Scala Coeli. Nineteen Sermons Concerning Prayer. The first six guiding to the true Door: The residue teaching how so to knock thereat that we may enter. The former part containing a preparation to prayer, the latter an Exposition upon the several petitions of the Lords Prayer.  james. 4.3. 
Ye ask and receive not, because ye ask amiss: that ye may spend it upon your lusts.  
LONDON Printed by N. O. for Francis Burton, dwelling in Paul's Churchyard, at the sign of the Green Dragon, 1611.   

TO THE RIGHT WORSHIPFUL SIR GEORGE MANWARING of EITHFIELD in the County of SALOP Knight, and to the virtuous Lady Madam ANNE his beloved wife: As also to the right worshipful and well qualified Gentleman Sir ARTHUR MANWARING Knight, their son and Heir, Carver to Prince HENRY his Grace, Prince of Wales, All happiness Internal, external, Eternal, heartily wished.  
RIght Worshipful, if Christ's own Disciples, though fervent in Spirit, yet in acknowledgement of their ignorance, were desirous that he should teach them (as john also had taught his Disciples) how to pray. How much more need than have we, in these our days of frozen zeal, to desire instruction in this duty. If much babbling, & blind devotion were acceptable before God, the Papist would get the Goal: If turning up the eyes to heaven, with bended knees to public view, but hollow hearts (deceiving men) were acceptable to God, the Hypocrite would outstrip all: If not praying at all, were acceptable before God, the Atheist would attain heaven before all. But if all of these be so far wide thereof as that the one's not praying at all, and the others, praying amiss, be both turned into sin; then well may we say, Lord teach us how to pray, that our prayers, or not praying at all, be not turned into sin also.  
Many of us, though living in the bright sunshine of the Gospel, yet know not How, For what, or To whom, to pray. How our hearts are utterly unprepared, our thoughts wandering, our cogitations musing upon vanities: For what, when we should pray for Spiritual things, we crave earthly and carnal things, when afflictions are needful to be heaped upon us, we are impatient under the least burden, desiring all things that may keep down our proud flesh, and prepare us better to Godward, to be removed: To whom, Some pray to Mary, some to Peter, some to Paul, creatures of God; Some to Crucifixes, stocks, & stones, the works of men's hands, forsaking the true God, and blaspheming his holy name by idolatry and Paganism. These Sermons following (right Worshipful) in my weak understanding, give great light (in this kind) unto the simple, profitable & sound directions to the learned, wholesome instructions unto all: The Title of the Book expresseth sufficiently the subject thereof; The Sermons themselves, the Authors exact skill and acute judgement in handling thereof; whose name, though concealed, yet skilleth it not much, for not the workman the work, but the work must approve the workman. Thus much for them both: now for myself; I have always adjudged a principal part of true honour to consist, as in being virtuous ones self, so also in protecting and defending virtue and virtuous actions in others; To the honour therefore of your names, and therein also to express my own love and duty to your Worship, I have made bold to entitle you Patrons and Protectors hereof, that as the work itself is virtuous, so also your names may herein remain upon record unto posterity, The Honourable Protectors of virtue.  
Your Worships much devoted, F. B.   

A Table of the Texts of Scripture herein handled.  


Sermon 1  NOt that we are sufficient of ourselves, to think any thing as of ourselves, but our sufficiency is of God, 2. Cor. 3.5. 
Pag. 1.    


Sermon 2.  Every good giving, and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, nor shadow of turning, jam. 1.17. 
Pag. 15.    


Sermon 3.  Ask, and it shall be given you; seek, and and ye shall find: knock, and it shall be opened unto you, Math. 7.7. 
Pag. 28.    


Sermon 4.  Likewise the Spirit also helpeth our infirmities: for we know not what to pray as we ought: but the Spirit itself, maketh request for us with sighs which cannot be expressed, Ro. 8.26. 
Pa. 44.    


Sermon 5.  And so it was, that as he was praying in a certain place, when he ceased, one of his Disciples said unto him: Master, teach us to pray, as john also taught his Disciples. Luk. 11.1. 
Pag. 58.    


Sermon 6.  And he said unto them: When ye pray, say: Our Father which art in Heaven, Hallowed be thy name: Thy Kingdom come: Let thy will b●e done, even in Earth as it is in Heaven, etc. Luke 11.2. 
Pag. 71.    


Sermon 7.  Our Father, 
Pag. 87.    


Sermon 8.  Which art in Heaven, 
Pag. 101.    


Sermon 9  Hallowed be thy Name, 
Pag. 114.    


Sermon 10.  Thy Kingdom come, 
Page. 127.    


Sermon 11.  Thy will be done, 
Pag. 13●.    


Sermon 12.  In Earth as it is in Heaven, 
Pag. 148.    


Sermon 13.  Give us this day, our daily bread, 
Pa. 158.    


Sermon 14.  And forgive us our debts, 
Pag. 174.    


Sermon 15.  As we forgive them that trespass against us, 
Pag. 185.    


Sermon 16.  And lead us not into tentation, 
Pag. 198●    


Sermon 17.  But deliver us from Evil. 
Pag. 217.    


Sermon 18.  For thine is the Kingdom, Power and Glory for ever and ever. 
Pag. 222.    


Sermon 19  Amen, 
Pag. 235.     

ERRATA.  
Reader, I entreat thee for thine own good, to amend these following faults (committed in printing) with thy pen, before thou enter upon the body of the book, thus: Page Line● Fault. Correction 17 2 Subjection Subiectum 73 20 discite Dicite. 99 2● to go. 110 9 dr●d Kindred. 129 13 impotent impatient. 142 10 in sense insere. 121 12 mala malo. 156 1 mens meus. 180 5 words word. 204 8 Meribuh Meribah. 205 16 indicat inducat. 206 4 dicitur ducitur. Ibid. 22 ●s as.  
Pag. 244. line 19 for Secenter, read Scienter.   

A Preparation to Prayer. The first Sermon.  2. COR. 3.5. 
Not that we are sufficient of ourselves, to think any thing as of ourselves: but our sufficiency is of God.  
TOUCHING our hope which we have concerning the performance of God's promises, the Apostle saith, Heb. 6. that unto the full assurance of hope, there must be diligence showed, and that we are to prepare ourselves to receive Christ, and also having received him, with all his benefits, to strive to hold him fast, and never suffer our hope to be taken from us.  
Upon which points, the doctrine that is to be delivered out of this Scripture doth follow by good consequence, for of these points of holding fast our faith in Christ, two questions may arise, which may be answered by the Apostles words in this place, where it may be demanded, First whether we be able of our own strength to show forth that diligence that is required to assure us of our hope. The Apostle resolveth us of that doubt in saying, We are not able of ourselves to think any good as of ourselves.  
Secondly, because it may be objected, If we be not able of ourselves, from whence then may we receive ability? he addeth, that our sufficiency is of God, from whose goodness it cometh, that we are able to do any good thing whatsoever: to the end that when God stands without, Knocking at the door of our hearts, Rom. 3. For the performance of such duties as please him, we, in regard that of ourselves we cannot do the least thing that he requireth, should knock at the gate of his mercy, that he will minister to us ability to do the same, according to his promise, Math. 7. Knock and it shall be opened to you. That as by the preaching of the Law there was opened unto us the door of faith, Acts 14. And as the Creed is unto us a door of hope. Host 2.15. So the consideration of our own Insufficiency, might open unto us a door unto prayer, by which we may sue unto God for that ability which we have not of ourselves: So this Scripture hath two uses, first to preserve us from error, that we seek not for that in ourselves, which cannot be found in us: secondly, for our direction, that seeing all ability cometh from God, we should seek for it, where it is to be found.  
Both these things are matter very necessary to be known, the first serveth to exclude our boasting, Rom. 3.27. We ought not to boast of our ability, because we have none. The second is a means to provoke us to call upon God by prayer, that from him we may receive that which is wanting in ourselves.  
To speak first of the negative part, both heathen and holy writings do commend to us this saysaying, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but in a divers sense, the heathen use it as a means to puff up our nature, that in regard of the excellency which God hath vouchsafed us, above other creatures, we should be proud thereof; but Christian Religion laboureth by the knowledge of ourselves, and of our misery, to cast down every high thing that exalteth itself against the knowledge of God, and to bring into captivity all imaginations to the obedience of Christ, 2. Cor. 10.5.  
Which as Heathen Philosophers will us to consider the excellent virtues wherewith man's nature is endued, the Scriptures all along put us in mind of our insufficiency, & tell us, ●hat if any man seem to himself to be something, when he is nothing, he deceiveth himself in his own fancy, Gal. 6.3. And if any man thinketh, that he knoweth any thing, he knoweth nothing yet as he ought to know, 1. Cor. 8.2.  
Amongst the places of Scripture, which the holy Ghost useth to show our insufficiency, none doth so much dissable our nature, as this place of the Apostle, which denieth unto us all power ever to conceive a good thought, so far are we off from fulfilling that good which we ought.  
In this negative, we are first to consider these words, whereby the holy Ghost doth disable us, we are not able to think any thing, Secondly the qualification, in these words, as of ourselves.  
In denying our ability, he setteth down three things, 1. Not able to think, 2. any thing, 3. this want of ability is imputed, not to the common sort of men only, but even to the Apostles themselves, who of all other seemed to be most able. The Apostle to show our insufficiency, telleth us, We are not able so much as to think any thing, therefore much less are we able fully to perform that good which is enjoined us. For whereas there are seven degrees to be considered in the effecting of any thing, to think that which is good is the least, and lowest degree; which being denied unto us, doth plainly show, what is our imperfection.  
The first thing to be observed in undertaking any good, is the accomplishing of it: secondly the working or doing of the thing required● thirdly the beginning to do it: fourthly, to speak that which is good: five, to will and desire it: sixtly, to understand: seventhly, to think. But the Scripture doth deny all these unto us. The perfiting or bringing to pass of that which is good, is not in ourselves. To will is present with us, Sed bonum perficere non invenio, Rom. 7.18. Deus est etc. It is God which enableth us to perform, Phil. 2.7.  
This we find by experience to be true, in things that are evil, The brethren of jospeh when they sold him to the Egyptians, had a purpose to work their brother's hurt, but they had no power to perform, their wicked attempts; For God turned their wicked purpose to good: Gen. 50.20. When Paul was going to Damascus, with purpose to persecute the Church, it pleased God in the way to stay his purpose, so that he could not perform that evil which he intended, Acts 9.9. Thus much the wiseman showeth, when by an example he proveth, that the strongest doth not always carry away the battle. Eccle. 9.13.  
The heathen themselves say, that heroical virtues are in the mind of man, but if any singular thing be done, it is the Gods that give that power: and the Pelagian saith, though we be able to begin a good work; yet the accomplishment is of God.  
Secondly, we are not able, facere, no more than we were able to effect, for so saith Christ, Sine me nihil potestis facere, The Prophet saith: Scio quod viri, non est via eius. jer. 10.23. If it be not in man's power, to order his way, and to rule his own steps, much less is he able to hold out to his journeys end, but it is God that ordereth and directeth man's steps, Prou. 16.9. Therefore Paul saith, The good I would do I do not, Rom. 7.17. And if we do any good, that it be not effected; yet it is the work of God in us, as the Prophet confesseth. Domine omnia opera nostra operatus es in nobis, Esay 26.12.  
Thirdly, the inchoation or beginning of that which is good is denied us, though we purpose in our hearts to perform those duties of godliness that are required, yet we have not the power to put them in practice, Filij venerunt ad partum, & non sunt vires pariendi, Esa. 37. The children are come unto the birth, and there is no strength to bring forth. If we begin to do any good thing, it is, Deus qui coepit in nobis bonum opus, Phil. 1.6. In consideration of which place, Augustine saith of the Pelagians, Audiant qui dicunt, a nobis esse coeptum, a Deo esse eventum, Here let them learn of the Apostle, that it is the Lord that doth begin and perform the good work.  
Fourthly, the power to speak that which is good is not in us, for as the Wiseman saith, A man may well purpose a thing in his heart, but the answer of the tongue cometh from the Lord, Prou. 16.1. Whereof we have often experience. They that have the office of teaching in the Church, albeit they do beforehand prepare what to say, yet when it comes to the point, are not able to deliver there mind in such sort, as they had purposed: as on the other side, when God doth assist them with his spirit, they are enabled on a sudden to deliver that which they had not intended to speak.  
Fiftly, as the ability of effecting was attributed to God, so is the will, Phil. 2.14.  
Sixtly, for understanding, the Apostle saith, The natural man perceiveth not the things that are of the spirit of God, 1. Cor. 2. For the wisdom of the flesh is enmity with God. Rom. 8.7.  
Seventhly, the power of thinking the thing that is pleasing to God, is not in us, so far are we from understanding or desiring it, as the Apostle in this place testifieth. And therefore where the Prophet speaketh generally, of all men. Psa. 94. The Lord knoweth the thoughts of men, that they are but vain, The Apostle affirmeth that to be true, of the wisemen of the world, that are endued only with the wisdom of the world, and the flesh, that their thoughts are vain also, 1. Cor. 3.19.20.  
Secondly, that we should not think, that the want of ability, standeth only in matters of difficulty and weight, the Apostle saith not, we are unable to think any weighty thing, but even, that without the special grace of God's spirit, we canno● think any thing, So Augustine understandeth Christ's words, joh. 15. where he saith not, Nihil magnum, & difficile; but Sine me nihil potestis facere.  
This is true in natural things, for we are not able to prolong our own life, one moment; the actions of our life, are not of ourselves, but from God, in whom we live, move, and have our being, Acts 17. Therefore upon those words of Christ's: Ego a me ipso non possum facere quicquam, nisi quod video patrem. I of myself can do nothing, but what I see my father do, etc. joh. 5.19. Augustine saith, Ei tribuit quicquid fecit, a quo est ipse qui facit.  
But the insufficiency of which the Apostle speaketh, is not in things natural, but in the ministration of the spirit: So he saith, that God of his special grace, hath made them able Ministers of the new Testament, not of the letter, but of the spirit; his meaning is, that no endeavour of men can endue us with the grace of repentance, with faith, hope, and Christian charity, except the inward working of God's spirit.  
As the Apostle speaks of the gift of tongues, of the understanding of secrets, and of all knowledge, without charity. Nihil mihi prodest. Cor. 13. So all our endeavours, are unprofitable to us, unless God by his spirit do cooperate with us, for, He that abideth in me, and I in him, the same bringeth forth much fruit, joh. 15.5. that is, the fruit of righteousness, the end whereof is eternal life. Rom. 6.22.  
Thirdly, the persons whom he chargeth with this want of ability, are not the common sort of natural men, that are not yet regenerate by God's spirit, 1. Cor. 2. but he speaks of himself, and his fellow-apostles, So these words are an answer to that question, 2. Cor. 2.16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Unto these things who is sufficient? he answereth himself, Not we, for we are not able of ourselves to think a good thought, much less are we fit of ourselves to be means, by whom God should manifest the favour of his knowledge in every place; so that which Christ spoke, joh. 15. he spoke it to his Disciples, who albeit they were more excellent persons than the rest of the people, yet he telleth them, Sine me nihil potestis fac●re.  
The negative being general, we may make a very good use of it, If the Apostles of Christ were unable, how much more are we: If jacob say, I am unworthy of the least of thy blessings Gen. 32. If john Baptist say, I am not worthy, Math. 3. If Saint Paul confess, I am not worthy, to be called an Apostle, 1. Cor. 15. much more may we say, with the Prodigal son, that had spent all, I am not worthy to be called thy son, Luk. 15. and with the Centurion, I am not worthy thou shouldest come under my roof. Mat. 8.  
The reason of this want of ability is, for that the nature of men cannot perform that which the Apostle speaks of, neither as it is in an estate decayed, through the fall of Adam, and that general corruption, that he hath brought into the whole race of mankind; nor as it is restored to the highest degree of perfection, that the first man had, at the beginning. Adam himself when he was yet perfit, could not attain to this, for he was but a living soul; the second Adam was a quickening Spirit, 1. Cor. 15. And it is not in the power of nature to elevate, and lift itself up, to conceive hope of being partakers, of the blessedness of the life to come, to hope to be made partakers of the Divine Nature. 2. Pet. 1. and of the heavenly substance: if men hope for any such thing, it is the spirit of God, that raiseth them up to it.  
As the water can rise no higher than nature will give it leave, and as the fire giveth heat only within a certain compass, so the Perfection, which Adam had, was in certain compass, the light of nature that he had, did not reach so high as to stir him up to the hope of the blessedness to come; that was without the compass of nature, and comes by the supernatural working of grace.  
As we are corrupt, it never cometh into our minds, to hope for the felicity of the life to come; For all the thoughts of man's heart are only evil, and that, all the day long. Gen. 6.  
That is true, which the Apostle witnesseth of the Gentiles, Rom. 2.13. That they by nature do the things of the Law. If we understand it of moral duties (for the very light of nature doth guide us to the doing of them.) But as the Prophet saith, Psal. 16.2. My goodness doth not extend to thee. So whatsoever good thing we do, by the direction of natural reason, it is without all respect of God, except he enlighten us before. Therefore in our Regeneration, not only the corruption of our will is healed, but a certain divine spark of fire, and zeal of God's Spirit is infused into us, by which, we are holpen to do those duties of piety, which otherwise naturally we have no power to do.  
Now follows the qualification of this general negative sentence. For where the Apostle hath said; We are not able to think any thing of ourselves, The Scripture recordeth divers good purposes, that came into the hearts of God's servants. The Lord himself said of David. Whereas it was in thine heart to build an house to my name, thou didst well in thinking so to do, 1. Reg. 8.18. The Apostle saith of unmarried folks, that they care for the things that belong to the Lord, how they may please the Lord, 1. Cor. 7.32. But the Apostle showeth, that if we have any such thoughts at any time, they do not proceed from us  
By which words the Apostle, no doubt, maketh this distinction, that there are some things that come of us, an● are of ourselves: again there are other things, that come from us, and yet are not of us, that is from, and of ourselves, that groweth in us naturally.  
That is said to be from ourselves, but not of ourselves, which is engrafted in vs● It is the true Olive, that from itself, and of itself yieldeth fatness; and the wild Olive being engrafted in it, doth from itself yield fatness, but not of itself, but as it is by insition made partaker of that fatness, which naturally is in the true Olive. Rom. 11.  
Figmenta cogitationis, are from, and of ourselves; but if any divine, and spiritual thoughts come into our hearts, the Lord God is the Potter that frames them in us, jer. 18.6.  
The Apostle saith, Scio quod in me, hoc est, in carne mea, non habitat bonum. Rom. 7.18. But sin dwells in me, v. 17. therefore sin, that dwells in us, is from us, and of us, but the grace of God's spirit, which dwells not in us, but doth tarry guest-ways, is that, which is from us, but not of us.  
Our Saviour saith, Luke. 24.38. Why do thoughts arise in your hearts? such thoughts are from us, and of us; but those thoughts, that come from the Father of light, jam. 1. are from ourselves, but not of us.  
All that we have, by the strength of nature, is said to be of ourselves, and from ourselves, but the power, wherewith we are endued from above, to the doing of heavenly, & spiritual things, is of ourselves, but not from ourselves, Perditio tua ex te Israel, Ho. 13. that is, from us, and of us, Tantummodo salus ex me; that is, neither of us, nor from us.  
The Apostle saith, 1. Cor. 15. I persecuted the Church: that was from himself, and of himself; but, when he saith, yet I laboured more than they all, he corrected that, and saith, yet not I, but the grace of God with me: Because that was of himself, but not from himself, but from the grace of God, which did cooperate with him.  
Sins are of ourselves, & from ourselves, but not good actions. Hoc piarum mentum est, ut nihil sibi tribuunt, this is the part of godly souls, that they attribute nothing to themselves. Aug. It is dangerous to ascribe too little to the grace of God, for than we rob him of his Glory, but if we ascribe too little to ourselves, their is no dangers for whatsoever we take from ourselves, it cannot hinder us from being true Christians: but if we ascribe that to the strength of our own nature, which is the proper work of grace, then do we blemish God's glory.  
The affirmative part is, our sufficiency is of God. So that albeit, in regard of themselves he said, Who is sufficient to these things? yet, having ability from God, he is bold to say, Omnia possum in eo qui me consort at. Phil. 4.13.  
The Apostle willeth Titus to choose sufficient men, such as were able to exhort with wholesome doctrine. Tit. 1.9. That is, such as God hath made able, so he speaks of all in general, that God the Father hath made us meet to be partakers of the inheritance of the Saints in light, Col. 1.12.  
As none are meet, but such as are made meet, so there are none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, worthy, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, such as are made worthy, Luk. 20.21. The Apostle saith, I was indeed to come to you, that ye might receive a second grace, 2. Cor. 1.15. Whereby he showeth that to be true, which Saint Peter affirmeth, That the grace of God is manifested 1. Pet. 4. And so much we are to understand, by the words of the Evangelist, when he saith, That from the fullness of Christ, we received grace for grace. joh. 1.  
As Noah is reported to have found grace in the sight of God, Gen. 6. So many do find grace with God: first he worketh grace in men, by the means of his word, when before they were void of grace, The grace of God hath appeared to all, teaching them, Tit. 2.12. Also by the means of the cross, job 33. Psal. 119. and by that he worketh a second grace that is inherent, whereby they are enabled, to do the duties of holiness.  
In which respect, as he is said to give grace. Prou 3. Humilibus dat gratiam: so we receive grace, 2. Cor. 6.1. After God by his spirit, hath thus enabled us, we are said to be able, and meet, to do those things, which we are commanded; so that, though our righteousness be but menstrualis justitia, Isay. 64. he will not reject it: though our zeal in godliness, be but as smoking flax, or the broken reed, he will not quench, nor break it. Isa. 42. & though the measure of our charity, exceed not the cup of cold water, yet we shall not lose our reward. Math. 10. And though the afflictions of this life, which we suffer for Christ's sake, be not worthy of the glory that is to be revealed, Yet, as the Evangelist speaks, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luk. 21. For, if we suffer together with Christ, we shall be glorified with him. Rom. 8.17.  
So then, the sum of all cometh to this, where th'Apostle exhorteth, Let us have grace, Heb. 12. The question is, from whence we may have it? It is certain we have it not of ourselves, (for it is a divine thing) therefore we must have it from him, that is the Well of grace. joh. 1.14. If we come to him, out of his fullness we shall receive grace for grace.  
He is not a Well locked up, but such an one as standeth open, that all may draw out of it, Therefore the Apostle saith, that the grace of God is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 1.13. And as Solomon saith, bonus vir, haurit gratiam● Prou. 12.2.  
The means to obtain this grace at the hands of God, is by prayer; who hath promised to give his holy Spirit to them that ask it. Luk. 11. And having received grace from God, we shall likewise have, bonam spem per gratiam. 2. Thess. 2. He hath promised that those that seek, shall find. Math. 7.  
If in humility we seek for grace from God, knowing that we have it not, of ourselves, we shall receive it from God, for he giveth grace to the humble, 1. Pet. 5.  
Seeing then, that, in us there is no ability, so much as to think any thing, and all ability cometh from God, we are to learn from hence, that if God say, turn to me and I will turn to you, we must pray. Convert thou us O Lord, and we shall be converted. Lam. 4. If he say to us, make you clean hearts, Exech. 18. Because that is not in us; we must pray: Create in me a clean heart, & renew a right spirit in me. Psa. 51.10.  
When Christ saith, Believest thou this? joh. 11: for as much as faith is the gift of God, Ephes. 2. we are to pray with the Disciples, Domine, add nobis fidem, Lu. 17.5. when the Apostle exhorteth, perfect sperate. 1. Pet. 1.13. we should say with the Prophet. Lord my hope is even in thee. Psal. 39 And where our duty is to love, with all our hearts, because we cannot perform this, without the assistance of God's Spirit, we are to pray, that the love of God may be shed in our hearts, by the holy Ghost. Rom. 5.5.   

The second Sermon.  JAMES 1.16.17. 
Err not my dear brethren.  
Every good giving, and every perfect gift, is from above, and cometh down from the Father of lights; with whom is no variableness, neither shadow of turning.  
AS Saint Paul 2. Cor. 3.5. tells us, that we are not sufficient to think a good thought, but our sufficiency is of God. So the Apostle saith, It is God only, from whom every good giving, and every perfect gift cometh: And that we shall err, if we either think, that any good thing, which we enjoy, cometh from any other but from God, or that any thing else but Good proceedeth fròm him; so that as well the ability which man had by nature, as our enabling in the state of grace, is from God. He is the fountain, out of whom (as the Wiseman saith) we must draw grace by prayer, which is, Situla gratiae, the counduit or bucket of grace. Therefore he promiseth, in the old Testament, To power upon his Church, both the Spirit of grace and of prayer, that as they sue for grace, by the one, so they may receive it in, by the other, Zach. 12.10. Unto this doctrine of the Apostle, in this place, even those, that otherwise have no care of grace, do subscribe, when they confess themselves to be destitute of the good things of this life, and therefore cry. Quis ostendit nobis bona? Psa. 4.  
As before the Apostle showed that God is not the cause of any evil; so in this verse he teacheth, there no good thing, but God is the author of it; If he be the fountain of every good thing, than he cannot be the cause of evil; for no one fountain doth out of the same hole, yield sweet and bitter water. jam. 3.11.  
Secondly, if every good thing be of God only, then have we need to sue to him by prayer, that from him we may receive that, which we have not of ourselves. Wherefore as this Scripture serves to kindle in us the love of God, for as much as he contains all good things that we can desire; so it is a special means to provoke us to the duty of prayer.  
This proposition hath two parts: first, an Universal affirmative in these words, Every good giving: secondly a prevention, for where it may be objected, that howsoever some good things come of God, yet evil things also may successively come from him; even as the heathens say, that jupiter hath divers boxes, out of which he doth power both good and evil. The Apostle preventeth that objection, and saith, that with God there is no variableness, nor shadow of changing: So that as the meaning of these words in the Prophet Hosea 13.9, Salus tua tant ummo do ex me, is both, that salvation is only of God, and that nothing else but salvation cometh from him; so the Apostles meaning in these words is, both, that God is only the cause of good, and that he is the cause of nothing else but good, lest when we are tempted unto evil, we should make God the Author of all such temptations.  
The former part of the proposition called subjection, is, Every good giving, etc. The latter part, called praedicatum, is, descendeth from above.  
Where the heathen call all virtues and good qualities which they have, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of having, the Apostle calleth them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, of giving, to teach us that whatsoever good qualities is in any man, he hath it not as a quality within himself, but he receiveth it from without, as it is a gift.  
Esau, speaking of the blessings bestowed upon him saith, I have enough, Gen. 33. And the rich man Luk. 12. (anima) soul thou hast much good, as though they had not received them from God; but the Saints of God speak otherwise, jacob saith, these are the children which God hath given me, Gen. 33.5. Again, when Pilate without all respect of God, of whom the Apostle saith, There is no power but of God, Rom. 13. said, Knowest thou not, that I have power to crucify and to loose thee? our Saviour said again, Thou shouldest not have any power over me, except it were given thee from above. joh. 19.10.  
The consideration hereof serveth to exclude our boasting, Rom. 3. That, the Wiseman boast not of his wisdom, jer. 9 seeing wisdom, strength, and whatsoever good things we have, it is the good gift of God, as the Apostle tells us, Quid habes, quod non accepisti? 1. Cor. 4.  
Secondly, this division is to be marked, that of the good things which come from God, some are called Donationes, others Dona: & to these two substantives, are added two adjectives, whereof one doth answer to the givings of God's goodness, the other to the gifts of God ascribeth perfection.  
The first error the Apostle willeth them to beware, is, that they think not that God is the cause of any evil, because every good thing cometh from him: the second error is; that they should not conceive this opinion, that the main benefits are from God, and the lesser benefits are from ourselves; not so, for the Apostle tells us, that as well, every good giving, as every perfect gift, is from above.  
That which the Apostle calls Donatio, is a transitory thing: but by gift, he meaneth that which is permanent and lasting.  
joseph is recorded to have given to his brethren, not only corn, but victuals to spend by the way, Gen. 45.21. So by giving, the Apostle here understandeth such things as we need in this life, while we travel towards our heavenly country, but that which he calleth gifts, are the treasures which are laid up for us in the life to come; and thus the words are used in these several senses.  
Of things transitory the Apostle saith, No Church dealt with me in the matter of giving. Phil. 4.15. there the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but speaking of the good things that comes to us by Christ, he saith: The gift is not as the fault. Rom. 5.16. where the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
By Giving he understandeth, beauty, strength, riches, and every transitory thing whereof we stand in need, while we are yet in our journey towards our heavenly country, such as job speaks of, Dominus dedit, Dominus abstulit. job. 1.21. By gift he meaneth the felicity that is reserved for us after this life, the kingdom of heaven, that whereof our Saviour saith, to Martha: Luk. 10. Mary hath chosen the better part, which shall not be taken from her.  
That which is a stay to us in this life, is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the things which neither eye hath seen, nor ear heard, all which are reserved for them that love God, 1. Cor. 2. these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and as well the one, as the other, come from God. So much we are taught by the adjectives that are joined to these words. Givings are called good, and the Gifts of God are called perfect, In which words the Apostles purpose is to teach us, that not only the great benefits of the life to come, such as are perfit, are of him; but that even that good which we have in this life, though it be yet imperfect, and may be made better, is received from him, and not else where, Who doth despise little things? saith the Prophet. Zach. 4●10.  
God is the Author both of perfit and good things: as the Image of the Prince is to be seen as well in a small piece of coin, as in a piece of greater value; so we are to consider the goodness of God as well in the things of this life, as in the graces that concern the life to come, yea even in this; To think that which is good, 2. Cor. 3.  
Of him are the small things, as well as the great. Therefore our Saviour teacheth us to pray, not only for that perfit gift: ut adveniat Regnum, but even for these lesser good things, which are but his givings, namely, that he would give us our daily bread.  
Under Good, is contained all gifts, both natural, or temporal. Those givings which are natural, as to live, to move, and have understanding, are good, for of them it is said, God saw all that he made, and lo all was good. Gen. 1.  
Of gifts temporal, the heathen have doubted, whether they were good, to wit, riches, honour, etc. but the Christians are resolved that they are good, 1. joh. 3. So our Saviour teacheth us to esteem them, when speaking of fish, and bread, he saith. If you, which are evil, can give your children good things, Luk. 1 1. And the Apostle saith. He that hath this world's good.. 1. joh. 3. For as Augustine saith, That is not only good, quod facit bonum, sed de quo fit bonum, that is not only good that makes good, but whereof is made good, so albeit riches do not make a man good always; yet because he may do good with them, they are good.  
The gift which the Apostle calls perfit, is grace and glory, whereof there is in this life the beginning of perfection, the other in the life to come, is the end and constancy of our perfection, whereof the Prophet speaks, Psa. 84.12. The Lord will give grace and glory.  
The Apostle saith, Nihil perfectum adduxit Lex. The Law brought nothing to perfection. Heb. 7. that is by reason of the imperfection of our nature, and ●he weakness of our flesh. Rom. 8.3.  
To supply the defect that is in nature, grace is added, that grace might make that perfit which is imperfect.  
The person that giveth us this grace is jesus Christ, by whom grace and truth came. joh. 1. And therefore he saith, Estote perfecti sicut Pater vester coelestis perfectus est. Math. 5. and by this grace not only our sins are taken away, but our souls are endued with inherent virtues, & receive grace and ability from God, to proceed from one degree of perfection to an other, all our life time, even till the time of our death, which is the beginning and accomplishment of our perfection, as our Saviour speaks of his death. Luk, 13.32.  
In the latter part of the proposition we are to consider the place, from whence, & the person from whom we receive these gifts, the one is supernè the other, a Patr● luminum, Now he instructeth us to beware of a third error, that we look not either on the right hand, or on the left hand, that we regard not the persons of great men, which are but instruments of God, if we have any good from them, all the good we have it is de sursum, the thoughts of our hearts that arise in them, if they tend to good, are not of ourselves, but infused into us by the divine power of God's spirit, and so is whatsoever good thought, word, or work, proceeding from us. This is one of the first parts of divinity, john Baptist taught; a man can receive nothing, except it be given him from above, joh. 3.27. This was the cause of Christ's ascending into heaven, Psal. 68 He went up on high, and, dedit dona hominibus. and the Evangelist saith, the holy Ghost (which is the most perfect gift that can come to men) was not yet given, because Christ was not yet ascended. joh. 7.39. Therefore if we possess any blessing, or receive any benefit, we must not look to earthly means, but to heaven.  
The thing, which is here mentioned excludeth the fourth error: we think that things come to us by fortune, or customably: he says not, that good things fall down from above, but they descend, & qui descendit, proposito descendit. Our instruction from hence is, that they descend from a cause intelligent, even from God himself, who in his counsel and provision bestoweth his blessings as seemeth best to himself: for as the heathen man speaks, God hath, sinum facilem, but not pensoratum, that is a lap, easy to receive and yield, but not bored through, to let things fall through without discretion.  
When the Prophet saith, Tu aperis manum. Psal. 145.15. He doth not say that God lets his blessings drop out of his fingers. Christ when he promised to his Disciples to send the Comforter, saith Ego mittam eum ad vos. joh. 16.7. Whereby he giveth them to understand that it is not by casualty, or chance, that the holy Ghost shall come upon them, but by the deliberate counsel of God; so the Apostle speaks, of his own will begat he us, by the word of truth.  
The person from whom, is the father of lights. The heathens found this to be true, that all good things come from above, but they thought that the lights in heaven are the causes of all good things, therefore is it that they worship the Sun, Moon, and Stars. james saith. Be not deceived, all good things come not from the lights, but from the Father of lights. The natural lights were made, in ministerium cunctis gentibus, Deut. 4. and the Angels, that are the intellectual lights, are appointed to do service unto the Elect. Heb. 1.13.  
It is the Father of lights, that giveth us all good things; therefore he only is to be worshipped, and not the lights, which he hath made to our use.  
God is called the Father of lights, first in opposition to the lights themselves, to teach us, that the lights are not the causes of good things, but he that said, fiat lux, Gen. 1. Secondly in regard of the emanation, whether we respect the Sun beams called radij, shining in at a little hole, or the great beam of the Sun, called jubar, he is author of both, and so is the cause of all the light of understanding, whether it be in small, or great measure: Thirdly, to show the nature of God: nothing hath so great alliance with God, as light, The light maketh all things manifest. Ephe. 5. and the wicked hate the light, because there works are evil. joh. 3. But God is the Father of lights, because as out of light cometh nothing but light, so God is the cause of that which is good. Prou. 13.  
Again, light is the cause of goodness, to those things that are good of themselves; It is a pleasant thing to behold the light. Eccle. 11. On the other side; howsoever good things are in themselves, yet they afford small pleasure, or delight, to him that is shut up in a dark dungeon, where he is deprived of the benefit of light. So God is the Father of lights, for that not only all things have there goodness from him, but because he makes them good also.  
Light is the first good thing that God created for man, fiat lux, Gen. 1. But God is the Father of lights, to show that he is the first cause of any good thing, that can come to us.  
Again, because he is that only cause of the visible light, which at the first he created, and also of that spiritual light, whereby he shineth into our hearts, by the light of the Gospel. 2. Cor. 4. The Apostle saith of the whole Trinity, Deus lux est. 1. joh. 1.5. More particularly Christ saith of himself, Ego sum lux mundi. joh. 8.  
The holy Ghost is called light, where he is represented by the fiery tongues, Act. 2.3. The Angels are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Heb. 1.7. David also, as a civil Magistrate, was called, the light of Israel 2. Sam. 21.17. Ecclesiastical Ministers are called light. Vos estis lux mundi. Mat. 5. and not only they, but the people that are of good conversation are said to shine, tanquam luminaria in mundo. Phil. 2. All these lights have there being from God, and for this cause he is worthily called, lux mundi, and the father of lights; again, this name is opposed unto darkness, God is light, & in him there is no darkness, 1. joh. 5.5. Therefore the ignorance of our minds is not to be imputed unto him. He is the light that lighteneth every one. joh. 1.9. and cannot be comprehended of darkness: Therefore it is not long of him, that we, through ignorance, are said to sit in darkness, and in the shadow of death, this comes of the devil, the Prince of darkness, who blindeth men's eyes. 2. Cor. 4. God is the Father of lights.  
Secondly, he is so called to distinguish him from heat.  
The lights which we make for these private uses, do not only give light, but heat also; but God giveth light without heat, wherefore such as are of a fiery spirit, as the Disciples that said, Shall we command that fire come down from heaven, and consumne them? are not like God. Christ is called the day-star, not the dog-star. 2. Pet. 1. God is said to have walked in the cool of the day, not in the heat of the day, Gen. 3.8. When God would speak to Eliah, he showed himself neither in the strong wind, nor in earthquake, nor in fire, but in a small still voice. 1. Reg. 19.12. To teach men, that, if they will be like God, they must be of a meek and quiet spirit. He is said to dwell in the light. 1. Tim. 6. not that he is of a hot fiery nature, as our lights are, but because he giveth us the light of knowledge.  
In respect of the number, he is not called the Father of one light, but Pater luminum. It was an imperfection in jacob, that he had but one blessing, Gen. 27. God is not the cause of some one good thing, but as ther● are divers stars, and one star differeth from another in glory. 1. Cor. 15. so as we receive many good things, and of them some are greater than others, so they all come from God, who is the Author and fountain of them all.  
Our manifold imprefections are noted by the word tenebrae, which is a word of the plural number, and in regard thereof it is needful, that God, in whom we have perfection, shall not be pater luminis, but pater luminum. Our miseries are many, therefore that he may deliver us quite out of miseries, there is with the Lord Copiosa redemptio. Psal. 130. The sins which we commit against God are many; therefore he is the Father, not of one mercy, but pater miserecordiarum, 2. Cor. 1. The Apostle Peter tells us, that the mercy of God is multiformis gratia. 1. Pet. 4. So that whether we commit small sins or great, we may be bold to call upon God for mercy, According to the multitude of thy mercies, have mercy upon me, Psal. 51. For as our sins do abound, so the mercy of God, whereby he pardoneth and is inclined to pardon us, is exuberans gratia, Rom. 5.  
The darkness that we are subject to is manifold, there is darkness inward, not only in the understanding, Ephe. 4. where the Gentiles are said to have their cogitations darkened, but in the heart, whereof the Apostle speaketh, He that hateth his brother, is in darkness. 1. joh. 2.  
There is the darkness of tribulation and affliction, whereof the Prophet speaketh. Thou shalt make my darkness to be light. Psal. 18. and the misery which the wicked suffer in the world to come, which our Saviour calleth, utter darkness, Math. 22. God doth help us, and give us light in all these darknesses, and therefore is called the Father of lights.  
As the Sun giveth light to the body, so God hath provided light for the soul, and that is first the light of nature, which teacheth us, that this is a just thing, ne alij facias quod tibi fieri non vis ● from this light we have this knowledge, that we are not of ourselves, but of another, and of this light the Wiseman saith. The soul of man is the candle of the Lord. Prou. 20.27. They that resist this light of nature are called, rebels Lumini. job. 24. with this light every one that cometh into this world is enlightened. john 1.9. Howbeit this light hath caught a fall, as Mephibosheth did, and thereupon it halteth, notwithstanding, because it is of the blood royal, it is worthy to be made of.  
Next, God kindleth a light of grace by his word, which is, lux pedibus, Psal. 119. and lux oculis, Psal. 19 and that we may be capable of this outward light, he lighteneth us with his spirit, because the light of the law shined but darkly; therefore he hath called us into the light of his Gospel, which is his marvelous light, 1. Pet. 2.  
He lighteth the outward darkness of affliction, by ministering comfort, there springeth up light for the righteous, and joyful gladness for such as are true of heart. Psal. 97.11. In the multitude of my sorrows, thy comforts have refreshed my soul. Psal. 94. He giveth us everlasting consolation, and good hope through grace. 2. Thess● 2. And that we should not be cast into utter darkness, he hath made us, meet to be partakers of the inheritance of the Saints in light, yea he hath delivered us from the power of darkness, and hath translated us into the kingdom of his beloved son. Col. 1.12.  
Of these things it followeth: first, if all good things be gifts, we may not boast of them; if they come from God, we may not forget him, from whom we receive them.  
Secondly, because Gifts are rather Commendata, quam data, because there is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philip. 4. Seeing God will come, and take account of the Talents. Math. 25. We must neither wast-ful●y misspend them, Luk. 16. nor have them without profit. Math. 25. Vt crescit donum sic crescat ratio donati.  
Thirdly, seeing they come from above, we must not be like blind moles, nor as swine grovelling upon the earth, which eat the accornes that fall from the tree, and never look up, but it may teach us to look up; Sursum cor, qui habes sursum caput.  
Fourthly, seeing God is Pater Luminum, we must walk as Children of light. 1. Thess. 4. For we are not darkness, but light. Ephe. 5.  
Fiftly, seeing God hath divers good things in his hand to give, we must desire to receive them from him by prayer.   

