues thereto, that is, the sinne; because it proceedes from distrust in God. Quest. Why did the Gentiles thus wholly give themselues to seeke things necessarie? Ans. Because they know not [illegible] true God, nor his prouidence; they were not acquainted with his word, as Dauid saith And this was the state of all the world before Christs comming, the Iewes onely excepted, and their forefathers, with some few Proselytes, who by conuersing with Gods people were converted to true religion.

This point well obserued; first, ouerthrowes the opinion of vniuersallgrace, as a meere deuise of mans braine: for if the Gentiles knew not the true God, how should they know the way to life? if God gaue them not so much grace, whereby they could depend upon his prouidence for the things of this life, much lesse did he give them grace to believe and to be saved, if they would.

Secondly, this shewes that they who set their hearts upon the world, and give themselues to seeke earthly things, are as Gentiles and Pagans; they have not yet attained to this principle of Christianitie, to depend upon Gods prouidence by faith: they see no prouidence, and so rely onely upon the meanes, whereby they sacrifice to their own paynes and industrie, and so make themselues their own God. This is the state of many among us, who beare the name of Christians but indeed and practise are as Turkes, and Pagans: and this reason alone well waighed is sufficient to move any christian heart in a moderate care to seeke earthly things.

Thirdly, marke the ground of this reason; Christs disciples had the true God for their God, which the Gentiles had not, and therefore they must differ from the Gentiles in their behauiour. This teaches us, that in all things Gods children must be vnlike the heathen, for in evil things we must forsake them, and in all things that be good we must excell them. The sonne of a prince will not show him selfe like a begger in any thing no more should the child of God, in any thing conforme himselfe unto the world. O then how vnworthie doe we walke of ourvocation for the verie sinnes of the heathen are rife among us, as vncleannesse, drunkennesse, slandering, and oppression; nay many among us exceede the Pagans in mercilesse dealing towards the poore, for they neuer knew that Christ came for reliefe in the person of his poore, and yet many among them were more mercifull, then many now a dayes that beare the name of Christians: for doe not the poore sometime die for want of releefe? and doe not many among us make a game of Gods iudgment upon the poore, selling their commodities deerest when the poore have greatest want and neede? wel, if we wil approoue our selues to be Gods peculiar ones, let us be ashamed to be like the heathen in any evil, or not to goe beyond them in that which is good.

For your heauenly father knows that you have neede of all these things.

These wordes containe Christs sixth reason to his Disciples against distrustfull care, drawen from Gods speciall prouidence ouer them: and it also includes an answer to a secret obiection against Christs command: for some man might say; If we may not be carefull for things needfull, who shall prouide them? Christ here answers; you must not be distrustfully carefull, for you have a father in heaven, who knowes whereof you have need, and cars for you. Now looke whereof God takes care in your behalfe, you need not trouble your selues further then the sober use of lawfull meanes: But God your heauenly father takes notice of your estate, and will prouide that which is best for you: and therefore you need not to vexe your minds there-about.

A most worthie reason, and alone sufficient to driue us from distrustfull care: for this acquaints us with Gods particular and speciall prouidence ouer us, taking notice of our estate whatsoever it is, and disposing it to the best. In regard whereof we must learne contentation in all estates of this life, in sickenesse, as in health; in trouble, as in peace; and in want, as well as in aboundance; for whatsoever our estate be, it is according to the good pleasure of our heauenly father, who is infinite in power and wisdom, both knowing what is best, and able to turne all to our good, as we shall surely finde by comfortable experience, if by faith we depend upon him. This Dauid knew well, and therefore saith, he will not feare though he walke through the valley of the shadowe of death; why? for you are with me, your rod and staffe; that is, your spirit, your word, and prouidence comfort me. If our hearts were setled in thi, point, we should not be impatient in distresse, nor dead hearted in want; nay it would make us cheerefull in the houre of death for hereby we should be assured that these estates were better for us, then peace, wealth, or life it selfe, because they come by the will of our heauenly father, who knows whereof we have neede: and therefore let us labour by faith to be assured of our adoption, that we may know God to be our father, and then by the same faith we shall be easily assured, that he will turne all things that befall us, to our good.

