use to deceive themselves while they think that all is right although it be nothing so It is needfull therefore that we diligently examine our owne hearts least we be deceived with a false faith and rest in a phancie and vain imagination instead thereof Reas. 3. Because it is not enough to our comfort that we be sometimes well disposed to partake of these good blessings of God unless we also discerne this disposition to be in us For our comfort dependeth not onely on the presence or having of grace but also on our inward feeling and perceiving that we have it Which perceiving that we may attain to it is needfull that we seriously examine our selves and know what is in us Use Of Exhortation that we may have a care of this duty and deal not too gently with our selves nor slightly but bring all to a very punctual and rigorous trial Now the special points that we ought to examine in our selves are these 1. Whether we have knowledge and understanding of the things that belong to the institution of the Supper that is whether we rightly discerne the Lords body as hath been taught in the precedent Doctrine 2. Whether we have a true acknowledgement and repentance for our sins from the guilt whereof we would be disburthened i. e. the pardon whereof we seek to be sealed unto us in the use of this Sacrament 3. Whether we have that faith whereby we flee onely to Christ that we may be freed from 〈◊〉 sins 4. Whether we be so far in charity and love with our Neighbour as that we carry no spite hatred malice or revenge to his person but can pray heartily for him to God for his forgivenesse in case he be froward to convenient and fitting meanes of reconciliation as for our selves though we may not outwardly testify our forgivenesse of him in such case where Ecclesiastical procedure cannot be had for fear of hardening him in his sin or exposing our selves and these mysteries to dirision or because some other hinderance will not suffer us as remote absence of the parties and others the like and can where occasion offereth yea are desirous to do him really all the good that we can Doct. 4. The third duty for right communicating is that we have the disposition that is worthy and fitting for so great a mystery It is gathered from these words He that eats or drinks unworthily Now the worthinesse that is here required is not the worth of quantity or of merit but of quality or uprightness in the business and of suitableness as when St. Iohn Baptist saith Bring forth fruits worthy of repentance he understands not fruits that deserve repentance to be given us but are agreeable to true repentance that is true fruits of true repentance and suitable to the nature of it Reas. 1. Because these mysteries cannot be unworthily used but that the grace of our Lord Jesus Christ must needs withall be unworthily affronted as it were by contempt And hence it is that unworthy partakers are said to eat and drink judgement unto themselves to wit from God's wrath who by this most unworthy ignomony put upon his Son is provoked Reas. 2. Because no noble forme is introduced ordinarily into matter nor fitly disposed and prepared before so the grace and comfort of this Sacrament useth not to be received but by such as are suitably disposed and prepared for it so that who so comes unworthily doth of necessity go unfruitful from this Sacrament as to any solid fruits thereof Reas. 3. Because unfitness and unpreparation makes this most holy Ordinance become an occasion unto many of greater hardening in their sinnes For as the preaching of the Gospell is to some a savour of death unto death not of its owne nature but by their perverse dispositions so also this Sacrament unto unworthy communicants is not the cup of blessing but occasion of a curse Now the specialties that are required unto this disposition are these 1. A right and pure intention whereby we look at all and onely such ends in partaking of the Supper as God looked at in the appointing of it and giving of it to us 2. A good conscience whereby we have a sure and firm purpose and resolution of obeying God in all things commanded by him and of shunning all sins in obedience unto him 3. An awfull reverence flowing from the right discerning of the Lords body 4. Humility which flows from a right examination of our selves whereby we cannot but perceive our owne unworthinesse 5. A great desire to the spiritual good things which are offered us in this Sacrament 6. Thankfulnesse to God for the goods bestowed and imparted to us 7. Charity towards our brethren who are together with us partakers of these blessings in Christ as in the former Doctrine were further declared Doct. 5. Whoso neglect openly these duties are not to be admitted unto the Lord's Supper The one and thirtieth Lords day Mat. 16. 19. And I will give unto thee the keyes of the Kingdome of Heaven And whatsoever thou shalt bind on earth shall be bound in Heaven whatsoever thou shalt loose on earth shall be loosed in Heaven IN these words is contained an explication of that promise which Christ in the last preceding verse had made to Peter of building his Church upon the Rock and of the strength of that building which the gates or power of Hell should not overcome Now the building of his Church is signified by the instrumental cause thereof that is the Ministry of the Gospell The strength or firmness of this building is shewn in the firmness it hath from Heaven which is its principal cause And the building of the Church by the Ministry is Metaphorically explained by the keyes of the Kingdome of Heaven because the giving of the keyes to bear is the signe of power given over that House or Town unto which they belong therefore Christ most fitly designed the power of the Ministry in such things as belong unto the Kingdome of Heaven by this simile The confirmation or strength of this Heavenly building is explained from things compared in likeness to wit between the administration of men about these keys and the approbation thereof and ratification by God This parity or likeness is explained in two parts according to the two uses that keys use to serve for of 〈◊〉 and binding and of opening and loosing Doct. 1. Christ appointed in his Church a certain order â—…r rank of Ministers for the building of her up and keeping â—…er in repair or strength He appointed a Ministry not a Magistry mastership or Lordly power because he ordained not that any in the Church should do any thing from or of his owne authority or according to his owne pleasure but onely from and by the authority of Christ himself who is the only King Lord and Law-giver in his Church He appointed a certain order Reas. 1. Because God is the God of order and not of confusion which ought