The third Sermon.  MATH. 7.7. 
Ask, and it shall be given you; seek, and ye shall find: knock and it shall be opened unto you.  
AFter the consideration of our own unability, mentioned by Saint Paul● 2. Cor. 3. And the examination of the manifold goodness of God, from whom, as Saint james saith, every good giving, and every perfit gift cometh: Because we see that of ourselves we cannot so much as think any good, and yet that from the Father of lights we may receive that grace which shall enable us to do all things; Now it followeth by good order, that we repair to God for that power, which we have not of ourselves. Christ will not have holy things given to dogs, nor pearls cast to swine, that is to such as make no account of them, and therefore if we esteem of the grace of Christ, or make any reckoning of it, we must come to him for it; now we cannot come to God, but by prayer, as Augustine saith, Non passibus, sed precibus, itur ad Deum: & nuncius noster oratio est, quae ibi mandatum nostrum peragit, quo caro nostra pervenire nequit: It is not with paces but with prayers we go to God; and our messenger is prayer, which there doth our errand where our flesh cannot come. Therefore Christ saith: do not wait as swine, till the grace of God be cast unto you, but if you will have it, ask, & it shall be given to you.  
The tenor of this Scripture hath this coherence, first, knowing our own insufficiency, & the gooodnesse of God, from whom every good thing cometh, presently we wish with ourselves that he would admit us to be suitors unto him. Therefore Christ in the word Ask, tells us, that God hath his Courts of requests, that we may be bold to put up our supplications.  
Secondly, whereas earthly Princes may perhaps afford a good countenance, but will not grant the thing that is sought for at their hands; Christ saith, that, the Father of lights, is not only affable, but liberal; so that albeit we be not only dust and ashes, and therefore unworthy to pray to God, Gen. 18. But also wretched sinners unworthy to be heard, because as the blind man saith, peccatores non exaudit Deus. joh. 9 Yet he will not cast out our prayers, nor turn his mercy from us. Psal. 66.18. But if we ask, it shall be given.  
Thirdly, that we should not think, that as in the world there are many suitors but few obtainers; so howsoever all do pray unto God, yet we are not in the number of those that speed; therefore Christ addeth, Whosoever asketh, receiveth: whosoever seeketh findeth: and to him that knocketh, it shall be opened: No unworthiness of our own can exclude us from the mercy of God, for he receiveth the prayer, not only of the publican, Luk. 18. but of the prodigal son, Luk. 15. and promiseth mercy to the thief hanging on the cross, Luk. 23, if at the last hour he seek it by prayer.  
Of these two verses there are three parts, first a precept, petite, quaerite, pulsate: ask, seek, knock: secondly, a promise, it shall be given, ye shall find, and it shall be opened: thirdly, an enlargement of the promise, which is made not only to such as are of just and holy conversation, but to sinners; For whosoever asketh receiveth.  
As on God's behalf we see first his affability: secondly his liberality: thirdly, the largeness of his liberality: so on our own parts we are taught, first, that we may boldly power out our desires before God: secondly, we may conceive hope to be heard in the thing we crave: thirdly, not an uncertain hope, confounded through our own unworthiness; For whosoever asketh receiveth, and as Christ speaketh: Him that cometh to me, I will in no wise cast out. joh. 6.37.  
In the precept four things are to be considered: first, the necessity: secondly, the vehemency, signified by a threefold petition, which implieth an instancy, as Solomon speaks: have I not written three times to thee? Prou. 22.20. thirdly, the coherence of these three terms, ask, seeking, and knocking: fourthly, the distinguishing of them.  
Touching the first, the example of our Saviour might be a sufficient motive to stir us up to prayer, who in the morning very early before day went into a solitary place, and there prayed, Mark. 1.35. and in the evening, prayed himself alone in the mountain, Mat. 14.23.  
Secondly, whereras he setteth down a form of prayer, Math. 6. He showeth that prayer is necessary, but when unto both he ad●deth a precept, we may not think any longer it is a matter indifferent, but of necessity, a commandment is a thing obligatory. So when Christ commands us to pray, he doth not leave it as a thing in our own choice; but binds us to the performance of it, for prayer is not only required as a thing supplying our need, (for when we feel want we need not be provoked to prayer;) the bruit beasts themselves being pinched with hunger, do seek their meat at God, Psal. 107. and the ravens call upon him for food Psal. 147. but it is required as a part of God's service. Anna being in the Temple, served God by prayer, Luk. 2.37. By prayer the Apostles performed that service to the Lord, which the Apostle calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 13.1. Therefore so oft as we resort to the house of God, to put up our petitions to God, than we do him service properly, and not only when we are present at a Sermon, for then God rather serveth us, and attends us, and entreats us by his Ministers to be reconciled to him. 2● Cor. 5.  
As prayer is a part of God's worship: so the neglect of prayer is a sin, as one saith, peccatum non orandi. Therefore the Prophet among other sins wherewith he chargeth the wicked, reckoneth this to be one, that they call not on the Lord, Psal. 14.9. The neglect of this duty was the beginning of Saul's fall, as all the fathers interpret that place. 1. Sam. 14.19. where it is said, that, Saul commanded the Priest to withdraw his hand from the Ark. For this hath been commanded ever from the beginning, that we should pray unto God; not only in the law of nature, job. 8.5. But also in the law of Moses, Deut. 10.12.  
In the time of the law a special part of the service, which the people performed to God, was the offering up of incense, and therefore the Prophet compareth prayer to incense, Psal. 14.1. And it is most fitly resembled to incense, for the use of incense was to sweeten those places which are unsavoury: Even so the wicked imaginations, and unchaste thoughts of our hearts, which yield a stinking smell in the nostrils of God, are sweetened by no other means then by prayer: and therefore to show how the one is resembled by the other, it is said, that while the incense was a burning, the people were without upon their knees in prayer, Luk. 1.10. neither was it a thing usual in the law only, but also in the Prophets. Call upon me. Psal. 50. & aperi os tuum, & implebo. Psal. 81.  
Touching the effect and fruit whereof it is said, Whosoever calleth on the name of the Lord, shall be saved, joel. 2. Secondly, albeit God have little commandments, as Christ speaks Math. 5. He that breaks one of these little commandments: Yet this, touching the duty of prayer is not a slight commandment, but of great instance, and so much we are to gather from hence, that Christ is not content once to say, Ask; but repeats it in three several terms: ask, seek, knock; which as Augustine saith, showeth instantissimam necessitatem.  
From the vehemency of this commandment we are to consider these three things: first, it lets us see our want and need, in that we are willed to ask: secondly, by seeking, Christ doth intimate thus much to us; that we have lost ourselves: thirdly, in that he would have us to knock, he would have us to learn that we are as men shut out of the presence of God, and his kingdom, where is the fullness of joy, and pleasure for ever.  
The first showeth man what is the misery of his estate, in regard whereof he is called Enoch: secondly, his blindness, which is so great, that when he doth pray, he asketh he knows not what, Mat. 20. If he would pray, he knows not how to pray; for which cause the Disciples desire Christ to teach them. Luk. 11. Their blindness is such as they know not the way to come to the Father, as Thomas confesseth. joh. 14.5. Thirdly, it showeth our slothfulness in seeking our own good, which appeareth herein, that we have need to have a commandment given us to stir us up to pray to God.  
The third thing in the precept is the dependence of these three words, petite, quaerite, pulsate. For there is no idle word in God's book. Therefore as they that have to do with Gold, will make no waist at all, but gather together the least parings: so we must esteem preciously of God's word, which is more precious than gold. We must be gone hence, and there is a place whether we desire all to come, which we cannot do, except we knock: and because we know not at what door to knock, therefore we must seek the door, But we have no will nor desire to seek, therefore Christ willeth in the first place that we ask it, and the thing that we must ask, is the spirit of grace, and of prayer: and if we ask it, then shall we have ability and power, not only to seek the door: but when we have found it, to knock at it.  
Fourthly, as these words depend one upon another, so they are to be distinguished one from another: they that are suitors for any earthly benefit, do occupy, not only their tongue in speaking, but their legs in resorting to great persons● they that seek do occupy not only their legs, in going up and down, but their eyes to look in every place; and they that knock, as they use other members, so especially they use their hands, But when our Saviour enjoineth us the use of prayer, he expresseth it not in one word, but in three several terms to teach us, that when we come to pray to God; the whole man must be occupied, and all the members of the body employed in the service of God; for Christ will not have pearls cast unto swine; and we may not look to have the gifts of God cast into our mouths: but if we will obtain, we must first, open our mouths to ask it. Psal. 81. secondly, they are not so easily found, as that we shall stumble upon them: but we must seek diligently, with the lifting up of our eyes. Psal. 1.20. And to God that dwells in the heavens. Psal. 123. Thirdly, because the door is shut and locked up, therefore we must knock, for which end we are willed, To lift up our hands with our hearts to God which is in heaven. Lam. 3.  
The lifting up of our hands is that which the people call the Evening sacrifice, Psal. 141. As the body, so also the soul may not be idle, but occupied with these three virtues: first, it must petere, which noteth confidence and trust, secondly, qu●rere, which signifies diligence: thirdly, pulsare which implieth perseverance: If we join these three virtues to our prayer, doubtless we shall be heard.  
As the 2 cause of our life here is, sudor vultus: (for we live arando, ac serendo) by ploughing, and sowing, so the second cause of our living is another sudor vultus; which consisteth in ask, seeking, knocking: As in the sweat of our brows we eat the bread that feeds our bodies, so by these spiritual pains and endeavours we come to the bread of life, which feedeth our souls eternally.  
Now if we ask that question that is made job. 21.15. What profit shall we have if we pray unto him? It is certain that God having created us, may justly command us: but he doth not only constrain us to pray by his commandment, but allure us thereunto by his promise: he saith, if we ask the life of grace, we shall obtain it, if we seek it, we shall find it: thirdly, having found the way, we shall intrare in gaudium Domini, enter into our masters joy, Math. 25.  
If we ask, we shall have grace, whereby it shall appear, we have not received our soul in vain, Psal. 24. secondly, seeking we shall find the help and assistance of God's spirit, so that we shall not receive grace in vain, 2. Cor. 6. thirdly by knocking, the way of entrance shall be opened unto us, so that our labour shall not be in vain in the Lord. 1. Cor. 15. as Aug. saith, non dicitur quid dabitur. Christ nameth not what shall be given to you: to let us know that that gift is a thing supra omne nomen, above all that can be named.  
It is as great a gift as an earthly Prince can give to promise half his kingdom, Mar. 6.23. but God hath promised not half his kingdom, but all his kingdom, we shall receive of God, not only whatsoever we desire, (For desiderare nostrum, as one saith, is not terminus bonitatis Dei, our desire is not the limit or bounds of God's goodness) but above all we can ask or think. Ephe. 3.  
In the confidence of this promise the Saints of God in the time of their misery fly unto God by prayer, as their only ready help. In the days of Enoch, which were full of miseries and troubles, men began to call upon the name of the Lord. Gen. 4.26. and Abraham in every place where he came, being departed out of his own country, and living in exile, built an Altar and called on the name of the Lord. Gen. 12.8. David saith that his only remedy which he used against the slander and injuries of his enemies, stood herein, that he gave himself to prayer. Psal. 109. josaphat being besieged with enemies on every side, used this as a bulwark against them. Lord we have no power to withstand this great company that are come against us, and we know not what to do, but our eyes are towards thee. 2. Chron. 20. The like comfort did Ezechiah find in prayer, both when Senacherib threatened his destruction, and in his sickness: and it is indeed the city of refuge, whether the godly in all times have used to fly for safeguard from their miseries. It is rete gratiarum, & situla gratiae, the net of graces, and bucket of grace. Prou. 12.2. by which a good man draweth the grace of God.  
The special gift that we can desire of God is Christ himself, who is Donum illud Dei. joh. 4. Now forasmuch as indeed nothing can be a greater benefit, then to enjoy the presence of God, as the Prophet saith, Whom do I desire in heaven but thee? Psal. 73. and Philip saith. ostend nobis patrem, & sufficit. Show us the Father and it is sufficient joh. 14. We are to consider how we may come to it.  
Christ saith, I am the way, joh. 14. & ego sum ostium. joh. 10. If he be both the way and the door than no doubt but if God bestow Christ on us, we shall both find the way to God, and enter into his kingdom, by Christ, who is the door: for the obtaining of this gift we must be instant with God in prayer, which if we do, he will give us that we ask: therefore Augustine saith, Domine cupio te, da mihi solum te, aut non dimittam te. Lord I desire thee, give me thee alone, or else I will not let thee go.  
In the third place our Saviour enlargeth the promise, lest we should doubt that God will not hear all manner of persons, that pray to him, or that he will not grant all their suits, therefore in regard of the persons, Christ saith, Quisquis, whosoever asketh, receiveth, whosoever join these three virtues in their prayer, Confidence, Diligence, Perseverance, and occupy all the parts of their body in this service of God, they shall be sure to receive the thing they ask, for the promise is made only to them that perform God's commandment, petenti dabitur, we must ask and we shall have it: for God useth not to cast holy things upon them that make no reckoning of them. Mat. 7.  
Touching the things themselves, He that is the truth hath said, Whatsoever you ask my Father, in my name he will give it you. joh. 16. Therefore it is impossible he should lie, especially when he confirmeth it with an oath, as in that place, Verily, Verily, I say unto you, whatsoever you ask the Father in my name he will give it you. But we must take heed what we ask: we may not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ask without a cause. If we ask any thing according to his will he heareth us. 1. joh. 5. Therefore our prayers must be grounded upon some just cause● we may not ask any childish petition of God, for he will revert them. If we like children ask we know not what, we cannot assure ourselves to be heard, for unto such prayers he answereth, Ye ask you know not what, Math. 20. Much less will he grant hurtful petitions.  
As he is our Physician, he will not give us cold drink when we are sick of an ague, though we cry for it never so much. They that ask vengeance of God, & would have him to be the executioner of their wrath, shall not be heard, Prou. 26.13. but their prayer is turned to sin. Psal. 109. So far is it from the service of God.  
If the child ask fish, the father will not give him a Scorpion, no more will God hear us in those things which we ask of him, if he know they will be hurtful.  
He only is wise, and knoweth what is good for us, and if we receive not the thing which we ask, yet he (as Jerome saith) non accipiendo accepit, in not receiving he hath received. Christ saith not, ask, and ye shall receive the thing ye ask, but ask and it shall be given unto you, that is the thing that you desire. We all desire those things that be good, though outwardly we are not able to discern what is good, but God our heavenly Father, as he knoweth best what is good for us, so he will give us good things, though we be not able always to ask that which is good for ourselves.  
Secondly, we must pray in such manner and form, as he requireth, God doth hear us many times even, quando petimus malum: in as much as he doth not give us the hurtful things, which we ignorantly ask. But he will not hear us, cum petimus male, ye ask and receive not, because ye ask amiss. jam, 4. Therefore we must beware how we stand affected at the time of prayer: if we pray coldly, without any great desire to attain the thing we ask; we ask like swine, that esteem not of pearls, but trample them under their feet. If we draw near with our lips, but our hearts be far from God. Esa. 29. then it is not like we shall be heard, If we pray as Peter and the other Disciples, who being heavy with sleep, asked they knew not what. Luk. 9.32. we cannot receive the truth. But if as Moses speaks, we seek the Lord with all our heart. Deut. 4.29. If we do with Paul, orare spiritu, & orare ment. 1. Cor. 14. then we may conceive hope to be heard, for the commandment to ask is given Cordi, non pulmoni, to the heart not to the lungs, Id quod cor non facit non fit, that which the heart doth not is not done.  
Secondly, touching the manner, as with fervency, so we must pray with reverence, not having our heads covered, as we see many do: which behaviour how rude and unbeseeming it is, we may eaeasily discern, as the Prophet speaks, Offer this kind of behaviour to thy Lord or Master, and see whether he will accept it? Mal. 1.  
If thou, having a suit to an earthly Prince, darest not speak but upon thy knees with all submission; how much more ought we to reverence the Lord God, in comparison of whom all the Princes in the earth are but Crickets and Grasshoppers, Esa. 40. Therefore the manner of our prayer to God must be in all reverence.  
Solomon prayed upon his knees. 2. Chron. 6. Daniel fell down upon his knees. Dan. 6. So did Saint Peter. Acts 9 So Paul. Ephe. 3.14. And not only men upon earth, but the glorious spirits in heaven cast themselves and their crowns down before him that sits upon the throne, Apoc. 4. Yea jesus Christ the Son of God fell down upon his knees and prayed to his Father. Luk. 22. & exauditus propter reverentiam. Heb. 5. So did Paul serve God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Acts 20.19. Secondly, if we would obtain any thing at God's hand, we must not only ask it, but seek for it. He that having prayed, sits still without adding his endeavour, shall not receive the thing he prays, for he must not only orare, but laborare, pro quibus enim orandum, pro iis laborandum est: to this end the Apostle would have us to pull up our faint hands and weak knees, Heb. 12. And when we have asked grace, we must be careful that we ourselves be not wanting unto grace, as well as we were careful that grace should not be wanting unto us.  
This diligence is noted in the word petite, which as it is used in the first place, so also it signifieth to go to, or to hit, and knock: so that it containeth all the three virtues that are required unto prayer, but for our instruction our Saviour hath expressed them in three several terms.  
Thirdly, having found the way, we may not rest there, there is a door whereby we must enter, and that shall not stand open for us against we come, we must knock at it. It pleaseth God to entreat us. 2. Cor. 5. to seek and find us, when we are lost, Luk. 15. He stands and knocks at our door. Apoc. 3. Therefore as Moses speaks in Deut. We are to consider what he doth require at our hands.  
The service that we owe him, is likewise to entreat him, to seek for grace of him, to knock continually, till he open the gate of his mercy. If God hear us not so soon as we ask, we may not cease to knock, as Saul did, who because that God answered him not neither by dreams, nor by urim, nor Prophet, asked counsel of a witch, 1. Sam. 28. Importunity as our Saviour speaks Luk. 11. is a means whereby often times men obtain their suits. The unjust judge will be content to hear the widows cause at length, even because he would be rid of cumber: if she be earnest with him, she shall at last obtain her suit by importunity: So howsoever God be not inclined to do us good, and have his ears open to our prayers, yet he is much delighted with our importunate suits.  
If the unjust judge that neither feared God, nor reverenced man, may be overcome with importunate suit, much more will God revenge them which give not over their suits, but cry to him night and day. Luk. 18. Let us not be weary of well doing; for in due season we shall reap, if we faint not.  
These conditions being performed that we seek in the desire of our heart and in humility: secondly that we be not wanting to grace, but work with it: thirdly, if we do it with continuance, not giving over, than we shall find it true, which Christ saith, omnis qui petit accipit.  
The sum is, as when God said, seek ye my face, David answered, thy face O Lord I will seek, Psal. 27. So when Christ saith to us ask; our answer must be; we will, at least dispose ourselves thereunto, especially seeing he doth not only praeire exemplo; but dicere ut petas, seeing he doth not only by his commandment, permittere, but praecipere ut petas.  
Lastly, seeing by his promise he doth not only allure them, ut petant, but doth minari si non petas, threaten if thou ask not: for if we ask of any but from him he is angry, as he was with the King of Israel, that required of Beelzebub when he should recover, 2. Reg. 1. Is there not a God in Israel? And Christ was offended with his Disciples for the neglect of this duty. Hitherto ye have asked nothing. joh. 16. And when we come to ask of God, we must not cease our suit, if he grant us not our suit at the first; but say with jacob, non dimittam te, Gen. 32. We must be instant, as the Cananite was, Math. 15. We must be earnest, as he that came at midnight to borrow bread, Luk. 11. and importunate as the widow with the judge. Luk. 18. and then we may assure ourselves of a comfortable effect of prayers.   

The fourth Sermon.  ROME 8.26. 
Likewise the Spirit also helpeth our infirmities: for we know not what to pray as we ought: but the Spirit itself maketh request for us with sighs, which cannot be expressed.  
OUT of Saint Paul, 2. Cor. 3. we may see, first, that of ourselves we are not sufficient at all to good: and that all good comes from the Father of lights. jam. 1.17. and that, in that regard, we must ask, and receive at his hands from whom it comes. Math. 7.7. Now the Apostle meeteth with another difficulty, which is, how we may pray? for as we cannot perform any good thing of ourselves, unless God minister power, so we know not how to ask this grace at his hands. Therefore to answer that question of the Disciples, which desired that Christ should teach them how to pray. Luk. 11. The Apostle saith, that because we know not what to pray for, as we ought, therefore the Spirit doth help our infirmities.  
The Apostle begins at our infirmities, which he lays down in such sort, as we may plainly see that our defects and wants are many: for as there are infirmities of the body, which the Scripture calls the infirmities of Egypt, Deut. 7.15. Whereunto the Saints of God are subject as well as other, as the Apostle speaks of Timothy, that he had Crebras infirmitates. 1. Tim. 5. So the soul also hath certain infirmities; and that is the infirmity whereof the Apostle speaketh; for albeit our soul be the stronger part, as our Saviour speaketh when he saith: The Spirit indeed is strong, Math. 26. yet it is subject to many infirmities, and weaknesses, when it doubteth of God's mercies, saying: Will the Lord absent himself for ever? hath God forgotten to be gracious? which the Prophet acknowledgeth to be signs of his infirmities. Psal. 77.10. and as the spirit is weak, so there is a weakness of conscience, 1. Cor. 8.7. and no marvel if there be such infirmities in the bodies also; for life itself is but weak, in regard whereof it is said of God, that hereby he is content to spare us, for that he remembers that we are but dust, Psa. 103. & considereth that we are but even as the wind that passeth away. Psa. 78.  
The difference is that, as Christ saith, haec infirmitas non est ad mortem joh. 11. and the dropsy, palsy, and such like diseases and infirmities of body are not mortal.  
The second thing which the Apostle teacheth is, that howsoever we be, as the Apostle speaketh, compassed with infirmities. Heb. 5.5. yet they are not past cure, for the Spirit helpeth our infirmity: so that albeit we are subject to fall through weakness, yet there is hope concerning this thing, Esa. 10. 2. and our error may be healed, Dan. 4. for there is balm in Gilead. jer. 8. which serveth to cure all our spiritual diseases.  
Now the cure of the infirmities of our soul is not performed by any strength of our own, nor by our own Spirit, but by the Spirit of God: for so long as our infirmities are but bodily, the spirit of man will sustain them, and there is help to be found; but when the spirit itself is wounded, than who can help it? Prou. 18.  
The spirit of man, must have help from a higher thing than itself, as from the Spirit of God, which only is able to minister help.  
The Apostle ascribeth to the Spirit of God two benefits, first, in regard of the life to come: secondly, in respect of this present life: for the one as he is the Spirit of Adoption, assures us of our estate in the life to come, namely that as God hath adopted us to be his children, so we shall be fellow heirs with his own Son of his heavenly kingdom. Touching the other, because we are subject in this life, to fall through infirmity, we have this benefit from him, that he stays and upholds us, and therefore is called spiritus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
As our infirmities are manifold, whether we respect the body, or the soul, so the weakness and defects of our souls appeareth not only in good things, which we cannot do, because the flesh ever lusteth against the Spirit, so that we cannot do the things that we would. Gal. 5. but in evil things which we should bear and are not able.  
The evil things that we should bear, are not only afflictions, and the crosses which we are subject to, which the Apostle proveth to be more tolerable, because they are not worthy of the glory to come: but dilatio boni, wherein we need the virtue of magnanimity, because it is a great cross, as the Wiseman saith: Spes quae differtur affligit animam, Pro. 13. Touching which affliction and crosses, because in this life we cannot obtain that which the Prophet wisheth, namely, to fl●e away (as it were) with the wings of a dove, that so we might be at rest. Psal. 55. therefore we must betake ourselves to the Mourning of the Dove. Es. 38. waiting patiently when God will give us time to escape.  
The means and ways whereby the Spirit doth help us, are many; but he only meaneth prayer; to teach us, that howsoever it be not esteemed as it ought, yet it is the chief prop and principal pillar which the holy Ghost useth to strengthen our weakness. Therefore when the Apostle willeth that first of all, prayers and supplications should be made for Kings and all in authority. 1. Tim. 2. the reason is, as Augustine noteth, because both man's salvation, the honesty of life, knowledge of the truth, quietness of kingdoms, duties of Kings, and whatsoever tendeth to the public benefit cometh by and from prayer: So that not only the Church, and spiritual matters, but the commonwealth and temporal things are stayed upon the pillar of prayer.  
Wherefore as prayer is a special help: so we are not only exhorted by religion to use it, but nature itself binds us unto it: for so long, as we can ethier devise any help of ourselves, or receive it from any other, so long we lean upon our own staff; but when all help fails, than we fly to prayer as our last refuge; and therefore when God is said to feed the ravens that call upon him. Psal. 147. That cry of theirs is the voice of nature, so that albeit men for a time, lean to their stays and help, yet there is a day when all flesh shall be made to come unto him, who only it is that hearreth prayer. Psal. 65. that is, when they lie howling upon their beds. Host 7. then they shall be fain to call upon God for help● so, howsoever Pharaoh in the pride of his heart say, Who is the Lord, that I should hear his voice? Exod. 5. Yet he made him come to him, when he plagued him with thundering, and rain, and hail, which made him send to Moses and Aaron, that they might pray unto God for him. Exod. 9.28.  
But here the Apostle meaneth the prayer of the Spirit, which always reckons prayer to be the first and chiefest help in all troubles, and not the last, as the prayer of the flesh doth.  
Therefore, as we must discerns simulacra virtutum, from virtues themselves, and that which is natural, from that which is of grace; so we must distinguish the prayer of the Spirit, from the carnal prayer, and be sure that the virtues which we have, if they be any, are not natural, as those in many of the heathen, but that they proceed from grace, and the working of God's Spirit.  
To the right framing of our prayers it is required, that we do not only orare ment & spiritu, 1. Cor. 14. but as the Psalmist saith, of the praising of God; so we pray to God with understanding. Psa. 47. Both our heart, our understanding, our affection must concur in making intercession to God.  
For a second point, if prayer be a stay to us in our infirmities, than we must be careful that our prayers be not faint and weak, but that they proceed from the fervency and vehemency of the Spirit, for as Christ saith. If the light that is in thee be darkness, how great is that darkness? Math. 6. If our prayer be nothing else but infirmity, as it is for the most part, how great is our infirmity?  
But the Apostle showeth our weakness in prayer, in that he denieth men two things: first, that we know not what to pray for, secondly, that we know not how to pray: for both these defects we have a double supply; for Christ as he is the light of the world ● joh. 8. hath directed us what to pray for, by that form of prayer which he hath prescribed unto us; and the holy Ghost, who is compared to the wind that bloweth where it will, instructeth us how to pray, for that it stirreth up our affections, so that we pray with fervency of spirit, and utter our desires unto God with sighs that cannot be expressed, for as a man that traveleth must have a knowledge of his way: so he cannot take a journey in hand, except he have a good wind to set him forward: to this end we are taught, not only by the wisdom of God the Father, what to pray for, but from the power of his Spirit we have those motions kindled in us, whereby our prayer is made fervent.  
Touching the persons, whom the Apostle chargeth with this twofold ignorance, they are not the common sort of men, but even the Apostles themselves, for he includes himself in the words, We know not, So Christ said not to heathen men, Nescitis quid petitis, Math. 20. but to his Disciples james and john, so that this is generally true of all men, that they know not what to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as they ought, except God's Spirit help them.  
It is true that we have a diffused knowledge of good and evil, and a desire to be partakers of the one, and to be delivered from the other, for ignoti nulla cupido; but we must have a distinct knowledge, that is, whether the thing we desire be good or no: There is an estate of life which is contemplative, and another Active, and our infirmity is such, as we know not which of them to take ourselves unto, but oftentimes we think that course of life to be good for us, which albeit it be good in itself, yet turns to our overthrow, so that when we desire of God to place us in any such course of life, we speak after the manner of men. Rom. 6. taking it for a contented course for ourselves, whereas it falls not out so.  
This will appear more plainly, both in things temporal and spiritual. The sons of Zebedee in their suit to Christ, Math. 10. had a desire to obtain some good thing at our saviours hands, and they could not bethink themselves of any thing better than to be exalted to some place of honour, and therefore desired that one of them may sit at his right hand, and the other at his left hand: but Christ told them, they asked they knew not what, for honour is not fit for all men; they were the Disciples of Christ, and were to drink of the cup of affliction, and therefore willed them to be mindful of it, and not to affect that which was not for their good.  
Likewise in spiritual things we may errre, and hereof we have example in Saint Paul, whom a man would think to have had knowledge enough, so that he would not ask the thing that was not good for him, he had the messenger of Satan sent to buffet him, and he prayed that it might be removed from him, which seemeth to have been a reasonable petition, but God answered him that he asked he knew not what; it was more necessary for him to be exercised with the temptations then not: & whereas he desires to be so pure, as not once to be driven to evil; God told him, that his grace was sufficient for him, for it was his will to perfit his strength in his weakness, 2. Cor. 12. Therefore if we have any revelation from flesh and blood, Math. 6. that persuadeth us, that this or that is good for us, we must know that all such are false, and that we must suffer ourselves to be directed by God's Spirit, who knoweth better what is good for us, than we ourselves.  
But to the end that we should not err, the Spirit of God maketh intercession for us, and therefore we may be sure that although we know not how to pray, in such sort as may please God; yet the Spirit of God, who knoweth the secrets of the counsel of God, will make that prayer for us; which shall be both for our good and also according to Gods william. 1. Cor. 2.  
It cannot be verified of the holy Ghost, which is God, that he either prayeth or groaneth, but the Apostles meaning is, that he makes us to make intercession, and hath that operation in our hearts that he makes us to groan, So when the Apost Gal. 4.6. says, that the Spirit cries Abba Father, his meaning is, that by it we cry Abba Father. Rom. 8.15.  
Again, the Spirit is said to make intercession for us, because it sheds abroad the love of God in our hearts, Ro. 5. for from the love of God proceeds this love & affection in us, that we desire him and all his blessings, & therefore make our prayer to him to that end, which is nothing else, but explicatio de●iderij: so that we do not so soon desire any good thing, but we are ready to pray for it, So says the Prophet, Lord thou knowest my desire, and my groaning is not hid from thee, Psal. 36.  
Likewise when our desire is delayed, so that we obtain not the thing we would have, than we are cast into sorrow, which is wrought in us by the Spirit which is in us, and by prayer; for it is the Spirit of God which kindleth this fervency of desire in prayer, as Augustine saith, Tepida est omnis oratio, quam non prevenit inspiratio, every prayer is lukewarm, which is not prevented with inspiration.  
The first thing that the Spirit of God works in us, is, that he inclineth our hearts to pray to God for the good which we lack, which is a thing not in our own power; and therefore David thanks God that he found in his heart to pray, 2. Sam. 7. for when we would settle ourselves to pray, Nihil tam longè abest a nobis, quam orare ut decet.  
Now being thus untoward in ourselves, the Spirit of God comes and helps our infirmity, and as the Psalmist saith, He opens our hearts to pray, By this means it comes to pass, that a man having his affection cold, shall on a sudden feel in himself a desire to pray, and shall say, Domine, paratum est cor meum. Psal. 108.  
Secondly, whereas the Lord saith, open thy mouth, and I will fill it. Psal. 87. we find this infirmity in ourselves, that when we have found an heart to pray, yet we cannot open our mouths; and therefore David says, Open thou my lips, Psal. 51. and so must we sue to Christ, that he will give us words to speak; for God hath a key both to our tongue and william.  
Thirdly, having begun to pray, that falls out many times which David complains of, cor meum dereliquit me, Psal. 40. So our heart will be gone, and our mind will be wandering abroad, not regarding what our tongue speaks.  
It falls out often, that as Abraham had his sacrifice ready, he was no sooner gone from it, but the foul●s of the air did light upon it. Gen. 15. So while we offer up to God, the calves of our lips, Host 14. and our course is past, Psal. 141. It comes to pass through our wantonness many foul thoughts be got upon our sacrifice and despoil it, and the remedy that the Spirit of God affords us against this infirmity, is, that it calls us home and tells us, we are kneeling before the Majesty of God and therefore aught to take heed what we speak in his presence. Therefore Bernard to keep his mind in the meditation of God, when he would pray began thus, Let God arise, and let all his enemies be scattered, Psal. 68 and Augustine to the same purpose, began thus, Save me O God for the waters overflow. Psal. 64.  
Fourthly, ●hough we have our meditation still on God, yet we shall find in ourselves, that our spirits are dull and heavy, and have no manner of vigour to help our infirmity, herein the Spirit helps and puts these meditations in our hearts, whereby it kindleth as the Prophet saith, a fire burning within us: so that God shall be fain to say to us, as he did to Moses, dimit me: let me alone. Exod. 32.  
Fiftly, albeit we pray but faintly, and have not that supply of fervency that is required in prayer, yet we have comfort, that ever when we most faint in prayer, there are of God's Saints that pray for us with all instancy, by which it comes to pass, that being all but one body, their prayers tend to our good as well as their own, for the faithful, howsoever they be many, and dispersed into divers corners of the world, yet they are but one dough; and as they are the members of one body, so they pray not privately for themselves, but for the whole body of the Church: so that the weakness of one member is supplied by the fervent and earnest prayer of the other. Therefore when the Apostle saith. The Spirit maketh intercession for us, gemitibus inenarrabilibus, Augustine asketh, what groanings are these? are they thine, or mine? no; they are the groanings of the Church, sometime in Me, sometime in Thee, and therefore Samuel (to show that the Ministers of God do the people no less good when they pray for them, than when they teach them) said, God forbid I should cease to pray for you, and so sin against God. 1. Sam. 12.23. for he was an help to them, not only in preaching to them, but in offering burnt offerings for them. Therefore the people pray to Esay, lift thou up thy prayer for us, For as the offering of the Minister is to put the people in mind 2. Pet. 1. so they are Gods remembrancers: they are Angels, as well ascending upwards by their prayer in the behalf of the people, as descending to teach them the will of God.  
But if the Spirit that quails in us, do quail also in the whole Church; yet we have a supply from the tears, which our head Christ shed on his Church, Luke 19.41. and from the strong cries which he uttered to God his Father, in the days of his flesh. Heb. 5.7. by which he ceaseth not to make request to God still for us, so that albeit the hardness of our heart be such as we cannot pray for ourselves, nor the Church for us, yet we may say, Conquaeror tibi domine lachrimis jesu Christi.  
Lastly, because we cannot pray, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have two helps also in that behalf from the Spirit: first, that the Spirit teacheth us to submit our will unto God's will, because as we are men, so we speak after the manner of men ● Rom. 6.  
This submission we learn from the example of Christ his prayer to God his Father, Transeat calix iste a me, Let this cup pass from me, yet not my will, but thy will be done. Math. 26. So David qualified his desire, If I have found favour with the Lord, he will bring me again, but if not, let him do what seemeth good to himself. 2. Sam. 15.  
Secondly, when we look back upon our prayer, and see, that by reason of want of fervency and zeal, it is but smoking flax, than the Spirit stirreth us up to desire God, that according to his promise. Esa. 42. He will not quench it, but that his grace may be sufficient for us, and that he will make perfit his strength in our weakness. 2. Cor 12.  
The other thing wherein the Spirit helpeth our infirmities, is, that he worketh in our hearts, certain groans that cannot be expressed, which is a plain opposition to drowsy and slothful prayer: for a devout prayer, plus constat gemittibus, quam sermonibus, it is not fine phrases and goodly sentences that commends our prayer, but the fervency of the Spirit from whom it proceeds.  
It is well, if we do orare ment, & spiritu. 1. Cor. 14. but if our prayers do draw out sighs and groanings from our hearts, it is the better, for than it appears that our prayer is not a breath, coming from the lungs, but from the very depth of the heart, as the Psalmist says of his prayer, De pro●undis, out of the deeps have I cried to thee O Lord. Psal. 130.  
What the Apostle meaneth by groanings which cannot be expressed, is plain, for when the grief of the heart is greatest, then are we least able to utter it, as appears by the Sunamite. 2. Reg. 4. Notwithstanding as it was God that wakened in us the desire of good things; so though we be not able to utter them in words, yet he doth hear, etiam vocem in silentio.  
There are mutae praeces, & tamen clamantes: such as are the silent prayers of Moses, which he made in his heart to God, though he expressed it not in words; to this God said, Cur ●lamas ad me? Ex. 14.  
Now as Martha was loath to serve alone, & therefore would have Mary to help her, Luk. 10. So the spirit doth not pray alone, but doth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, bears together or helps us, whereby the Apostle gives us to understand, that man must have a cooperation with God's Spirit: So we see the Saints of God, albeit they acknowledge prayer to be the work of God's Spirit in them; for as much as we are not able to call jesus Lord, but by the Spirit of God. 1. Cor. 12. Yet they are not themselves idle, but do add endeavour, as David, Lord open thou my lips: So he affirms of himself, I have opened my lips and drew in my breath. Psal. 119.  
But that we may have the help of God's Spirit (without which our endeavour is but vain) we must still think upon our own weakness, and humble ourselves in the sight of God, as the Publican did Luk. 18. so the Spirit of God will rest upon us, as the Lord promiseth. Esa. 66. For this end fasting is commended to the Church, for it hath been as use always among the faithful, to humble their souls with fasting, Psal. 35.  
Secondly, as we must pray in faith, So we must also be charitably affected to our brethren, first, by forgiving them, if we will have forgiveness at the hands of our heavenly Father, Mar. 11.25. Secondly, by giving them that need, this commended Cornelius his prayer, that he gave alms, Act. 10.  
If our prayer be thus qualified, we shall have God's Spirit to assist us in prayer, whose help if we obtain, and unto our prayer add a patient expectation, so that we be not in haste to obtain the thing we crave, but we wait upon God's leisure, as the Prophet saith, Quî crediderit, non festinabit, Isa. 28. He that believeth makes not haste, thus we shall find that the Lord will not cast out our prayer.   