_Vers. 33._But first seeke the kingdome of God and his righteousnesse, and all these things shall be ministred unto you.

Our Savior Christ hauing by sixe seuerall arguments disswaded his Disciples from distrustfull care, does here show unto them, what care that is, which ought alwaies to possesse their hearts; to wit, Care after the kingdome of God and his righteousnesse. And this care he imposes upon them by express command, saying, First seeke ye the kingdome of God and his righteousnesse; and then vrgs the entertaining of it, by an effectuall reason, and all these things shall bee ministred unto you.

The Exposition. There bee two things here inioyned us to seekeGods kingdome, and righteousnesse: and of both these Christ saith, First seeke, that is, before all, and above all worldly things, let your principall care and indeauour be, to procure these unto your selues. By kingdome of God is here meant, a state and condition of man in this life, whereby in Christ he enioyes the fauour of God, and has right to euerlasting life. This very estate of man is in Scripture called the kingdome of God, and the kingdome of heaven, because whosoeuer is in this estate, has sure right and interest to Gods glorie in heaven, and God here rules in him, as a king ruls in his kingdome. The kingdome of God is onely one, and yet it has two degrees; the first in grace, and the second in glorie. The kingdome of grace, is that spirituall regiment which God exercises in man, or in his Church, by his word and spirit in this life; and it is the first step or entrance into Gods heauenly kingdome. The kingdome of glorie, is the full fruition of immediate fellowship with the blessed Trinitie, by meanes of Jesus Christ in the highest heavens, after this life. Now both these degrees are here understood by the kingdom of God. The second thing to be thus sought for, is his righteousnesse, that is, the righteousnesse of God, and not as some translate it, the righteousnesse thereof, that is, of Gods kingdome; for the wordes will not beare that translation. And the seeking of Gods righteousnesse is here added for speciall cause; to let us see by way of explication, when we have obtained for our selues the kingdome of God: for Gods kingdome standes in righteousnesse, and then does God rule in man, when hee makes him partaker of his righteousnesse. Now by righteousnesse of God wee must here understand, the obedience which Christ our mediatour performed for us, in fulfilling the law, and in his sufferings. This is the very ground-worke and foundation of Gods kingdome among men: hereof Paul speaks oft, Rom. 1. 17. For by it, that is, the Gospel, the righteousnesse of God is reuealed from faith to faith and Rom. 3. 21, 22. Now is the righteousnesse of God made manifest, &c. and 2. Cor. 5. 21. God made him to be sinne for us, which knew no sinne, that wee might be madethe righteousnesse of God in him. And it is so called for diverse respects; First, because it is freely given us of God to be our righteousnesse in his sight: and man cannot attaine unto it of himselfe, by any worke of nature, or of grace, without the gift of God. Secondly, because God will accept this obedience of Christ at the day of judgment, for his elect, as satisfying his justice, and the rigour of the law, which no righteousnes of man can doe. Thirdly, because it is the righteousnesse of that person who is God; for Christ is both God and man, and though he obeyed the law, and suffered death, as he was man, yet that obedience was performed by that person who was also God. Adams righteousnesse by creation, was in himselfe, but he lost it by his fall: but our righteousnes is in Christ out of us, and therefore he is said,to be made righteousnesse unto us of God. But how should we get this righteousnesse, seeing it is in Christ? Answ. It is made ours by imputation, for when wee truely repent of our sinnes, and believe in Christ, God accepts the obedience of Christ for us, as if wee had perfectly satisfied his justice, and done his will in our own persons. Now with this imputed righteousnesse, wee must understand and ioyne the fruit hereof in us, which is sanctification, or renued holinesse, whereby we are enabled to walke before God in new obedience, bringing forth the fruits of righteousnesse: for these two are neuer seuered; whom God iustifies by the righteousnesse of Christ, them he sanctifies by his spirit. The full meaning then of Christs commandment here is thisFirst seeke &c. that is, above all things in this world, let your principall care bee to procure unto your selues the kingdome of God; that is, that state of grace, whereby you may enioy Gods fauour in Christ, being justified by his obedience, and sanctified by his spirit, whereby you walke in good workes.

The use. First, by this commandment of Christ, to seeke Gods kingdome, we may gather, that by nature we are all out of Gods kingdome, destitute of the grace and fauour of God, and indeed under the power of Satan, and in his kingdome of darkenesse. This the Holy Spirit shews in calling Satan, the god of this world, 2. Cor. 4. 4. and the prince of this world, Ioh. 12. 31. because all the world naturally are vassals unto him, yeelding him homage in the workes of sinne: and therefore is he called the prince that ruls in the aire, that workes in the children of disobedience. And this naturall miserie is justly come upon us, for seeing we refuse to yeeld subiection unto God in his kingdome, are we not worthily left to the power of Satan, to bee made his slaues and drudges? Now that men live naturally out of Christs kingdome, may appeare by the course of their liues; for howsoeuer most men can bee contented to beare the badge of Christ in outward profession, hearing the word, and receiving the sacraments; yet in heart and life they doe homage to the deuill, for they pull their neckes from the yoake of Christ, and runne with greedinesse to the workes of sinne; they account a strict endeavor after morall obedience to be curiositie and precisenesse, and when they be dehorted from unlawful gaine and vaine pleasures, they wil not heare, not consent; whereby in effect they say to God with wicked men in Job,Depart from us, we desire not the knowledge of your waies: and with the wicked citizens, wee will not have this man to raigne ouer us.

Secondly, here Christ would teach us, that our principall care aboueall other things must be, to win for our selues the kingdome of God: I shall not need to prove this to be our duty, seeing it is the onely thing which Christ here intends to commend unto us, and that by express command. But some will aske, how we shall win and get for our selues the kingdome of God? Answ. We must doe three thinges for the obtaining of it: First, we must come to the place where this kingdome is to be found. Secondly, we must then enter into it. Thirdly, we must waite for the full possession of it.

For the first: This kingdome is not to be found in all places, but there onely where God does manifest and reueale the same to the sonnes of men; and that is in the assemblies of the Saints, where the publike ministry of reconciliation is dispensed; for there God holds out his scepter, and offers himselfe to bee a Lord and king unto men: and therefore Dauid calls this ministry of the word, the rod or scepter of Gods power, Psal. 110. 2. and in the parable of the sower, Matth. 13. 19. the Gospel preached is called the word of the kingdome, because hereby God reueales this kingdome unto men, and translates them into it, Colos. 1. 13. And for the same cause, in the parable of the field, Mat. 13. 24. is the same ministry of the Gospel called expressely the kingdome of God. And therefore when the Church demaunds of Christ, where shee shall finde him; he bids her follow the steps of the flockes to the tents of the Shepheards: Cant. 1. 7. that is, the assemblies of the Saints, to the preaching of Gods ministers and therefore, if euer wee looke to get this kingdom, we must diligently frequent the ministry of the word, & labour to profit by it, because hereby God does not only reueale, but cōuaie his kingdome unto men.

Secondly, when we have found this kingdome, we must seeke to enterinto it; for it is not enough to be where it is, or to have it among us, for so the Pharisies had in the time of Christ, Luk. 11. 20. Now we cannot enter in of our selues, without the speciall worke of Gods holy spirit; so saith our Savior Christ, Matth. 18. 3. Except ye be converted and become as little children, ye cannot enter into the kingdom of God: where two things are required in him that would enter into this kingdome: To become as little children; and to be converted. Wee become as little children in humilitie, meekenesse, and freedome from pride & disdaine; for we know the child of a Prince will without disdaine associate himselfe in play with a poore mans childe: and so we in conscience of our own sinnes, must be humbled in our selues, and made base in our own eyes, laying aside our naturall pride and selfe-loue, and disdaine of others; for a heart swelling with pride and selfe-loue, cannot enter into the straite gate of this kingdome. Againe, wee must be converted and regenerate by the spirit of God: for except a man be borne againe of water, and of the spirit, he cannot see the kingdome of God. This conuersion is not a change of the substance of the soule, or of the bodie, or of the faculties or parts thereof, but onely of their evil qualities and actions; whereby the Image of Satan in sinne and corruption is abolished, & the image of God renued, for knowledge, righteousnesse, and true holinesse both in heart and life. When this worke of regeneration is truely begun in us, then doe we enter into Gods kingdome, even in this life; for herein the ignorant deceiue themselues, that think we enter not before the time of death.