The fifth Sermon.  LUKE. 11.1. 
And so it was, that as he was praying in a certain place, when he ceased, one of his Disciples said unto him, Master teach us to pray, as john also taught his Disciples.  
WHich words do bring us to that form of invocation, to which by degrees we have been approaching; for first out of Saint Paul, 2. Cor. 3. we learned that of ourselves, we are not able so much as to think a good thought, much more unable to do that which is good: Secondly, from S. james, that albeit we have no power in ourselves, yet our want may be supplied by the Father of lights: Thirdly, that therefore to the end we may obtain this ability, we are to seek for it by prayer, as Christ counseleth: Petite, & dabitur vobis.  
But then we meet with another difficulty, and that is as Paul confesseth, Rom. 8. that albeit grace may be obtained at the hands of God by prayer; yet we know not how or what to ask, except the Spirit of God supply our infirmities; and therefore as then it was said, that as the Spirit of God maketh intercession for us, so here the same Spirit doth move the Disciples to seek for a form of prayer of Christ, whereby we are taught, that if we know not how or what to pray for, our duty is to repair to Christ, with the Disciples, that he would direct us.  
This Text hath two parts, first, the petition of the Apostles,: secondly, Christ's answer thereunto, Vers. 2.  
In the first part we are to consider, first the occasion of the petition: secondly, the petition itself, Domine doce nos.  
Touching the first point, the Disciples took occasion of this petition from Christ's praying, for seeing him not only pray now, but at sundry other times, presently they conceived thus within themselves, that doubtless prayer was a matter of great importance, and a means of no small benefit, otherways Christ would never have prayed so often.  
Before we considered two special motives to prayer: The first was Christ's commandment: the second Christ's promise, Math. 7.7. ask and it shall be given you; and here again we have other two motives: first, the provocation of Christ's example, whom the Disciples found praying in a certain place: secondly, the mould and set form of prayer, which he hath given us, for our better direction in this duty, say Our Father, etc.  
Concerning the first of these, no doubt the examples of holy men ought to move us to pray, much more when jesus Christ himself, who is the Holy of holies, Dan. 9.24. doth by his own example stir us up hereunto.  
King David, when he had his crown pulled off his head, by his own son, and was driven out of his kingdom, said to the Priest, If it please God, he can bring me again, and show me both the Ark, and the Tabernacle, 2. Sam. 15.25. Declaring hereby, that he was more careful to have the liberty to come into the house of prayer, to power out his supplication before the Lord, as he was wont, then to be restored to his crown, so great account did he make of prayer. The like account did the holy Prophet Daniel make, for when by the commandment of the King it was proclaimed, that whosoever made any petition to God or men, save only to the King, should be thrown into the lions Den; he chose rather to adventure his life, than not to pray, Dan. 6. Whereby we may gather, both how acceptable to God, and also how necessary for us, this duty of prayer and invocation is: So that these examples of these holy men, aught to be of no small efficacy to persuade us hereunto; and especially if we consider the example of our Saviour jesus Christ, who is greater than either David or Daniel. Of whom it is reported, that he went into a solitary place alone, not only in the morning, Mark. 1. but also in the evening, joh. 6. not for an hour, but to spend the whole night in prayer. Luk. 6.12. he prayed not only, in deserto, which was a place of distress, but in horto. joh. 18.2. which was a place of pleasure, as he prayed when he was in his agony, Luk. 22.46. so also when he was to be made King, joh. 6. to teach us, that as well in prosperity as in adversity, we have need to pray, for hereunto our Saviour doth exhort us in plain words, not only by precept, Mat. 7. Luk. 21.40. pray that ye enter not into temptation, because prayer is a mean to keep us from evil, both a malo culpae, & a malo poenae, as well from sin, as from all manner of plagues, which are the effects of sin; as one saith, there would none adversity come upon us, unless there were perversity in vs● but secondly, by promise of reward, pray unto your Father in secret, and he will reward you openly, Mat, 6.6.  
We think it sufficient, if earthly Princes will vouchsafe to harken to our prayer; but God promiseth us more, he will reward us for the same. Therefore seeing God both commands us to pray, and promiseth to grant us that we pray for: seeing he doth not only by his example teach us that Prayer is requisite, but prescribes us also a Form of Prayer, we ought not to be negligent in this duty.  
Besides, out of this occasion, we are to consider this: That Christ prayed, though he needed nothing, as he was the only begotten Son of God, he was full of grace & truth, joh. 1.16. He had received the Spirit without measure, joh. 3. Yet for all that, he prayed.  
There are three uses of prayer: First, there is an Use of Necessity: for God hath left prayer to be our City of refuge, to the end, that when all means fail, we should fly unto God by prayer. In which regard the wise man saith, Pro. 18. Turris altissima est nomen Domini. But Christians should have a further use of this duty: for unreasonable creatures, as Lions, and Ravens, are provoked (in regard of their necessity) to call upon God.  
Secondly, the Use of Duty: for prayer is an offering: The Prophet compareth it to Incense, Psa. 41. a Reasonable service, Rom. 12. Our Spiritual sacrifice, 1. Pet. 2. It is compared to Incense, which giveth a sweet smell to all our works, words, & thoughts, which otherways would stink, and be offensive to the Majesty of God. This use of prayer we have not only for the supply of our wants in the time of adversity, but at all times, as job saith, Chap. 27.  
Thirdly, there is the Use of Dignity, when a man doth abstract himself from the earth, and by often prayer doth grow into acquaintance, and familiarity with God: for this is a great Dignity, that flesh and blood shall be exalted so much, as to have continual conference with God.  
Now as Christ was the Son of God, he had no cause to pray in any of these thre● respects, but as he was Principium omnis creaturae, Col. 1. as he was the head of the Church, Eph. 1. he had use of prayer in these three respects: as he was a creature, he stood in need of those things, which other creatures of God were wont to desire. Again, as he was a creature, though the chief of all creatures, he ought this duty of Invocation unto God his Creator: and as he called on God in these two respects, so he was heard, as Christ speaks; I know thou hearest me always, joh. 11.41. But as he was in the state of a Creature, the last use doth most of all concern him; for which cause, having told Martha, that one thing was needful, Luk. 10. because the obtaining of the same is not in our power, he presently withdraweth himself unto prayer in the beginning of this Chapter, teaching us to do the like.  
Before we come to the Petition, these words, ut cessavit, are to be considered: for there are some with Saul, will call for the Ark, and will presently cry, Away with it, 1. Sam. 14. that is, will begin their prayers, and will break them off in the midst upon any occasion: but the Spirit of God doth teach us to be of another mind, when he willeth us to avoid whatsoever may be a means to interrupt our prayers, 1. Pet. 3.  
The Disciples forbore to make their petitions to Christ, till he had done praying: and therefore from their example we are to learn, so to settle ourselves to prayer, as that nothing shall cause us to break off, and so to regard others that are occupied in this duty, as by no means to interrupt them.  
In the Petition we are to consider, first, the thing that they desire: secondly, the reason why they make this Petition. First, whereas they make request that Christ would teach them how to pray, they do by implication acknowledge as much as Saint Paul speaks of, Rom. 8. that they know not what to ask: not that they were without that general institution which we have from nature, that is, to desire that which is good, but because they know not how to limit their desire: as in temporal things, they know not whether it were good for them to be the Chief men in a Kingdom, that was the ignorance of the sons of Zebedee, Matth. 20.  
In spiritual matters they will be like Saint Paul, 2. Cor. 12. who thought it good for him to be saved from the temptation, whereas God told him, that his grace was sufficient for him; and yet that the temptation should continue still.  
As james and john made a request ignorantly for themselves, Math. 20. So they make another in the behalf of Christ, Luke. 9 Lord, wilt thou that we command that fire come down from Heaven? and therefore were reproved by Christ for it: and as we see both by examples of Christ's own Disciples, that we may pray amiss, jam. 4. So in the old Testament David saith, We may pray so, as prayer (which is a part of God's service) shall be turned into sin, Psal. 109. For prayer is nothing else but an interpreter of our desire, as on● saith: Ea petimus quae appetimus: and as our desires are many times not only vain and unprofitable, but dangerous and hurtful: so it falls out likewise that our prayers are vain, and so are turned into sin.  
The Disciples therefore being privy to their own infirmities in this case, are stirred up by God's Spirit, to seek for a perfect form of prayer of Christ, in whom all the treasures of wisdom and knowledge are hid, Col. 2. And this they do to the end they might not fail, either in the matter, or manner of their prayers, and that, having received a platform of prayer from Christ, they might use it as a pattern and compliment of all their petitions. The pharisees were great prayers, Mat. 6. but they, under a pretence of long prayers did devour Widows houses, Math. 23. and therefore their prayers turned into sin. The Heathen used also to make long prayers, Matth. 6.7. but they erred, for they thought that they should be heard for their long babbling. Therefore the Disciples, that they might not pray amiss, do make their request to our Saviour: Lord teach us to pray: which petition was therefore acceptable to Christ, because profitable for themselves: for thus he professeth of himself: Ego Dominus Deus tuus, docens te utilia. Isa. 48.17. Not subtilia, (●aith August.) So Saint Paul confirmeth, that he withheld nothing from the Church, that was profitable for them to know, Act. 20.  
The world is full of curious questions: The pharisees move questions touching matrimony.  
The Sadduces asked, what should come to pass after the end of the world, whether we shall know one another, Math, 22. These were unprofitable and curious, the inventions of flesh and blood, not those that proceeded from the holy Ghost, The Disciples question is here, how they may serve God, and how they may perform that duty for which they came into the world, Curious things are those abscondita, which belong to God, with which we may not meddle, Deut, 29. we must inquire of things which concern us, Of the sons of Cain and Abel, who were inventors of tents, some devised to work in brass and copper, others found out Music, as they thought it most profitable for the publique-weale. The trade that the sons of Seth used and professed at the same time that they thought to be most profitable, was the calling upon the name of the Lord. Gen. 4. and they were occupied therein, as an Art no less profitable than the building of houses, or making of armour, and ever since howsoever the world do addict themselves to other things, that serve to make most for their private profit: yet the Church and City of God, are busy in studying how they may by prayer receive mercy and obtain grace, to help them in time of need, Heb. 4.  
The reason whereby they urge their suit is, as john taught his Disciples; which reason, in the judgement of flesh and blood, might seem of small efficacy; for whereas john confessed himself unworthy to unloose Christ's shoe, Math. 3. he might have took it in scorn that the Disciples of john should teach him his duty after the example of john: But Christ to commend his humility, is content both in his preaching and praying to follow john. john said, Every tree that brings not forth good fruit, Math. 3. And Christ though he were the wisdom of God, and furnished with all manner of doctrine, yet was content to borrow that sentence from john Baptist, as appeareth in his Sermon, Math. 7. So he was content to follow him in prayer; So that the example of john's diligence in teaching his Disciples that duty, was a motive to him to do the like unto him.  
Whereas the Disciples of Christ tell him, that john was wont to teach his Disciples to pray, they speak by experience, for divers of them were before time Disciples unto john, as appears joh. 1.37.  
The ordinary prayer that was used in the Synagogue among the jews was; that prayer, which is entitled, the prayer of Moses, Psal. 90. and as Christ saith, The law & the Prophets were until john, Luke 16. So that prayer of Moses continued in the Church of the jews, until john's time; when he was come, he used another form of prayer which endured to the coming of Christ, who having taught his Disciples a third form of prayer, john's prayer ceased, the reason was, because as the Apostle speaketh of Moses, Heb. 3. Albeit both Moses, the Prophets and john, were faithful in the house of God, yet they were but servants, but Christ was that Sun of righteousness, & the day star, that was long before promised, and therefore seeing he being come, hath taught a more perfect form of prayer, he being only wise, all other forms ought to give place to his,  
Secondly, according to the rule of john Baptist, a man can receive nothing except it be given him from above, joh. 3.2. Then, if we will obtain any thing we must put up our supplications to God for it, but in making our prayers we may offend: for he that is of the earth is earthly, and speaks earthly things, Therefore john, according to his own confession, may mingle some corruption with his prayer: But Christ that is from heaven is above all, joh. 3. and therefore if he teach us to pray, it shall be in such sort as God shall accept it: and for this cause Christ's prayer doth excel the prayers both of Moses and john, and all the Prophets.  
Touching which form of prayer, as before he had given them an abridgement, of that obedience, which the law requireth, Luk. 16. So here he doth briefly set down a form of prayer.  
As it is said of him, that, grace and truth is by jesus Christ, joh. 1. so when in the other Chapter, he had showed them the truth of the Law● so now he tells them that grace must be sought for of God by prayer, whereby we may be able to obey that Law.  
The suit of the Disciples, being both profitable to themselves, and no subtle question, Christ is content presently to grant their request, and therefore his answer is, when ye pray say, etc.  
Wherein we are to observe two things: first, whereas there are certain practic spirits, that cross that saying of our Saviour, and tells us, we may not use this prayer which Christ gave, saying, Our Father: but that we are to frame our prayers of our own, as our state shall require, these words are a contradiction to there ne dicite.  
Christ himself hath commanded us to use this form of prayer; and therefore, we may be bold to say: Our Father; whatsoever prayers we make of ourselves, they have some earth, because we ourselves are of the earth; but the prayer instituted by Christ is free from all imperfection: because it was penned from him that was from above, joh. 3.  
In this prayer there is not one word wanting, that should be put in, nor any word more than ought to be. Therefore both in regard of the Author of it, and the Matter, we may safely use this form of Prayer.  
Secondly, these words are an opposition betwixt Cogitate and Dicite. It is not enough to think in our minds this prayer, but our prayers must be Vocal; so that, as in this Christ casteth out the dumb Devil; so here he casteth out the dumb prayer. It is true, that the life of prayer and thanksgiving standeth herein: That we sing praises with understanding, Psalm, 47. that we do orare ment & Spiritu, 1. Cor. 14. Herein stands the soul of prayer; but as we ourselves have not only a soul, but a body also: so our prayer must have a body: Our tongue must be the pen of a ready writer, Psal. 45. We must at the time of prayer, bow our knees, as our Saviour Christ did, Luke. 22.41. We must lift up our hearts with our hands, Lam. 3. Our eyes must be lift up to God, that dwelleth in the heaven, Psa. 123. And as David says, Psal. 135. All our bones must be exercised in prayer.  
The reason why we must use this form of prayer, is taken from the skill of him that hath penned it, and from his favour with God.  
We are not acquainted with the phrases of the Court, and we know no● what suit to make unto God. But Christ, who is our Advocate, in whom all treasures of wisdom and knowledge are hid, Col. 2. He can form us a bill, and make such a petition for us, as shall be acceptable at the hands of God. None knows the things of God, but the Spirit of God, 1. Cor. 2. So none knows what pleaseth God, but Christ, who hath received the Spirit from God: and in this regard, as he knows Gods will best, so he is best able to frame a form of prayer, so as it may be agreeable to Gods william.  
Secondly, touching the Authority which Christ hath with God his Father; it was such as God proclaimed from Heaven: This is my beloved Son: and Christ saith: Thou hearest me always, john. 11. So greatly was he respected with God.  
In both these respects we may be bold to say: Our Father. etc.  
We have the promise, that if we ask any thing in the name of Christ, he gives it us, john. 16.17. Much more may we have confidence to be heard: Si non modò in nomine eius, sed verbis eius.  
The Apostle saith: If I had the tongue of Men and Angels, 1. Cor. 13. His meaning is, that the tongues of Angels were more glorious than the tongues of men; and therefore that song of the Angels, Holy, Holy, Holy, Ecles. 6. is magnified in the Church: But this prayer was form by the tongue of Christ, who is the Lord of Angels.  
The Cherubins hid their faces before the Lord of Hosts, Esay. 6. And he that made this prayer was the Lord of Hosts, of whom it is said: Os Domini exercituum locutum est.  
This prayer as one said is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Engaging of our charity and love: for we desire to have remission of sin no otherwise then as we forgive our brethren, whereby the love of our brother is continually increased: And this prayer is breviarium fidei, it teacheth us to believe those things which we pray for.  
Lastly, our perfection in obeying the Law, and in believing those things which we ought to entreat, with such a hope by prayer: Legem implendi, & legem credendi, lex statuit supplicandi.   

The sixth Sermon.  LUKE. 11.2. 
And he said unto them: When ye pray, say: Our Father which art in heaven, hallowed be thy name: Thy kingdom come: Let thy will be done, even in ●arth as it is in Heaven, etc.  
IT is the answer of our Saviour Christ, to that Disciple of his, which in the name of the rest desired to be taught a form of prayer.  
Concerning prayer, among other things already noted, we are to know, that it is the doctrine of the Fathers; that God not prayed unto on our parts, & his holy Spirit not yet possessing our souls, hath notwithstanding promised, that he will power his Spirit upon all flesh, joel. 2. as it was powered upon the Apostles after Christ's Ascension, Act. 2. Namely, that Spirit which he calls the Spirit of Grace and Prayer, Zach. 12.10.  
When he thus vouchsafeth to send the Spirit of Grace into our souls, then from thence there do run two streams into the two several faculties of our soul, that is, the Spirit of Grace hath a working on our Understanding by the light of Faith: and secondly, in our Will, by inspiring us with holy desires: of which holy desires, the interpreter betwixt us and God, is Prayer: For that as the Apostle speaks: Our requests are made known to God by prayer and supplication, Phil. 4.6. Now as prayer is properly the effect of Grace; so whatsoever we obtain of God by prayer, it is the gift of Grace; which prayer is therefore our reasonable service of God, because we do therein acknowledge, not only our own wants and unworthiness, but also that as God hath in his hands all manner of blessings to bestow upon us; so if we sue to him for them, he will withhold no good thing from us, Psal. 84.12.  
Before we can pray for good things, it is required, that we do conceive a love of them; which if it be in us, than we shall not only be inflamed with a desire of them, which is an effect of love, but shall be stirred up to pray for them: But it is the peculiar work of the Holy Ghost, to shed in our hearts the love, not only of God, Rom. 5. but of all other good things, which work he performeth, not in all indifferently; for he is compared to the Wind, that bloweth where it will, joh. 3. But those whom it pleaseth the Holy Ghost to inspire with a love and affection towards good things, they do not only desire them, but withal do pray earnestly for them unto God; for as it is the work of jesus Christ, the eternal word, to enlighten every one that cometh into the world, so it is the office of the eternal Spirit, to inspire our hearts with holy desires.  
In this answer of our Saviour, we are to consider three points: first, a time limited for prayer: secondly, the contents of the word, Oratio: thirdly, what is to be noted out of the word, discite.  
Touching the time limited for prayer, we have heard already, that there are three uses of prayer, one was the use of dignity and perfection, when men do converse and enter into familiarity with God, by abstracting their minds from human affairs, and sublevating them into heaven by a continual meditation of God, and things pertaining to the life to come, which because it is peculiar to them that have already attained to some perfection, we must say of it, as Christ did of another matter: Qui potest capere capiat, Matth. 19 Our weakness is such, as cannot by any means come to this use; yea the infirmity of the Disciples themselves was so great, that albeit Christ had so many other things to tell them of, yet they were not able as yet to bear them, joh. 14.  
Therefore we are to consider the two other uses, which do more nearly concern us; whereof the one is, the Use of necessity, which standeth either upon fear, or upon want; and when necessity lieth upon us, in either of these respects, they are so forcible, that they make all flesh to come unto him that heareth prayer, Psalm. 65. Of fear the Prophet saith: Lord in trouble they visited thee, they powered out a prayer when thy chastening was upon them, Isa. 26.16. And the want of outward things is so vehement a motive, as when nothing else can move men to prayer, yet they will assemble themselves before the Lord for corn and oil,, Host 7.14.  
These two, the one being as Solomon termeth it, Plaga cordis, 1. Reg. 5, the other, Desiderium cordis, Psalm. 5. do point to us two times of prayer; namely, when either we are oppressed with misery, as the effect of sin, or disquiered with ourselves with the conscience, and guilt of sin itself, which is the cause of all our miseries.  
Touching sin, the Prophet saith: While I held my tongue, my bones consumed away; but after he had confessed his sins unto the Lord, and craved pardon, he forgave his wickedness: And because it is not his case only, forasmuch as we have all sinned, his counsel is in this behalf; pro hoc orabit omnis pius, Psal. 32. Which being done, as the Prophet speaketh, the weakest of them, that is, every sinner, shall be as david ● Neither are we of necessity to pray, that God will forgive the guilt of our sins past, but that he will prevent us with his grace against temptations of sins to come; for in this regard, our Saviour Christ would have his Disciples occupy themselves in this holy duty, Orate, Pray ye that ye enter not into temptation, Luke. 22. For the effect of sin, which is adversity.  
Then is prayer necessary in the time of affliction, when outwardly through the malice of our enemies we are in misery: In which case the Prophet saith: when the ungodly, for the love he bore to them, required him with hatred: Then he gave himself to prayer, Psal. 109.3. Or else inwardly, by reason of crosses, which it pleaseth God to bring upon us, against which, the only remedy is to use Prayer, as the Apostle exhorts, james, 5. Is any afflicted? let him pray. A timore tuo concepimus spiritum salutis, Es. 26.8. That is, For fear.  
And when we consider our own wants, the troubles that are upon us, though for a time we hold our tongues and speak nothing, yet a fire will kindle in us, we cannot long be silent, but the desire of our heart must have a vent by prayer, as the Prophet had experience in himself, Psalm. 39 So that as well the fear of danger to come, as present want and affliction, will lead us to prayer.  
But when we are rid of all adversity, yet there is another use of prayer, which is the Use of Duty.  
We are to pray, not in regard of ourselves, but in obedience to God, who commandeth prayer to be made by us, as a part of his service and duty, which we owe to him.  
Prayer made of duty is of two sorts, both in regard of time, and place.  
job in the law of nature tells us, that it is our duty: Inuocare Deum omni tempore. job. 27.10. & our saviours charge unto his Disciples is, that they should semper orare. Luk. 18. which the Apostle interpreteth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Thes. 5. But this cannot be performed of us by reason of our infirmity, therefore we must expound this otherwise, & as Saint Paul speaks, we must speak after the manner of men, propter infirmitatem. Rom. 6. and so we are commanded to pray always; the meaning is, that it is our duty to appoint certain hours for prayer; for as Augustine saith, Semper orat, qui per certa interualla temporum orat, the reason of this exposition is, for that our service to God, must be a reasonable service, Rom. 12. and the preaching of the word must not be done negligently; for it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Peter 2. which cannot continually be performed of man without some respect.  
Touching the set times appointed to the service of God in the Law, it is appointed and required, that there should be both morning and evening sacrifice day by day, and that upon the Saboth there should be twice so long service as upon other days. Numb. 2.8.  
This public service was performed by the jews, among whom the book of the Law was read four times a day, Nehem. 9.3.  
For private devotion the Prophet saith, In the evening, in the morning, and at noon day, will I call upon thee. Psal. 55. and Daniel was for praying three times a day, cast into the lions Den. Dan. 6.  
In the new Testament this duty of prayer was by the practice of Saint Peter limited to the third hour, Act. 2.15. to the sixth hour, Act. 10.9. to the ninth hour, at which time Peter and john went up to the Temple together to pray, Act. 3. whose diligence and care ought to stir us up to the like.  
Further the Disciples desire to be taught a right form of prayer: not only as here, as a Christian, but as an Apostle and Minister sent forth to preach the Gospell● whereby we learn that prayer belongeth not only in general to every Christian, but more particularly and specially to those that have any Ecclesiastical authority over others.  
So that is an opinion very erroneous, that we have no other use of the Apostles of Christ, and their Successors, but only for preaching: whereas, as it is a thing no less hard to pray well, then to preach well: so the people reap as great benefit by the intercession of their pastors, which they continually make to God, both privately and publicly, as they do by their preaching.  
It is the part of the Ministers of God, and those that have the charge of the souls of others, not only to instruct the flock, but to pray for them.  
The office of Levi and his posterity, as Moses showeth, was not only to teach the people the Laws and judgements of the Lord, and to instruct Israel in the law, but also to offer Incense unto the Lord, Deut. 33. Which Incense was nothing else but a type of prayer, made by the faithful. Psalm. 145.  
Therefore Samuel confesseth, that he should sin no less in ceasing to pray for the people, then if he were slack to show them the good and right way, 1. Sam. 12.23.  
This duty the Ministers of God may learn from the example of Christ's own practice, who went out early in the morning to pray. Mark. 1.35. So he prayed for Peter that his faith should not fail, Luk. 22. also from the example of the Apostles, who albeit they did put from them the ministration of the Sacraments, yet gave themselves continually to prayer, and the Ministry of the word, Act. 6.4.  
In which regard Paul saith, he was sent not to baptise, but to preach the Gospel. 1. Cor. 1.17. which they did refuse to do, not as a thing impertinent to their office, but that they might with more attention of mind and fervency of Spirit apply themselves to make intercession for God's people.  
Thus much they are to learn from hence, that the Priests are Angeli Domini exercituum. Mal. 2.7. If Angels, than they must not only descend to the people to teach them the will of God, but ascend to the presence of God to make intercession for the people● and this they do more cheerfully, for that God is more respective to the prayers which they make for the people, than the people are heedful to the law of God taught by them.  
For this cause the Priests are called the Lords remembrancers, Es. 62.6. because they put God in mind of his people, desiring him continually to help and bless them with things needful; for God hath a greater respect to the prayers of those that have a spiritual charge, then to those that are of the common sort. Thus the Lord would have Abimelech deal well with Abraham, & deliver him his wife, because he is a Prophet, and should pray for him that he may live, Gen. 20.  
So to the friends of job the Lord said: My servant job shall pray for you, and I will accept him. job. 42.  
This office was appointed to the Priests in the Law, Levit. 5.6. orabit pro iis sacerdos, Thus Ezechi● sent for Esay: so says he, Lift thou up thy prayer, Esa. 37.4.  
Men as they are Christians ought to pray, three times a day, as David Psal. 55. but as they are Prophets and have a special charge, they must pray to God seven times a day, as the same David. Psal. 119.  
This day of prayer, made by the Priests in the behalf of th● people, was so highly esteemed, that they took order that prayer should be made continually, and because the same Priests are not to do all one thing, but to pray; therefore some were appointed for the first watches, others for the second, and others for the third watches, that so while one rested, the other might pray, whereof David speaketh, when he saith, Mine eyes prevent the night watches, Psal. 119. So Christ speaketh of the first and second watches. Luk. 22.  
Touching David's diligence in performing of this duty for the good of the people, he saith, At midnight I will rise up, to give thanks to thee. Psal. 119. So did Paul and Silas, rise at midnight to sing praise to God. Act. 16. And it were to be wished that the like order were taken in the Church that the sacrifice of prayer were continually offered among Christians as it was in the Synagogues of the jews.  
Secondly, in regard of the place, we are every where to lift up pure hands 1. Tim. 2 and so the Psalmist extendeth this part of God's service to all places generally of his dominion. Psal. 103. Howbeit though it be not to be neglected in no place; yet especially we must offer this sacrifice of prayer and praise, in the assembly among the faithful in the congregation, Psal. 111. and so we must learn to distinguish the liturgy and the public service of God in the Church, from that private devotion, which our Saviour would have us to perform daily; when he saith, When thou prayest enter into thy chamber, Math. 6. For God hath promised to accept that worship which we tender unto him in the place consecrate for that purpose: In every place where I put my name, thither will I come and bless thee; Exo. 20.24. Non solum quod oratis, sed quod ibi oratis, that is, the public place whether the Saints of God from time to time assemble themselves to call upon God together. In his Temple doth every man speak of his praise, Psal. 29. Our Saviour Christ did therefore tell them that it was domus orationis, Isa. 56. to teach us, that the chief end of our meeting there, should be, not to make it a public school of Divinity, and instruction, but to power out our prayers to God; for private prayers was not ●nough, unless at times appointed we meet together to pray publicly.  
So the Apostle Saint Peter doth teach us by his example, who not only when he was at home went up to the top of his house to pray Acts 10. but to the Temple also. Act. 3.  
Saint Paul did not content himself to bow his knees to God when he was at Rome, and Ephesus, and other places; but he went to jerusalem, and prayed in the Temple Act. 22.11. which thing as he did for himself; so no doubt, he did it in the behalf of the Church of God, to which he was sent to preach; and it were to be wished that in the Church there were minus oratorum, & plus orantium.  
The second general point is, touching the contents of the word, Oratis.  
Our necessities are manifold, and the grace of God, which we sue for to God, is, multiformis gratia, 1. Pet. 4. Besides, the Apostle saith, pray with all manner of prayer, Ephe. 6. therefore it is meet that we should take notice how many kinds of prayers there are, wherein the Apostle guides us, when he saith, Let supplications, prayers, thanksgiving, and intercessions be made, 1. Tim. 2. These four contain all those sorts of prayer, which are contained in the body of this word, Orate.  
Prayer, or invocation consists of confession and petition, confession is divided into confessionem fraudis, which the greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is the confession of sins, whereunto they add supplication to God for pardon, like that of the Publican, Luk. 18. God be merciful to me a sinner,  
The other kind of confession is, Confessio laudis, that is, thanksgiving to God for his goodness in pardoning our sins, and bestowing his benefits upon us, which kind of confession is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This also is a part of prayer, and aught to go with it, as appears, Phil. 1.3 Col. 1.3. where the Apostle doth thank God always for the Churches in his prayer.  
Both these the jews gather from the words judah and Israel; for judah is confession; and Israel is the name of prevailing in wrestling with the Angel, as the faithful do strive with God in prayer. Rom. 13.  
The one they call Tehillah, the other Tephillah.  
They had both these, Hosanna, and Halleluiah.  
Petition stands upon Comprecation and Deprecation.  
Deprecation is, when we desire that evil may be removed, which kind of prayer is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Techinah.  
Comprecation is, when we would have our want supplied with good things, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Tephillah.  
Intercession is an other kind of prayer proceeding from charity, as the other came from faith, when we do not only confess our own sins, but the sins, of others, when we pray not only for ourselves, but for others; when we praise God not only for his goodness on ourselves, but for others.  
So it was the charge which God gave by his Prophet to them in captivity, not only to pray for themselves, but to pray for the prosperity of the City where they were prisoners. jer. 29, 7.  
As they we●e to have a care of the commonwealth, so the like is to be had of the Church. Therefore when Peter was in prison, there was prayer made continually of the Church to God for him, Act. 12.5. pray for all Saints saith the Apostle, Ephe. 6. and for me especially, that utterance may be given to me, etc. and as for them that have any special place in the Church or commonwealth, so we are bidden to pray for all such as are in misery, as David teacheth us by his example; who when his enemies were sick, ceased not to pray for them, no less then for himself, but put on sackcloth and humbled his soul with fasting. Psal. 35.  
Unto these kinds of prayer some add two more; the first is, when upon condition that God will grant us our desire, we vow that we will faithfully serve him afterwards, as jacob prayed, Gen. 28. The other is a simple prayer or petition uttered in short words, as Lord have mercy on me, and such like, which are nothing else, but sparks of that fire, which kindleth within us, whereof David spoke, Psal. 39 Hear me Lord and that right soon for my Spirit faileth. Psal. 143.  
In regard of this our weakness, our Saviour hath in a short prayer comprehended whatsoever is needful for us, which brevity he used, lest if he had set a large form of prayer, our spirit should be dead, and our devotion key-cold before we could come to the end; and for the same purpose the Church hath prescribed collects, prayers answerable to that short petition of our Saviour Christ.  
All these kinds of prayers were used by our Saviour Christ in the days of his flesh, as he took our nature, and was the head of a body Factus pro nobis peccatum, 2. Cor. 5, and so did not only confess himself a sinner, but suffered the wrath of God for it; which made him cry, Deus mi, Deus mi, My God, my God, why hast thou forsaken me? Math. 26. The rebuke of them that rebuked thee fell on me. Rom. 15. Psal, 69.  
Also he was an example to us of thanksgiving, I thank thee o Father, etc. Luk. 10.21. I thank thee that thou hast heard me, joh. 11.  
For Deprecation, as he was a man. Let this cup pass from me. Math. 26.  
The good he prayed for at the hands of his Father was, Pater, glorifica me ea gloria, quam habui apud te, etc., joh. 17.  
Touching Intercession, he prayeth, Pater ignosce eye, Luk. 23. I pray not for them only, but for all them that shall believe by their preaching joh. 17.  
As he used all these kinds of prayer, so he set them all down in this form of prayer.  
The Confession of sin, and the supplication for remission, is in the five petitions, The thanksgiving is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for thine is the kingdom, power, and glory; and the good which he desireth is, the sanctification of God's name, the accomplishment of his kingdom and fulfilling of his will, as also a continual supply of all things needful for this present life.  
The evil from which he prays to be delivered, is first, from sin itself: secondly, from the temptations of sin: thirdly, from evils, which are the effects of sin.  
The third and last point in this Text is, that we observe something in this word Dicite; whereof the first is, that here Christ doth not say, Say thus, as Math. 6. whereof some gather, that we may frame prayers, after the form of the Lords prayer, but not use the words themselves: But he saith to his Disciples, Dicite Pater noster etc. that is, we may boldly use the very words of this prayer, and albeit, to set forth the desire of our hearts, we use other forms of prayer, and that in more words, yet we must conclude our prayers with this prayer of Christ.  
Secondly, when he says Dicite, he doth not say cogitate or recitate, or murmurate, but, intus dicite & cum orè, for there is a mouth in prayer, & non est oratio sine ore, therefore he alloweth vocal prayer; and as he will have us express the desire of our hearts in words, so the chief thing is, that our prayers be from the heart; for invocation is a spiritual sacrifice, 1. Pet. 2. A reasonable service, Rom. 12. So both the understanding and reason must be occupied, and also the spirit or inward affection of the heart: Our Saviour requireth both in express words, worship him in spirit and truth. joh. 4. Sing with understanding, Psal. 47. I will pray with the Spirit, and I will pray with the understanding also. 1. Cor. 1●.  
We must not only have a spiritual fervency and zeal, but also must know what we pray for, which is belonging to the understanding: So that if both do not concur, our service is not reasonable, nor our sacrifice of praise, spiritual.  
As for that prayer that comes only from the lips, it may be said of it, as God spoke of hypocrites, Is that the fast that I required? Isa. 58. So, assembling to hear the word, as people use to do, Ezech. 33. Is this that which God requireth? Is this to eat the Lords Supper? 1. Cor. 11.  
It is not enough to make long prayers, and use many words, there is a spiritual prayer which God will have with our vocal petitions, and therefore, that we may pray with understanding, we have need to be instructed in the sense of the Lords prayer.  
The excellency of this prayer is in regard of him that made it, who is come from above, who hath mixed nothing with this petition that savoureth of the earth; for they are all heavenly, as he himself is heavenly: Secondly, in respect of the form, which is a most perfect form, it was compiled by him who is the wisdom of God, and therefore cannot be but perfect, quia perfecta sunt opera jehovae, Deut. 33. Thirdly, in regard of the excellent benefits that are procured to us by it, which are so many as can be desired at the hands of God. Fourthly, for the order which Christ keepeth.  
If man did make a prayer, he would begin at daily bread; but Christ in this prayer teacheth us first to seek the kingdom of God, Math. 6.  
Our first Petition must be for the glory of God, & then for our own welfare, chiefly in the world to come; & also in this life, for as we may not pray at all for things that are evil, so in things that are good and lawful, we must take heed that we ask not amiss.  
The petitions, being seven, are divided thus: The first, concerns God himself, the other six concerns us.  
They concern us in a threefold estate, first, of Glory: secondly of Grace: thirdly, of Nature.  
In these petitions that concern us, the evil that we would have removed from us, is● first, sin: secondly, temptation: thirdly, evil.  
The good we desire to be granted us, is first, that God's kingdom may be in our hearts: secondly, that his will may be performed of us: thirdly, that he will give us things necessary for this present life.   