Thirdly, wee must waite for the fruition and full possession of it: this we cannot get before the day of death, and therefore wee must endeavor all our life long after our conuersion, to keepe faith and a good conscience, walking in righteousnesse and true holinesse, before God, & in the practise of loue, vprightnesse, and mercie towards our brethren. When the question is, who shall dwell in Gods tabernacle, and rest in his holy mountaine; that is, remaine a true member of Gods Church for euer? Psal. 51. 1; the answer is, vers. 2. He that walks vprightly, & works righteousnesse. Hereby we testifie our selues to be alreadie entred, for Gods kingdom stands in righteousnesse, Rom. 14. 17. And thus have Gods children done, that have waited for this kingdome, Matth. 25. 4. The wise virgins tooke o[]le in their vessels to light their lamps when the bridegroome came. And Joseph of Arimathea, that noble counseller, who waited for the kingdome of God, was a good man and a just, Luk. 23. 50, 51.

Thus we see the way to get this kingdome for our selues: now the necessitie of our endeavor in these duties with all care and diligence appears by this, that out of this estate, for true interest to this kingdom, is nothing indeed but woefull miserie, under the curse of God, and the power of Satan in the kingdome of darkenesse: but in the fruition of this kingdome is true happinesse: here is righteousnesse, peace, and joy in the []oly Ghost; yea, joy vnspeakeable and glorious: for: the things that eie has not seene, eare has not heard, neither euer entred into theheart of man to thinke, has God prepared for them that loue him: and they are all to be had in this his kingdome. Wherefore as we desire to escape the woe and miseri[] of the deuils kingdome, and to bee partakers of the ioyes of heaven, so let us looke unto the performance of the former duties, shewing herein the resolution of the wise marchant; that parted with all hee had, to get that pearle of price, Matth. 13. 46. This kingdome of God, is here set out unto us, like a citie with suburbs, and two gates; the suburbs of this citie, are those assemblies where the word of God is truely preached and dispensed; and hereinto come not onely the elect and godly, but hypocrites and reprobates. The first gate, is thetrue state of grace, whereinto the elect of God alone doe enter by regeneration; in which estate they continue in this life, going on from one degree of grace unto a greater, with endeavor in all things to keepe faith and good conscience both towards God and men, and so waite to enter the gate of glorie, which is set open unto them, and they enter in at the howre of death. And therefore let us not deceiue our own soules, as the foolish virgins did with their burning lamps, and content our selues, that we come to Church, and live ciuilly; though these be good things, yet an hypocrite may goe thus farre, all this while wee are but in the suburbs of this kingdome: but if euer we looke for the glorie of heaven, we must in this life enter the gate of grace by regeneration, and become new creatures.

Thus much of the commandment: The reason to enforce it, is a gracious and bountifull promise: And all these things shall bee ministredvnto you. The words are very significant in the originall, for the phraso which Christ vses, is borrowed from bargainers, to this effect; as those who sell come, or other things by measure, or waight, use to give some ouer-plus to better the bargaine on the buyers part; even so the Lord promises to those that seeke his kingdome and righteousnesse, beside the fruition thereof, to give, or cast unto them, as the word imports, food; and raiment, and all things needfull to this life. Qu[]st. How is this true, seeing we read that Gods children have beene many times destitute of things necessary; as Paul was oft in hunger and thirst, in fastings, in colde and nakednesse, 2. Cor. 11. 27. and many whom the world was not worthy of, were destitute, afflicted, & tormēted, wandring up and downe in sheepe skinnes and goate skinnes, Heb. 11. 37. Answer. Christs promise in this place, and all other made of temporall blessings, must be understood with the exception of the crosse; that is, they shall have such and such blessings, unless it please God by the want thereof, to correct them for some sinnes, or to exercise their faith in the triall of their patience.

The use. First, by this promise of Christ we have the most excellent direction of him that is wisdom it selfe, how to order our selues in seeking for all temporall blessings needfull to this life; namely, we must first seeke Gods kingdome and his righteousnesse, in the performance of those duties that may bring us thereunto; and then all these needefull things for this life, as food and raiment, shall be cast unto us, in the sober use of ordinarie meanes. The reason hereof is plaine, for Gods kingdom is mans chiefe good and happinesse, and all temporall blessings depend thereupon as appurtenances to the principall, as it were intailed thereon; and therefore he that would have these dependants, must get unto himselfe the kingdome of God, which is the principall. While the arke of the couenant was in Obed Edoms house, God blessed him and all that he had, 2. Sam. 6. 11. How much more then shall God blesse them, that receive his holy spirit to rule in their heart by grace? for as Dauid s[]ith, the godly man shall be like a tree planted by the riuers of water: and whatsoever he does shall prosper. By the blessing of God we have had his kingdome among us for many yeares in this nation, and God has givē us with it, peace, & protection, with great abundance of temporall blessings: Indeede God has sundry waies corrected us, and laid his heauie hand upon us in sundrie iudgements, as plague, famine, &c. and often shaken his rodde at us in the hand of our enemies, and all because we have not received the word of his kingdome, nor yielded obedience to it as we ought; yea, and we may feare the fulnesse of his wrath, unless we repent and amend of this sinne especially. But if wee would set our selues to seeke this kingdome, wee needed not to feare the want of any needfull blessing; for so God promised to his people, to give them aboundance of all things, if they would obey his commandments, which are the lawes and statutes of his kingdome: Deut. 21. 1, 2. &c.

This point then is to be obserued for our direction in particular. Art you a poore man, and wouldest have sufficient foode and raiment for your temporall life? then first, set your heart to seeke Gods kingdome, follow the word, and labour therein for regeneration, and new obedience; and doubt not, but if you be vpright and diligent in your lawfull calling, you shalt finde sufficient for this life. Quest. If this bee the way to get sufficient, how comes it that we have so many beggars that wander up and downe from doore to doore? Answ. They are (for the most part) a cursed generation, which have no regard to Gods ordinances, either for their soules or bodies; they ioyne not themselues to any setled congregation for the obtaining of Gods kingdome, and so this promise belongs not to them: but God suffers them to wander in an idle course all their life long, destitute of this blessing, to eate their own bread. Againe, art you a rich man, and wouldest continue in that estate, to yours own confort, and for the good of those that depend upon you? then set yours heart to seeke Gods kingdome with a speciall care seeke to plant religion in your familie, and you and yours house shall flourish. Art you a student, and desirest the blessing of God upon your labours, with all things sufficient to your state and calling? then first seeke Gods kingdome and righteousnesse, labour for righteousnes and true holinesse, and God will lade you with his blessings. In a word, whatsoever you are, magistrate, minister, merchant, trades-man, &c. man or woman, young or olde, and desirest Gods blessing for your selfe, or any that belong unto you, remember the practise of this duty, and use the lawfull meanes which God laies before you in your calling; and nothing doubt, but (though all meanes faile) yet God will send sufficient.

Secondly, this promise of temporall blessings upon the faithfull seeking of the kingdome of God, lets us see, that foode, raiment, and all things needefull for this life, are appurtenances and dependants on Gods kingdome; that is, such things as ouer and besides his kingdome God will give to them that principally seeke his loue and fauour by the righteousnesse of Christ, and labour for grace and sanctification by his spirit: for if hee have given us Christ, how shall hee not with himgiue us all things also, Roman. 8. 32.