The seventh Sermon.  LUKE 11.2. 
Our Father.  
THis Prayer, penned by our Saviour Christ in the behalf of his Disciples & his Church unto the end of the world, standeth first upon an Invocation, then upon certain Petitions.  
The invocation is the style or word of salutation, wherein we call upon the Majesty of God. The Petitions contain the sum of those things we seek for at the hands of God.  
That which we have generally to note out of this preface is, that this is one benefit which God vouchsafeth us, that we may pray unto him and be heard; whereby we are to conceive of him that he is not like the great monarchs, to whom no man might presume to speak, except he hold out his golden Sceptre to him, as it is in Est. 4.  
The heavenly Majesty vouchsafeth every man this honour to speak to him, and the Golden Sceptre of his word doth allure us thereunto.  
Secondly, it is a greater benefit to pray to God on this manner, that is by the name of Father; and therefore by that which he promiseth the faithful, Isa. 65, Before they call I will he●re them. we are taught that we are so assured of God's goodwill and favour toward us, even before we open our mouths to ask any thing of him that we doubt not to call him Father, from whence we may reason as the Apostle doth, Rom. 8. Seeing be hath given us his Son, how shall he not with him give us all things? So seeing God taketh us for his children, how shall he deny us any thing, whereby he may show himself a Father?  
In the first we consider the perfection o● God's goodness, in these words, Our Father: In the second, the excellency of his power, expressed thus: Which art in heaven.  
Both these are attributed unto God, not only of the Christians, but even by the Heathen, that are strangers to the Church; for they attribute this unto God, that he is optimus, maximus, and therefore where these two doubts arise in our hearts, Domine si vis, Lord, if thou wilt, Math. 8. and Domine si quid potes, Mark. 9 they are both taken away by these two attributes.  
By that term which setteth out the perfection of God's goodness, he assureth us that he is willing, and by that which expresseth the excellency of his power, we are taught that he is able to perform our requests.  
His goodness giveth us fiduciam, that in regard of it we may boldly come to the throne of grace, Heb. 4.  
The consideration of God's power breedeth in us devotion and reverence, (for both must be joined together) neither fear without the consideration of his goodness, nor bold confidence that is not tempered with a dutiful regard of his power, is acceptable to him.  
So that which we learned in lege credendi, that God is the Father almighty, is here taught again in lege supplicandi; where we are instructed in our prayers to ascribe both these unto God: first, that he is our Father; secondly, our heavenly Father.  
T●e consideration of these tw●, are the pillars of our faith, and there is no petition wherein we do not desire, that God will either show us his goodness, or assist us with his power, & no Psalm or Hymn, that is not occupied in setting forth one of these.  
The titles which express God's goodness have two words, the one a word of faith, the other a word of hope and charirity.  
Of both these words of Pater, and noster, Basil saith, that here Lex supplicandi, non modo credendi, sed operandi Legem statuit, The law of prayer, doth not only establish & confirm the law of belief, but of working also, For where in the word Father, is expressed the love of God to us, it comprehendeth withal the love we bear to him.  
Where we call God our Father, and not my Father, therein is contained our love to our neighbour, whom we are to love no less than ourselves, Upon these two hang the Law and the Prophets. Math. 22.  
Again, the word Father, is a word of faith, and our a word of charity; and the thing required of us in the new Testament is, Fides per charitatem operans, Faith, which worketh by charity. Gal. 5.  
So that in these words Our Father, we have a sum both of the Law and the Gospel.  
Christ might have devised many more magnificent and excellent terms for God; but none were apt and fit for us to assure us of God's favour. Our Saviour saith, Luk. 11.13. That earthly fathers, which many times are evil men, have notwithstanding this care for their children, that if they ask them bread, they will not give them a stone: much more shall our heavenly Father give us the holy Spirit, if we ask it.  
Wherefore Christ teaching us to call God by the name of Father, hath made choice of that word, which might serve most to stir us up unto hope, for it is Magnum nomen sub quo nemini desperandum, a great name under which no man can despair.  
There may seem an opposition to be betwixt these words, Father and Our, if we consider first, the Majesty of God, before whom the hills do tremble, and the Angels in heaven cover their faces. Secondly, our own uncleaneness and baseness, both in respect of the mould whereof we be made, which made Abraham confess himself unworthy to speak unto God being but dust and ashes, Gen. 18. And also in regard of our pollution of sin, in which regard we are called, The slaves of sin, and children of the Devil. joh. 8.  
Herein we find a great distance between God and us, and so are we far from challenging this honour to be the sons of God in regard of ourselves. Who durst (saith Cyprian) pray to God by the name of Father, if Christ our Advocate did not put these words in our mouths? He knoweth how God standeth affected towards us, for all our unworthiness; and therefore seeing he hath framed this petition for us, we may boldly as he commandeth say thus, Our Father.  
Therefore albeit of ourselves we cannot conceive hope, that God is our Father, yet we may call him Father by the authority of Christ, and say with Augustine, Agnos●e Domine stilum advocati filij tui, Lord take notice of the style of our Advocate thy Son.  
We know not God's affection towards us, but by Christ we take notice of him, for he hath declared him unto us, joh. 1.18. and being taught that God in Christ, vouchsafeth to admit us for his children, We do with boldness come to the throne of grace, Heb. 4.  
Therefore we have thankfully to consider unto what dignity we that live under the Gospel are exalted, not only above the patriarchs in the time of the Law, but above the heavenly Spirits.  
Before the Law was given, Abraham saith, Shall I speak to the Lord? Gen. 18, In the law Christ saith, Ego sum Dominus Deus tuus, Exod. 20. then he was not called Father. But if we ask that question which the Apostle makes, To which of the Angels said he, thou art my Son? Heb. 1.5. It will appear that God hath honoured us in a degree above Angels, for that he giveth us leave to call him Father.  
Thus we see what pre-eminence we have from God, above, as well the Saints on earth in time of the Law, as the heavenly Angels; that we may not onepray, but pray thus, Our Father.  
In the word Father, we are further to note, not only that God is the cause of all things, for that he bringeth forth all things, but also his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or natural affection, to those things that are produced.  
God's Paternity is first generally to be considered in all creatures, which for that they have their being from God, he is said to be their Father, So job called God Pater Plwiae, The Father of the rain, job. 38. Also he is called Pater Luminun, jam. 1.17. and this is a motive sufficient to move God to be favourable to our prayer, if there were no more, that we are his creatures: so David spoke, Despise not the work of thine own hands, Psal. 138. But men have another use of God's paternity, for whereas of other things God said Producat terra, Gen. 1. When man was to be created, he said, Let us make man, giving us to understand that howsoever other creatures had their being from God immediately, God himself would be his Father, and frame him immediately with his own hand.  
Secondly, when God created man according to his own image he breathed into him life immortal, he gave him the sparks of knowledge, and endued his soul with reason and understanding, in which regard it is called the candle of the Lord. Prou. 21.  
Thirdly, when man was fallen from his first estate, God opened to him a door of repentance, which favour he hath not vouchsafed to the Angels that fell, and so we may crave God's favour, not only as we are the works of God's hands, but as we are his own image.  
Fourthly, God is our Father, as we are Christians: that which Moses saith; Is he not thy father, Deut. 33. and doubtless thou art our Father, Isa. 63. is to be understood of our generation, but we have a second birth, called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or Regeneration, which setteth us in a degree above mankind, and makes us not only men, but Christians, which if we be, than we are the sons of God, not as the rain, or lights, or they that are created to the image of God, but for that we are borne of God, Ioh, 1.18. that is, borne again of the water and of the Spirit, without which Regeneration, no entrance is into the kingdom of God.  
And our dignity in being the sons of God, in these three sorts is to be considered: First, in that we are the price of Christ's blood, 1. Cor. 6. Secondly, we have Characterem, that is, the stamp of the sons of God, when we are called Christians. Act. 11. Thirdly, we are the Temples of the Holy Ghost. 1. Cor. 3. By means whereof he giveth us holy desires, and maketh us sorry that we have offended his Majesty; the assurance of this, is that which the Apostle calls, the Spirit of Adoption, which he sends into the hearts of Christians, to certify them both that they are the sons of God, and may call him Father, Rome, 8. in a double sense, both in respect of nature and grace, not only by generation, but by Regeneration.  
In the natural affection that God beareth us, we have two things, 1. the immutability of it, 2. the excellency.  
God doth teach us, that his love to us is unchangeable, in this that he expresseth it by the name of Father, Nam pater etiamsi offensus, est pater; & filius etiamsi nequam, tamen filius. A father though offended, is a father; and a son though nought, yet is a son.  
The Master may cease to be a Master, so may a servant. The husband may cease to be a husband, so may the wife by means of divorce; but God can never cease to be our Father, though he be never so much offended, and we cannot cease to be his sons, how wicked soever we be; and therefore God doth by an immutable term, signify unto us the immutability of his affection. Heb. 6.  
And in deed whether he do bestow good things on us, or he chasten us, his love is still uncheangeable, for both are to be performed of a father toward his children, and therefore whether he afflicts us, or bestow his blessings on us, we are both to acknowledge his fatherly care, howsoever To flesh & blood no affliction seemeth good for the present. Heb. 12.  
This immutability of his love, as it ministereth comfort in time of affliction, so doth it comfort and raise us up in sin and transgression, so that notwithstanding the greatness of our sins, we may be bold to seek to God for favour, and say, Etsi amisi ingenuitatem filij, tamen tu non amisisti pietatem patris: Although Lord, I have lost the duty of a son, yet thou hast not lost the affection of a father.  
The excellency of God's love appeareth herein, that he is not described to be God under the name of a king, or great Lord, as Math. 18. There we have an example of great goodness in pardoning ten thousand Talents; but yet a doubt will arise in our minds except we know him to be good otherwise then as he is a king: for so look what mercy he showeth to us, the like he will have us show to others, but we come short of this. But this is it that contents us, that he describes his goodness under the term of Father: in which regard how wickedly soever we deal, yet still we may say with the evil child, I will go to my Father, Luk. 15. He had cast off his father, he had spent all his patrimony; yet for all that he resolveth to go back, and his father is glad to receive him, he went, and met, and entertained him joyfully; such affection doth God bear to his children.  
The benefits that we have by the fatherly love of God is of two sorts: First, Fructus indulgentiae paternae: Secondly, Fructus liberalitatis pat●rnae, that is, the fruit of fatherly compassion, and the fruit of fatherly bounty.  
Father's stand ●hus affected towards there children, that they are hardly brought to chasten them, and if there be no remedy, yet they are ready to forgive, or soon cease punishing: Pro peccato magno paululum supplicij satis est Patri, for a great offence, a small punishment is enough to a father.  
And for their bountifulness, the Apostle saith, That there is naturally planted in fathers a care to lay up for their children. 2. Cor. 12. they are both in God; for facility ad veniam, to pardon, and readiness to forgive, makes him Patrem miserecordiarum, 2. Cor. 3. not of one, for he hath a multitude of mercies, great mercy and little mercy, Psal. 51.  
The affection of David toward Absalon, a wicked son, was such, that he forgave him, though he sought to deprive his father of his kingdom. 2. Sam. 12. and though we offend the Majesty of God, yet he assureth us, that he will be no less gracious to our offences, than David was, For David was a man after Gods own heart. 1. Sam. 13.  
Touching the care which God hath to provide for us, the Prophet saith, and also the Apostle, Cast your care upon the Lord for he ●areth for you, 1. Pet. 5. He careth for us, not as he hath care of Oxen, 1. Cor. 9 but such a tender care as he hath for the Apple of his eye, Zach. 2. He provideth for us, not lands and goods, as earthly fathers; but, an inheritance immortal, incorruptible, and that fadeth not, reserved in heaven for us, 1. Pet. 1. and hath prepared for us, an heavenly kingdom, whereof we are made coheirs with his Son Christ, Rom. 8.17. and this is the fruit of his fatherly bountifulness towards us.  
Out of these two, the immutability, and excellency of God's love, showed both in forgiving sins, and providing good things, ariseth a duty to be performed on our parts, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in all comfort: & nomen patris, ut explicat, sic excitat charitatem: the name of a father as it showeth, so it stirreth up love: as it showeth quid sperandum, sic quid sit prestandum, what is to be performed of us: the name of a father doth promise unto us forgiveness of sins, and the blessings not of this life only, but especially of that that is to come, and this duty lieth upon us, that we so live as becometh children: we may not continue in sin, but at the least must have virtutem redeundi, the virtue of returning, Isa. 63● why hast thou caused us to go out of the way.  
A child though he have wandered never so far, yet at length will come to that resolution: I will return to my father, Luk. 15.  
But if we consider the dignity whereunto we are exalted, we shall see on earth, Si filij Dei, quodammodo Dij simus: If we be sons, we are after a sort Gods: & Divinae participes naturae, 2. Pet. 1. partakers of the divine nature, as the sons of men are men.  
But the Apostle sets down this plainly; behold what great love he hath showed us, That we should be called the sons of God. 1. joh. 3. This dignity requireth this duty at our hands, that we reverence our Father, Mal. 1.6. If I be your Father, where is my love? If ye call him Father, without respect of persons, etc. Then pass the time of your dwelling here in fear. 1. Pet. 1.13.  
Our, is a word of hope, as Father is a word of faith, for he that says noster, our, includes himself, and by hope applieth God's favour in particular to himself, which by faith he apprehends to be common to all, neither doth appropriate it to himself, saying, My Father, but includes them with himself; and so the word our is also Vox charitatis, the voice of Charity.  
As the first word did teach us, the Fatherhood of God, so the word our, implieth the fraternity we have one with another: for God, to show what great regard he hath of the love of our neighbour, hath so framed and indicted this prayer, that there is neither, Ego nor mi, nor meum, nor mea, neither I, nor mine, nor my, but still the tenor of it is, Our Father, our bread, our trespasses, us from evil.  
Therefore one saith, that prayer is not only breviarum fidei, an abridgement of our faith, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a mutual pledge of our love towards our brethren which is then especially testified, when we pray to God for them: For this prayer which our Saviour sets down for us, and all Christians prayers, are not the prayers of nature, pro se orat necessitas, necessity stirreth up men to pray for themselves: but the prayers of charity, when we are to commend the state of our brethren to God as well as our own, quia pro aliis charitas: for charity prayeth for others; for in this prayer there is matter not only of supplication for ●he avoiding of evil, and comprecation for the obtaining of good in our own behalf; but of Intercession also, to teach us, that whether we desire that evil be removed, or good be bestowed upon us; we should desire it for others, as well as for ourselves.  
The use of this doctrine is of two sorts: first, against Pride, for if God be not the Father of one man more than another, but all in common do call him Our Father, why then doth one man exalt himself above another? Have we not all one Father? Mal. 2. and the Apostle saith, Ye are all the sons of God by faith in Christ jesus, Gal. 3. and our Saviour saith, Vos omnes fratres estis, Ye are all brethren. Mal. 2.3.8. Therefore we are not only to love one another as brethren, but to honour one another, because we are the sons of God; for this end the Apostle exhorteth, In giving honour to one before another. Rom. 12. So far ought we to be from despising one another, Cur enim non pudeat aspernari fratrem quem Deus non aspernatur filium? Why are we not ashamed to scorn him to be our brother, whom God scorneth not be this son?  
Secondly, it serveth against malice, we were all in the loins of Adam when he fell, and all one in the body of Christ; so that whatsoever he, as our Head, hath done or suffered, the same all men do, and suffer in him.  
And lastly we are all included in this word, to teach us, that we ought to wish the same good to others, which we do to ourselves, for this is that which Christ commendeth in our Christian practice in the duty of prayer, Vt singuli orent pro omnibus, & omnes pro singulis, that each should pray for all, and all for each other.  
He hath taken order, that no man can pray this prayer, but he must pray for others, as well as for himself, and so do good to all, and the mends that is made him is, that they also for whom he prayed, do likewise at another time pray for him; and though we cannot always pray in such fervency, of Spirit as is required in prayer, yet the holy Ghost doth supply our infirmity, by stirring up others to pray, and make intercession in our behalf, cum gemittibus, inenarrabilibus, with unspeakable groans, Rom. 8. even then when we cannot do for ourselves, and this is a special benefit, which the faithful have in the Communion of Saints.  
The Apostle saith, that God to assure us that he takes us for his sons, hath sent his Spirit into our hearts, whereby we cry Abba Father, Gal. 4. the one of these words hath respect to the jews, the other to the Gentiles, teaching that it is our duty to pray both for jews and Gentiles, and so for all though they be strangers to us.  
Secondly, we are to pray for sinners, be their sins never so great, in hope that God will give them the Grace to repent, and to come out of the snare of the Devil. 2. Tim. 2. and that he will translate them out of the state of sin into the estate of grace, for this life as long as it lasteth is, tempus praestitutum poenitentiae: a time ordained for repentance.  
Thirdly, as for our brethren, so for our enemies, as our Saviour willeth. Math. 5.44. for they also are comprehended under the word noster; For God hath shut up all in unbelief: that he may have mercy on all.  
Neither are we to pray in general for all, but for some in particular as need requireth.  
Not in general for all good things, but for some special blessings.  
As we are to pray generally, that Gods will may be done, so, for that this is Gods will our sanctification, 1. Tess. 4. we may pray in particular for those things that we have need, as to be delivered from all temptations generally, so specially from those sins, whereunto the corruption of our nature is most inclined.   

The eighth Sermon.  Which art in heaven. 
WHICH words contain the second part of this invocation; for as in the word Father we call upon the bowels of God's mercy, so by these words; Which art in heaven; we do invocate the arm of his power, (for so it is termed by the Prophet in the old Testament,) Stir up thy strength and help us, Psal. 80.2. Rise up thou arm of the Lord, Isa. 51.9. So that as the Lepers doubt, Math, 8. is taken away by the consideration of God's fatherly goodness: so when we know that this our Father hath his being in heaven, it takes away that doubt which we use to make of his power, Domine si quid potes: Lord if thou canst do us any good? Mark. 9 for the style of God in respect of our necessities, consists of his goodness and greatness, which as they are both expressed by the Heathen in the title optimus, maximus: so the power of God in these words which they use, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dwelling in heavenly habitations.  
Christ, willing to express the greatness of God's power, doth it by that place where his glory & power are most manifest, and that is heaven, whereof the Prophet saith. The heavens declare the glory of God, and the firmament showeth his handy works, Psal. 19.7. For when we see a poor cottage, we presently guess, that the dweller is no great person; but if we meet with some great house, we conjecture that some person of account dwells there, and therefore job saith, that the baseness of man, in respect of the Angels, is great, for that he dwells in the houses of clay, whose foundation is of the dust. job. 4.19. But here our Saviour tells us, that God our Father, hath his dwelling in the stately Tabernacle of heaven; whereby we may gather what is the greatness of his power.  
But before we come to these things which are particularly to be considered in these words: First, we are to take heed that we run not into their error, which so confine and compass God in heaven, as if he had nothing to do in earth, such as they who say: How should God know? can he judge through the dark cloud? the clouds cover him that he cannot see? job. 22.14. For when he is said to have his being in heaven, the Holy Ghost thereby doth not express his presence, but his power, therefore we are to know that God is not so in heaven, that he is not in earth also; for so doth the old Testament witness of him, coelum & terram ego impleo, jer. 23. Behold the heaven, and heavens, and the heaven of all heavens, are not able to comprehend thee. 1. Reg. 8.27. and the Prophet David saith, If I go up to heaven, thou art there: if I go down to hell, thou art there also, Psal. 139. Whereby it appeareth that we may not limit God's power and presence to any one place, who is every where present, for when God is said to be in heaven, we learn thereby what his excellency is, which doth especially show itself; for as the glory and Majesty of earthly Princes, doth chiefly appear in there thrones; so the glory and Majesty of God, doth especially show itself in heaven, which is his throne, Esa. 66. Math. 5.34. He hath not his denomination from earth, a place of worms and corruption, but from heaven, a place of eternal glory and happiness.  
Secondly, the use of this is, to temper our confidence in God; for albeit we love him as he is our Father; yet withal we must fear him, for as much as he dwelleth in heaven; as we may in regard of his goodness, pray unto him with confidence, so withal, considering his power, we must pray with due devotion and reverence unto his Majesty, for he is not as an earthly father that dwelleth in houses of clay; but his dwelling is in heaven, and therefore as he is a Father, and consequently will be honoured, so because he is our Lord, he requires fear at our hands, Mal. 1.6. With thee is mercy that thou mayst be feared, Psal. 130.4. Whereby the Prophet would have us so to esteem of God's mercy, that withal we be bound to fear him; and that we be not like those that contemn the riches of God's mercy, the more that he laboureth with his bountifulness and goodness to bring us to repentance, Rom. 2. for as sweet things have an obstructive power to stop the passages which are in our bodies, and on the other side sour and bitter things do fret and consume, and so open the veins: So it fareth with the soul, for it is stopped when we consider nothing but the mercy of God, and contrariwise, when we cast our eyes too much upon the Majesty and power of God, the force thereof casts us into an astonishment, and brings to desperation, and therefore, that we neither have Nimiam trepidationem, nor Nimiam ostentationem, too much terror, not too much security; we must know that God is so in heaven, as that yet he is a Father, and as he is a Father, so not an earthly but an heavenly father; and we cannot but fear and reverence God, if we in humility consider our baseness in respect of him, for though he be our Father, yet so long as we be on earth, we are strangers and exiles from him, and howsoever it please him to accounted us sons; yet as it fared with Absalon, we cannot see our Father's face, 2. Sam. 14. until he take us hence, that we may be at home with him in his kingdom of Glory.  
Thirdly, these words lead us also to a confidence in God, and serve to raise up our faith: There is Paternitas both in heaven and earth, Ephes. 3.16. There are Fathers of the flesh, and Fathers of the Spirit, Heb. 12. But when the holy Ghost saith, that God our Father hath his being in heaven, we are thereby to distinguish him from other fathers. If he be an heavenly father, he is of a more excellent nature, than other fathers that are earthly and carnal, for they are mortal, as they live on earth, so by death they shall be brought sub terris, and do forsake us: but our heavenly Father is immortal, his years change not. Psal, 102. and though our fathers and mothers forsake us, yet the Lord will take us up and succour us, Psal. 27. Secondly, though earthly fathers were immortal, yet they are not able & their affections are turned away, either by means of some lewd parts in the children, or for that they bear not that natural affection towards their children which they ought. But God is immutable in his love: so that although jacob will not acknowledge us, and Abraham will not know us; yet God will be our father. Isa. 63.16.  
The Apostle saith, There are wicked parents that are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without all natural affection, Rom. 1. And it falleth out that sometime a woman will deal cruelly with her own child; but though she forget it, yet God our heavenly Father, will not forget his children, nor turn his fatherly affection from them. Isa. 49. and therefore Tertullian saith: Nullus pater tam pater: no father so fatherly. Thirdly, though they wish us never so well; yet many times they cannot do us that good they would, for want of ability, yea though they be never so able; yet they cannot deliver from sickness and death, for the sons of Princes die daily, they can give us bread and fish. Luk. 11. they have a care to provide and lay up for their children. 2. Cor. 12.14 but it is such treasure, as the moth, and rust will corrupt, Mat. 6.19. But God our heavenly Father can deliver us from all evil, he can give us, not only bread and fish, and other things necessary for this life, but his holy Spirit if we ask it, Luk. 11.  
The treasure that God layeth up for us, is not earthly, but an inheritance incorruptible and undefiled. 1. Pet. 1. such things as neither eye hath seen, nor ●are hath heard, Isa. 64. 1. Cor. 1. For God is not only careful in this life for our well doing; the knowledge of that is spes mortua: but his care extendeth to the life to come, and therefore the holy Ghost saith not Pater in coelo, sed in coelis, in the heavens, whereby he hath begotten us unto a lively hope, 1. Pet. 1.4. Quaecunque optant vel timent homines: Whatsoever things men either wish for, or are afraid off, all things come from heaven, whether it be rain, drought, or contagion, or plague, and from the first heaven, Vbi vultures coeli. Mat. 6.  
From this heaven Saint Paul tells the heathen that God sends us rain, and fruitful seasons, Act. 14. And when job saith that God sends rain, and frosts, and snow; and thundereth and worketh marvelous things, etc. job. 37. That is done in Primo coelo, But in the second heaven are the Eclipses of the Sun and Moon, there he works in the signs of heaven, He binds the seven stars together, job. 38.31. whatsoever wonders are wrought there, it is God that worketh them, and therefore he saith to his sons, Nolite timere a signis coeli. jer. 10. he is in the second heaven, and will not suffer any thing to hurt them.  
The third heaven is that whereunto the Saints of God shall be received in the life to come, where Saint Paul heard things that were not lawful to be uttered. 2. Cor. 12. So that as God will not suffer the first or second heaven to do us hurt, so he will bring us to the happiness of the third heaven: for he is Pater noster in coelis, Whereby we have hope and comfort not in this life only, which is but a dead hope, but a lively hope touching the life to come. For Christ doth not express God's power by an action, saying, Our Father which madest heaven & earth, Psal. 121. nor, which ride upon the heavens, Psal. 68 But by a local word, to show, that as God is in heaven, so we have an interest in the same place, and that he will at the length bring us to the same place where he is,.  
Fourthly, this word heavenly serveth to prepare us to prayer, to the end that we should lift up our hearts and affections, from earth to heaven, seeing we speak not ●o an earthly father, but to one that is in heaven, and this is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sursum corda. Touching which thing one saith, Aquilarum est hoc negotium: this business belongs to Eagles, which as they fly highest, so they look most steadfastly upon the Sun; non Talparum, not belonging to moules, nor of such as are blind and will not open their eyes, Ne● Miluorum, neither of Kites, which albeit they fly aloft, yet cast their eyes still downward to the dunghill, we must wish with the Prophet; O that I had the wings of a Dove. Psal. 55. and labour more & more to fly up with the Eagle into heaven, into the presence of God the Father, and his Son, who sitteth at the right hand bodily, for, ubi cadaver, ibi congregantur aquilae. Luk. 17.  
As the consideration of God's Majesty, who is in heaven, doth bring us down and make us bow our knees before God our Father, Ephe. 3. So it must cause us levare manus & corda, Lam. 3. & to lift up our eyes to the hills. Psal. 121. and to have such a continual meditation of his power, that we may say with David, Providebam, Dominum in conspectu meo semper, I have set the Lord always before me.  
Fiftly, this word doth admonish us, what things we should sue unto God for, he is a heavenly Father, therefore we must ask of him heavenly things; his answer to the sons of Zebedeus was, Math. 20. Ye ask you know not what, honour and wealth are not things proportionable to him that is in heaven, & an earthly Prince will count it a disgrace, if a man ask at his hands mean things, such as may be had of every man.  
The gifts we are to ask of our heavenly Father, are the eternal salvation of our souls, this gift of the holy Ghost which he hath promised to them that ask it, Luk. 11. and all spiritual blessings in heavenly places, Ephe. 1.3.  
God is a Father as Abraham was, and as he had movable goods, which he gave to the sons of Keturah; so he bestowed the inheritance, which was immovable, upon his son Isaac. Gen. 25. So we that are the children of the promise, as Isaac was, Gal. 4. must seek for the inheritance of Isaac, and not content ourselves with that portion which was given to the sons of Keturah.  
Solomon saith not amiss, Two things have I desired of the Lord, Prou. 30. But David saith better, unam petij a Domino, I have sought one thing of the Lord, Psal. 27. That I may dwell in the house of the Lord, that I may be partaker of Grace in this life, and may be received into glory in the life to come.  
Unto Martha that was troubled about many things, our Saviour said, unum est necessarium. Luk. 10. and this is the reason why it is not said qui es interris, For God showeth himself a Father, rather in heaven then in earth, Deus pater est in coelis, he is in heaven by assuring us of God's heavenly blessings: for they are the signs of Gods fatherly bounty to such as are his heirs by promise; as for earthly things he showeth himself in them rather to the sons of Keturah then to Isaac, and in respect of this world Martha is said to have chosen the better part. Luk. 10.  
Sixtly, as it teacheth us, what we must pray for, so also we learn hereby what we are to judge of ourselves, and how we are to dispose of our minds, when we come to pray; if God our Father be in heaven, then because we are yet on earth, we must esteem of ourselves as strangers and pilgrims. This did all the fathers acknowledge, I am a stranger, and sojourner upon earth, as all my fathers were. Psal. 39 & therefore having a longing to be in our City, Woe is me that I am constrained to dwell in Meshech, Psal. 120. The Apostles Peter and Paul confessed the same, the one writing to the Church of God calleth them Pilgrims and strangers, 1. Pet. 2. the other reporteth of the Fathers that they confessed themselves strangers & pilgrims upon earth, and in saying these things they show that they sought a country, not the land of Canaan from whence they came, for they had time to return thither if they had been mindful of it; but they sought a better, that is, an heavenly City. Heb. 11.13. and we have no abiding City here, but do look for one to come. Heb. 12.13.  
These show us that albeit we have our dwelling in earth, and be subject to many calamities, yet for this our exile, we do, genus de coelo ducere, we take our pedigree from heaven, when therefore as the Poet saith, os hominum sublime dedit; it is a shame for us to have our hearts downward; we must remember, that we are of a more excellent nature than other creatures, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, for we are his dread, Act. 14. we have received from God a soul and spirit endued with many heavenly qualities, which being dissolved from the body, returneth to God that gave it. Eccles. 12.  
During this our exile and pilgrimage, we are not only to consider, that we look upwards with our faces, (which moved the Heathen to meditate of heaven) but chiefly, that in our soul we have the image of God imprinted, aught to move the people to think of God, and to set our minds on things above, Col. 3.  
Albeit we be here in a far country, far from our father's dwelling; yet we must not forget our father's dwelling house, Luk. 15.  
The portion is in heaven which our father will give us, and that we seek to be acquainted with the laws of that country, where our inheritance lieth, that we may guide our lives according to the same, least being rebellious, we deprive ourselves of our right and be disinherited.  
Secondly, seeing we know that we are not in our own country, we must say as Absalon did: Why am I come hither, if I may not see the King's face? 2. Sam. 14. He being an ungracious son, was desirous to see his father: than it shall be a shame for us, that are all the Sons of God, by faith in Christ jesus, Gal. 3. if we have not a longing desire to come before the presence of God our Father, Psal. 42, and except we have a desire to enter into the courts of the Lord, Psal, 84. Except that with the Apostle, we desire to be dissolved, and to be with Christ, Phil. 1. the first begotten of many brethren; and if with our Father God, we lay up our treasure in heaven, and count it our chief felicity to be there, then would we think upon heaven more than we do: For where our treasure is, there must our hearts be also, Mat. 6. But because we altogether set our hearts on earthly things, therefore it falls out that our heart is as a heavy clod of earth, and unable to lift itself up to Heavenly meditation.  
Thirdly, as we desire to be in heaven in our Father's house: so our conversation must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Phil. 3. we must not live by the laws of earthly Princes, and acts of Parliaments, but by an heavenly law: though we be strangers on earth, yet we are Citizens of heaven, and must carry ourselves according to the laws of our country, being always desirous to do that which pleaseth our heavenly Father, though there were no human law to compel us thereunto; and whereas natural men have for the end of their civil actions, bonum common, a common utility, we that are spiritual, must make bonum coeleste, the heavenly good, our end: we must do well, because God will behold our well-doing favourably, and the Angels of heaven will be glad of it, Luke. 15.  
Christ who is the Lord from heaven, did subject himself to the will of God his Father: Not my will, but thy will be done, and as he that is heavenly: so must they that will be heavenly: as we now bear the Image of the earthly, so shall we portare Imaginem coelestis, 1. Cor. 15.  
He while he lived on earth, did guide himself by an heavenly law, and we that remain on earth must express his image by the imitation of his obedience. It is true which both our Saviour Christ, and john Baptist said, That that is borne of the flesh, is flesh, and so, that that is of the earth is earthly, and speaketh of the earth, joh. 3. But there must be an imitation, and we must set ourselves forward towards our heavenly country, But because it is not in our power to do this of ourselves; for that, as Christ says: No man can come to me, except the Father draw him, john. 6. Therefore we must pray with the Church in the Canticles, Cant. 1.4. Trahe me, and to this end doth the holy exercise of fasting and mortification serve greatly, that we may, as it were, with doves wings, fly up into heaven.  
As the word Father doth show us not only our dignity, but our duty also; so the word Heavenly, doth not only give us a hope of heaven, but also teacheth us, that seeing our Father is heavenly, we must live by the laws of Heaven. As we are careful to be made partakers of the inheritance which God hath prepared for us; so we must be as careful to please him, and to do those things which are agreeable to his william. We must not only know, Quid sperandum, what is to be hoped for, but Quid praestandum, what is to be performed of us. If we pray not only with confidence, because GOD doth take us for his sons, but also with invocation, with devotion and reverence, knowing th●● our Father hath his dwelling i● heaven, and we are pilgrims in earth. Thus shall we be veri adoratores, john. 4. true worshippers. As we know we shall have our part in heaven, so we must begin our heaven here on earth: and this shall be done, if we add our endeavour to those things which we pray for at the hands of God, as August. prayeth: Da Domine, ut pro quibus oramus, pro iis laboremus. Grant Lord, that the things we pray for, and crave of thee, for them we may also labour.   

The ninth Sermon.  Hallowed be thy name. 
HAVING ended the first part of this prayer, which we called Invocation, consisting upon the power and goodness of God, we come to the petitions themselves, which are seven, of which the first concerneth God, the other concern ourselves: or they may be divided as the days of the week, whereof, as one falleth out to God's portion, the other to be employed in our own affairs: So, of these petitions, the first doth immediately concern the glory of God, the other six the supply of our own necessities: in the beginning we heard that it is expedient to know not only what we are to ask, but in what order; what first, and what second; touching which point we are taught by this form of prayer, that that petition which concerneth the sanctification of God's name, is Caput votorum; and that all other things that we either desire, or pray for in our own behalf, aught to stand after it; and that we must both desire and pray for the sanctification of God's name, before any thing that we desire, either for ourselves, or for our brethren; whether it be for the removing of evil, or for the obtaining of good: for as before we learned what his love is to us, in that he vouchsafeth to be our Father; so hereby we shall express our love again to him, if when we come to pray to him for our necessities, we be carried away with such a desire of the glory of our heavenly father, that we forget our own selves, and desire only that his name may be sanctified, which duty Christ doth by his own example commend unto us.  
In this form of prayer, we are put in mind of that which before was required in the law of works; for as there we learned, that God is not honoured aright, except he be loved above all things, because he created all things: and for his wills sake they all were created, Reu. 4.11. So we cannot pray to him aright, except above all things, and in the first place we seek for the sanctification of his name.  
In respect of God himself there is no cause why we should make this petition on his behalf; for as the prophet saith: Thou hast no need of any goods, Psalm. 16.1. So he stands not in need of any thing that can come to him by our means: if we would wish him any profit, the earth is his, and all that is therein, Psa. 24. If pleasure, there is with him torrens voluptatis, a River of pleasure, Psalm. 16.11. Wherefore all-be-it that in his own essence and nature he be● perfect, yet extra secus essem sit tibi nomen, he took himself a name from without, he calls himself the Lord Almighty: not that any term can sufficiently express him and his essence, but to the end, that while we have a reverend regard of his name, he might receive some service at our hands.  
The account that men do make of their name, is such as Solomon saith: A good name is more to be desired then great treasure; it is more worth than precious ointment, Eccl. 7.1.5. God accounts, that we do not only greatly profit him, but do procure great delight & pleasure to him, when we reverence his holy name; which how pretiious it is, it doth appear hereby, that he setteth the hallowing of his name before his kingdom.  
Many of the King's subjects that are in the furthest parts of the land, never see his face all their life time, and yet in reverence to his name are ready to make long journeys, to appear when they are commanded in his name; and so it fareth with us that live on earth: For Deum nemo vidit unquam, john. 18. Nay, very few are admitted to see his backe-partes, Exod. 33. But though we cannot see his face, yet as those are counted dutiful subjects that do not only reverence the Prince's person, but obey such commandments as come in his name: so look what duty we do to God's name here on earth, he reckons it to be as good service, as that which is performed by the Angels in Heaven, that always behold his face, Math. 18.  
And reason it is that we should esteem of God's name, for as in time of trouble, Turris altissima nomen Domini, the Name of the Lord is a strong Tower, Prou. 18.10. So being delivered once of danger, yet we are sure of the salvation of our souls, and sanctified in the name of the Lord jesus 1. Cor. 6.  
Besides, there is no other name given under Heaven, by which men can be saved, Acts. 4. And therefore ought by good right to receive sanctification of us.  
Howbeit we may not hereupon ground that error, which some gather upon these words, Ephe. 1. where it is said, That God hath chosen us in Christ to the praise of the glory of his grace: not that God is desirous of vainglory, he is not to receive any thing from us; but contrariwise as he is good, so he is desirous to communicate his goodness to us, But the care that he hath for the sanctifying of his name, ariseth from the duty which man oweth unto him: In which regard such as have been most religious in all times, have reared up Altars, and set up Temples in honour of God's name.  
The account of this Petition is that which maketh the difference betwixt the Papists and religious people, between Heretics and the true worshippers of God, that, the one esteemeth highly of the name of God, the other doth not.  
We usually accounted of men's names, according to the worth of their persons: but God himself is holy, therefore he tells us, that his name also is holy: as the Prophet saith, Holy and reverent is his name, Psal. 111.9. & Psal. 9.9. and it is not only holy in itself, but it gives holiness unto all things that are holy.  
The word of God is holy, because it is published in nomine Dei, wherefore the name of God being holy in itself, needs not be hallowed by us, that can neither add holiness to it, nor take any from it; but when God willeth us to hollow his name, it is to prove us, that by glorifying his name we may show how we glorify God himself, and what reckoning we make of him, that God may have proof how we do with the Virgin, magnify God our Saviour. Luk. 2. and how we do glorify God in our bodies and in our spirits, 1. Cor. 6.  
The name of God must be considered in two sorts, either as it is expressed by the term of Lord, Father, Lord almighty, or else as it is expressed in such things as bear his name, as he speaketh of Moses, Exod. 23. Behold I will send my Angel before thee, beware of him, and hear his voice. etc., quia, nomen meum est in eo.  
Touching the expressed name of God, whether it be Father, which importeth his goodness, or Lord, which implieth his power, as we may not accounted basely of them, so we must not use them lightly and negligently, but upon just occasion.  
The things that have the name of God impressed and imprinted in them, are either those persons which have their denomination of God, either jointly as the Church, which is called sancta Ecclesia Dei, or severally, as the Priest of whom Moses saith, Let thy urim and thy Thummin be with thy holy one, Deut. 33.  
The Priests are called holy, because they are consecrated to the Lord● In which respect, as in the old Testament they are called viri Dei; So in the new they are vasae nominis Dei, vessels of the name of God, as the Lord speaks in a vision touching Saul to Annanias. That he was a chosen vessel to bear the name of God among the Gentiles. Act. 9.15.  
Secondly, those places are said to be Gods, which are consecrated to holy uses, as the sanctuary, which is domus Dei, and all those places where he puts the remembrance of his name, and whither he promiseth that he will come to bless his people that are assembled there, for his worship. Exod. 20.  
Thirdly, those times which are kept holy to the Lord, as the Sabbath, which is Dies Domini, Reu. 1.  
Fourthly, the Word of God preached in God's name.  
Fiftly, the Element consecrated in the Sacrament for a holy use, called therefore, panis Dei. joh. 6.  
In all those, there is an impression of God's name, and therefore we must not lightly accounted of them, but show great reverence to them, that thereby we may testify the high and reverent regard and estimation we have of God himself, for sanctification is when God is said to magnify or glorify.  
It signifies to make great and glorious: so when sanctification is given to him, it betokeneth to make holy, but when we are said to sanctify, that is to accounted holy; when we magnify God, that is magnifacere Deum, to esteem greatly of God; and our glorifying of God is to accounted him glorious: so that when we pray, hallowed be thy name, our desire is, that God's name, which is holy of itself, may be so accounted of us; and be holily used by us.  
And whereas he saith not glorificetur, or magnificetur nomen tutum, glorified or magnified be thy name, but sanctificetur, hallowed or sanctified be thy name, it is to the end, that we receiving the sanctification of God's spirit, might have a holy regard of his name: for things may be accounted great and glorious by those which are neither great nor glorious; but sanctificetur cannot come from any persons that are profane, but only from such persons as are holy, Therefore the Angels in heaven cry not, Glorious, glorious, but Holy, Holy, Holy, Esa. 6.  
The tittle that Aaron ware upon his breast, was not Glory, but Holiness unto the Lord, Exod. 28. And the four beasts ceased not to cry day and night, Holy, holy, holy, Lord God Almighty, Reu. 4.8.  
The duties which pertain to the sanctifying of God's name, are two: First, that against which we do Deprecari, or pray to be removed: secondly, that for which we do pray, or desire to be granted.  
First, we are to pray, that we we may not use the name of God, which is Wonderful and Holy, either Contemptuously to Magic, or cursing, or negligently abuse it upon any slight occasion; because that holy things are to be separated from a common use, and are not to be used but when necessity requireth.  
We see by experience that the holy name of God hath not that reverence which it ought to have, and therefore the persons which do take it vain, do often times pull upon themselves the plagues & vengeance of God by that sin: for God doth in justice punish such offenders, not because the name of God can receive any pollution by men's default; but because we do, quantum in nobis est, as far as in us lieth, pollute the holy name of God, even as he that looketh after a woman to lust after her, hath already committed the sin of uncleanness, although she be no● a whit the less chaste for his lust, Math. 5.  
The Heathen fail in this duty, because they do appropriate the name of God to four-footed beasts. Rom. 1.23. And change the glory of God, who is incorruptible into the similitude of mortal man.  
The jew sinneth, because he contemns the name of JESUS, which is a name above all names. Phil. 2. and despiseth the name of CHRST, the preciousness whereof appeareth herein, by that that it is Oleum effusum, an ointment powered out. Cant. 1.  
But as we are to pray against the contemptuous abuse of God's name, so we are to pray, that we do no● negligently, or carelessly use it, without that reverent estimation, and regard, that is due to it; that we tread not under feet the Son of God, nor account of the blood of the Testament, whereby we are sanctified, as a common thing, Heb. 10.29.  
Secondly, Moses and Aaron were debarred from entering into the land of Canaan, not because they polluted God's name; but for that they did not sanctify the Lord among the children of Israel at the waters of strife. Deut. 32.51.  
Therefore as we pray against the contempt and negligent use of God's name; so we must pray, that we may have a due regard of it, First, that we sanctify God's name in our hearts, 1. Pet. 3. Secondly, we must not use the name of God with our tongues, but seriously, and therefore we are forbidden to take it in vain in the third commandment: Thirdly, in all our actions, we must not begin any thing that is extraordinary, but in the Name of the Lord that made heaven and earth. Psal. 124. and men must refer the end of them to the Glory of his Name. 1. Cor. 10.  
God, whose name is called upon by us, is holy, and Christ, of whom we are called Christians, Act. 11. is holy; therefore, we must sanctify God in our actions.  
Neither do we pray, that we ourselves only may sanctify God's name, but that others also may do the same, for Christ saith not, Sanctificemus: let us sanctify, but Sanctificetur, let thy name be sanctified.  
This is it whereunto the Prophet exhorteth, Laudate Dominum omnes Gentes, Laudate Dominum omnes populi, Psal. 100 and Psal. 117. Praise the Lord all ye Nations, praise him all ye people, that is for persons.  
For places, The Lords name be praised from the rising of the Sun to the going down of the same. Psal. 113.  
Thirdly, for the time, Blessed be the name of the Lord, from this time forth for evermore, Psal. 113.  
But because it cannot generally be sanctified, except it be known, we must desire that all may know God, and pray with the Prophet, Let thy way be known upon earth, and thy saving health among all Nations. Psal. 67.  
Secondly, not to know it only but cheerfully to go forward in the profession of God's truth, and in the worship of his name: Thou hast mutiplied the people, but not increased their joy, Isa. 9.2. But we are to pray that as all Nations know his name, so, that they may so carry it & profess it, as that the Heathen may not have occasion to say scoffingly, populus Dei est iste, Ezech. 36.20. We must desire of God that all that profess his name may so carry themselves, that for their sakes, the name of God may not be evil spoken of among the Gentiles, Rom. 2. But contrariwise, that they may shine as lights in the world, among a froward and crooked generation. Phil. 2. That they may by their good works stir up all men to glorify our heavenly Father. Math. 5. and by their good conversation, without the word, win those that obey not the word. 1. Pet. 3.1.  
We are to desire that such as have not yet cared to perform this duty, may now begin, that such as have begun to sanctify God's name, may go forwards, and that such as are fallen away from God, and pollute that holy name, which sometimes they did highly esteem, may Resipiscere, that being renewed by repentance, they may recover themselves out of Relapses, that they may be of the society of Angels, that cry continually, holy, holy, holy, Isa. 6. Reu. 4.  
We must be careful not for ourselves only, but for those over whom we have power, that they may sanctify God's name and accounted it holy; that the Heathen may not take occasion to pollute the holy name of the Lord, saying, are these the people of the Lord? but that while they behold our good conversation, they may have occasion to say. Verily God is in you, 1. Cor. 14. 1. Cor. 14.25.  
Thirdly, Tuum nomen, thy name, men are given generally to give a kind of honour to God, but in the mean time they will have themselves honoured; but here they are taught otherways, It is our duty to ascribe all glory to God; Non nobis, sed nomini tuo da gloriam, Not unto us O Lord not unto us, but to thy name give the glory, Psal, 115. So that all men are no less desirous of their own honour and glory, than the builders that built Babel, that said, Let us get us a name, Gen. 11.  
But such as are thus affected, and carried with the love of themselves, are not fit to sanctify the name of God, as our Saviour speaks, How can ye believe, seeing ye receive glory one of another, and seek not the glory which is of God? joh. 5.44.  
As we may not usurp God's honour for ourselves, so we may not defy Princes: for we see how ill that voice was taken, Vox Dei & non hominis, the voice of God & not of men, Act. 12. neither may we give Divine honour to the Apostles and Prophets of God, The Heathen people said of Paul and Barnabas, Gods are come down to us in the shape of men, and they would have sacrificed unto them, but the Apostles, not willing to admit this sacrilege, rend their clothes and cried, we are men subject to the same passions that you yourselves be. Act. 14. for we are desirous to give honour, if not to ourselves, yet to others; but here Christ tells us, that no other name is to be sanctified but the name of God; whereof we should be so careful, that we ought to pray, that God's name may be sanctified by others, if not by ourselves, though we in our own persons cannot hollow it, yet sanctificetur nomen tuum, Let thy name o Lord be sanctified.  
Hereby, as we pray for the gift of the fear of God, which is one of the seven virtues which are set down. Isa. 11. because we do truly sanctify GOD, when we make him our Fear and Dread, Isa. 8.13. So we pray against the vice of Pride, which is the contrary to the virtue of Fear, so shall we obtain the blessings Math. 5.23. Blessed are the poor in spirit, etc. And upon this petition is grounded, not only whatsoever Hymn or Psalm is sung of the Congregation, but even the end of all Assemblies is to ascribe Holiness to God, and to sanctify his Name for his benefits bestowed upon us.  
And in this they acknowledge, first, their own unworthiness: secondly, they bless him for his goodness extended toward them: thirdly, they do not acknowledge it in themselves, but do tell it forth as the Psalmist speaketh: O come hither & harken, all ye that do fear God, and I will tell you what he hath done for my soul, Psal. 66. Fourthly to this end they lift up their voices in singing, to the end they may make the voice of his praise to be heard, Psal. 66.  
And among other benefits, we are to praise and bless his name for the benefit of Sanctification, which we have in the name of the Lord JESUS: secondly, for the Means whereby this Sanctification is offered and wrought in us, which is the Word, as Christ saith: O Father sanctify them in thy truth, joh. 17.13. For the perfection of sanctification that we shall have after this life, when we shall be Partakers of the inheritance of the Saints in light, Col. 1.12. when we shall continually sing with the heavenly Angels, Holy, Holy, Holy, Lord God of Hosts, Is. 6.  
And howsoever, when we desire of God that his name may be sanctified, we seem like natural children to forget our own necessities, in respect of the care we have to God's glory; yet even them, we pray no less for ourselves then for God, for the Lord hath promised: Them that honour me, I will honour, 1. Sam. 2.30. and Christ saith: That if the name of the Lord jesus be glorified in us, we also shall be glorified in him, 2. Thes. 1.12. Et sanctificando nomen, adveniet Regnum: In sanctifying his name, his kingdom shall come, as the next petition is.  
If while we remain on earth, our whole desire be to sanctify God's name, we shall at length come to the place where we shall day and night sing as the Cherubins do, Isa. 6. And with the heavenly Host of Angels, sing Glory to God on high, Luk. 2. we shall fall down before his throne, saying always: Thou art worthy O Lord, to receive glory, and honour, and praise for ever. Reu. 4.11   