The consideration hereof serues for speciall use: I. To discouer unto us the preposterous course that men take in seeking for temporall blessings; for most mē generally neglect the maine good, which is Gods kingdome, & wholly addict themselues to seeke the things of this life: they take little or no thought for the eternal state of their soules, but spend their wit and strength in prouiding for their bodies; which is nothing else, but to gripe at the shadow, and to let the substance goe. Wherein we show our selues foolish and simple, like to little children, who are better pleased with the gift of a nut or an apple, then with the promise of rich reuenues, or great inheritance. II. This teaches us with what minde we must seeke the temporall blessings of this life; namely, with the same honest minde, wherewith wee seeke the kingdome of God, for they are appurtenances therevnto, and depend upon it: and therefore with an vpright heart, we must onely use lawfull meanes moderately for the getting of them. And when we have them, this may direct us in the right ende whereto we must use our temporall blessings; namely, to the furtherance of our selues and others towards the kingdome of God; so wee honour God with our riches, as Salomon biddes us, Prou. 3. 9. III. This teaches us, that they which have no right to Gods kingdome, nor part in Christs righteousnesse, have no good interest into any temporall blessings; as food, raiment, and such like, for they are dependants upon Gods kingdome and righteousnes. As for the heathen before Christs comming, & Turks, and Pagans, and all profane persons that live in the Church at this day, who both heretofore, & now also, doe enioy temporall blessings in great abundance: this we must know, that they have thereto a ciuil right by Gods permission, so as it is sin, without good cause to depriue them thereof; but yet of themselues they are but vsurpers, in regard of true title & sanctified use before God: for by Adās fall we lost our right & soueraigntie in the creatures, & it is only restored & renued i[] Christ, so as they which have not part in Christ, cānot have this true title. This we must obserue, first, to instruct our selues the better in the knowledge of our own miserable state by nature; for what wretched creatures are wee, that cannot make good claime nor title before God, to the apparel upon our backs, nor to the meate we put into our bellies? nay, of our selues we have not right to the breath we drawe in at our nosthrils. And out of question this is the state of every naturall man, though he be neuer so great a monarke in the world, while hee is out of Gods kingdom, wanting righteousnes and regeneration by Jesus Christ. Secondly, this also must perswade every one of us, to put in practise the former instruction, endeavoring above all things to get Gods kingdome for our selues; for till we have part herein, wee can have no sound comfort in the use of Gods creatures, which necessarily serve to our temporall life. This reason alone, if there were no more, should spurre us on to all diligence in this duty: 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 us give no rest unto 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 us; 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 use of those meanes, the word, prayer, and sacraments, wherein God gives grace and assurance of mercie. IV. An vnfained turning unto God from all sinne by newe obedience, hauing a constant purpose of heart not to sin, and a godly endeavor in life to please God in all things. These are the markes of the newe creature, who has true title to Gods kingdome; which we must labour to find in our selues, for our comfort in the use of Gods creatures: and if we finde them in us, our title is good, not only to his creatures, but to his kingdome, notwithstanding our own 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 whatsoever, 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 heaven remaines sure unto us: 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 Savior Christ comforts his Disciples, Luk. 12. 32. Feare not little flocke, for it is your fathers pleasure to give you the kingdome. Now if God give us that with his fauour in Christ, wee may be sure he would give us all temporall blessings, if hee saw them to bee good for us; for if he have given us Christ, how shall he not with him give us all things also?

Thirdly, this promise of Christ, to give his kingdome to them that seeke it, and beside, to cast all temporall blessings unto them, if they seeke his kingdome principally, does notably commend unto us the bountiful goodnes of God; for here we see he gives to his children more thē they aske or seeke. And this bountie of God Paul expresses as a ground of our praising God, Eph. 3. 20. To him therefore that is able to doe exceeding abundantly above all that we can aske or thinke, according to the power that works in us, be praise in the Church, by Jesus 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 have daily experience in the blessings of God which we doe enioy, for when we pray for spirituall graces, God gives them unto us, and many temporal blessings also. This Dauid confesses, Psal. 21. 3. you diddest preuent me with liberall blessings: and Salomon found it to be true, who asking only a wise & vnderstading heart, received therupōriches & honour besides his wisedom, 1. Ki. 3. 13. And so did Jacob, who asking only Gods protectiō with meat to eat, & clothes to put on; thoughhe went out but with a staffe yet returned with two bands.