The tenth Sermon.  Thy Kingdom come. 
AAVING entreated of the first petition, touching the holy estimation of God's name, we are consequently to speak of those six that concern ourselves, whereof the first three, are spent in praying for that which is good, in the other three we pray for the removing of evil; The first two petitions, or the sum of them, is excellently expressed by the Prophet, Psal. 84.11 and by our Saviour, Math. 6.33. for agreeable to the words of David, & of Christ our Saviour, in the first Petition we ask for glory, and seek for the kingdom of God; in the second, for grace and righteousness: in the third, for the good things of this life, which shall not be withheld from them that lead a godly life, but shall be ministered unto them that upon earth do seek God's kingdom, and the righteousness thereof.  
Wherefore as of things which concern our good, the first, both in order and nature, is the kingdom of God; for the first thing in our desire ought to be the kingdom of God, according to the commandment of our Saviour, and we are to accounted all things but dung in respect of it, Phi. 3.9. Hereunto is required the spirit of Wisdom and Understanding, Isa. 11.2. that may teach us to contemn all earthly pleasures, in respect of the heavenly kingdom.  
Here our Saviour condemneth that capital vice that reigns in those men which in the world live of their own, and take no further care but to establish for themselves a kingdom upon earth. But if (according to his direction) we fix our desire upon the kingdom of Heaven, and by despising the world, do labour for the virtue, which consists in the purity of the heart, then shall we have the blessing that is promised to the pure in heart, Math. 5.8. that is, they shall be exalted to see God.  
Now when he saith: None shall see my face and live, Exod. 33. they that truly make this prayer shall behold his face in the kingdom of glory.  
These two first petitions have relation to the Invocation; for as God by the word Father doth express his love to us, and for that he is in heaven, doth give us hope for an heavenly estate; so we in these petitions do first desire that whereby our love towards him may appear, while we prefer the sanctifying of his name before the regard of our own good: secondly, we declare our heavenly Hope that may come of being partakers of his heavenly kingdom.  
Howsoever God will not have any man's name Hallowed, or Glorified but his own, as he speaks of himself, Isa. 42. My glory will I not give to another: yet he will communicate his Kingdom to us: and therefore in our own behalf we are taught to pray: Thy Kingdom come.  
In the petition we are to consider two things: First, the Kingdom itself: secondly, the Coming of his kingdom.  
Touching the first point it may be objected, how it is that Christ teacheth us to make this petition: for God's Kingdom is an everlasting Kingdom, and his Dominion endureth throughout all ages, Psal. 145.13. How then is it said to come? For the answer of this doubt, the Kingdom of God must be distinguished. First, God hath an Universal Kingdom, such a kingdom as ever was, and for ever shall be; of which it is said: The Lord is King be the people never so impotent: he ruleth as King, be the people never so unquiet, Psal. 99 Secondly, there is a Kingdom of Glory, that whereof our Saviour speaketh, Mat. 25.34. Come ye blessed of my Father, inherit the kingdom prepared for you, etc. And the thief upon the Cross said: Lord remember me when thou comest into thy Kingdom, Luke 13. and this is the kingdom which in the first place Christ teacheth us to pray for: we pray for this Kingdom, that it may come: we pray for our own good, for it is a Kingdom of power, and therefore able to defend us: and therefore our Saviour in the conclusion of his prayer, addeth this, For thine is the Kingdom, Math. 6. According to which the Prophet David saith: Thy Saints give thanks to thee, they show the glory of thy kingdom, and talk of thy power, Psa. 145.11.  
The government of his Kingdom is committed to Christ, of whom it was said by God: I have set my King upon my holy Hill of Zion, Psalm. 2. In which regard he doubteth not to affirm of himself, Math, 28. Data est mihi omnis potestas, etc. All power is given me in Heaven and in Earth. And notwithstanding God reigneth as king; yet that is verified, which the Prophet complaineth of, Isa. 26. 13. O Lord God, other Gods besides thee have ruled over us: for Satan taketh upon him to be king, and hath played the tyrant, and hath prevailed so far, as that the greatest part of the world are subdued unto him, in which regard our Saviour calleth him the prince of the world, joh. 14.30. And by the Apostle he is termed the God of this world, for that he blindeth men's eyes, and makes them subject to the Kingdom of darkness, 2. Cor. 4.  
Secondly, there is a Kingdom of sin, against which the Apostle exhorteth: Let not sin reign in your mortal bodies, Rom. 6.12. which he meaneth when he saith: That sin hath reigned unto death. Rom. 5.21.  
Thirdly, the Apostle showeth, that Death hath a Kingdom, when he saith, that by means of sin death reigned from Adam to Moses. Rom. 5.14.  
These are enemies to the kingdom of God; for while the devil reigneth by means of sin, as he doth so long as he worketh in the children of disobedience Ephe, 2. he taketh away the glory of God's kingdom, and death takes away the power of it.  
And in regard of Satan's kingdom, he is said to be a king over all the children of pride. job. 41.34. For he makes the whole world rebel against God, so that they are not ashamed to deny him to his face, and that is true not only of the common sort of the world, but even of a great many of the Church, of which number are those that stick not to say, We will not have Christ to rule over us. Luk. 19.14.  
Again, there are many stumbling blocks for the hindrance of God's kingdom Math. 13.41. that the kingdom of God cannot come; and therefore we do worthily pray as well that the kingdom of Satan and sin may be overthrown, as for the removing of those offences.  
God having exalted his Son into the highest heaven, saith unto him. Sat thou at my right hand, till I make thine enemies thy footestooll. Psal. 110.  
The last enemy that is to be destroyed is death, 1. Cor. 15.16. Wherefore our desire is, that there may be such a kingdom, as wherein the law of God may be exactly kept, and that it would please God in this kingdom to tread down Satan under our feet. Rom. 16. that not only death itself, but he that hath the power of death being destroyed, Heb. 2.14. God may be all in all. 1. Cor. 15.28.  
When we behold the state of the world, and see that good men are trodden under feet, and the vessels of wrath and sin are exalted and prospero, than we may know that that is not the true kingdom, and therefore we pray that God will set up his kingdom in our hearts, and govern us by his Spirit.  
And therefore this point doth not only concern ourselves, but also God, for unless his kingdom come, his name cannot be sanctified of us.  
As there are temporal kingdoms so there is a spiritual kingdom, called the kingdom of Grace, whereof our Saviour speaketh, The kingdom of God is within you. Luk. 17.21.  
As before we prayed for the Kingdom of Glory, so now for this kingdom of Grace; for without this we shall never be partakers of that other kingdom.  
The glory of other kingdoms is the reformation of things that were before amiss; but the glory of the kingdom of Grace is, that, as during the tyranny of Satan, Sin reigned unto death, so now under this kingdom, Grace may reign through righteousness by jesus Christ. Rom. 5.21.  
That we may have interest in both these kingdoms, we must harken to that which Christ proclaimeth, Math. 4.27. Repent for the kingdom of God draweth near: as it draweth near to us, so we must draw near to it, else we shall never enter into it, for, except a man be borne again, he cannot enter into the kingdom of God. joh. 3.2.  
And that we may begin to draw near to it, there is an outward regiment to be used, which is a token of the grace of God bearing rule in our hearts; we must by the kingdom of God within us, cast out devils. Math. 8. We must entreat God by the power of his Spirit to plant in our hearts that which is good, and to root out, and remove out of them that which is bad, Math. 13.48. We must displace Satan and sin, that they set not up their thrones in our hearts, and in steed of it we must set up God's kingdom, ruling in us by his Spirit, for the kingdom of God stands in righteousness, and peace, and joy in the holy Ghost. Rome, 14.17.  
If we find these virtues in us, they are sure pledges of the kingdom of Grace, and we may assure ourselves, that after this life is ended, we shall be received into the kingdom of Glory.  
And howsoever he hath appointed Kings and rulers over us for our outward safety and defence, yet they have there Sceptre from him, and the end of their rule is, to further Gods kingdom, as the Apostle speaketh, That we may live under them, in all godliness & honesty, 1. Tim. 2.  
Touching the coming of his kingdom, it may be demanded why we pray that it may come to us, seeing it were meeter that we should come toward it? but hereby Christ giveth us to understand what our corruption is: It is with us as with the Israelites, that were so addicted to the flesh-pots of Egypt, that they cared not to go into the promised land; likewise we are so in love with this present world, as that we have no mind of heaven.  
Besides, there are so many stumbling blocks in our way, as that the kingdom of God must come unto us, or else we shall never possible come unto it. Therefore, as we pray that God would lighten our blind eyes, and inflame our hard hearts with a love of his heavenly kingdom, so also, that he would send his Angels to gather out of his kingdom all things that offend, Math. 13.41.  
The things that we pray against are the kingdom of Satan, darkness, and sin, that they may depart from us, and that the inward kingdom of Grace may take place in our hearts, but the principal kingdom that we desire is the kingdom of Glory, whereof our Saviour said, Behold, I come quickly Reu. 22.7.  
This is the kingdom which the Saints desire, saying, Come quickly, Lord jesus. Reu. 22.20. and all creatures do wait for this kingdom, looking when they shall be made free from the bondage of their corruption. Rom. 8.20. For whereas now all things are subject unto vanity, than there shall be a kingdom that shall not perish.  
It is not for the wicked to desire the coming of his kingdom; Woe be to you that desire the coming of the Lord, it is darkness, & not light, Amos. 5.18. The wicked shall say to the Mountains Fall upon us, for the wrath of the Lord no man is able to abide it. Reu. 6.16. But to the godly, it is a day of comfort, Lift up your heads, for the day of redemption draws near. Luk. 21.33. Howsoever, he will render vengeance to the ungodly that have not known nor obeyed the Gospel of God. 2. Thess. 1.8. Yet he comes to make a garland to crown the godly, and to set them in his throne, they shall be received into his kingdom of glory, where they shall enjoy the things, which neither eye hath seen, nor ear hath heard, nor hath ever entered into the heart of man, which he hath prepared for them that love him. 1. Cor. 1.  
Therefore S. Paul saith, I desire to be dissolved, and to be with Christ, Phil. 3. Simeons' desire is, Lord now let thou thy servant depart in peace. Luk. 2.29.  
Thus the remembrance of the day of our redemption is a joyful remembrance to them, and the chief thing that they desire, so that they are willing to depart, in regard of their future hope, rather than to tarry here: and howbeit that Christ defers his kingdom and coming, yet we are to be watchful, for it will come as a snare, Luk. 21. and 1. Thess. 5. and when he cometh he will rather be for us, then against us.   

The eleventh Sermon.  Thy will be done. 
THE sum of all our desires, is set down by those words of the Prophet, Psalm 84. Where he saith, The Lord shall give glory and peace, and no good thing shall he withhold from them that live uprightly, And our Saviour doth excellently express the same, Math. 6. Seek the kingdom of God, and his righteousness, and all other things shall be ministered.  
The Petitions of Glory, and God's kingdom, have already been handled: Now in this third (which is the second of those which concern ourselves) we are suitors for the grace of God in this life, whereby we may be enabled to do his will here, that so we may obtain the Kingdom of Glory in the world to come: for the Kingdom of God, and of Glory is the haven that we desire all to arrive at, and Grace and righteousness is the gale of wind that drives us forward thereunto, and our suit to God in this petition is, that by doing of his will here on earth, Grace may reign in our hearts by righteousness. Rome, 5.21. that so hereafter we may reign with him in glory.  
He doth not only will us to seek God's kingdom. Math. 6. And tells us that there is one prepared for us before the foundation of the world, Mat. 25.34. but also how we may find it, and attain to it, Mat. 7. Not every one that saith, Lord, Lord, shall enter into the Kingdom of God, but he that shall do the will of my Father which is in heaven.  
Therefore touching the order of this prayer, as of those things which concern our good, the first is, that God's kingdom may come to us: so the door whereby we must enter into the same, is the doing of Gods will, and therefore in the second place we are taught, that the Kingdom of God shall come, not by wishing or desiring, but by doing of Gods will, as Christ saith, the kingdom of God is come near you. So Christ tells us, If we draw near to God, he will draw near to us. jam. 4.  
Touching the will of God, it may be demanded, why we should demand, and ask this petition? For as the Psalmist saith, Our God is in heaven, he doth whatsoever he will, Psal. 115. Whatsoever the Lord will, that did he, in heaven, in the earth, and in all deep places. Psal. 135.6. and who hath resisted his will? Rom. 9.19. No counsel, or wisdom can prevail against the Lord. Prou. 21.30. And if any do oppose themselves against his will, yet they do but kick against the pricks. Act. 9  
The answer to this objection is, that we pray not so much that Gods will may be done, but rather, that, what God willeth, may be our will, for there is one will of God which we may resist, another which we may not resist.  
For the distinction of God's will, it is either hidden and secret, or revealed and open, the one is that which the Prophet calls the counsel or thought of his heart. Psal. 33.11. The other is that will of his word, wherein he declareth and openeth to men what his will is.  
His secret will is, voluntas beneplaciti, the good pleasure of his will; his revealed will is, voluntas signi, which is disclosed to us.  
God's secret will is, voluntas quam Deus vult, that will which God willeth; his revealed will is, voluntas quam ipse nos velle vult, that will which he willeth us to will; the secret will of his heart is, voluntas adoranda, non scrutanda: He that curiously searcheth the glory of heavenly things, shall not enter into glory, Prou. 25.27. How unsearchable are his judgements? Rom. 11. and who hath known the will of the Lord? or who was his counsellor? But the open and revealed will of God is, voluntas scrutanda, & facienda, both to be searched out, and to be done of us. Be not unwise, but understand what is the will of God, Eph. 5.17. The knowledge of his will is not enough, but as Christ saith, If ye know these things, blessed are ye if do them, joh. 13.17.  
Of the secret will of God that is true which the Apostle saith, Who hath resisted his will? Rome, 9 and therefore we pray not that that will may be done.  
Of his revealed will that is verified which Christ complaineth, Math. 23. Quoties volui congregarevos, & nolustis? How often would I gather you together, but ye would not? God oftentimes willeth when we will not, and therefore we have need to pray that his revealed will may be accomplished in us.  
Moses thus distinguisheth God's will, Secreta Deo nostro, quae autem revelavit, nobis, & filijs nostris. Deut. 29. The things that are secret belong to God, but the revealed are for us, and our children. The secret will of the Father is, that of all that he hath given me, I should lose nothing, joh. 6.39. The revealed will of him that sent 〈◊〉 is, That every one that seeth the Son, and believeth in him should not perish, but have everlasting life.  
God's judgements, which are the fountain of Reprobation, are abyssus magna, Psal. 36.6. and his mercy extended to all, that by faith apprehend the same, is abyssus & profunditas, a great depth. Rom. 11.37. Therefore we are not curiously to inquire and search out of God's secret touching Reprobation or Election, but to adore it.  
His revealed will doth especially concern us, which is expressed in his commandments; whereby he declareth whatsoever he desireth at our hands, and therefore our study must be to frame our lives and actions according to that william.  
●nto both these wills, we must give a fiat; but severally.  
The first will is passive, and foras much as the secret will of God shall be done whether we will or no, we crave that with patience we may submit o●r selves to whatsoever he in his secret will hath appointed to bring upon us.  
The other will is active, and therein we desire, that we may willingly practise that which he willeth in his word.  
There is, voluntas de nobis, and voluntas in nobis; for the first, we desire that we may approve of it, though it be done without us: in the second, we desire not only an approbation, but a cooperation.  
Touching his secret will, when we say fiat voluntas tua, we pray that Nihil Dei displiceat nobis, that nothing which God commands displease us, and in respect of his will declared, our desire is, that nihil nostrum displiceat Deo, that nothing we do, do displease God.  
Touching his secret will, so long as it is not plain (within his own counsel he will compass) we may descent from it, for a man may bona volunt ate velle, quod Deus non vult; he may with a goodwill, will that which God wills not, so Samuels will was good, when he wept for Saul whom God would not have him to bewail. 1. Sam. 26.  
Secondly, we may bona voluntate nolle quod Deus vult, with a goodwill not will that which God willeth: as a child may be unwilling of the death of his father, whom notwithstanding God's will is, shall not recover.  
Thirdly, men may mala voluntate velle, quod Deus non vult, with an ill will he may will that which God willeth not, The patriarchs in a corrupt will would go into Egypt, whom God would not to go thither.  
And fourthly, they may in a corrupt will be unwilling to that which God willeth: So it was God's will that Saul should be King, when as the people were unwilling to it, and this is the state of the will of the creature, so long as it is not acquainted with the will of his Creator.  
But when once it pleaseth God to reveal his will, than we must say with the people, fiat consilium Domini, L●t the counsel of the Lord come to pass, Isa. 46.10. We must not wrestle nor struggle against it; but patiently submit our wills to his, not only when Gods will is voluntas dulcis, when his will is to do us good, as Bethuel spoke concerning the marriage of his daughter, Gen. 24.50. but when it is Amara & au●rsa voluntas, we must submit our wills to his, when it pleaseth him to cross us, either outwardly, by taking away those that are beneficial to us: in which case it was said by some, that beewailed the departure of Saint Paul, The will of the Lord be done, Act. 21.14. or in ourselves, in which case we may say with Christ. Luk. 23. I would have this cup pas●e from mee● yet ● Father, if thy will be otherways, not my will but thy will be done.  
This lesson had David learned; for albeit he had complained of the great affliction that he had suffered; yet he saith, Tacui tamen Domine. Psal, 39 And as he was content to bear this, so he gave God thanks for them, acknowledging, That it was good for him that he had been in trouble. Psal. 119.  
We must learn jobs fruits, job. 1. as well as Bethuels, and these being joined we shall perfectly conform our wills to Gods secret william.  
Concerning the will of God declared, or the will of his word, the Lord by his Prophet saith of his Church, My will is in it, but David speaks more plainly of this revealed will, Thou hast charged that we should keep thy commandments diligently. Psal. 119.  
The Apostle speaks more particularly, haec est voluntas Dei, sanctificatio vestra. 1. Thess. 4. and this is the will of God, that by well-doing, ye should stop the mouths of ignorant and foolish men. 1. Pet. 1.15.  
This is the revealed will of God, and we must not only take notice of it, but labour to practise that which in our understanding we know is meet to be done.  
As the Apostle saith, ostend mihi fidem ex operibus tuis. jam. 2. Show me thy faith, by thy works. So we must show our desire that we have unto God's kingdom, by obedience of his will; for not they that sing, or say, or wish, that Gods will be accomplished, but qui fecerit, He which doth the will of God, shall enter into the kingdom of God. Math. 7.  
To the doing of Gods will, two things are required: first, that we lay aside our own will: For as they that will sanctify God's name, must say with David, not to us, but to thy name give the praise Psal. 115. So that Gods will may be done, we must say with Christ, not my will but thy will be done, we must abridge ourselves of our own will, that Gods will may take place.  
The better sort that are regenerate, do assent to the law of God, that it is good, and have a delight to it. Rom. 7.22. but yet they see another law in their members,. which leadeth them unto the law of sin and death.  
Every man finds that to be true in himself, that the flesh lusteth against the Spirit, and the Spirit against the flesh. Gal. 5.  
The will of the flesh wills one thing, and the will of God another, therefore that Gods will may take place, we must renounce our own will, and as Christ saith, willingly deny ourselves, Math. 16.24. We must oppose God's will to the will of the flesh, and the will of man. joh. 1.13.  
We must pray unto God, Convert meum nolle, in tuum velle, convert my froward and unwilling will into thy will, and because thy will is the true will, Insece oleum voluntatis tuae, oleastro voluntatis meae, engrafted the true Olive of thy will, into the wild Olive of my william.  
If our will be contrary unto God's will, and will not be subject unto it, than we must scatter it, and pull it up by the roots, Psal. 32.9. In chamo, & fraeno constringe maxillas meas, (says an ancient father) and upon the words of Christ, Compel them to enter, that my house may be full. Luk. 24. saith he, Compelle me Domine intrare, si vocare non est satis.  
Secondly, that Gods will may be done in us, we must be possessed with a base conceit of our own will, and have an high, and reverent opinion of Gods will: we must be persuaded that our own will is blind, and childish, and perverse, and therefore Solomon saith, Ne initaris, etc. Do not lean to thy own wisdom. Prou. 3.1. Every man is a beast by his own knowledge, and to express the fault of man's will, job saith, that man is tanquam pullus asini: like an wild asses colt. job. 11.12. which of all other beasts is most foolish. But be he never so wise naturally, yet he is but a fool in heavenly things, as St. Paul witnesseth. 1. Cor. 2.14.  
Men speak evil of things which they know not, yea even in those things which they know naturally they are but beasts. jud. 10. All our reason and understanding hath not in itself sufficient direction for our will: & therefore Christ saith of Saint Peter, that flesh and blood did not reveal to him that knowledge, that is attained by God's spirit, Math. 16. and in spiritual things, S. Paul he counseled not with flesh and blood. Gal. 1.16.  
Lastly, our will is wholly inclined to that which is evil. jer. 4. wherefore one saith truly, tolle voluntatem tuam, & ego extinguam infernum: take away thine own will, and I will quench hell fire.  
They that are given over to Satan as the Incestuous Corinthians. 1. Cor. 5. may be restored, but those whom God giveth over to their own will, Rom. 1.24. their case is desperate, and therefore we have the more cause to think the more humbly of our own will, and willingly submit ourselves to the holy will of God.  
Touching both, S. Paul saith, The law is holy, and the commandment is holy, and just, and good, and the Law is spiritual, but I am carnal sold under sin. Rom. 7.14.  
But we must think honourably of Gods will: and this we cannot but do, if we consider, that his will is so perfect, as it needeth no rule to be guided: but our will being crooked, and perverse, must of necessity be directed by the rule of his holy will, or else we shall swerver out of the way.  
Our will is blind and foolish: but his will is full of counsel and wisdom; our will is crooked, and perverse, and froward, but his will is full of all goodness; which we are to understand hereby, that he showeth himself a father to us: if a child be left to his own will, it is as much as his life is worth, therefore withhold not correction, but strike him with the rod, and he shall not dye, Prou. 22.13. and our will being childish, we must be abridged of it, or else, we shall fall into danger: therefore we do pray, that we may not only submit our will to Gods, but that we may utterly deny our own will, being foolish: that Gods most holy will may take place in us: but we do not only pray, that we may have a will, and desire to do Gods will, but also ability, and power; for of ourselves we have no strength to do it; that appeareth by the petition itself, Name qui● stultius, quam petere id quod penes nos est? What is more foolish then to ask those things that are in our own power? and the Apostle saith, We are not sufficient of ourselves to think a good thought, 2. Cor. 3. Such is our corruption, That though God will, yet we will not Math. 23.  
We cannot speak unto God; for no man can say that jesus is the Lord, but by the holy Ghost, 1. Cor. 12.  
We do not find either will, or ability, but it is God that giveth both. Phil. 2. and though the Spirit be willing, yet the flesh is but weak. Math. 26.41.  
Therefore we are petitioners for the grace of God, and for power from him, without which we cannot do Gods will, so that our desire is, to obtain something from God, whereby his will may be acccomplished in us, for it is not said, faciamus, or fac tu voluntatem tuam, let us do, or do thou thy will; but, fiat voluntas tua; thy will be done.  
Wherein we are to consider, a quo, & per quem fiat, from whom, & by whom it is to be done, we pray not that we of ourselves may do the will of God; for no man can rise up to heaven, unless he first receive a grace from heaven; He that is of the earth, speaketh of the earth, joh. 3. Therefore our suit is not only for good thoughts, & heavenly desires, but also for ability of grace; but this grace is either passive or active.  
The passive grace is that, which proceeds from God towards us; which standeth in offering grace, as God is said to do. 1, Pet. 1.13. or when he causeth his grace to appear to all men. Tit. 1.2.11. and that is not enough, unless we be made capable of it; as it is in vain, that light doth shine, unless we have eyes to see it; and therefore as he offers grace, so he must give us grace, and enable us, to draw grace from him, Prou. 12.2. That he would power grace into us, Zach. 12. That he would sow in our hearts good thoughts, change our affection's, and make them conformable to his will; and so though the thoughts of his heart seem hard to flesh and blood, may for all that please us.  
And last, our desire is, ut induamur virtute ex alto. Luk. 24. & he doth offer his grace, & doth power it into us.  
Then we must have that active grace, by which the will of God may be done in us, of which the Prophet saith, omnia opera nostra, operatus es in nobis. Thou Lord hast wrought all our works in us. Isa. 26. God must not only, sanare cogitationem, & mut are affectum, heal the thought, and change our affection, but perducere ad actum, that is, he must bring to pass, that as he gives us ability to do his will, so his will may be done by us; we must say with the Prophet. Psal. 27. Thou art my help forsake me not, oh God of my salvation.  
As he prevents us with his grace, by giving us both a will, and a power, so he must still follow us with his grace, that we may go forward in doing of his will, for our cas● is compared to the state of the Israelites, which in their fight with Amalecke, did prevail, as long as Moses held up his hand; but when he let it down, they were put to the worse. Exod. 17. we may see it in the case of Saint Peter, who was able to walk upon the water, while Christ held him up, but when he was left to himself, he sunk, Math 1.4. therefore we must have not only a preventing, but also an accomplishing grace, that may still follow us in our works: ne cessent in effectum, that they fail not in the upshot, whereo● the Evangelist makes mention, that from him who is full of grace, We must receive grace for grace. joh. 1.14.  
It was not the grace of God only, that wrought in Saint Paul, stirring him up to holiness: but also gratia Dei, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The grace of God with me. 1. Cor. 15. And when the Angels say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Toward me good william. Luk. 2. they do not only wish, that God will show good will towards men, but that he would accomplish it in them, by infusing grace into their hearts.  
Our desire therefore is, that the will of God may be done and fulfilled in us, but yet by his grace, & the assistance both of his preventing and following grace, And as for sanctifying of God's name, our desire was that it may be sanctified of us; but if not, yet that it may be by others: so here, though the will of God be not done in us, yet, ut fiat quovis modo, that it be done howsoever, that it may be done in others: but especially in our own behalf, that when we are either unwilling or unable, to do his revealed will; it may please him to give us the knowledge of it, and to put into us the obedience of it, that being assured in our consciences, that we have done the will of God, we may have that peace, and joy of the holy Ghost. wherein the kingdom of grace standeth. which may be to us a pledge of the Kingdom of glory, whereunto we shall be exalted, after this life, if we be careful both to submit our wills to Gods secret will, & to frame our wills & the actions of our life to that declared and open will of God which for our direction he hath revealed in his word   

The twelfth Sermon.  In Earth as it is in Heaven. 
WHich words are an appendix to the three first petitions; for though it be addded to the third, which concerneth the doing of his will, yet the ancient fathers refer it also to the two former; So that we are to pray no less, that God's name may be sanctified in earth as it is in heaven: and that his Kingdom may be consummate in earth, as it is in heaven, than that his will be accomplished on earth, as it is in heaven.  
Wherefore we may observe by this compliment of the three first Petitions, that God respects not only the doing of that which he requireth, but chiefly the manner of it; for it sufficeth not simply to do Gods will, as others do on earth, but we must do it as it is done in heaven; for adverbs please God better than verbs, and he respecteth more in the doing of his will, the manner of the doing of it, than our doing itself.  
The greeks distinguish the will of God by both the words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when we do Gods will without any regard how, so it be done, that is his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but when Gods will is done with a sicut, and in such sort as he requireth, that is his good pleasure, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
God's will was done of the people, when they sacrificed any beast whatsoever, but if the chose out the fittest, than the sacrifice was the more acceptable; so in this prayer we do not only desire to do Gods will utcunque, without regard how, whether with willingness & cheerfulness, or against our wilt but we desire to do it in the best manner, as it is done in heaven; wherein we offer that sacrifice or service to God, which is as the fat of Rams, for the sanctifying of his name.  
The Apostle saith, that at the name of JESUS every knee shall bow, both of things in heaven, in earth, and things under the earth. Phil. 2.10. But our desire is so to reverence the name of JESUS, as the things in heaven reverence it.  
Of God's Kingdom it is said, that Christ is ruler both in the midst of his enemies, & also that in the day of his power the people shall as friends offer free-will offerings with an holy worship, Psal. 110.2. But we pray that God's Kingdom may come among us, not as among his enemies, but that we may willingly submit ourselves, to his will and government.  
Lastly, for the doing of his will the Prophet said: Whatsoever the Lord pleased that did he, in heaven, in earth, and in the sea. Psal. 135.6.  
We desire that his will may be performed in us, not as in the deep places, but as in heaven, for this prayer contains two Sicuts; the one pertains to God, teaching us how to love him; the other concerns our neighbour, where we pray so to be forgiven as we forgive our debtor: so that as heretofore we have noted, lege operandi lex statuitur supplicandi, though there were no law to require the love of God and our neighbour, yet this form of prayer doth teach us how to love God, and what perfect love we owe to our neighbour.  
In the thing itself, we are to observe three points: first, a qualification: secondly, an Elevation of the soul: thirdly, an appplication.  
In the qualification we are to inquire what is meant by heaven and earth, either tanquam continentia, or else we may understand them as things contained therein; then how Gods will is done therein.  
Howsoever our tongue or dialect speaks of heaven singularly; yet both Greek and Latin, imply a plurality of heavens, for there are three heavens: first, the air where the birds fly, whence they are called volucres coeli. Math. 6. secondly, the heaven of heavens, where the Sun, Moon, and Stars are set to give light: thirdly, that which the Apostle calls the third heaven, whereunto he was taken up, which is the place of blessedness, where God's Majesty is especially resident. 2. Cor. 12.  
In all these heavens which contain other bodies, in them we we shall find that Gods will is done.  
Of ●he lower heaven the Prophet saith, that it is obedient to Gods will, and fulfils his word by sending down snow and fire, and wind. Psal. 148.  
In the second heaven which Solomon calls the heaven of heavens. 1. Reg. 8.27. God's will is done, for there at God's commandment the Sun and Moon stood still, contrary to their usual course, till the people of God avenged themselves of their enemies. josh. 10.13.  
Thirdly, the earth itself, and things contained it, do yield obedience to heaven; for if the heaven be favourable in sending down rain, and fruitful seasons, Acts. 4.17. Psal. 65. the earth answerably will bring forth her increase for the good of man; but if the heaven be brass, the earth also will be Iron, Deut. 28.  
Lastly, as the powers of the heavens are such, as, that they can draw up clouds from the earth, Psa. 1.35. which do distill rain upon the earth, to water the Furrows thereof; so we desire, that the spiritual heaven may transform us into an heavenly nature, not se●ting our minds on earthly things, but on things above.  
For the things contained in heaven, as they are heavenly; so we desire, that we living on earth, may have our conversation in heaven: that earthly man, to whom God said, Terra es, Gen. 3. may by this means be made heavenly.  
In the third heaven is contained, in respect of his humanity, first Christ himself, who is both in heaven and in earth: for as he is called the head, Ephes. 3.23. of his Church, he is in heaven: but in respect of his body, which is called Christ, 1. Cor. 12. he is on earth. Therefore we pray, that Christ on earth, that is, the Church, may do Gods will, even as Christ the head, who is in heaven, hath done it: that as Christ our head came not to do his own will, but the will of him that sent him, joh. 6. 38. so the whole body of Christ may labour to fulfil the same.  
Secondly, in heaven thus are Angels, which fulfil his commandment, and harken to the voice of his word, Psal. 10. So our prayer is, that men, to whom God hath made the promise, that they shall be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Luke. 20. may labour to be like the Angels, in doing Gods will, as they hope to be like them in nature.  
Thirdly, in heaven there is the Congregation of the first borne, Heb. 12.23. that is, the Saints departed. wherefore our prayer is, that as they have, and still do carefully fulfil God's will, so the Saints on earth, and Church militant, may do the same.  
Again, whereas S. Cyprian out of the 16. Psalm. 2. and 19.1. saith, that heaven is here upon earth; for when the Psalmist saith: The Heavens declare the glory of God, the Apostle applieth that to himself, and to the rest of the Apostles, Rom. 10. of whose preaching he saith: No doubt their sound went out into all lands, and their words into the ends of the world: So that the Apostles were heavens living on earth: So our prayer is, that as they living on earth, lived an heavenly life, and began heaven here, so our carnal heart may be applied to the meditation of heaven, that we may be Saints on earth, Psal. 16.  
The wise man saith of the body: That it being dust, at the hour of death, turns itself to dust, from whence it came, and that the Spirit returns to God that gave it, Eccles. 12.17. Thus must the Spirit return to God in our life time, and we must, while we be on earth, and bear the image of the earthly Man, seek still to be in heaven: & here labour more and more to bear the Image of the heavenly, 1. Cor. 15 49. As the heavenly part of man, that is his Spirit, is willing, and doth not only consent that God's law is good, but delight in it, Rom. 7. so we be careful to bring our ●lesh in subjection, that our old man, an outward man may conform himself to the inward and new man, 2. Cor. 4. Eph. 4.  
Secondly, touching the question; how Gods will is done in heaven? the answer is, that where his will is both dulcis, and amara voluntas, a sweet and a bitter will, it is there obeyed and performed in both kinds: for the heavens do not only at God's commandment keep a continual motion, which is agreeable to nature, but against nature, Sun and Moon stand still at his will, jos. 10. whose obedience tells us, that our duty is to do his will, not only in things agreeable with our nature, but when his will is contrary to our liking.  
This obedience was performed in Christ: Not my will, but thine be done, Luk. 22. and in the Angels, which at God's commandment are ready not only to ascend, but also to descend, Gen. 28. to show, that they are content, not only to appear in heavenly glory, which is their nature, but also to be abased, according to the Apostles rule, I can abound, and I can want, Phil. 4.  
The heavenly bodies do service to all Nations, and the Angels are ministering Spirits, Heb.  
As naturally they have a desire to ascend to bear rule, so at God's commandment they are content to descend, to do service here below, they do altogether fulfil God's will, Psalm. 104. whereas the nature of man doth hardly grant to obey God's will, in that which seemeth strange to flesh & blood, as Agrippa affirmeth of himself, Thou somewhat persuadest me, Act. 26.25.  
The Saints in heaven confess to God: thou hast created all things, and for thy wills sake, they are, and were created. Reu. 4.11. And therefore refuse not to subject their will to the will of God, be it pleasant to them or not: but as our Saviour speaketh: ye seek me, not because ye saw the miracles, but for that ye eat of the loaves and were filled, Ioh, 6.26. So if we do that which God requireth, it is rather for our own sake, with regard to our own private profit, then to do Gods william.  
The heavenly Angels do Gods will with willingness, and readiness of mind, which is the fat of their sacrifice: and therefore they are said to have every one six wings, Isa. 6. From whose example we must learn to do all things commanded of God, without murmuring or disputing, Phil. 2.14. and that because it is Gods will we should do it.  
In earth when God willeth any thing it is not pleasant to our wills, we make excuse Luke. 14. or we post it off to others, as Peter said to john, joh. 21. Carne autem hic? we are ready to communicate with flesh and blood, Gal. 3.16. and to say with the Disciples: Durus est hic Sermo, this is a hard speech, john. 6. If we cannot shifted it off from ourselves, yet as the Devil reasoned; Curio venisti ante tempus? Matth. 18.29. and as the people say: It is not time yet to build the house of the Lord, Aggai. 1.5. So we are ready to defer and prolong the doing of Gods will, as much as may be, when we do it, as the unclean Spirit would not come out of the child, but with much crying, and renting of him, Mark. 9.26. so we cannot do Gods will, but with great murmuring, and grudging; and when men do Gods will in this sort, they do it not as it is done in Heaven by the Angels and Saints, that willingly obey it: but as the Devils in hell, which against their wills are fain to do it. Therefore our rule in this behalf is, that we do Gods will, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2. Cor. 9 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Col. 3. not grudgingly, but cheerfully from the heart, accounting it our meat to do the will of our heavenly Father. joh. 4.  
Secondly, for the Elevation, it is true, that the qualification is signified by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and our prayer is, that we may do Gods will as it is done in heaven, but not as much, with like readiness of mind, but not in like measure: (for that is impossible for earthly men): we desire to fulfil God's will in the manner, but not in the same degree of obedience, which may be expressed by the words Image and likeness, Gen. 1. Our obedience may be the likeness of the Angels, but not the Image.  
The Character or stamp of the Angel's obedience, is that which is equal in proportion; but such obedience is not to be found; there may be a beam of it, answerable in likeness and quality, not in quantity; so in likeness we are, Conforms imagini Christi, Rom. 8. and bear the image of the heavenly Man, 1. Cor. 15. as endeavouring thereunto, but yet we cannot attain to it.  
But all-be-it is hard for flesh & blood, which our Saviour requireth: Be ye perfect, as your heavenly Father is perfect, Mat. 5, yet there is an use of such precepts: first, ut feramur ad perfectionem, that we may be led on to perfection, Heb. 6.1. Secondly, we must have an Heroical and free Spirit, Psalm. 51. which may stir us up to wish that we could do more than we can, which consists of Aspiration and Suspiration. We must aspire to the greatest perfection, with David: Concupivit anima mea: My soul hath lusted to keep thy righteous judgements for ever, Psal. 119.20. And O that my ways were so directed, Psal. 119.5.  
This is an Angelical perfection, which we cannot attain unto in this life: therefore we must, suspirare, when we consider, that the law saith, Thou shalt not lust, and yet find that we do lust, we are to sigh, and say with the Apostle: Who shall deliver us foom this body of death? Rom. 7.  
If we find that we cannot love our God with all our heart, and soul, as we ought, then to say with the Prophet: Vae mihi, quia prolongatus est incolatus mens interra: Woe is me that my dwelling is prolonged in the Tents of Kedar, Psal. 120.5.  
We must desire to do more than we can, and grieve that we cannot do so much as we ought; that as we do what we can, so what we cannot do, we should supply it, Voto, desiderio, animo, with our hearty wish, desire, and mind.  
Thirdly, the supplication is of two sorts, Real, and personal. Touching the first, as the grace of God is, Multiformis gratia, 1. Pet. 4. So the will of God being one, is of many sorts; and containeth divers particulars: therefore as we generally pray, that the will of God may be done, so when by the word of God we understand, what is the will of GOD in particular, we are to desire, no less, that it may be performed: This is the will of GOD, even your sanctification. 1. Thessa. 4. Therefore our desire must be, that this will of his may be done and fulfilled in us. This is a special remedy against the temptations of the flesh, which oppose themselves against Gods william.  
There is another will of God for patience, for he would have us suffer for Christ's sake, without murmuring, that so we may stop the mouths of ignorant men. 1. Pet. 2.6. Therefore we are to pray, that this will of God also may be done in us.  
As joseph was careful to do Gods will, touching sanctification, and job to obey God's will in suffering patiently; both which are now Saints in heaven; so must we after their examples be both holy, and careful, and patient.  
It may be we are willing to obey God's will in particular, but we will say, Nondum venit hora: it is not yet time, Therefore we must learn to practise the Prophet's resolution, I made haste, and prolonged not the time, to keep thy Law. Psal. 119.  
When God revealeth his will to us, we must presently put it in practice, and as Saul did Act. 9 and not counsel with flesh and blood, and this is the real application.  
The persons to whom the doing of Gods will is to be applied, are not only the whole earth (which is also to be wished as the Prophet showeth) Set up thyself o God above the heaven, and thy glory above all the earth. Psal. 57 But the earth or land wherein we dwell (as the Prophet speaks) that glory may dwell, in terra nostra, in our land, Psal. 85. So we pray that Gods will may be done in all lands but especially in our land, and country, that so he may bestow his blessings upon it, but yet we are every one of us particularly to apply to ourselves, for to man it was said by God, terra es. Gen. 3. To man it was said, Earth, earth, earth, hear the word of the Lord, jer. 22. So we desire that Gods will may especially be done, and fulfilled, in that part of the earth, whereof God hath made us, that is, that in these our earthly vessels, which we carry about with us, we may be careful to do that, which God requireth at our hands.   

The thirteenth Sermon.  Give us this day our daily bread. 
OUT of the words of our Saviour, in the sixth of Math. ver. 33. we have else where set down the order of these three Petitions, which concern ourselves, for the first is the Petition of Glory and of God's Kingdom, which our Saviour willeth us to seek in the first place. The second is the Petition of Grace, and o● God's righteousness, wherein we pray that Gods will may be done. The third Petition tendeth to this end, that as the Prophet speaks, God would not withhold any temporal blessing, needful for this life; but that he would give us all things, that are necessary for us.  
The things pertaining to glory, for which we pray in the first place, are eternal; those that concern grace, are Spiritual, and the blessings of this life, which we desire may not be withheld from us, are natural and temporal.  
This is Nature's prayer, for not only we, but all creatures above and beneath, make the same suit of God, by the voice of nature; the ravens of the air call upon God, that he would feed them. Psal. 147. The Lions beneath roaring for their prey do seek their meat at God, Psal. 104.21. and therefore no marvel that we, in as much as we are creatures, do seek to God, who is the God of nature, to supply the defects of nature that we find in ourselves, as other creatures; and yet there is a difference betwixt us & them, for they call upon God, only for corporal food, that their bellies may be filled; but the prayer that we make for outward things, is not without respect to things spiritual, and this Petition followeth upon the other, by good consequent and order; for (as the Heathen man saith) Haud facile emergunt, quorum virtutibus obstat, res angusta Domi; So we shall be unfit to seek God's Kingdom, and to do his will, unless we have the helps of this life.  
Therefore we desire that God will give us the things of this life, those things without which we cannot serve him: that as we desire the glory of his Kingdom, and the grace of his Spirit, whereby we may be enabled to do his will, so he will minister to us all things for the supply of our outward wants, in this life; the want whereof hath been so great a disturbance to the Saints of God in all times, that they could not go forward in godliness as they would.  
Abraham by reason of the great famine, that was in Canaan, was fain to go down into Egypt, Gen. 12.7. The same occasion moved Isaac, to go down to Abimelech at Gerar. Gen. 26. and jacob to relieve his family in the great dearth at this time, was fain to send his sons, the patriarchs, into Egypt, to buy corn. Gen. 42. The children of Israel, when they wanted bread or water, murmured against God & his servants. Exod. 16. Numb. 20. the Disciples of our Saviour, were so troubled in mind, because they had forgotten to take bread with them; that they understood not their Master, when he gave them warning to beware of the leaven of the Scribes and pharisees, Math. 8. So the want of outward things, doth distract our minds, and makes us unfit for God's service.  
Therefore that we may in quietness of mind, iutend those things that go before in this prayer: our Saviour hath indicted us a form of prayer to sue to God, as well for things temporal, as spiritual, and eternal: for it is lawful for us to pray for them, so that we do it in order.  
The first Petition that the natural man makes, is for his daily bread, but our care must be first for the kingdom of God, next for the fulfilling of Gods will and doing that righteousness which God require that our hands, and after, we may in the third place pray for such things as we stand in need of during our life.  
This blessing the fathers observe out of the blessings which Isaac pronounced upon his sons; Jacob's blessing was first the dew of heaven, and then the fat of the earth, showing that the godly do prefer heavenly comforts before earthly. Esau's blessing was, first the fatness of the earth, and next the dew of heaven, to teach us, that profane persons do make more reckoning of earthly commodities, then of heavenly comforts. Gen. 27.28. & 39  
Therefore in regard of the Spiritual account we are to make of God's kingdom, and the doing of his will; we are to wish them in the first place, and then David's unam petij a Domino: One thing I have required of the Lord, Psal. 27. And that which Christ saith to Martha; unum est necessarium: one thing is needful, Luk. 10. would bring us to Salomon's two things. Prou. 30. Give me not poverty, nor riches; but feed me with food convenient for me; lest being full, I deny thee, and say, who is the Lord? or being poor, I steal, and take the name of my God in vain. And that is it which we are bold to do, by Christ's own warrant; for he hath taught us first to pray for his Kingdom, then for the working of righteousness, or for the doing of Gods will, and lastly for daily bread.  
If we do first pray for the two former, than we may be bold in the third place to sue to God for the latter, for he hath promised, to withhold no good thing from them that lead a godly life; if the doing of Gods will be our meat, then, Requiem dedit timentibus se, He hath given rest to them that fear him, Psal. 111.  
In the Petition, we are to observe, from six words, six several points: first, the thing that we desire, that is, bread: secondly, the attribute, our bread: thirdly, daily bread: fourthly, we desire that this bread may be given us: five, not to me but nobis, to us: sixtly, hody, and as long as we say hody, to day ● Heb. 3.  
To begin with giving: hitherto the tenor of this prayer ran in the third person, now we are to pray in the second, saying: da tu, whereupon the Church hath grounded a double dialect of prayer, which comes all to one effect; for that which the Church prayeth for. Psal. 67. God be merciful to us, and bless us, is no less a prayer, then if we should say, in the second person, Miserere nostri, O Lord be merciful to us, and bless us. & that which is added, & lift up his countenance, is all one, as if the Church, speaking to God, should say, Lift up the light of thy counttenance.  
This change, or alteration of person, proceedeth from the confidence, which the Saints are to gather to themselves, in prayer: for having prayed for the sanctifying of God's name, for the accomplishment of his Kingdom, and for grace and ability to do his will, Christ assureth us, that we may be bold to speak to God for our own wants.  
Out of the word of Giving, we are to note three things: first our own want; for if we had it of ourselves, we would not crave it of God, this confession of our want, and indigence, is a great glory to God, that all the inhabitants of the earth usque ad Regem Davidem, to profess to say, Give us, Psal. 40. I am poor and needy, but the Lord careth for me; they do profess themselves to be his beggars, not only by the voice of nature, which they utter for outward things, as other unreasonable creatures do, but by those prayers, which they make for the supply of grace, whereby they may be enabled to do Gods will, so that not only regnum tuum is God's gift, but also panem nostrum, we acknowledge to be his gift: It is from God from whom we receive all things, as well the good givings as the perfect gifts, jam. 1.17. he is the Author, not only of blessings spiritual, but of benefits temporal; he gives us not only grace to obey his will, but as the Prophet speaks dat escam. Psalm 104.  
The idolatrous people say of their idols, I will go after my lovers, that give me my bread, & my water, my oil, and my wine, But God saith after, It is I that gave her corn, and it is my wine, and my flax, and my oil. Host 2.8. Ipse dat semen sementi, & panem manducanti. 2. Cor. 9.10. We are destitute of the meanest blessings that are; it is God only from whom we receive all things, therefore to him we pray, acknowledging our own want, da nobis panem.  
Secondly, we must consider the word Da as it is set in opposition to Veniat, or habeam panem, It must not content us that we have bread, but labour that we may have it of God's gift, Esau said of things temporal which he enjoyed, I have enough, Gen. 33. not acknowledging from whom: Balaam cared not how he came by promotion, so he had it, and therefore he is said, to have loved the wages of unrighteousness, 2. Pet. 2.15. but we must labour, not so much to have good things, as to have them from God: and Pilate is to acknowledge, that the power which he hath, was given him from above, joh. 19 and not to vaunt of any usurped power.  
It is said of God, tu aperis manum tuam. Psal. 104. Thou openest the doors of heaven. Psal. 78. So we are not so much to labour for temporal things by our own endeavour, as that we may have them from God.  
Thirdly, Da, opposed to rendering teacheth us, that it is not of our own endeavour but it is of God's free bounty and liberality, that we have bread and other things: which while we seek for of God's gift; we confess that to be true which Solomon saith, Non est panis sapientis, Be a man never so wise, yet he hath not always to supply his need. Eccl. 9.11. As he that is highest gets not always the goal, nor the strongest man the victory: so saith our Saviour, Which of you by taking thought can add one cubit to his stature? Math. 6.  
All our endeavours for the things of this life, are unprofitable, without God's blessing; it is in vain to rise up early, and to go to bed late. Psal. 127,  
And when he blesseth our labour, than he is said to give us bread; and therefore we are to confess with David, that Whatsoever we have received, we have received it at his hands. 1. Chron. 29, 14.  
Now the means of Gods giving, is of four sorts: First, God giveth bread when he blesseth the earth with plenty; when he gives force to the heaven: when the heaven heareth the earth, the earth heareth the Corn, the Wine, and the Oil, and they hear man, Host 2.21.  
Secondly, he gives, when he sets us in some honest trade of life, and vouchsafeth his blessing to our endeavours therein, that we may get our living, and eat the labour of our hands, Psalm. 128. without which the first giving will do us no good.  
Thirdly, he gives us bread, not only in his blessing the earth with increase, and by blessing our honest pains in our vocation; but when he gives us, Baculum panis, the staff of bread; for at his pleasure he useth to break the staff of bread, Levit. 26. and to make it of no power to nourish us: then are they but beggarly elements, When we eat and have not enough, Agg. 1. Therefore our prayer is, that he would cause the earth to yield us bread, so that to the bread he would infuse a force, to strengthen man's heart, for which end it is ordained, Psal. 104.  
Fourthly, because Moses says, Man lives not on bread only, but by the word of God: therefore we pray that as our bread, by his blessing, is made to us, panis salubris, so it may be panis sanctus, Deut. 8. that he will give us grace to use his creatures, to the end that we may the better serve him; otherwise, howsoever they nourish our bodies, yet they will prove poison to our souls.  
God performeth these three former givings to the Heathen, so that their bellies are full with bread, but withal he sendeth leanness into their souls, Psal. 106. But Christian men have not only the earth to yield her fruit, God's blessing being upon their labours, and a blessing upon the creature itself, that it is not in vain, but nourisheth; but also it is sanctified to them, and that bread is properly theirs, because they are Gods children, Et panis est filiorum, It is the children's bread.  
Secondly, the thing we desire to be given, is Bread, concerning which, because the decays and defects of our nature are many, so as it were infinite to express them severally; therefore our Saviour Christ doth here comprehend the all under the term of Bread, using the same figure which God himself useth in the law, where under one word, many things are contained.  
Howsoever our wants be many, yet the heathen bring them all to these two, Pabulum, & Latibulum: Food and Covering; and as they do, so doth not only Moses in the Law, where all that pertain to this life, is referred to victum, and amictum, Deut. 10.18. but also S. Paul in the Epistle, 1. Tim. 6.8. Habentes victum & amictum, his contenti simus.  
So then, under this petition is contained, not only that God would give us bread, by causing the earth to bring forth corn, and all good seasons for that purpose, but that withal he will give us health of body, and not plague us with sickness, as he did the Israelites, Psal. 31. Then, that we may have peace, without which, these outward blessings will afford us no comfort: and that as he fills our bellies with food, so he will give us Laetitiam cordis, Act. 14.17. that is, all manner of contentment in this life.  
Howbeit this petition stayeth not here, for the prayer of Christian men must differ from the lions roaring, and the Ravens crying: the end of their praying is, that their bellies may be filled: but we must have as great a care for the food of our souls: therefore where we call it panem nostrum, we do not mean panem communem: such bread as is common to us with other creatures, but that Spiritual bread, which is proper to men, which consist not only of body, but of soul and body, which must be both fed: and where we pray that God would give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we ask such bread as is apt and meet for our sustenance: that is, not only Earthly, but Heavenly Bread, because we consist not only of a terrestrial, but also of a celestial substance: so than our desire is, that God would give us, not only, panem iumentorum, but panem Angelorum, Psal. 78. The bread of Angels; and our suit is as well for panis coeli, john. 6. as for Earthly bread.  
The bread of the soul is God's word, which hath a great reference to earthly bread: & therefore speaking of the sweetness of that bread, job saith: I esteemed of the words of his mouth, more than my appointed food, job. 23. and David saith: Thy word is sweeter than honey, and the honey comb, Psal. 19.10.  
In the new Testament, the Apostle, to show the nourishing force of God's word, saith, that Timothy was enutritus verbis fidei, 1. Tim. 4.6. To show the taste or relish that it hath as well as natural food, saith Gustaverit bonum Dei verbum, hath tasted the good word of GOD, Heb. 6 So the food of the soul is to be desired at God's hands as well as the bodily food.  
There is a Famine as well of God's word, as of bread, Amos. 8. There is an hungering & thirsting after righteousness: Mat. 5, therefore we are to pray, that God would supply the wants, not only of the body, but of the soul likewise.  
But there is a Spiritual food, both for Body and Soul, that which our Saviour promiseth, joh. 6. He that cometh to me shall not hunger, and he that believeth in me, shall never thirst: that is, the hidden Manna that God hath promised for us in heaven; whereof it was said: Blessed is he that eateth bread in the Kingdom of God, Luke. 14.  
Thus, by how much the leanness of the soul is worse than bodily famine, so much the more earnestly are we to pray for the spiritual food, then for the food of the body.  
Thirdly for the first attribute, we pray not simply for Bread, but for our Bread.  
The word Our hath respect not only to use, but to Property and right.  
This right or property is double: First, that which was appointed in the beginning: In sudore vultus tui commedes panem tuum, Our request to GOD is, for that food, which is gotten by honest pains taken in our calling, whereunto God hath made a promise, Thou shalt eat the labour of thy hands, Psalm. 128. And without which we have no right to this bodily food: For 2. Thess. 3. Qui non laborat, non manducet: He that laboureth not, let him not eat. Now we would have God supply our wants with bread by right, and this right is general to all adventurers.  
Secondly, as we would have it made Ours, by the labour of our vocation, so by the duty of invocation, that this corporal food, which is common to other creatures, may be proper to us by calling upon God, for his blessing upon it, which if we do, we have a promise, it shall be truly ours. Open thy mouth, I will fill it, Psal. 81.11. For, the creatures of God are sanctified to us by the word of God and prayer, 1. Tim. 4.  
This puts a difference betwixt the Christian man's bread, and that which the profane man eats: for first, those slothful persons, whom the Apostle calls, slow bellies, Tit. 1.12. cannot say this prayer as they ought: for they are nothing but idle upon the earth, and Fruges consumere nati: borne to eat and drink, they labour not for their living, but eat panem alienum, not suum; which the Apostle requires, 2. Thes. 3.12.  
Secondly, those that eat the bread of violence, Prou. 4.17. and feed upon bread that is gotten by deceit, Pro. 20.17. do not eat panem suum, but subdititium: they eat not panem datum à Deo, but à Daemone.  
Thirdly, Esau having filled his belly, rose without giving God thanks after he had ●ate, as without call upon God ●or his blessing before, Gen. 25. For the which also he is said to be profane, Heb. 12. So are all those that eat of God's creatures, without praying to him for his blessing, and for a sanctified use of them; which thing if they refuse to do, as Atheists and profane persons, their bread may be panis salubris, but not sanctus, it may be able to nourish their bodies, but it shall bring leanness to their souls.  
Fourthly, the other attribute of bread, is Daily, concerning which, we must consider four things.  
First, from the Latin word quotidianum, which hath relation to the time; by which word, as we acknowledge our daily want, and Gods continual care and providence for the supply thereof, of whom it is said: Thou givest meat in due season, Psal. 104. So Christ te●cheth us daily to praise & magnify God's care, daily extended towards us, and to use that Psalm of thanksgiving, wherein the Church confesseth God's goodness in that behalf, psal. 145.  
Secondly, for the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which signifieth, bread apt and meet for our substance.  
Now, forasmuch as man consists of Body and Soul, his prayer to God must be not only for such meat as is meet to nourish the Body, but also for the food which agreeth with the Soul: for it is in vain to have food, except it be nutritive, and convenient for us.  
Thirdly, the Syriack word used by our Saviour signifieth, panem necessitatis meae, which hath relation to the quality of the bread, teaching us not to pray for Dainty meat, but such as is fit to relieve our hunger: Tribuè victus me● necessaria: not meat which is above my estate: Da panem necessitatis, non lasciviae, bread of necessity, not wantonness.  
The Israelites lusted after the Flesh-pots of Egypt: and therefore God gave them quails from heaven, but (which was the heavy judgement of God upon them) they perished while the meat was in their mouths, Psa. 78.  
The Apostle willeth us therefore, not to set our minds upon superfluity: but contrarily, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ● Food and Raiment, let us therewith be content.  
Fourthly, the Hebrew word used Pro. 30. hath relation to the quantity: for it signifieth panem dimens. mei, non gulae; and it teacheth us not to seek abundance, but to desire of God to measure us out so much as he knoweth to be meet for us, and as Christ speaketh, to give us our portion of meat in due season, Luk. 12.22. For the Scripture telleth us what inconvenience cometh of abundance of meat: Dilectus meus impinguatus rec●lcitrauit, Deut-32. 15. My beloved when he waxed fat, spurned with his heel. and the sin of Sodom was Fullness of bread, Eze. 16. and the people by excessive eating and drinking of wine, made themselves sick, Host 7.5. Therefore Christ diligently warneth his Disciples to take heed of surfeiting and drunkenness for this cause: Ne graventur corda: That your hearts wax not heavy.  
Fifthly, in the word Nobis we must consider two things: First, a Reason, secondly, a Limitation: for the first, we desire that this bread should be given us.  
First, because we are Gods creatures, he refuseth not to hear the Lions and Ravens in this behalf, when they cry to him. And our Saviour saith: that our heavenly Father feedeth the Fowls of the air. Math. 6.26. And therefore we, in regard we are his creatures, as well as they, we may by right make this prayer to him.  
Secondly, in as much as we are men, we may be bold to crave that favour at his hands which he showeth indifferently to all men: for he suffereth the Sun to shine on the evil, and on the good, Math. 5. And as David saith: Oculi omnium suspitiunt in te: The eyes of all wait and look up to thee, Psa: 145. Therefore we are to pray, that God will give bread not only Nobis animalibus, but nobis hominibus, not only as to living creatures, but as to Men.  
Thirdly, the Gentiles and Heathen people, which only seek after these things, Math. 6. do obtain them at God's hands; much more will God grant them to us, which profess ourselves Christians, and his Children.  
Secondly, for the Limitation, it is not mihi, non meum, but give us, and give our: the reason is, that as Solomon says, Pro. 5.6. Our wells may flow out abroad, and that there may be rivers of waters in the streets, and that not only we may not be burdensome to others but that we may have to give to them that have need. Eph. 4.  
Sixthly, for the word hody, our Saviour teacheth us to pray, Give us bread this day, & as the Apostle speaks: Heb. 3. Dum Dicitur hody, the reason is, because life is but only, dies, not seculum: and the wise man saith: Talk not of to morrow: for thou knowest not what a day may bring forth. We may not say to our soul: Soul, thou hast store of goods laid up for many years. We see by his example what may fall out, Luke. 12. Forasmuch as the continuance of our life is uncertain, our desire must be that God would give us sufficient for our present want.  
Howbeit this makes not for them that are careless for the time to come: for such are sent to learn wisdom of the Ant, Pro. 30 which provides for Winter, and not only the Saints at all times have been careful and provident for outward things, as joseph who counseled Pharaoh before hand to lay up corn to feed him for seven years space during the famine. Gen. 41. But our Saviour himself gives charge, that that which remaineth should be saved, & nothing lost. joh. 6. And it was his pleasure that judas should bear the bag, for his & their provision, to teach us that he alloweth provident care for things earthly.  
But by this word daily our Saviour commendeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or immoderate care for worldly things, whereby the soul is rend and divided, and not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Tim. 5. which is required of every man for his own household, and is both lawful and honest.  
Here ariseth an objection how a man having filled his belly, or being ready to leave this world, may say this prayer. The answer is: first, Multi dormierunt divites qui senexerunt pauperes: therefore our desire is, that as we have enough now, so we may be preserved in this estate, and that God would not change plenty into poverty. Again, though we have bread, and it continue with us, yet it is nothing without that beata pax; therefore though we have the thing itself, yet we are to desi●e that which is the life of bread, which is a power to nourish, Then that God will give us the sanctified bread which is the heavenly Manna, and grace, that as we work for bread in our vocations, so we remember to sanctify it by invocation; for else it is usurped bread,   

The fourteenth Sermon.  And forgive us our Debts. 
AVgustine intrepreting our saviours words, of the shutting of heaven in Elias time. Luk. 4.23. compared prayer to a key, that hath power to open heaven from whence all blessings descend unto us, and to shut the bottomless pit of hell, from whence all evils proceed. Prayer, is a means not only to draw all grace from God, Prou. 12.2. but it is obex mali, & flagellum daemonis: as the name of Christ is Oleum effusum. Cant. 1. because by it we receive all good; so the name of the Lord is Turris fortissima, Prou. 18. for that it saves and defends us from all evil.  
As these are both truly affirmed of God's name; so by the invocation of the name of God we have this double benefit, that we do not only receive all good by it, but also are delivered from all evil.  
In the three former Petitions our Saviour hath taught us to draw grace from God; in these three latter we are taught to use that kind of prayer that concerns the removing of all evil called Tekinah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and deprecation.  
The evil is of three sorts, of sins past and to come, and of the evil of punishment.  
In the first of these three Petitions we pray against the guilt of sins past, that God would not charge us with them: in the second, against the running issue of sin to come, that God would not suffer us to sin hereafter: in the third, that God would turn away from us all those plagues that our sins deserve, both in this life, and in the life to come, and these three petitions are fitly opposed to the three former.  
To the Kingdom of glory we oppose our sins: to the doing of Gods will, temptation: to natural good things, the evil of the world to come: and the miseries of this life; from both which we desire to be delivered, when we say: deliver us from evil.  
The Petition consists of debts, and forgiveness, but before we handle them, we are to speak, first, of the necessity of this Petition: secondly, of the goodness of God that penneth the Petition for us.  
What need we have to pray to God for remission of our sins, appears hereby, because our sins do make a partition betwixt God & us, Esa. 59 the effect whereof is, that our mis-deeds do turn God's blessings from us, and do keep good things from us. jer. 5.25.  
Now having already desired at God's hands the glory of God's Kingdom, the good of grace, for the doing of his will, and all outward good things necessary for this life: we are of necessity to pray that God will forgive us our sins: which otherwise will hinder us of these good things, and as our sins do hinder God's graces that they cannot come to us; so they hinder our prayers, that they cannot come to God: for our sins are as it were a cloud ●o hide God, so that our prayers cannot go through. Lam. 3.44. So that except we desire the forgiveness of our sins, we shall in vain pray for the three former good things.  
Besides, our sins are a plain hindrance to God's kingdom, for none shall come thither, but such as are uncorrupt, and void of sins in the whole course of their life. Psal. 15. Et nihil impurum ingreditur illuc: no unclean thing shall enter thither Reu. 21.  
Therefore the Prophet saith, hic est omnis fructus, & auferantur peccata. Isa. 27.9.  
Secondly, the goodness of God appeareth herein that he hath indited us a prayer to ask remission, telling us that it is possible to obtain remission of sin. It is true, that by our sins, we have made ourselves uncapable of all good things, but yet we see the goodness of God, that as we have still dona, so he teacheth us to say, condona.  
Where he teacheth all men to pray for good things, we learn that we are all m●ndici Dei: but in that we are taught to ask forgiveness of sin, we see that we are malefici Dei, the malefactors of God, such as have need of pardon: and the goodness of God towards us appears to be the greater in this behalf, because there is no Angel or Spirit to whom he vouchsafeth this favour, to have their sins remitted, save only to man.  
Of them it is said, he found no truth in his Angels, in his servants, and in his Angels there was folly. job. 4.18. that is, they had trespasses, but yet God will not forgive them, nor receive any supplication for pride; but contrariwise he keepeth the Angels that sinned in everlasting chains to the judgement of the great day, 2 Pet. 2. he that is the God of the Spirits of all flesh, Numb. 27.16 & 16.22. will not hear the Spirits that sinned against him: but thou that hearest prayers to thee shall all flesh come. Psal. 65.  
There is a way for man to escape the danger of sin, if he ask pardon: but the sins of the wicked Angels shall not be forgiven. The elect Angels do make the 3. first Petitions as well as we; and the Petition for the supply of natural defects is common to all living creatures, but this which prayeth for pardon of sins is proper only to man; so we see how God exerciseth his goodness, and showeth it; not only in exersing of liberality to them that have ne●d; but his long suffering in pardoning them that have sinned against him.  
To come to the Petition itself; by Debts, our Saviour meaneth sins, expressly so called Luk. 11.4. and sinners are called debtor, Luk. 13.4. for the Scripture speaks of them. Math. 18.24. one was brought that owed ten thousand Talents, that is, which had committed a great number of sins, and Luk. 7.31. a lender had two debtor, by which are meant sinners, the reason hereof is, because there is a resemblance betwixt sins and debts.  
In the affairs of men the case is thus, that if the condition be not performed they are bound to endure the penalty, and so become double indebted: so it is between God and us, the sins that we commit by the breach of God's law, is Chyrographum contra nos, an hand-writing against us, Col. 2. So they are called in the old Testament, Thou writest heavy or hard things against us, job. 13.26. and Ezech. 2. Our sins are compared to a book written in both sides; for we are bound to keep God's commandments, because he made us, and not only so, but he still doth nourish and preserve us, therefore we ought to do his will, he gives us Talents, Math. 25. which we ought to employ to his glory; he gives us dwelling places in the world, as to the Israelites, he gave the land of the Heathen, that they might keep his statutes, and observe his laws. Psal. 105, If we fulfil them, we discharge our duty to God, and are free from all penalty, but if we do it not, there is an obligation. Deut. 27. Cursed is every one that continueth not in all things that are written to do them. If he place us in his vineyard, he will look to receive fruit of it. Math. 21. If he give us Talents, he will have us so to employ them, as that he may reap gain thereby. Luk, 19 The gifts, and graces that God bestows upon us, must be employed in hallowing his name, in enlarging his kingdom, in accomplishment of his will; if we fulfil this, the penalty of the law takes no hold of us, but if we do not only not use them to his glory, but abuse them and turn them to the breach of the law, by serving sinn●, then are we in a double sort indebted to God, & make ourselves guilty of his wrath, Et quis intelligit, etc. Who understandeth the power of his wrath? Psal, 90.  
If we considered, how grievous plagues God threatened for the breach of the Law, we would be more careful, and heedful that we do not offend him, which because we consider not, we become indebted to God.  
We are debtor to the flesh, to provide for it only, so much as is meet for the relieving of it, Rom. 8.12. And the rest of our care must be for the Spirit: but because all our care is for the flesh, to satisfy it, in fulfilling the lusts thereof, and are careless for our Spirits, therefore we become indebted to God in a third sort, by breaking his commandments, in that which concerns ourself, but this the Apostle saith, I am debtor to the wise, and the unwise, Rom. 1.14. That is, we must be careful of others, as God said to Caine. Where is thy brother? Gen. 4. But because omnes, quae sua sunt quaerunt: all seek their own. Phil. 2. and seek not the good of others, therefore they grow further indebted to God.  
These debts, or sins are properly said to be ours, because they proceed from us, (for there is no member of our body that is not guilty of some sin) and not in that sense, that bread is said to be ours, which cometh to us, and is made ours, by God's gift, and when we pray forgive us our debts, we learn that it is our duty, to crave forgiveness for others, as for ourselves, for as the Apostle by these words, The rebukes of them that rebuked thee, fell upon me, Rom. 15.5. showeth, that Christ was carried with the same zeal against sin committed against God, as if it had been against himself; so he teacheth, that we must be moved with the like compassion towards others, when we consider their sins, that we find in ourselves for our own; and that we ought no less to pray for them, then for ourselves, and to suffer others to pass over the bridge of God's mercy, as well as we.  
In the words debts, three things are to be noted: first, where Christ teacheth his Apostles, that were baptised, and the most perfect Christians that ever were, to pray, for remission of sins; it should work in our nature an humiliation, for they in making this prayer acknowledge themselves sinners, much more ought we.  
The Apostle Peter confesseth of himself. Luk. 5.3. I am a sinful man, S. Paul saith of himself, peccatorum primus sum ego: I am the chief of sinners. 1. Tim. 1.15. Saint james including himself, and the rest of the Apostles, saith, in multis offendimus omnes, In many things we sin all. jam. 3.2. S. john saith, If we say we have no sin, we deceive ourselves, 1. joh. 1.9. He saith not exaltamus nos, as if the Apostle spoke of modesty, or non humiliamus nos, we do not humble ourselves: but d●cipimus nos, and if we deny it, the truth is not in us: seeing it is so, we must not say with the Pharisee, I am not as this man, but with the Publican, God be merciful to me a sinner. Luk. 18.13.  
Secondly, we are not only sinners, but daily sinners, as appeareth by this, that we are taught, no less to pray daily for forgiveness of our sins, then for bread; To confirm this Solomon saith, Septics in die cadit justus, the just man falls seven times a day, Prou. 24. and as man eateth and drinketh every day, so he drinks iniquity like water. job. 15.  
Thirdly, we run into such debts, as we are not able to discharge: for if we were, we needed not to say: dimit nobis: Forgive us our debts, but have patience with me, and I will pay thee all. Matth. 18.  
To signify to us, the greatness and number of our sins, one was brought that owed 500 pence, & another that owed 50. Luk. 7. and another that owed to his master ten thousand Talents. By which we perceive, that we cannot make satisfaction to God, therefore he must remit them.  
The consideration whereof aught to work in us humiliation: First, that as job says: our hearts do not excuse us, and that we seek not to justify ourselves, that as God requireth, we confess our mis-deeds, Levit. 26.40. that we acknowledge our sins to God, and hide them not, Psa. 32. For, if we confess our sins, God is faithful to forgive our sins, 1. joh. 1.  
Secondly, that we do not only confess, but be sorry for them, Psal. 38. that while we are in danger to God for our sins, we go and humble ourselves, and entreat him, and suffer not our eyes to sleep, till we be sure how we may obtain forgiveness, Pro. 6.3.  
The consideration of sin made David forget to eat his bread, Psal. 102. so greatly was he disquieted, till he was assured of pardon.  
For the second point, if our sins be debts, they must be paid. Owe nothing to any: but we are not able to answer one of a thousand, job. 9 and for the penalty of malediction we are not able to endure it, Psal. 90. who knoweth the power of his wrath? therefore our prayer must be to God, that our misery may prevail more with God, to move him to compassion, than our unworthiness, to stir up his indignation: and that he will Cancel the hand-writing, Col. 2. which thing, for that he is full of the bowels of Compassion, jer. 31.20. he is moved to do, when he seeth us sorry for our sins; howbeit his justice must be satisfied, else his mercy cannot take place: but Christ by his death having done that, God saith of the sinner: Deliver him, for I have received a reconciliation, job. 33. Qui circumcisus est, debtor est totius legis, Galat. 5.3. But Christ was circumcised, & therefore fulfilled the law for us, ad ultimum quadrantem, to the utmost farthing: and not only so, but he saith of himself: Exolui quae non rapui: I restored that which I took not, Psal. 69.4. He not only perfectly fulfilled the law, but suffered the curse of the Law, which he had not deserved, with this condition: Sinite istos abire: Let these go, joh. 18. that is, he was content to be the reconciliation for us, that he might draw us out of the hands of God's justice.  
The estate of our debts may be compared with the widows state that was left in debt by her husband, 2. Reg. 4. for as the Lord blessed her oil in such sort, as she did not only pay her debts, but had enough to live on after; so Christ is our Oleum effusum: our oil powered out, that is of power not only to satisfy God's wrath for our sins, but also to give us an estate in the Kingdom of heaven, and for his sake it is that we may be bold to pray for remission of sins, and are taught to believe, that for his merits our sins are forgiuen● so that is true, Legem operandi, & legem credendi, lex statuit supplicandi, the Law of prayer established both the law of obeying and believing.  
Out of dimit arise three things for our comfort: First, that even those sins which we commit after baptism, after our calling, and when we are come to the knowledge of the truth, are remissible.  
In teaching the Apostles to pray, he assureth them of this favour, that the same party that saith peccata nostra, our sins, is taught to say, Pater noster: Our Father. Our comfort therefore is, that still we are the children of God, though great sinners: for though we lose the dutiful affection of children, yet God cannot lose, Viscera patris, the tender bowels of a Father.  
David, to a rebellious son, could not but show a fatherly affection: Do good to the young man Absalon, 2. Sam. 18.5. So though the prodigal Son had offended heinously, yet the Father is ready to receive him, Luk. 15.  
Secondly an other comfort, that albeit we commit sin daily, yet he will daily forgive us: for God should mock us, saith Augustine, if bidding us pray for forgiveness, he should for all that shut up the bowels of his mercy: he bids us pray for pardon of our sins, putting no difference, whether they be peny-debts, or Talents; whether fifty, or a thousand, if we ask forgiveness, he tells us, he is ready daily to remit them.  
Thirdly that be our sins never so great, so great as cannot be satisfied by us, yet he will forgive them, propter seipsum: For his own sake, Isa, 45. Christ hath made himself a satisfaction for the sins of the whole world, 1. joh. 2.  
We must labour how we may sound apply his satisfaction to ourselves; and among other means whereby we apply the satisfaction of Christ to ourselves, prayer is one: They shall confess their iniquities, than I will remember my covenant, Levit. 26.40.41. He shall pray unto God, and he will be merciful unto him, job. 33.26. I confessed my sins unto the Lord, and thou forgavest the wickedness of my sin. Propter hoc, or abit omnis sanctus, Psalm. 32. For this cause shall every one that is holy prey, etc.  
By virtue of this prayer, Solomon saith, that the people having committed any sin, if they come into the house of the Lord, and pray for pardon: God, who is in heaven, will hear them, 1. Reg. 8.47. But this is more plain in the new Testament, Math. 18. Did I not forgive thee? quia rogasti me; and to Si●on Migus: Pray to God, if he will forgive thee the thoughts of thy heart, Act. 8.22. that is, if we confess, and be sorry for our sins, and ask pardon, he will forgive us; How long wilt thou be angry with thy people that prayeth to thee? Psalm. 66. But we must be of the number that is meant by Nobis, that is of the Apostles, that is, such as are baptized into Christ's Death, Rom. 6. We must dye unto sin, as he died for sin, Vt, sicut is demisit peccata, so we must dimittere peccata, he hath suffered in the flesh and hath ceased from sin, so must we, 1. Pet. 4. We must have a care that hereafter we fall not into sin, more than our infirmity compels us: For sins of infirmity, God's grace sufficient, 2. Cor. 11. But if we willingly sin after remission, there is no more sacrifice for sin, Heb. 10. We are therefore to crucify the flesh, with the lusts and affections thereof; if we will be Christ's, and receive benefit by his satisfaction, Gal. 5.   