Now the consideration of this bountie of God must teach us these duties; First, to beware of all sinne, whereby we doe offend and displease our God, who is so gratious and bountifull unto us if our outward estate did depend upon others, we would then be careful so to carrie our selues towards them, as that we would not willingly give them any offence, or cause of dislike; how much more ought we then to seeke the continuance of Gods fauour towards us by all good behauiour, seeing on him depends our whole estate both temporall and eternal? Secondly, to trust God with our liues, health, bodies, and all wee have, for foode, raiment, and protection, in the sober use 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 gius to all men liberally, and reproaches no man, Iam. 1. 5. and therefore wee must be readie and forward to call upon him, and to make our moane unto him. Fourthly, to loue so bountifull a God, yea to enforce our hearts to all duties of loue towards him: Salomon saith, every man is a friend to him that gius 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 unto God for all the good things we enioy; for whatsoever we have, comes from his bountie: and therefore we must say with Dauid, What shall I give unto the Lord, for all his blessings are upon 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 has enough with his own griefe.

Here Christ the third time repeats his commandment against distrustful care, propoūded first in the 25. verse; In which often repetition, hee intends to make us more carefull and diligent, both to learne and practise the same. And hereto hee also adds a seauenth reason to enforce and further our obedience, drawne from the daily griefe & trouble which accompanies every daie of our life.

The Exposition. Care not for the morrow: that is, for the time to come. This may seeme a strange commandment, 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 may obserue in our Savior Christ, for he had a bag to keepe prouision for himselfe & his disciples, which Judas bare, Ioh. 13. 29. and when Agabus foretolde of a general famine, the Disciples prouided aforehand, to send succour to the brethrē which dwelt in Iudea, Act. 11. 28, 29. And thus may a trades-man prouide for maintenance while his strength and sight is good, against the time of his age, wherein hee may be vnable to follow his calling. And thus doe men in fit season prouide for foode and raiment. And we may prouide to day, that is, in the time present, for any needfull thing, when to morrow will not affoard it.

The inordinate and distrustfull care for the morrow, is that whereby men vexe their mindes, and turmoile themselues, to prouide aforehand for such things as may well enough be had in the time to come: this parts and rents asunder the minde, as the word signifies: and this our Savior Christ forbids. It is indeede the common care of the world, and we may obscrue the practise of it three waies especially: I. When men prouide so much worldly goods for themselues, as would serve for many families, or for many generations: there be many such gather-goods, which scrape together as though they should neuer die, and they scarce know any ende of their wealth. This practise our Savior Christ here forbids; If any in a land might seeke for superfluitie, it is the King, whom bountie at all times well beseems; and yet God forbade the King ouer his own people, to multiplie ouermuch his horses and furniture, his siluer and his golde, Deuteron. 17. 16, 17. II. When men seeke to preuent all losses & casualties, and so plot for themselues, that howsoeuer it goe with others, yet they shall feele no want; though others sta[]ue and goe naked, they shalbe full, and well clothed. III. when men prouide or to day and to morrow together a forehand, when as the morrowes prouision may sufficiently, safely, and soone enough be made on it own day: This Christ dos chiefly aime at, as crossing the practise of faith whereby we should daylie depend upon his prouidence.

For the morrow shall care for it selfe; the day has enough with his own greefe.

These words conteine Christs seuenth reason against distrustfull care: the effect whereof is this, every day of mans life has care enough and greefe sufficient, through the busines that falls out thereon and belongs unto it, and therefore we are not to adde thervnto another dayes care and greefe, for so we should bring upon our selues more care and greefe then needes.

The morrow, that is, the time to come, shall care for itselfe. Here Christ answers a question which might be made from the former commandment; for hauing forbidden care for the morrow, some might say; How shall we doe on the morrowe, and the time to come? Christ answers, This daies care must be to day, and to morrowes care to morrowe, each day must have his own care: such care as is fit and needfull for the time present must now be taken, and such things as are now needfull must now be sought for: but such care as is fit to be taken in the time to come, must be put off to his proper time; and things then needfull, must then be sought for, when their fit time salls out: every time and every day must have his proper care alone.