The fifteenth Sermon.  As we forgive them that trespass against us. 
AN this Treatise it hath been noted, that there is a double Sicut, annexed to two several petitions: the one concerning God, and our duty we owe to him, in the third petition: The other concerning our Neighbour, and the charity that we ought to show towards him, in this fifth petition: wherein we are to consider this, that as this law of Prayer, which our Saviour prescribeth to us, doth establish the law of works and of faith, so these two Sicuts do comprehend the sum of the Law, and the Prophets. The Law saith: Thou shalt not hate thy brother in thy heart, Levit. 19 and the same is confirmed by this petition, wherein we are taught, that if we desire to have our sins forgiven of God, we must not only not hate our brother without cause, but if he offend, we must likewise forgive him. Neither doth this petition concern our Neighbour & Brethren only, but ourselves likewise: for hereby we have a pledge of Remission of sins, if we acknowledge, that we have forgiven others: and as the taking away of our sins, is the great fruit and benefit we desire of God: so the subordinate means that GOD hath appointed for the end, is the forgiving others that offend us. Now God hath laid upon us this blessed necessity of forgiving one another, not only that he might establish the peace in earth among men; but that by his means glory might redound to God on high.  
In respect of ourselves, this is our estate before we become true Christians: To be hateful, and to hate one another, Tit. 3.3. and that hath a sorrowful effect: For if we bite and devour one another, we shall be consumed of one another, Gal. 5-15. To prevent this, Gods will is, that we should not hate, but forgive one another, which unless we do, we cannot live peaceably, so that this petition hath a respect to our benefit also, as well as our Neighbours, and God himself also hath his part in it: for when we have forgiven our brethren, and purged our hearts of all hatred, we are more fit for his service; and chose, as without forgiving others we cannot live peaceably one with another: so neither can we live devoutly towards God: and therefore our Saviour chargeth: If thou bring thy gift to the Altar, and remember'st that thy brother hath aught against thee, leave there thy gift at the Altar, and go thy way first, & be reconciled, Matth. 5. and the Apostle gives express charge, that man and wife should live quietly, ne interrumpantur praeces, 1. Pet. 3.7. lest their prayers be interrupted.  
Thus it pleased the wisdom of God, in this petition, to add this Sicut, not for our neighbour's sake only, nor for ourselves only, but also in regard of God.  
The first Sicut pertaineth to the imitation of the Saints in heaven, this doth not imply an imitation: For God forbid, that God should no otherwise forgive us then we forgive our brethren; but it is a mere condition, teaching us, that if we forgive those that are indebted to us, we shall obtain forgiveness of God: for we do not always subscribe to God's commandment, Forgive one another, as GOD for Christ's sake forg●u● you, Ephes. 4. Col. 3. But by saying this petition we bind ourselves to this condition: so as we would no otherways be forgiven, then as we forgive them.  
At the first we became bound to keep his law, which he did deliver in ten Commandments, Exod. 20. Deut. 5. and for not fulfilling of it, we fall into the penalty of Maledictus. Deut. 27.  
Now, because, we have not obeyed the Law, we are to undergo the penalty: and therefore it is said to be Chyrographum contra nos, Col. 2.  
God having the Obligation in his own hands, might require the forfeitur of us: but it pleaseth him to enter bond to us by another obligation, wherein he binds himself to forgive our sins upon this condition, that we forgive others: for if we forgive not, than his bond is void, as appear by the parable wherein our Saviour showeth, that if we will have forgiveness of God we must forgive our brethren, and have compassion on our fellow servants, as God hath pity on us, Math. 18.  
It is Christ that freeth us, both from the obligation of the ten Commandments, and of the twelve Curses, and therefore as he that receiveth a benefit doth, as it were, become bound to be thankful: so we enter into a new bond of thankfulness unto God, the condition whereof is, that we should forgive our brethren, even as we desire to be forgiven of God.  
By the words of this petition, we see what our estate is, to wit, quilibet homo est debtor, habens debitorem, every man is a debtor, having a debtor: for so it appeareth by the parable, Math. 18. wherein as one was brought that aught a great many Talents to God; so he had another that aught an hundred pence; but there is a great difference. The debts that man oweth to God, are great sins; but the debts that man oweth to man, are of small value; we are debtor to God, not only to keep the whole law, but also to undergo the curse of God, which is due, even to the least breach of the same, Deut. 27..  
Secondly, we are indebted, not only for not using his Talents to his glory; but for abusing them in the service of sin; even so we are debtor one to another. Rom. 1.14. not only when we neglect the duties of charity, and justice; but, when we of purpose do wrong one to another,  
Now we can be content that others should forgive us, and therefore if we will have forgiveness of God, for the debts that we owe him, we must forgive our brethren, For what you would that men should do to you, and in what measure, even so do to them. Math. 7.  
Therefore our Saviour in penning this Petition, tells us, that if we make to our brethren a release of our debts, he will release us of his; and this condition is very reasonable; for Cain hath no reason to hope for favour of God, though he serve him never so devoutly one day, when notwithstanding he hath a purpose to kill his brother the next. Gen. 4. neither is it reasonable, that he should say to God, dimit mihi, that will not say to his brother, dimitto tibi.  
The difference betwixt God's forgiving and ours is, first in the persons that forgive; when we forgive, than one fellow-servant forgives another, as duty binds them. Math 18. But when God forgives us, there Dominus dimittit servum.  
Again, as I have a debtor of my fellow servant, so I may be indebted to him, and therefore I ought rather to forgive him: but God cannot be indebted to us, but we are all deeply in his debt, and therefore it is a reasonable condition that he requires at our hands.  
Secondly, in the things to be remitted, the number of God's debts are thousands, ours are but hundreds: his Talents, ours are but pence, Math. 18. The condition therefore is reasonable on God's behalf, if we consider the excellency of his person, and the vileness of ours: If we regard how greatly we are indebted to God, more than our brethren can be to us; ut pudeat aliâ lege petere remissionem: that we may be ashamed under any other condition to ask forgiveness.  
Then we may not think much, that he requireth this forgiveness at our hands, but magnify his mercy, that having forfeited our first bond, it hath pleased him to remit it, and only to tie us to this: we are to thank him that he vouchsafeth, accipiere stipulam, pro margaritis, to accept our stubble, for his pearls; for the forgiveness of our sins (which was bought at so dear a rate) to accept the forgiveness we show to our brethren.  
Some would give thousands of Rams, and ten thousand rivers of oil for this great benefit, Mich. 6.7. Much more ought we condescend to God, when he offereth us so great a benefit, upon so easy a condition, and thus we see that to be true in some part, which some of the Heathen have observed: De utilitate capienda etiam ab inimicis: It is not altogether for our hurt that they wrong and injury us, for unless there were some to offend us, we should not have occasion to exercise this part of our mercy, in forgiving: and therefore, where David compares his enemies to Bees, and not to wasps. Psal. 118. the reason is, for that albeit Bees have stings; yet they yield honey also, and so no doubt David received great comfort inwardly, by means of his enemies; though outwardly they persecuted him, with all the malice they could, for he that can master his own affections so far, as quietly to put up a wrong, offered by an enemy, and to forgive the same, may be assured that his sins are forgiven of God.  
Wherein we are to consider, the goodness of God, that vouchsafeth to set men in his own place and to give men a power to forgive, even as he himself doth forgive; whereby it cometh to pass, that one man is to another even in God's place, so that if we would know whether God do remit our sins, or no, we need not to climb up to heaven, to be certified of it, nor to go down into the deep, for the word is near, even in our heart, and in our mouth. Rom. 10.  
If thy heart tells thee, that thou forgivest thy brother, doubt not, but God doth likewise forgive thee, and it is his mercy, that he vouchsafeth to frame his pardons, after our pardon, to assure us that as we forgive one another in earth, so God forgives us the sins that we have committed against him, and he layeth this necessity upon us, not only to show that he is careful to have peace among men, but also that he would have us to be perfect as himself; for God is said to be Proclivis ad miserecordiam, tardus ad iram, & vindictam, prone to mercy, slow to wrath and revenge. Psal. 145.  
So Christ requiring of us, that we should forgive our brethren that offend us, willeth us to be slow to anger, and long suffering, as God is, for it is not (as man judgeth) an honourable thing to be revenged. Wicked Lamceh thought it an honour, to take revenge, seventy times seven times, of any that offended him. Gen. 4, 24. but chose Christ tells S. Peter, that it should be a greater honour for him, to forgive until seventy times seven times, Math. 18. Therefore it becomes a Christian, rather to follow Christ, then wicked Lamech: for as Christ says, It were better to lose the right eye, and the right, hand the to have the whole body cast into hell-fire. Mat. 5.29. So it were better for us, to suffer wrong for righteousness, then for worldly honour seek to deprive ourselves of the remission of our sins, which cannot be obtained of God, except we be content to put up injuries offered to vs●  
If we will have true honour, let us imitate our heavenly Father, he is so far from taking revenge of them that offend him: that he lets his Sun shine upon them. Math. 5. So let us accounted it the greatest honour for us, to aspire more and more, to resemble our Father herein, for the nobler sort of creatures, are not desirous of revenge, but only those that are vilest and of lowest power & of all creatures unreasonable, none so angry, as flies, and wasps, and bees, and of them that have reason, women are more testy and fretting, than men; and of men none more subject to anger then such as are sick; in their greatest weakness, then are they most angry; which is no sign of an honourable quality.  
Let us therefore count it a shame to be like the weakest things, in this behalf, and rather let us imitate the nobler creatures, which are more slow to anger.  
If we will be honourable, let us learn to get it by the example of such as have true honour, joseph in the Court of Pharaoh, no doubt was an honourable man, and yet he placed not honour in taking revenge of his brethren, that had rewarded him evil, but in forgiving them, and doing them good for evil, Gen, 50.21. David was an honourable man, and yet he placed honour in pardoning Shemei. 2. Sam. 19 and to do good to Mephibosheth the son of Saul, that was his deadly enemy: Solomon knew, no doubt, what was true honour, and yet he gives us counsel, not to seek honour, by revenge: Say not, I will do to him, as he hath done to me. Pro. 24. and the honourable King, that was angry with the unmerciful servant, thought it more honour, to draw near the honour of God, in pardoning, then in revenging. Math. 18.  
The benefit that ensueth upon this condition, is of two sorts, first outward, for by virtue of it, we have a covenant on God's part; wherein he binds himself to us, that he will forgive us, if we forgive our brethren; so that we may be bold to challenge him for his promise, so that we keep the condition.  
Secondly, inward, for when we love the brethren, not in word, and tongue only, but in deed and truth, that is a means for us, to persuade our hearts before him. 1. joh. 3.19. If we forgive our brethren from our hearts, we may be assured that God will forgive us. So our Saviour affirmeth of the woman, because she loved much, she had many sins forgiven her. Luk. 7.27.  
Some when they came to this Petition, left out this Sicut, and so passed on to the next Petition: but we must use this prayer orderly; Christ is not mocked, he penned the prayer for us himself, and therefore he can quickly espy, if we leave out any of his words, and to teach us, that we should pray in true charity, he hath not only enjoined us to forgive our brethren, as we would be forgiven; but willeth us before we begin to pray, to bethink ourselves whether we forgive: Cum stabitis ad orandum. Mark. 11. when ye stand to pray, forgive: Secondly, as we must use this Sicut, so not with our lips only, but with our heart, for otherwise, we do imprecari nobis, we pray for vengeance against ourselves, and Christ may say to us, Ex ore tuo te iudicabo serve nequam. Luke 19 We cannot curse ourselves more bitterly, then if we say to God, forgive us, as we forgive our debtor, unless we do indeed forgive them.  
As we run in debt with God daily, and so, need daily forgiveness, the same measure of charity we are to show to others that offend us: by forgiving them their trespasses.  
We must not think it enough to forgive them, till seven times, but until seventy times seven times, and as we would not have a counterfeit forgiveness of God, so we must be careful to forgive our brethren from our heart, otherwise he will call back his word and promise made to us touching the remission of our sins. Math. 18.35.  
Whereas some count it a sufficient forgiveness to forgive only, though they do not forget, they must know that it is only, Semiplena remissio, a forgiveness by halves: for we desire God by the Prophet, that he will not only forgive, but forget our sins; and remember not our old sins. Psal. 79.8. Therefore we must perform the same measure of charity in this behalf to our brethren: and whereas the messenger of Satan doth so buffet us, 2. Cor. 12. and our own corruption so prevails with us, that we cannot utterly forget an injury, yet so long as we show not a revenge in deed, nor in word, nor in look, but strive to master our corrupt affection, we shall be accounted according to that we have, and not according to that we have not. 2. Cor. 8.12.  
As for that which some object, that so the law of justice is overthrown, by this kind of mercy. Rom. 3.31. It is not so, for merc● triumpheth over justice. jam. 2.  
Now as prayer is a means to apply Christ's benefits and merit to our souls, as Christ showeth, I forgave thee, because thou prayedst me. Math. 18. So that is not enough unless we use charity and mercy, to dimit tu, we must add, nos dimittimus, the want whereof caused the King to deal so severely with the unmerciful servant. Math. 18.  
Now mercy which is the second means of application, stands in giving and forgiving, Quicquid prestatur indigenti Elemosinae est. Therefore because these have need of forgiveness which offend, we should do a work of mercy in forgiving them when they do us wrong, and both those kind of alms and mercy are alike accepted of God, and therefore in the law he ordained as well peace-offerings, as meate-offerings.  
That mercy is a means to us to apply this benefit unto ourselves, which Christ offereth, appeareth by these places. Prou. 16.6. with mercy and faithfulness sins are forgiven. Isa. 58.7. Dan. 4.27. and Luk. 11. Date Eleemosinam, & omnia sunt munda.  
This is that which maketh both prayer and fasting acceptable before God, and without which all prayer is rejected as hypocritical, Math. 6.16. Thus must we have oil from him, and the vessel to receive it in us, dimit & dimittitis that is both prayer, and mercy.  
As we pray to God for pardon of our sins, so we must forgive others, now Christ maketh choice of that kind of mercy, which standeth in forgiving, because it is common to poor and rich, for all cannot give, but the poor may forgive as well as the rich, and therefore it is the duty of us all to forgive one another, if we will be forgiven of God.  
Secondly, he maketh choice of this mercy, as the greatest and excellentest, for nature will move us to give him that is in need, & we cannot in such case hide ourselves from our own flesh: But when we do not only forgive him that hath done us wrong, but also offer kindness to him that did provoke us to anger, that is a supernatural work.  
Thirdly, it is the fittest mercy, for we desire to be remitted, & therefore the fittest means to obtain remission is, that mercy which standeth in remission, and forgiving of others.  
The mercy that we show in this behalf, is active mercy; that which God promiseth us, if we forgive our brethren, is a passive mercy.  
Of the active mercy our Saviour saith: Blessed are the merciful, for they shall obtain mercy, Math. 5. But chose, there shall be judgement merciless to him that showeth no mercy, james. 2.13. Wherefore we must so deal with those which offend us, that we may say to God: Ecce misericordiam activam, praesta mihi passivam: Behold my active mercy, perform to me thy passive mercy.  
And to show the necessity of this duty on our parts, Christ having penned this petition upon this condition, is not contented therewith, but having ended the prayer, he returns to the same matter, and showeth why we should forgive our debtor: For if ye (saith he) forgive men their trespasses, your heavenly Father will forgive you yours, but if you will not, neither will God forgive you, and hereof he hath given an example in the parable of the King, Matth. 18. who to show to us, what we are to look for at God's hands, is said to have been loving and merciful, at the first, to him that was indebted so far unto him: But when the same party having the debt which he ought, pardoned, would notwithstanding have present payment of his fellow-servant; then the King's affection was turned, and he became severe & rough, and committed him, till he had paid all that was due.   

The sixteenth Sermon.  And lead us not into tentation. 
THIS is the Petition that concerns sin to come: for Remission, which was the thing we prayed for last, is referred to sins past, Rom. 3.25. and we are no less to desire of God, that he will give us ability to resist sin to come; then to be gracious to us in pardoning our sins already committed: thus much we are given to understand, by this, that this petition is chained to the former, with the copulative, And, as if that were not perfected, without this, no more indeed is it, for as God le's go his hold, so must we let go ours; and if we will have God to remit our former sins; we must beware, that we do not willingly sin against his Majesty afresh; but that we strive against temptations to come: For as the Psalmist speaks: If I incline to wickedness in my heart, the Lord will not hear me. Psal. 66.16. If I purpose still to continue in sin, I shall in vain prey, Forgive me my sins. But contrariwaies, he that doth not only confess, but also forsake his sins, he shall have mercy, Pro. 28.13.  
If accounting it sufficient, that we have spent the time of our life passed in sin, we shall resolve henceforth to live, so much time as remaineth for us in the flesh, after the will of God. 1. Pet. 4.3. Then may we assure ourselves, that God will be merciful unto us; and will remember our sins and iniquities no more. And that which we are to perform in this behalf, is, the second part of Remission, which is opposed, both to retention and intention: that is, as we would have God not to retain our sins, but freely to pardon them, so our car● must be, that sin be more remiss in us: for whereas in the last petition we considered a Double debt, one of Duty, another of Forfeiture, our desire was, not to have both forgiven, but we desired to be forgiven, quia non prestitimus; non ne praestemus: because we perform it not; not that we might not at all perform it.  
Howsoever our prayer to God is, that he would not lay upon us the penalty, which we have run into, by not keeping his law, yet we are still bound to do our duty.  
Now, whereas the Prophet saith, Hic est omnis fructus, ut auferatur peccatum, Isay. 27. We may not think, that sin is taken away, when God, for his part, doth remit the guilt of our sins past; for, sin consists not only of an office, or guilt but of an issue, or inclination to sin: so that our care must be, as well that we pray, that this running issue may be stopped, as that punishment due to us for sins passed be remitted: and to this end, both parts of repentance are required of us: that is, Sorrow for sins past, & a provident care to avoid sin to come: we must by prayer seek for grace of God, non modo qua deleatur debitum, sed ne contrahatur debitum: not only, that our debts may be done away, but that it may not be contracted; as the widow, by the blessing of God, had sufficient oil, not only to pay her Creditors withal, but also to live upon afterward, 2. Reg. 4. So we must seek of Christ, the oil of his grace, both for the discharging of our sins, and for an holy life.  
As we would be glad to hear this voice from Christ: Remissa sunt tibi peccata, Luk. 7. So we must be content with this: Vade, & noli amplius peccare: Go thy way, and sin no more, joh. 8.  
As God on his part doth covenant with us, that he will remember our sins and iniquities no more, jer. 31. So, that which he requireth of us, is, Haec est via, ambulate in ea, Isa. 30.21. For it is not enough for us to confess our sins and be sorry, Psal. 38. nor yet to perform our active mercy by giving and forgiving, except we have a resolute purpose to forsake the sins we have heretofore committed: for if being washed from our old sins, we shall wallow in the mire like swine, and return to our vomit, then shall our latter end be worse than our beginning, 2. Pet. 2. This is one reason, why this copulative conjunction is set before this petition.  
Another is, in regard of the fickleness of our estate: we may not think ourselves secure when we have forgiveness of our sins. The Apostles of our Saviour Christ having received the Sacrament, which as Christ told them, was a seal of the remission of sins, purchased by the shedding of his blood, fall into a sleepiness, so as they were not able in time of greatest peril, to watch with their Master one hour: therefore he was fain to warn them: Pray, that ye enter not into tentation, Math. 26. the reason is, because the Devil is most malicious against them that are recovered out of his thraldom: For when the unclean spirit is gone out of a man, he is never quiet, till he return again, and that he may, he will use all the means he can, Math. 12. So that they (of all others) are in most danger, and most subject to the malice and rage of the Devil, that are restored out of the state of sin, into the state of grace: and therefore we pray, that as God in his mercy doth vouchsafe to pardon our sins past; so it will please him to strengthen us with his grace, that we may withstand the temptations of Satan.  
The petition hath two things to be considered, the Temptation, and the Leading. Temptation (that we may know what we ask, Math. 20.) is a Trial or Proof, and is of two sorts: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the one good, the other evil, the one is made by God, the other by Satan.  
God is said to tempt us, when he maketh trial of our faith, which trial is more precious than gold, 1. Pet. 1.7. as in Abraham, or when he trieth our patience, james, 1. as in job: for while we live in this world we are spectaculum Angelis, & Hominibus, 1. Cor. 4.  
God therefore in his wisdom he thinks it good to try our faith and patience, by laying affliction upon us, that albeit he know us sufficiently, yet that both Men & Angels may have a proof of our faith, he trieth us: for as the dross is consumed with fire, ●nd the pure gold remaineth behind: so the pureness of our faith is tried with the fire of affliction: this is that Fan which Christ is said to have in his hand, whereby he purgeth his flower, and separateth the good corn from the Chaff. Math. 3.  
The other proof or trial is, that which Satan makes: for as God tempteth Abraham, Gen. 22. for his good: so Satan tempted Adam, Gen. 3. but not for his good, but only to draw him away from his God: as Christ hath his Fan, so Satan hath his, Luk, 22. Satan hath desired to sift and winnow you. The difference is, that whereas God by affliction thinketh good to prove how steadfastly we believe in him, and how willingly we will undergo the cross for his sake: The devils purpose is, that by all means he may quench our faith, and dash our patience.  
The devils trial therefore is, t●tatio ad detrimentum, non ad experimentum. God's tentation maketh us happy: Blessed is he that endureth temptation, jam, 1. but the devils temptation brings us to misery, and this later is that against which we pray, and it is of two sorts: first, that which the Apostle calls, tentatio humana, such as is incident to the nature of man: secondly, tentatio Satanica.  
Human temptations are ●uch as are necessary, and cannot be avoided, by the reason of the corruption of our nature, of which the Prophet speaketh, when he prayeth: Libera me de necessitatibus meis, Psal. 25.16. The Apostle doth more plainly express it, when he calls it, the infirmity of the flesh, Rom. 6. and the sin that dwells in us, Rom. 7. which causeth this necessity, that while we remain in the body, the flesh will ever lust against the Spirit, Gal, 5. But there is another kind of temptation, which is Devilish; when we do not sin of infirmity, or through the necessary weakness of the flesh: but of malicious purpose, that whereof the Prophet speaketh: Be not merciful to them that trespass of malicious wickedness, Psal. 59 and keep thy servant from presumptuous sins. Psal. 19 These sins proceed not from that necessity of sinning, which doth accompany our nature: but from that corruption of nature, which the Apostle doth call the superfluity of wickedness, jam. 1.2. These proceed not from sin that dwells in us, but from that sin, which reigneth in us: Rom. 6. And as we desire, that God will pardon our necessary temptations: so especially we are to pray, that we may not fall into these superfluous sins, as the Prophet doth pray, Psal. 19 Keep thy servant from presumptuous sins, that they get not the Dominion over me. And, Order my steps in thy word: Ne dominetur mihi omnis iniquitas, Psal. 119.  
For the better understanding of this point, we are to consider, what are the temptations, and tentamenta: that is, the things whereby we are tempted.  
The temptations are either without us, or within us.  
Without, first the Devil, that is, the Tempter, 1. Thess. 3. Secondly, the corruption that is in the world through lust, 2. Pet. 1. the Tempter within us is, our own concupiscence, jam. 1.14. without which the outward Tempter's should not only not hurt us, but also greatly profit us: for the Devil shall in vain tempt us, and the evil examples of the world shall not allure us, unless we, in the lust of our hearts, do suffer ourselves to be overcome: and therefore one saith well: Teipsum vince, & victus est mundus & Satanas. If there be neither covetousness in us, nor the lust of the flesh, the devil shall not be able to prevail against us, but we shall stand unconquered, both of worldly lusts, and of the lusts of the flesh.  
The things whereby the Devil tempteth us, are Massah, and Meribuh, Psalm. 95.8. whereby is understood, Prosperity and Adversity. One while, as a serpent, he allureth us by pleasures, and if he prevail not that way, then, like a roaring Lion he terrifieth with violent danger: and that he may have his will of us, by one of these means, he bewitcheth our understanding, Gal. 3. so that we either make great account of those things, which indeed are of least value, or else judge the danger which he threateneth, to be more terrible than it is.  
From this petition, we are to acknowledge, that where we pray, that God will deliver us from tentation: first, in regard of ourselves, we are unable to encounter with these temptations, and to withstand the least temptation, and yet the the grace of God is sufficient for us: so that albeit in the light of our own understanding, we cannot discern what is true pleasure, or what is indeed to be feared; yet as the Prophet speaks: In lumine tuo videbimus lumen; In thy light we shall see light, Psal. 36. and though the messenger of Satan buffet us never so much, yet God's grace shall make us to have the victory, without which we are not able to resist the first temptations.  
Which considerations serve to keep us from pride, and ●o work in us humility, 2. Cor. 12.  
Secondly, in regard of our tempters, we are to acknowledge, that the devil, much less any thing else, can be able to tempt us, without God's permission: so he was not able to touch job, until he had leave of God, nor the heard of swine, till Christ had permitted him to enter. Matthew. 18.  
Thus we see that Satan is chained by God, so that he cannot go further than God will give him leave, which maketh for our comfort.  
Temptation is necessary, and therefore we pray not, ne tentat nos Satanas, but ne Deus nos indicat, For it is Gods will to use Satan's service in this work, and that if we feel that our corruption doth yield to sin, we are to say with the Prophet, let God arise. Psal. 68 and save me o God. Psal. 69. Also with Ezechiah, Domine vim patior, respond pro me. Isa. 36. O Lord I suffer oppression, comfort thou me.  
Touching the leading into tentation, we desire not to be led, which hath two expositions: first, that God, who knows our weakness, will not give leave to the devil to tempt us at all, by any of those means, because the issue of tentation, is doubtful, for many excellent men, even the Saints of God have been overcome thereby.  
Secondly, at the least ne inducat, that he lead us not into them, which have three differences: first, in respect of God, that albeit the devils desire be to ●ift us, Luk. 22. yet, ne induces tu, though the lying spirit be ready to entice us, that we might fall, yea that God would not command him to go forth. 1. Reg ● 22. yet that he would not deliver us over in S●thans hands, and leave us to ourselves.  
Secondly, in regard of us, that we commit not sin that leads thereunto, for qui dicitur volens ducitur: but that if we needs must yield to temptations, it may rather lay hold on us by violence against our wills, them lead us: so the Apostle speaks. 1. Cor. 10. Tentatio vos non apprehendit: Tentation hath not taken hold of you, and when our Saviour saith to his Disciples: Orate ne intratis in tentationem: pray that ye enter not into tentation: his meaning is, that willingly and wittingly, and of delight of yourselves, otherways then as the infirmity of your flesh doth compel you, for if any willingly enter into tentation, these God suffers to be led into it, so as they cannot get out any more; that is, the Gentiles till they be effectually called are said to commit all uncleanness with greediness ● Eph. 4. 19 So we do not devour the temptations that are incident to our nature, and that as the Syriake word, used by our Saviour, is, we take not pain to satisfy the temptations of Satan, as it were to climb up into an high tree.  
Thirdly, in respect of the nature of the Greek word, which is rather ne inferas, then ne inducas.  
Of Christ's leading into tentation. Math. 4, it is said, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is, so led, as that he was brought back again, but our leading by the devil, is, so to be carried into temptations, as that withal we are left there to ourselves.  
Christ's tentation had an issue. 1. Cor. 10. nostra non habet exitum, ours hath no issue: but our prayer is not only, that it be against our will, if at any time we be tempted, but that in the tentation he would so hold us by the hand that we may get out of it, that albeit we be led into it, that we may be brought back again.  
From whence this question ariseth, Whether God lead a●y into tentation, so as they never get out of it again: the answer is, that there are some such, but they are those that first suffer themselves to be led, even as he hardeneth no man's heart, but his that first hardeneth his own heart.  
Of Pharaoh it is said, that albeit Aaron's rod eat up the enchanters rods: that yet he hardened his heart. Exod. 7.13. After Exod. 8. when the sorcerers told him, Digitus Dei hic est, this is the fingar of God● yet he hardened his own heart, and then God seeing his obstinacy, Induravit cor eius, hardened his ●eart. Exod. 12.  
So when Ahab had first sold himself to work wickedness. 1. Reg. 19.20. than it pleased God to deliver him to the lying spirit, to deceive him, that he might fall. 1. Reg. 22. Because Ephraim would have many Altars to serve, God gave them many Altars. Host 8.11.  
That w● be not led into tentation, th● m●anes that we are to use is, that we put from before our face the stumbling blocks of iniquity, Ezech. 14. that we restrain our eyes and mouths from beholding, or speaking that which is evil, that we restrain our feet, as the Wiseman saith: Keep thy way far from her, and come not into the door of her house. Prou. 5. 8● For can a man take fire in his bosom and his clothes not be burned? Prou. 6.  
Therefore if we w●ll not be led into tentation, we must not lead ●ur selves, nor ●empt ou● selves, nor grope for sin, for the devils tentation cannot hurt us: it shall be a means to grace us, if we withstand it: but if we will be drawn away of our own lusts, than we cannot but be led.  
As we must forbear the occasion of sin, so must we use the means, that may keep us from it, that is prayer.  
We must make a covenant with our eyes. job. 31. so we shall not be tempted.  
As we prayed, that Gods will, touching sanctfication, 1. Thess. 4. and suffering, may be done of us, so we are to pray, not generally to be delivered from the temptations of sin; but particulary, from the temptation of any several sin, whereunto we are inclined: if to worldly lusts. Tit. 2.12. that he● would keep us from them, If, to the lusts of the flesh, 1. Pet. 2. that he will not suffer us to be tempted of them neither, that as our tentation increaseth, so his strength may increase, and if not increase, then that he will cause his tentation to decrease.   

The seventeenth Sermon.  MATH. 6.13. 
But deliver us from evil.  
THIS last Petition concerneth the last of those three evils, which we desire to have removed from us; under which we comprehend all miseries and calamities of this life, for that is it which our Saviour understandeth by the evil of the day, in the last verse of this Chapter.  
So there is a plain opposition betwixt this Petition and the fourth.  
As there by daily bread, we understood all things necessary for this present life: so when we say, deliver us from evil, we seek to be delivered from all such things as are laborious and troublesome to us in the same.  
There are that make but six Petitions of this prayer, saying, that the two last are but one, but they have no warrant for it.  
The ancient Church hath always divided it into seven, and this division they grounded upon the motive, which caused our Saviour Christ to pen this prayer, which was the avoiding of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 used by the Heathen. Math. 6. v. 7. into which they cannot choose but fall, which affirm, that these two last Petitions contain but one thing, wherein they are deceived; for tentation and evil are not of one scantling.  
Every evil is not tentation, neither is every tentation evil.  
Some things are evil in their own kind, as wolves, and Kites: other things are not only evil in themselves, but bring forth evil effects, for our sins are not only evil, but the calamities and miseries which our sins bring upon us, are also evil: and therefore we are to pray no less against the one, then against the other.  
Touching the misery of this life, we are to pray as the Prophet wills us, for deliverance from them Psal. 50. call upon me in the day of thy trouble.  
That this and the former cannot be one Petition, appeareth, for where we pray that we be not led into tentation, we desire that we may do no evil, when we pray that we may be delivered from evil, our desire is that we may suffer no evil.  
In the first we pray against malum culpae, in the second against malum poenae.  
The first is an evil of our own doing, the other of Gods doing, as the Prophet speaks Amos. 3. Non est malum in civitate, quod non facit Dominus.  
As before sin committed we desired non induci: so here, when we have committed sin, our desire is, that God would not deliver us to our Ghostly enemy, that he may afflict us in this life with temporal plagues, nor in the life to come keep us in eternal torments.  
When we desire, that God will deliver us from the miseries of this life, and of the life to come, we have these things to consider: first, that the case of Christian men is not like the state of the Heathens, for they had Ioues, white Gods, from whom they received good things, & black Gods, whom they called depulsores malorum ● but Christians have but one God to fly to, whom they acknowledge to be both 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a God that doth not only give us good things, but takes from us those that are evil: so God testifieth of himself to Abraham, that he is not only his exceeding great reward, but also his shield. Gen. 15. both which we are to consider in this, that in Scripture he is compared to a rock.  
Secondly, that the devil hath a desire to carry us away into sin and transgression, to the end he may endanger our souls, and if he cannot hurt us that way; then he will labour to do us some outward mischief: if he cannot prevail as a tempter, yet that he may hurt us as a tormenter.  
So he dealt with job, who for that he was a just and perfect man, so as Satan could not tempt him to sin against God, therefore his desire was, that he might touch his body, and torment him, with outward losses, for his delight is evermore in doing of mischief; if he can no longer vex the soul of man, yet he will crave this leave, that he may torment the poor hogs. Luk. 8.32.  
Thirdly, that we have two kind of helps against this evil: first, that precaution which our Saviour tells us of in the former Petition that before we commit sin, we pray non induci; that neither temptation come at us, nor we at it Secondly, that albeit we by sin are fallen into evil; yet there is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or salving to be looked for of God, who will deliver us after that we are delivered into the hands of our adversary, as in the first Petition, we pray that we may not fall into evil by yielding to tentation: so here if we be fallen, yet God would deliver us out of it. Both these helps are ascribed to God.  
Of the first it is said to him, he that maketh his prayer for his help, the enemy shall not be able to do him hurt, and the son of wickedness shall not come nigh him. Psal. 89. Of the other, Let not the water flood drown me, nor the deep swallow me up, and let not the pit shut her mouth upon me. Psal. 69.16.  
Touching the evil from which we desire to be delivered, chrysostom, and the rest of the Greek Church, expound it of the devil, who is lerna malorum, or the greatest evil that can befall us, which exposition is grounded upon the A●●●cle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but this exposition is too narrow: and for the holy word is best expounded, when it is most enlarged: so that we shall have a full understanding of this matter, if under the word Evil, we include whatsoever is evil, & so desire generally to be delivered from it: but if we desire to be delivered from whatsoever is evil: then from ourselves, (saith Augustine:) for we are evil, and so we have need to pray: for as, when we ask forgiveness of sins, it is from those sins, unto which our lust hath already drawn us away into sin: so when we say: Libera nos à malo, that is, ab abstrahente, from that infirmity of the flesh, & necessity of sinning, which doth accompany our nature, in regard whereof the Apostle saith: Quis me liberabit de hoc corpore mortis. Rom. 7.24.  
So Augustine under the word (Evil) doth include, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
But Cyprians exposition is, when we pray, libera nos à malo, we desire not to be delivered from this, or that evil, but generally from all evil, by which he meaneth not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: that is, all manner of trouble, and calamity, and whatsoever turns away good from us, especially that evil which keeps us from God, which is the chiefest good thing: so than our desire is, not only to be delivered from the devil, who is the beginning of all evil, as that which is opposed to our chief good; but from that which may turn away from us the meanest blessing which we stand in need of outwardly, which also are bona data, Luk. 11.  
If we understand by evil, Satan, than we pray to be delivered from him not only when he playeth the subtle serpent, & changeth himself into an Angel of light, 2. Cor. 11● but when he playeth the Lion, 1. Pet. 5. first, to be delivered from his jaws, that he swallow us not down: for then there is no help for us: that is, that God would save us from the nethermost hell, Psalm. 86. that which is called The second death, Apocal. 20. and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Secondly, from his claws, under which are comprehended all temporal calamities: first, the loss of life, against which the Apostles, being in a great tempest, pray unto Christ, that he would save them: Master, carest thou not that we perish? Mark. 4.  
Secondly, of good name, whereof the Prophet saith: Libera me à contrarijs hominibus, Psal. 114.  
Thirdly, the loss of goods, concerning which, when the Lord had form Grasshoppers to destroy their fruit, the Prophet prayed, O Lord God, spare I beseech thee, Amos 7.2. And this is the remedy in all outward afflictions, as Solomon saith: If there be dearth in the land, through Blasting, Caterpillar, or Grasshopper: then if the people come into the Temple, and say: Libera nos à malo, God will hear their prayers and deliver them, 1. Reg. 8.37. Therefore in that dearth which is spoken of, Reu. 6. where corn was given by measure and weight, the remedy they had, was prayer: How long Lord dost thou defer to avenge our bloods. The reason why we pray to be delivered from these miseries, is, that we may the better intent God's service; so said David: Deliver me from the slanders of men, that I may keep thy commandments, Psal. 119.  
Christ doth not expressly name tribulation, affliction, and calamity, though they be comprehended under the word Evil: wherein we are to observe, that in this petition, as in the rest, he tempers his style with great wisdom. Therefore outward trouble may cooperate to our good, and therefore he teacheth us not to pray, that God will deliver us from them absolutely, but from that evil which is in them: and in this sense we may pray to be delivered, à malo panis, as well as à malò famis: for bread, which of itself is good, may turn to our hurt: and therefore Solomon prayeth: Give me not riches, lest I be full, and say: Who is the Lord? neither give me poverty, lest through want I be driven to steal, & take the name of my God in vain Pro. 30.  
There is both evil and good in both, and therefore we pray to be delivered from the ●uill: for if God see that it is good for us to be humbled with want, than we are not to pray against it.  
Where we desire to be delivered, first, we acknowledge how little we are able ourselves; an hair, or a crumb of bread oftentimes is enough to cast away a man: for the meanest creatures are able to hurt us, except God deliver us: and as we cannot help ourselves, so if we look about us, there is none to succour us. So will the King himself tell us, who of all others seemeth most able to help: If the Lord do not succour thee, wherewith can I help thee? 2. Reg. 6.27.  
Wherefore we may not trust to ourselves, nor to any other foreign help or power, but to God the great deliverer, to whom Christ hath taught us to pray: Libera nos à malo.  
Secondly, herein we acknowledge our desire, which is to be delivered: the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which implieth such a deliverance which doth rid us from bondage or captivity: wherefore we use this word as a motive, that God will the rather deliver us; because, if the evil, which lieth upon us, continue long, it will make us the devils bondmen, and we are his servants, and desire that he may not take us captives at his will, but that we may come out of his snare. 2. Tim. 1. to do God service, and not only so, but that our service may be done freely, and with cheerfulness, for that we are his children, and he our Father: that is, as the Prophet speaks: When God hath set our hearts at liberty, we may run the w●y of his Commandments, Psal. 119.  
But if we will be delivered from the Devil indeed, we must have this freedom of Christ the son of God, of whom it is said: Si filius vos liberaverit, verè liberi eritis, joh. 8. for he only is able perfectly to save us out of the thraledome of Satan.  
The Devil indeed is subtle, & playeth the Serpent, but Christ is the wisdom of God, and knoweth well enough to keep us from temptation.  
The Devil is cruel, and roareth like a Lion, but Christ, who is the power of God, is able to free us from evils, to save us from him. 1. Cor. 1.29. 2. Pet. 2.9.  
The means and ways whereby the Son of God, who is his wisdom and power, doth free us from evil, is first non inducendo, that is, not to suffer us to be tempted at all, for so we should be freed both from the evil of sin, and from the evil of punishment, which is the effect of sin, but for as much as there is none upon whom the devil hath no● at least laid his nails, and as it were scratched with his claws by outward afflictions, we are not to look for that means of deliverance: the Apostles themselves had not this privilege: For S. Paul, that was a chosen vessel, had the messenger of Satan to buffet him: even the corruption of his flesh, which did still tempt him to sin. 2. Cor. 12. & for outward affliction, it is the case of all Christians generally, All that will live godly in Christ jesus, shall suffer persecution. 2. Tim. 3.  
So that the godly may not look for their paradise on earth, Christ hath foretold: In the world you shall have trouble. joh. 16. as for their joys and comfort, it is elsewhere to be had: Merces vestra magna est in coelis, Math. 5, But if they be without tribulation in this life, if they be in the state of those that come into no misfortune like others, Psalm. 73. it is an evil sign, and they little differ from the world, which have their portion in this life; whereas the troubles and miseries of this world, are to the godly, a pledge of the joys that are to come: and yet sometimes he giveth them a taste of his future mercy, by blessing them on earth: I have set before thee an open door, because thou hast a little strength, Reu. 3.8.  
But we pray here for a deliverance after we are fallen into evil, and this deliverance is performed four ways: First, when God doth quickly take the evil from us, and not suffer it to continue to our utter overthrow. Such a deliverance is that when he suffereth his wrath to endure but a little season, when, though he send heaviness over night, yet he causeth joy to come in the morning, Psal. 30.  
It was a great cause of grief to the Apostles, that Christ speaking of his departure from them, said: A little while, & ye shall not see me; but he delivered them out of this grief, by comforting them with the hope of his speedy return, when he said: And yet a while and ye shall see me again, joh. 16. And as S. Paul saith: This is a great means to deliver us out of our afflictions when we know, that it is but to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a tribulation, that as it is but light in itself, so it is but momentany, 2. Cor. 4.17.  
Secondly, God doth deliver us from evil, when he doth mix some comfort with our affliction, that may make us to bear it the better. Such comfort it pleased God to mix with Joseph's trouble, who was first sold to be a slave by his own brethren, after cast into prison by means of his wicked Mistress; but in the midst of his affliction, God did not only bring him out of prison, but brought him into favour with Pharaoh, which made him forget all his labour and travel. Wherefore he called his first son Manasseh, of forgetting, Gen. 41.51.  
Thus God tempered the afflictions of David, as himself confesseth: In the multitude of the sorrows of my heart, thy comforts have refreshed my soul, Psalm. 94. And the Apostle saith: Blessed be God, for he giveth us comfort in all our tribulation: so as we are able to comfort others with the same comfort that he ministered to us, 2. Cor. 1.4.  
Thirdly, when he gives us patience to endure our affliction, which is a greater benefit than the former: for if we suffer wrong, and take it patiently, then there is thanks with God, and we follow the example of Christ, who suffered for us, though he had done no sin, 1. Pet. 2.20. And as it is a thing thankworthy with God, so the Prophet saith: Blessed is the man whom thou chastisest, o Lord, that thou mayest give him patience in the time of adversity. Psal. 94.13.  
Wherefore the Apostle exhorteth: Let patience have it perfect work, that we may be perfect and entire, lacking nothing. jam. 1.4.  
Christ was for a time forsaken of his Father: that he might comfort himself with patience; and so it is required of us, that in our afflictions we possess our souls with patience, Luk. 21.19. for so we shall apply ourselves to be sound in Faith, and the love of God, and to be lacking in no duty which God requireth at our hands.  
Fourthly, when out of evil he brings good, and turns the evils that are come upon us, to our greater good: for to this end, God afflicteth his children, and therefore Christ saith not; deliver us from Calamity, or tribulation; but from Evil: for God in his wisdom doth so dispose of the afflictions of the godly, that they shall have cause to rejoice & glory in tribulations, Rom. 5.3. 2. Cor. 11.  
Now they have cause to rejoice in their tribulations, in two respects.  
First, quando crux liberat à cruciatu, when the cross delivereth from anguish, or vexation: for so the Apostle saith: that God doth chasten his children in this life, that they should not be condemned with the world, 1. Cor. 11.  
Secondly, quando crux convertitur in coronam, when their cross is turned into the crown: for so Saint Paul saith: That the afflictions of the godly, which they suffer here, are but light and momentany, and yet procure unto us a surpassing, and everlasting weight of glory, such as cannot be expressed, 2. Cor. 4.17. And the same Apostle, Rom. 8.18. saith: I have made my reckoning, & now find, that the afflictions of this life are not worthy, or comparable to the glory that shall be revealed in the world to come.  
Now we may not limit God to any one of these ways of deliverance; but our desire must be that he will deliver us from Evil, that way which seemeth best unto him.  
Lastly, seeing it is God's will that we shall undergo the cross in this life, our prayer to God must be, that of the crosses that were on mount Calvary, Luk. 23.33. ours may be like to Christ's cross, that we may suffer innocently for the name of Christ: For this is thankworthy, if a man for conscience towards God, endure grief, and suffer wrong undeserved, 1. Pet. 2.19.  
Secondly, if not innocently, yet that our suffering may be like the good thief, that confessed he suffered worthily: for he repent of his sin, and by faith conceived comfort, that albeit his body were crucified, yet his soul should be received with Christ into glory: but in any ways our desire must be that we suffer not like the wicked and reprobate ●hiefe, that blasphemed Christ, and died without repentance.  
The persons to be delivered, are expressed in the word (nos) which implieth a twofold reason, the one in regard of the word libera, we are thy servants, therefore make us free, and suffer us not to be slaves to Satan: So the Prophet reasoneth. Psal. 116● & 143.  
Secondly, again, deliver us, for we are thy children, those whom thou hast taught to call thee Father, therefore though we be Mephiboseth for our deformity, and absalons for our ungraciousness, yet show thyself a Father to us; and of servants, though we be not only unprofitable Luk. 17. but evil and wasteful. Luk. 16. yet because we are thy servants, deliver us.  
Thirdly, we are thy workmanship, therefore, despise not the works of thine own hands. Psalm. 138.  
Fourthly, We are thy image. Gen. 1.  
Fiftly, the price of thy sons blood.  
Sixtly, Vessels to carry thy name● we are they, upon whom thy name is called, therefore deliver us, else we shall be a reproach to them that are about us, Dan. 9.18.  
Seventhly, we are the members of thy Church, which is the body of Christ jesus, our Saviour, our head Rom. 12.5. Ephe. 1.22.  
The other reason is from the word mala, the devil as he is our enemy, so he is Gods, and he hateth us, because we are thine, and therefore laboureth to draw us from thee, but save thou us, that we fall not from thee, as he hath done.  
Lastly, (us) for we may not pray for ourselves alone, but for our brethren also, that God will be good to them likewise, and though we be out of trouble; yet because we be of the body we may truly say, deliver us, when we pray in the behalf of our brethren that are under the cross.  
Until the last enemy, death, be destroyed; 1. Cor. 15.26. We shall never be fully freed, but have one evil or other: Therefore we are to pray for that time, when we shall hunger and thirst no more, when God shall wipe all tears from our eyes Reu. 7.16. at the least, if he take us not presently out of the world, yet to keep us from the evil of the world, joh. 17.15. Till that day, when there shall be, no more death, nor sorrow, nor crying, nor pain. Reu. 21.4. but God shall be all in all, to us for ever.   