In this reason we have a most notable rule for the wel ordering of our liues: to wit; that every man must know the duties of his lawfull calling, and how the discharge thereof will yield him things necessarie and conuenient from time to time, and so accordingly must walke therein; that is, doeing onely such duties diligently as the present time requirs at his hands, for the procuring of things then meet and needfull; and so proceeding by dependance on Gods prouidence, in such care and labour, as is fitting for the present occasion, time, and season: but for time to come leane on Gods prouidence, respiting the care thereof till God require it at your hands: The practise hereof Samuel inioyns Saul, 1. Sam. 10. 7. When these signes (of establishing you in the kingdome) shall come unto you, doe as occasion shall serve; that is, doe the present duties of a king that lie before you, without troubling and vexing your selfe through feare or care of things to come, till God offer them to your hand. And this should be every mans practise in his calling; and so should their present diligence testifie their obedience, and cleare thē frō presumption, & their respiting of future care till time require it, argue their faith in Gods prouidence: and thus they should neither foolishly feede upon vncertaine hopes, nor needlesly vexe themselues with vntimely cares.

The day has enough with his own griefe that is, every day by reason of mans sinnes, has trouble and griefe enough, through that care and labour for prouision which God thereon requirs at our hands: and therefore wee should let every day content it selfe with his own care, and not adde thereto another daies griefe.

In this branch of the reason, Christ sets out the continued miserie of mans naturall life; Jacob said to Pharaoh, The daies of my pilgrimage have beene few and evil, Gen. 47. 9. And Job saith, Man that is borne of a woman is of short continuance, and full of trouble, Job. 14. 1. But our Savior Christ here goes beyond them both, saying, every day of mans life has griefe enough of his own. This beeing well considered, may teach us these things: I. To walke in our callings soberly, without intangling our selues in worldly cares; for the daiely discharge of the duties of our callings, will bring sorrowe and griefe enough upon us, wee neede not to adde thereto by our carking care; for the more wee care, the more miserable is our life. II. To labour to withdrawe our hearts and to estrange our affections from delight in the things of this naturall life, or in this life it selfe, for it is full of griefe; and therefore wee must so walke in our callings, that wee may waite for a better life in heaven, where wee shall have freedome from all sorrow and griefe. The good prophet Elijah was wearie of his life by reason of the miseries of it, through the calamities of the time; and therefore intreates the Lord to take away his soule, 1. King. 19. 4. And Paul cries out, one while upon the miseries that he felt through the bodie of death, that was in him, Rom. 7. 24. and at another time, desires to be dissolued, and to be with Christ, Philip. 1. 23. not simply, but because there was freedome from all sinne, and the miseries thereof. III. every day to commend our selues in soules and bodies, and all that we have, morning and euening, to the blessing and protection of God; for each day and night has griefe enough, by reason of our sinne, which of our selues we cannot vndergoe without the helpe of God. When our Savior Christ was to die upon the crosse, hee commended his soule into his fathers hands, Luk. 23. 46. And none of us have assurance of our continuance in life, but though we be well in the morning, wee may be dead in the euening; or aliue at night, and dead in the morning: and therefore we must not forget the practise of this duty: Dauid did it in the time of trouble, though hee were in health, Psal. 31. 5. and though we were free from perill of death, yet our daiely vexations should move us hereunto; for who can learne any good thing without labour and paine? who can doe a good worke without let or opposition? If wee would repent, we are either clogged with corruptions, or ouerwhelmed with temptations: and if wee seeke to walke in new obedience, we have the world, the flesh, and the deuil, all endeavoring to turne us backe to our olde course in sinne. So that if we would either auoide evil, or doe good, or support with some comfort our daily vexations, we must commend our selues, and all ours, into the hands of God every day. And thus much of this reason, and of Christs dehortation from distrustfull care.