The eighteenth Sermon.  For thine is the Kingdom, power, and glory, for ever and ever. 
SAint Paul willeth that all things in the Church be done orderly. 1. Cor. 14. Which no doubt he took from Christ, whose answer to john Baptist● Math. 3.14. was; Sic enim decet: for so it becometh, whereby we see, that both Christ and his Apostles, have always observed a decorum or decency in all things.  
So touching prayer, our Saviour Christ, to show that it is an undecent thing for anya having done his Petitions to break off suddenly, or to begin his prayer without any introduction, hath not only made an entrance to his prayer, wherein he ackowledged God's goodness, but also addeth a conclusion, wherein he confesseth his Kingdom, power and glory, which the Fathers call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he took the pattern of this conclusion out of the old Testament, where King David acknowledgeth, Thine O Lord is greatness, power, and glory, and victory, and thine is the Kingdom. 1. Chron. 29.11.  
In the beginning we heard, that all Prayer and Invocation, is nothing else but a testimony, and confession. The Petitions that are severally made in this Prayer are; confession of our weakness, want, need, and unableness to any thing that may pleasure God. The beginning and end o● it are, an acknowledgement of God's riches, power and goodness, whereby he is inclined to supply our wants, for that he is not only willing, as a Father, but able as a King; so that whatsoever prayer we make, whether Tekinnah or Tehillah; whether we pray that we may receive some good thing of God, or praise him for good received, it is a confession; and both these confessions make for God's glory, not only to him that was to make confession of his sin, it was said da gloriam Deo, jos. 7.19. but the blind man that had received a benefit by the recovery of his sight was said, to give glory to God. joh. 19.24.  
The beginning of this prayer was a confession of God's goodness, the end of his power, for unto doing of good is required not only willingness, but power and ability.  
To show that God is willing, we are taught to call upon him by the name of Father; for any father is willing to do his child good, but with this willingness there must concur an ability to do good, which howsoever it be wanting in earthly fathers, yet it is not wanting in our heavenly Father: for whereas nothing doth more express power, than the name of a King, Christ acknowledgeth God to be such a Father as hath Kingdom, power, and glory, and therefore is able to do us whatsoever good he will: So God himself affirmeth of himself, I am a great King. Mal. 1.14. Reu. 19.16. he is called King of Kings, and Lord of Lords, so that if we will pray to God the Father, we have cause to conceive hope that he will hear our Petitions and help us, because he is not only willing as a Father, but able as a mighty, glorious, and powerful Prince.  
Secondly, if to God the ●onne, his dying for us doth assure us, of his good will and readiness to do us good, and his rising again from the dead, when he hath broken the iron bars doth assure us of his power.  
Thirdly, if to the Holy Ghost, we shall not need to doubt of his willingness, for he is the essential love of God, which is shed in our hearts. Rom. 5. Besides he is the Spirit operative, by whom God worketh all good things in the hearts of his people, and therefore able to do whatsoever good for us: and those two, to wit, the assurance of God's goodness, and power, are the two parts of the anchor of our hope. Heb. 6.18.19. and the give us not only audaciam petendi, but also fiduciam impetrandi, not only boldness to ask, but also assurance to obtain.  
To make requests in our own behalf, and acknowledgement to God of his love and power, are both confessions, but the principal is the acknowledgement of his goodness, & Kingdom and power, for to make request to God for good things that we want, concerns men, but to confess God's power and goodness, is that wherein the heavenly Angels are occupied in, they feel no want of any good thing, and therefore they have no need to make petition to God as we on earth, and therefore all the confession that they make, is of God's goodness and power, whereof they cry continually, Holy, Holy, Holy, Lord God of Hosts, the earth is full of his glory. Isa. 6.3. the same is done by the Saints in hea●●●● Blessing, and glory, and wisdom, and thanks, and honour, and power, and might, be unto our God for evermore. Reu. 7.12.  
Whereby we learn, that we, concerning whom Christ saith, That we shall be, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, equal, or like to the Angels Luk. 20. ought while we live on earth, not speak only with the tongue of men but of Angels, not only to confess our own wants, and to crave a supply from God, but to acknowledge God's riches, goodness, and power.  
Again the Petitions tha● we make for ourselves, is a taking; and sanctification of his name, by ascribing Kingdom, power, & glory, unto God, is a giving, and therefore as the Apostle saith, It is a more blessed thing to give, then to receive, Act. 29.35. So the confession of God's goodness and power, is a better confession, than tha● which we make of our own weakness, and poverty; and this is the only thing which God receives from us, for the manifold benefits that we receive from him.  
Neither is this confession and acknowledgement left to our own choice as a thing indifferent, but we must accounted of it as of a necessary duty, which may in no wise be omitted, seeing God enters into covenant, that he will hear us and deliver us out of trouble, when we call upon him. Psal. 50. therefore God challengeth this a duty to himself by his servants, ascribe unto the Lord worship and strength, Give unto the Lord the glory due unto his name. Psal. 29. All Nations whom thou hast made, shall come and worship thee and glorify thy name. Psal. 86.9.  
Therefore our Saviour commends the Samaritan, because he returned to give glory to God for the benefit received; wherein he blames the other nine, that being cleansed of their leprosy were not thankful to God, in that behalf. Luk. 17. For God, for this cause doth hear our prayers, and grant our Petitions, that we should glorify and honour his name.  
But this is not all that we ar● to consider in these words for they are not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only an astipulation, but an allegation, wherein as we acknowledge God's goodness and power, that hath heard and granted our requests, so we allege reasons, why he should not o●●ly hear us, but also relieve and he●●e us with those things that we crave for at his hands: we do not only say hear our Petitions, for so shalt thou show thyself to be a King, but a mighty and glorious King, and we for our parts shall acknowledge the same; but we use this confession as a reason, why our former requests are to be granted; for it is in effect as much as if we should say; Forgive thou our sins: deliver thou us from evil: hallowed be thy Name: thy Kingdom come, For Kingdom, power, and glory is thine and not ours.  
The reason why we would have our requests granted is drawn from God himself in two respects: first that we may by this humble confession make ourselves capable of the graces of God, which do not descend to any but those that are of an humble spirit, For he giveth grace to the humble, 1. Pet. 5.  
If we would have our desires granted, because it is the nature of God to be good and gracious; to be of power, to do what he will for the good of his people, we must desire him to be gracious, propter semit-ipsum. Isa. 43.25. Our motive unto God must be, For thy loving mercy and thy truth's sake. Psal. 115.1. Help us for the glory of thy Name, deliver us, be merciful to our sins, for thy Names sake. Psal. 79.9. By these motives we must provoke and stir up God to hear us. This is the difference that is betwixt the prayers of profane men, and those that are sanctified, Heathen and profane men refer all to their own glory, so says Nabuchadnezar, Is not this great Babel, which I have built by my great power, and for the honour of my Majesty? Dan. 4.30. Such a man thinks himself to be absolute Lord, and will say, Who is the Lord over us? Psal. 12. Therefore are they called the sons of belial: But the patriarchs that were sanctified frame their prayers otherwise: jacob acknowledged, I am not worthy of the least of thy mercies. Gen. 32. by which humility he made himself capable of mercy. To us belongeth shame (saith Daniel, chap. 9) but to thee belongs compassion & forgiveness, though we have offended; So Christ himself in this place doth teach his Disciples to pray, that God will give them the things they desire, not for any thing in themselves, but for his name's sake: for thine is Kingdom power, and glory, whereby we perceive that humility is the means to obtain at God's hands, our suits.  
The other respect is in regard of God, for he makes his covenant with us, that he will be our God and we his people, And when the Prophet stirreth up the faithful, To worship the Lord, and to fall down before the Lord our maker: he addeth this as a reason: For he is the Lord our God, and we are his people, and the sheep of his pasture. Psal. 95. Wherefore one saith Commemoratio, est quoedam necessitas exaudiendi nos, quia nos ipsius sumus, ipse noster est: It is a necessary motive to God to hear us, because we are his, and he ours.  
Therefore in all the prayers and Psalms which the Saints of God make, they ground their Petitions upon this: in regard of God the Father who is the Creator, they say, We are thy workmanship created by thee, therefore despise not the works of thy own hands. Psal. 138. besides we are the likeness of God's image, Gen. 1. therefore suffer not thine own image to be defaced in us, but repair it.  
Secondly, in regard of Christ, We are the price of Christ's blood. Empti estis pretio, 1. Cor. 6. Ye are bought with a price, therefore suffer not so great a price to be lost, but deliver us, and save us. Again, we carry his name, for as he is Christ's, so we are of him called Christians: seeing therefore that his name is called upon us. Dan. 9.19. be gracious to us, and grant our requests.  
Thirdly, in respect of the holy Spirit, the breath of his Spirit is in our nostrils, which is the breath of life which God breathed in us at our creation, Gen. 2.7. Again, the same Spirit is to us an holy Spirit, and sanctifieth us, we are not only Vaginae spiritus viventis, the sheaths of the living Spirit; but Templa Spiritus sancti: the Temples of the holy Spirit, 1. Cor. 6.19. and therefore for his sake we are to entreat him to be gracious to us.  
We are God's kingdom, and therefore it belongeth to him to seek our good: all the world is his kingdom by right of inheritance; but we that are his Church, are his kingdom by right of purchase: we are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1. Pet. 2.9. a people peculiar, or gotten by purchase, he hath redeemed us to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Tit. 2.14. A peculiar people, and the price whereby we are purchased, is his own blood. 1. Pet. 1 Act. 20. he saith, He will be our God, and we his people, Levit. 26. He will be our Father, and we his Children, 2. Cor. 6. he our Lord, and we his servants: Therefore we may challenge at his hands that favour which Kings vouchsafe to their subjects, which Fathers show to their children: that is, to love them, to defend them, and to wish them all the good things they need.  
If he have purchased us to himself by his blood, than we pertain to him, and we may say to him as his Disciples said to Christ. Mark. 4.38. Carest thou not for us that pertain to thee, but sufferest us to perish?  
These words, Kingdom, Power, and Glory, being jointly considered, are a representation of the Trinity.  
As Moses, speaking of the Author of our creation, reckons up the name of God three times, Gen. 1.27. as in the blessings of the law, the name of God is there repeated, Numb. 6.6. and as the Angels cry there, Holy, Holy, Holy, Isai. 6. to teach that there are three persons in the Godhead, which the Heathen themselves have compassed; So Christ in the new Testament, doth by these words, Kingdom, Power, and Glory, signify those three persons, which afterward he expresseth, by the name of Father, Son, and Holy-ghost, Math. 28.  
If we consider them severally, although they may all be ascribed to any person of the Deity, yet the Kingdom is to be ascribed unto Christ, 1. Cor. 15.35. Power to the Holy-ghost, Rom. 15.13.19. and Glory to the Father, Rom. 6.4. that we setting ourselves in Christ's Kingdom, that is, his Church, by the power of the Holy-ghost, may be partakers of that glory which God the Father hath prepared for us.  
Again, these words are set to distinguish God's Kingdom from earthly kingdoms. Each King hath not power, as the King of Israel saith: If the Lord do not succour thee, how can I help thee? 2. Reg. 6. 21. But God's kingdom is a Kingdom of power.  
Secondly, there are Kingdoms of Might, but not of Glory: such was the Kingdom of David, he had a kingdom of might, but not of Glory: for he spent all his time in troubles; but the kingdom of Solomon his son, was both a powerful and a Glorious kingdom, and there was a figure of the perfect Kingdom of Christ.  
Wherefore we are taught by these words, that as kingdom is the Lords, so he hath not only a kingdom of power, whereby he is a●le to defend, but of glory, whereby he can also reward his servants and subjects: Moses desired of God, that he would show him his glory, Exod. 33. But he that is of Christ's kingdom, shall see the glory which Christ had from the beginning with the Father, joh. 17, 21.  
To consider these words severally: upon these words of the prophet: Knit my heart unto thee, Psal. 86. one saith: Religio dicitur à religando: as there is a mutual bond between the King and his people: so is there between God and us. The King's duty is to defend his subjects from injury and wrong, and to bestow on them all manner of benefits. The duty of subjects is to be dutiful, and yield all ready service to their Prince: so God for his part is ready, not only to defend us from all danger, but to bestow all good things upon us: and therefore we are bound to be religious and dutiful to him, as to our King and Sovereign: we must not only love him as a Father, but fear him, as our Lord and King, Math. 1.6. And this mixture shall keep us in the way of salvation, we shall neither too much despair, nor presume of his goodness; this fear we must testify both by a reverend regard of his law, and of his officers. He is no good subject that rebelleth against the laws of his Prince; no more are we, when no more can be gotten at our hands, but by the precepts of men, Esa. 29. when the statutes of Omri are kept for fear of temporal punishment, Mich. 6. and the laws of God are had in no price: than it is a sign that we are not so dutiful and loyal to our heavenly Prince, as we ought to be.  
Secondly, we must testify our fear of God, by a reverend regard of his Prophets & Priests, which are the Ministers and Officers in his kingdom. When the jews mocked the messengers of God, and misused his Prophets, they showed their contempt of God himself; and therefore the wrath of the Lord arose against that people, 2. Chron. 36.16. chose, if we have an honourable conceit of them, and receive them as the Angels of God, Gal. 4. then we show ourselves to be dutiful vassals to our heavenly Lord and King.  
Next, for power, as S. Peter saith, God is able both to respect the righteous, and to show vengeance upon the wicked, 2. Pet. 2.9. So whether we respect the power of his grace inward, whereby he worketh all good things in the hearts of his people, or the outward power, whereby he defends them from evil: whether it be the power of his holy Spirit, or of his right hand, we must confess with the Saints, that all power, and strength, and might belongs to God, Reu. 7. And therefore whatsoever power we have, whether inward or outward, we must employ it all in his service. Fortitudinem meam ad t● servo: I will keep my strength, or reserve it unto thee, Psal. 59.9. So we must not spend our strength in thoughts of vanity, but employ it to his use, and to the setting forth of his glory, to whom only all power belongeth.  
Thirdly, Christ teacheth us to ascribe all glory to God, that whatsoever praise or commendation doth come unto us by any thing we do, we should make a surrender of it to God, to whom all glory is due, and say with the Church, Non nobis Domine, etc. Not unto us o Lord, not unto us, but to thy Name give all glory, Psa. 115. For as the Prophet saith: The Church is a place wherein the voice of gladness is heard, and the voice of them that sing, Praise the Lord of Hosts, for he is loving, and his mercy endures for ever, jer. 33.11.  
The faithful are taught to return all glory to God, which is given to them. God himself saith, Gloriam meam alteri non dabo. Isa. 42. If he gives his glory to any other, it is to such as deserve it, & have all power of themselves; but there is no creature which hath any power, but what is given of God, and therefore God doth by right reserve his glory to himself, and we ought willingly yield all glory to him alone, because he promiseth, them that honour me, I will honour. 1. Sam. 2. that we glorifying him here with a verbal glory, we may be glorified of him with a real glory, when he cometh to judge the world, 2. Thess. 1.12. and with an exceeding weight of glory, 2. Cor. 4.  
But yet we do not fully see wherein the glorious Kingdom of God differs from the kingdoms of this world: for both power & glory may be ascribed to an earthly Prince; and it is certain, that Solomon had them all: and therefore as he is distinguished from earthly Fathers, for that he is said to be in heaven: so he differs from earthly Kings, in that his Kingdom is said, to endure for ever and ever.  
There is another difference implied in the Article 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 earthly Princes have a Kingdom, a Kingdom of power, and a certain glory in this world, but it is not the Kingdom.  
This prepositive Article imports two things, a Generality and a superiority: for the first point, he that hath but a piece of the earth to bear rule in, is not an universal King; but God is King over all the earth, Psal. 47. Therefore if we be so careful to behave ourselves a right in the presence of an earthly King, whose Kingdom is limited within certain bounds, which if he exceed, he is no more King; much more ought we to praise & glorify him, whose Kingdom is universal.  
Secondly, for the superiority of God's kingdom, there are a great number of Kings on earth: but of this Kingdom it is said: All Kings shall fall down before him, all Nations shall worship him, Psa. 72. For he is said to be King of Kings, and Lord of Lords, Reu. 19  
Touching the other difference signified by the word (for ever.) Though a man had all the earth for his Kingdom, yet it could not be a Kingdom for ever and ever: no Prince ever reigned the whole age of a man, and so long time as a man naturally may live, which the Philosophers say, is the space of an hundred years; but his kingdom endures not only the age of a man, but In seculum, For ever: Thy Kingdom, Power, and Glory endureth for ever and ever, whereas man's Kingdom, Power, and Glory, lasteth but a few years, and sometimes but a few days.  
jesabel had a glorious kingdom, but within a few years it was said of her: ubi est illa jezabel? 2. Reg. 10. when it was fulfilled which the Prophet jeremiah foretold. 13.28. Tell the King and Queen: Humble yourselves, for your dignity shall be taken away, and the crown of your glory shall fall down. And the like is the greatness of all earthly Kingdoms: and therefore Christ teacheth us to direct our Petitions to him, whose kingdom is everlasting, Psa. 145. whose power endureth for ever and ever: not to a mortal King, but to God, Qui solus habet, etc. which only hath imortality, 1. Tim. 6. who being himself an everlasting King, and incorruptible, is able to bestow upon us both a Crown, 1. Pet. 5. and an Inheritance incorruptible, and that fadeth not, 1. Pet. 1.4. This is our hope, and the perfection of our desires: and therefore, as the Creed hath his period in Life everlasting, so last of all we are taught to pray for glory everlasting.   

The nineteenth Sermon.  Amen. 
WE are now come to the last word of the Lords Prayer, the power and efficacy whereof at this time is to be considered: for there is in it, every way, matter worthy of our consideration; and we cannot perfectly accomplish our duty in prayer, except we understand this word aright: For after we have laid out our several petitions to God, and made our allegation to God, why we desire to be respected by him; namely because we are of his Kingdom, and jurisdiction, for that we have no power of ourselves to do any thing. Lastly, because that we confess, that all glory is to be ascribed to him; then it remaineth, that we desire of God, that those petitions and allegations made by us, may by him be ratified, which is done in the word Amen.  
Wherein the ancient Writers consider two things: First, Jerome saith, it is Sygnaculum consensus nostri, that by it we acknowledge that whatsoever we can desire is contained in this form of prayer.  
Secondly, as S. Cyprian saith, it is votum desiderij nostri, that as we allow of this form of prayer, and the petitions made therein: so we desire, that it will please God to perform, and accomplish them: so in this word is implied the consent of our mind to allow of the things which we are taught to pray for in this prayer: and secondly, the desire of our heart, for the obtaining of the same. The one is the seal of our faith, in as much as we acknowledge those things to be true. The other is the Seal of our Love, whereby we testify our desire for the accomplishment of these petitions. The one is referred to Truth, the other to the fervency of the Spirit: in which two things, as our Saviour affirmeth, joh. 4.24. the right worship of God consisteth: concerning which word, to be added in the end of our supplications, there is an absolute commandment, not only in the old Testament, let all the people say, Amen. 1. Chron. 16.33. Psa. 106. but in the New, as appeareth by S. Paul's question, 1. Cor. 14.16. who to show the necessity of this word, he saith: How shall the unlearned say Amen to thy thanksgiving? for indeed it concerneth every one, as he will answer the transgression of decet omnis populus, all the people shall say: which is a flat commandment, not to be omitted, to add this word to their prayer. The word itself is originally Hebrew, but used by the Evangelists, & retained still in every language & tongue, without translation or alteration, either in Greek, Latin, or any other. The reason of the retaining of it is, that it might appear, that the Synagogue of the children of Israel, & the true congregation of the Church of Christ, gathered out of all nations, is but one mystical body; whereof Christ is the head: the same we are given to understand, by this, that the Spirit of Adoption is said to cry not only Abba, in the hearts of the jews, but also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and Father, in the hearts of the Gentiles Rom. 8.20. Therefore our Saviour would not have his name to be either entirely Hebrew, as jesus, Messias, or entirely Greek, as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but the one in Hebrew, the other in Greek, jesus Christ, to show that he is our peace, who of two hath made one, that hath reconciled us both in one body, and that he is the corner stone, whereby the Church, consisting both of jews and Gentiles, is coupled together, and groweth to be one holy Temple, to the Lord. Ephe. 2.14. Though they be as the Apostle speaks, Congregatio primogenitorum, Heb. 12.23. yet we are the Church of God, as well as they, we, I say, that are borne after them: we, that are of the Gentiles, have none other law for our direction, then that which the jews had, as the Apostle saith, I write no new commandment, but an old commandment, which you have heard from the beginning, 1. joh. 2.7. We have no other faith, but as the Apostle saith, Eundem spiritum fidei habentes; 2. Cor. 4. the same grace is offered to us, that was offered to the Fathers, for we believe to be saved by the faith of jesus Christ, as well as they, Act. 15.11. and we have no other Sacraments than those which the jews had, of whom Saint Paul saith, They all did eat the same spiritual meat, and drank the same Spiritual drink. 1. Cor. 10. and therefore it is meet likewise, that we should make the same prayer that they made: and indeed there is no Petition in the Lord's prayer, which is not found in the old Testament, used by the Church of the jews, For, that which the Prophet prayeth. Psa. 57.6. Lift up thyself o God above the heavens, and thy glory above all the earth. Psal. 67. That thy way may be known upon earth, etc., is nothing else, but the hallowing of God's Name.  
Secondly, Remember me o God that I may see the felicity of thy chosen. Psal. 106. It is nothing else but an exposition of the second Petition, where we pray, thy Kingdom come.  
Thirdly, those words of the Prophet. Psal. 143. Teach me to do the thing that pleaseth thee, is a full comprehension of the third Petition, where we desire that his will be done.  
Fourthly, the eyes of all things look upon thee, and thou givest them meat in due season. Psal. 145. and the prayer of Salomo●. Pro. 30. Give me not poverty, nor riches, but feed me with food meet, is a full expressing of the fourth Petition.  
Fiftly, My misdeeds prevail against me; ● be merciful to our sins. Psal. 65.3. is a sum of the fifth petition, and the condition of this Petition is found. Psal. 7. Wherein the Prophet saith, If I have done any such thing, or if there be any wickedness in my hands; If I have rewarded evil to him that dwelled friendly with me (yea I have delivered him that without a cause was my enemy) then let my enemy persecute my soul; whereby he desireth no otherwise to be forgiven of God, then as he doth forgive his brother.  
Sixtly, that which the Prophet prayeth. Psal. 119.37, Turn away my eyes, that they behold not vanity, and Psal. 143. Set a watch before my mouth, and keep the door of my lips, is that which Christ teacheth us to pray, Led us not into temptation.  
Seventhly, redeem Israel from all trouble, Psal. 25.20. in effect is as much as Deliver them from all evil which is the seventh Petition.  
Lastly, look what reason Christ teacheth us to use here, the same doth Dani● use. 1. Chron. 29.  
Therefore having the same prayer that the jews had, it is meet that we should have the same conclusion that they had, & the same is, they said Amen, and so do we.  
Touching the use of this word, it is found in Scriptures to have two seats or places, and accordingly two several expositions, to wit in the beginning, & in the end, before, and behind. In the beginning as in the doctrine of the Sacrament of Baptism, concerning which our Saviour saith, Amen, Amen. Except a man be borne of the water, and of the Spirit, he cannot enter into the Kingdom of God. joh. 3. And touching the Sacrament of the holy Eucharist, verily, verily, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. joh. 6.33. And touching the effect of prayer, Christ saith also, Verily, verily, I say unto you, whatsoever ye ask the Father in my name, he will give it you. joh. 16.  
In those places, the word (Amen) is used, and thereby our Saviour laboureth to express the truth of that which he doth reach. In the end likewise it is said, as Psal. 41.13. Psal. 72. Psal. 87.50. Praised be the Lord for evermore. Amen, Amen. And in the new Testament, when the Apostle showeth, That of the jews according to the flesh came Christ, who is over all, God, blessed for ever. Amen. Rom. 9.5. here the word is used, and set behind, to signify, that we desire that that may be performed, which God before by his Amen hath affirmed to be true. Therefore David, having received promise from the Lord, by the hand of Nathan saith, Let the thing that thou hast promised be Amen. Let there be an accomplishment of the same. 1. Chro. 17.25. So when the Prophet Hananiah, had prophesied in the name of the lord I have broken the yoke of the King of Babel, and after two years will I bring again, into this place, all the ornaments of the house of the Lord: jeremy the Prophet said, Amen, the Lord do as thou hast said, jer. 28.6.  
As in the beginning it ratifieth the truth of God's promise, so being set in the end, it signifieth the desire of our hearts for the accomplishment of the same, and this desire always followeth, and is grounded upon the promise of God, and the truth thereof: In which regard the Prophet saith: Remember me o Lord concerning thy word, wherein thou causest me to put my trust. Psal. 119. and therefore, to Christ's Amen, in the beginning, where he promiseth, Verily, verily, whatsoever ye ask in my name. joh. 16. we may boldly add our Amen in the end, that his Amen may be performed; and by right do we ground our Amen upon God's Amen; for he is called Amen, that is truth, Es. 65.16. So the Apostle expresseth it, when speaking of jesus Christ, he saith: Thus saith Amen, the faithful and true witness. Reu. 3.14.  
Therefore S. Paul saith of Christ, that in him all the promises are made to us, yea, in the beginning, and Amen, to us in regard of the certain accomplishment. 2. Cor. 1.  
The reason of our Amen is, because not only faith, but trust & confidence doth proceed from the truth of God: fides, hath relation to God's truth, but fiducia or confidence is settled upon God's faithfulness, and both are affirmed of God.  
Moses saith of God that he is, verus and fidelis, Deut. 32. and Esay The Lord is faithful, Esa. 49.7.8. Paul in the new Testament, he is faithful that promised. Heb. 10. He deemed him faithful that promised Heb. 11. For there are two things required in faithfulness, without the which a man cannot be said to be faithful: the one is ability, of which Abraham doubted not of God's faithfulness, being fully persuaded, That what he promised he was able to perform. Rom. 4. 21● the other is will & readiness to do, touching which the Apostle saith, Faithful is he that called you, et ipse faciet. 1. Thess. 5.24.  
These are the parts of faithfulness, and they are both found in God, and therefore not only God the Father is true, but Christ is said to be the truth, joh. 14. and the holy Ghost is called the Spirit of truth. 1. joh. 5.6. So that albeit that men deal so untruly that it is verified of them; all men are liars, Rom. 3. Yet God abides faithful, and cannot deny himself. 2. Tim. 2.13.  
So much the Prophet teacheth when he saith; the mountains shall be removed, but the thing which he hath spoken shall not fail. Esa. 58. And our Saviour saith, Heaven & earth shall pass, but one jot of my word shall not pass. Mat. 5.18. that is in regard of his power & ability.  
For the other part of his faithfulness, which is his will and readiness, he is said to be a faithful Creator, that will have care of the souls committed to him. 1. Pet. 5. & to this purpose serveth that which S. john affirmeth. Behold what love the Father hath showed us, that we should be Sons of God. 1. joh. 3.  
There is in God that faithfulness that is in a mother towards her children, for as a woman cannot but pity her own child, and the son of her womb, so the Lord will not forget his own people, Isa. 45.15. As his arm is not shortened but is still able to help; so his affection towards us is such, that he is most willing to help.  
In this regard, as hath been observed, he is both a King and a Father, the one showing his power, the other his willlingnes & goodwill towards us; upon both these we do ground our Amen, and do learn, not only, Credere ucro, believe God which is true, but fidere fideli, trust him which is faithful, upon this faithfulness we may ground alour Petitions, if we seek forgiveness of our trespasses, as Christ teacheth us to pray, than God is faithful to forgive us our sins, 1. Ioh 1. If we will pray against tentation, the Apostle saith, God is faithful, and will not suffer us to be tempted above that we are able to bear. 1. Cor. 10. If to be delivered from evil, which is the last Petition: the Apostle tells us, The Lord is faithful, and will establish us, and keep us from all evil. 2. Thess. 3.  
Thus we see, both what is our Amen, & whereupon it is grounded.  
The last thing is, the right saying of this word, which is a thing to be inquired, for the Apostle as though he took care for the right saying of it, saith, How shall the unlearned say Amen? 1. Cor. 14.16. Teaching us, that it is not enough to say Amen, vnles●e it be said in right form and manner.  
The right saying is reduced to four things: First, that as the Apostle says; We pray with the Spirit. 1, Cor. 14. For of the four evil Amens which the Hebrews note, one is, when our Amen doth not come from an earnest desire, We must power out our hearts before him. Psal. 62.8. So our Amen must come from the heart: we must be so disposed, that we may say: As the Hart brayeth for the rivers of waters, so thirsteth my soul after thee o God. Psal. 42.1. My soul thirsteth for thee, and my flesh longeth for thee in a barren and dry land where no water is. Psal. 63. without this Amen, our Amen is exanime, a dead Amen.  
Secondly, a man may desire a false thing, so did the Prophet give his Amen to the false prophecy of Hannaniah. jere. 28. but we must be careful that it be true that we pray for, therefore the Apostle saith, He will not pray with the Spirit only, but with his understanding also. 1. Cor. 14.25. So our Saviour tells us, We must worship God, not in Spirit only, but in Spirit and Truth: That i●, we must have understanding that our Petitions be true & agreeable to Gods wil joh. 4. for as in thanksgiving it is requisite, that we sing praise with understanding., Psa. 47. So the like must be done in prayer; they are both good; both to pray with the Spirit and with the mind, therefore it is better to pray with both then with but one alone. Therefore it is a marvel that any should think it enough to pray with the Spirit, though they do not know in their mind what they pray for, but pray in an unknown tongue, as the Church of Rome doth; seeing the Apostle saith: He will pray both with the Spirit and with the understanding. 1-Cor. 14.15. and this understanding is not of the words only, but of the matter that we pray for.  
We may understand the words wherein the prayer is made, and yet not understand the thing that is prayed for.  
The sons of Zebedee prayed in their own Language, and yet our Saviour tells them, Ye know not what ye ask.  
The Eunuch that was reading the Prophet Esay, no doubt, understood the language of the Prophet; and yet when Philip asked him: Understandest thou what thou readest? he answered, how can I, except I had a guide? Act. 8.31. Therefore we must pray, not only Intelligenter, but Scienter: we must know what we ask, we must be careful, that whatsoever we ask, be according to his will: for than may we be assured, that he will hear us, 1. joh. 5. we must ask in Christ's name. joh. 16.  
Lastly, to a good end: for otherways our prayers shall not be heard: Ye ask and receive not, because ye ask amiss, james. 4. But this is not all that is required, that we may pray with the Mind and Vnderstanding● for we must intend the thing that we pray for with our heart, that the Lord may not have cause to complain of us, as of the jews, that honoured him with their lips, while their heart was far from him. Isa. 29.14. That we may with more attention of heart address ourselves to pray, our Saviour bids us to gather ourselves from all things that may carry away, or distracted our minds, and to enter into our chamber, there to pray to our Father, which is in Heaven, Mat. 6.6. This did not S. Peter observe, when he prayed: Master, let us make here three Tabernacles: and therefore the Evangelist saith: He knew not what he said, Luk. 9.33.  
Thirdly, that we may say Amen aright, we must not only understand in our mind, & desire in our spirit the thing that we pray for, but must confidently look for the performance of that we desire: for unto this confidence there is a promise made on God's part, of whom the Prophet saith: That the Lord is nigh to all that call upon him in truth, Psa. 145. that is, in faith and confidence, that they shall obtain the thing that they pray for: therefore our Saviour saith: Whatsoever ye pray for believe, and it shall be done, Mar. 11.24. and the Apostle saith: If we will obtain our requests, we must ask in faith, without wavering: or else we shall be like the waves of the sea, that are tossed with the wind, & carried a●out with violence, jam. 1.6. And we shall not need to doubt, but we shall be heard, if we pray in a right manner, if we pray for a right end, that we may say: Tua est gloria.  
This confidence and trust hath certain Limitations: first, we may assure ourselves, that God will grant our requests, if it be expedient for us: and therefore we must not limit God, nor appoint him his time, but as the Psalmist saith: We must direct our prayers early to him, and wait for his pleasure, Psa. 5.3. We must tarry our Lord's leisure, Psal, 27.  
Secondly, though he grant not the same thing we desire, yet he will grant us a better. The Apostle prayed Christ, that the prick in the flesh, the messenger of Satan, might be taken from him: but he had another answer: My grace is sufficient for thee, that was better, then if God had said, apage Satanas, 2. Cor 12. For if we pray to God in such manner & sort as he requireth, we may assure ourselves, our prayers shall not return into our own bosoms, Psa. 35.3. But he will either grant the thing we desire, or else that which shall be better for us.  
Fourthly, that our Amen be indivisible, that is, we must say Amen to every Petition of the Lords prayer: for naturally our corruption is such, that we can be content to desire the accomplishment of some of them, but not of others: we do willingly say Amen to Thy Kingdom come; but as for Hallowed be thy name, we give no Amen to that, as appears by the whole course of our life, which is nothing else but a profaning and polluting of Gods most glorious and fearful Name.  
We would gladly pray for daily bread, but as for doing of Gods will, and obeying his commandments, we agree not to that.  
We like well of the last Petition, Deliver us from evil, but as for that goes before it, Led us not into temptation, we will not subscribe to that: for we do seek by all means to tempt ourselves, and to draw ourselves unto sin.  
We can be content to pray, that he will forgive us our trespasses, but as for the condition, which is, the forgiving of those that trespass against us, we give no Amen to that, as is clear by the wrathful and revenging spirit that carrieth most men into all manner of outrages, while they will not learn to put up wrong, as they are taught by God's word. Therefore in regard of this Petition, and the condition annexed, our Saviour saith: Take heed ye say Amen to this entirely: except ye forgive one another, your heavenly Father will not forgive you. Mat. 6.15.  
Therefore we must have a care as well to hollow God's name in this life, as to be partakers of his Kingdom in the life to come: we must labour as well for the fulfilling of his will, as for the obtaining of dally bread.  
If we will be freed from evil, which is the effect of sin, we must take heed that we do not tempt ourselves; and as we would be forgiven of God, so we must forgive our brethren.  
Lastly, we must say Amen to the reason which our Saviour useth in the conclusion of the prayer. As the Apostle saith: How shall the unlearned say Amen to thy thanksgiving? 1. Cor. 14. For there are many that will say with the Lepers, jesus master, have mercy upon us: but being cleansed, few, or none will return to give GOD thanks, and to say as our Saviour teacheth: Thine is Kingdom, Power and Glory, Luk. 17. We must not only pray to him when we lie sick upon our beds, that it would please him, to comfort us, and to make our bed in our sickness, Psa. 41.3. but to sing praises to him when he saveth us from adversity, and delivers us out of our enemy's hands, Psa. 106.129. Our Haleluiah must be sounded as loud as Hosanna. The Saints in Heaven have no other prayer but Thanksgiving; they cry Amen, Blessing, and Glory, and Wisdom, and Honour, and Power, be to God, Reu. 7.12. All their song is Amen, hallelujah, Reu. 19.4.  
Therefore if we will come where they are, we must sound out the pra●s●s of God, as they do; If we will be like the heavenly Angels, we must speak with the tongue of Angels; If we say Amen to his praise and honour, he will ratify his word towards us; so that his promise to us, shall be Yea, and Amen.  
Laus Deo perennis.  
Amen.  
FINIS.