to be far from his House Reas. 2. Because no other but the Lord of the Church had power to ordain any such thing or make it effectual for its ends Reas. 3. Because thus it became Christ to shew himself faithfull in the House of God as Moses was Heb 3. He appointed this order for the building of his Church or keeping her in repair or strengthening of her Reas. 1. Because he would deal with men in a man-like and moral manner as was suitable to their nature And this servantship or Ministry is a moral meanes of building up and confirming the faithfull Reas. 2. Because believers imperfections and diverse tentations require such means whereby they may be established and ordained in the faith Reas. 3. Because he would so put forth his powerfull working by such earthen vessels and weak meanes for the greater praise end illustration of his grace Use Of Information that we understand how to esteem the Ministry of the Gospell to wit as a most holy and saving Ordinance of Christ ought to be esteemed Doct. 2. To this Ministry is adjoyned a ministerial or servant-like power in things that belong to the Kingdome of Heaven This is collected from giving of the keyes For although by a key is sometimes designed supreme or Lordlike power and command as Rev. 1. 18. yet sometimes also a Ministerial power onely as Isa. 22. 22. And that it is so understood here is clear in that Christ alone is King of his Church and commander endowed with supreme power And by this he is distinguished from the Apostles themselves Mat. 18. 19 20. as also by this that the Apostles every where profess themselves the Ministers of Christ. Reas. 1. Because every order rank or degree instituted of God hath some suitable power adjoyned to it As therefore a commanding or an imperial power is adjoyned unto Empire or the State so a ministerial power is adjoyned unto Ministers Reas. 2. Because the building and keeping in repair and strengthening and advancing the Church in which the end of this Ministry consists cannot be procured by men but by such a power Reas. 3. Because the Kingdome of Heaven is of that nature that it can be subâ—…ect to no imperial or commanding power of sinfull man but to him onely that is infallible and imperable God and man Christ Jesus and to a Ministerial or servant-like power of sinfull men only Use 1. Of Refutation against Papists who give an imperial and commanding power to Peter and to the Popes of Rome which also they would fain pick out of this place But the power here spoken of is equally given or joyned to all the Ministers of the Word and not to Peter alone as they would have it For 1. Peter here represented the persons of all the Apostles and of all Ministers of the Word their successors and in some kinde of the whole Church For as Christ thus proposed the question to them all and had the answer given by Peter by the approbation and consent of them all as that to which they adhered and allowed as well as he and therefore might be said to have been made in the name of all he being the senior and so often the speaker for all so also in this promise instead of them all Christ directs his speech to Peter 2. This same power is solemnly given unto all the Apostles and to their successors Ioh. 20. 23. 3. Unto every true Church this power is in some kind extended Use 2. Of Direction as well of Ministers that they attempt nothing but from the command of Christ as his Ministers as of others that they so look at Ministers as they keep not still their eye upon their persons and look no further but that they lift up their eyes to Christ whose Ministers they are and love and honour them for his sake and the imployment he hath laid upon them wherein and as far as they carry themselves sutably to both Doct. 3. This power is properly exercised in binding and loosing or in shutting and opening that is in retaining or remitting of sins Reas. 1. Because the whole consolation and edification of the Church chiefly consists in the remission of sins given and granted unto believers which is also set out and illustrated by retaining of sins or denial of remission which is denounced to unbelievers in the Church Reas 2. Because all other duties that belong unto the Ministry depend on these and may conveniently be reduced into them either as meanes effects adjuncts and the like Reas. 3. Because in these the excellency and worth of the Ministry of the Gospell do singularly appear because that chief work of forgiving sins which properly and absolutely agreeth onely to God is in some sort communicated to the Ministers of Christ or made common to them with God to wit because the denunciation testification declaration and certification of forgiveness of sins belongs unto the Ministers of Christ by their office and that in two wayes to wit either in the preaching of the Word or in the exercise of Discipline Use 1. Of Information about the excellency and worth of the Ministry of the Gospell that it may not be disgraced by Ministers themselves nor condemned or spoken against by others Use 2. Of Comfort to believers because the whole Ministry of the Gospell labours for this that believers may be ascertained of the forgiveness of their sins The thirty third Lords day Ephes. 4. 20 21 22. Verse 20 But ye have not so learned Christ 21 If so be that ye have heard him and have been taught by him as the truth is in Iesus 22. That ye put off concerning the former conversation the old man which is corrupt according to the deceitfull lusts THe Apostle is here taken up in that most weighty exhoration whereby he began at the entry of this Chapter to stirre up Christians to that conversation which agreeth unto their calling unto Christianity And this exhortation he began verse 17. to illustrate from a comparison of unlike things And the parties that are compared are Christians and other people The quality wherein they are compared is their manner and way of living The unlikeness in this quality is either in the principles and causes of living or in their effects As to their principles Heathens are said to have all their faculties corrupted and as to the faith all their actions and motions are deformed On the contrary all the faculties of a Christian are renewed and the motions of them holy and honest The reddition or second part of this comparison which belongs to Christians is contained in these five verses wherein the unlike condition of Christians and unbelievers is explained 1. From its external cause which is the Doctrine and Discipline of the Gospell verses 20 21. 2. From the internal causes which is conversion and sanctification This again consists of two parts 1. The mortification and laying off of the old man 2. It s vivification and putting on of
waters with joy out of the Wells of this salvation ye shall say c. The twelfth Lords day Acts 2. 36. Therefore let all the house of Israel Know assuredly that God hath made that same Iesus whom ye have crucified both Lord and Christ. THis is one of the last parcells of that first Sermon which the Apostle Peter made to the Jews after Christs resurrection It contains the principal conclusion of the whole Sermon as appears by the illative particle Therefore and the necessity of the consequence it self certainly know therefore c. The conclusion it self is that Jesus is the Lord himself and the Messias that was promised The arguments from which it is deduced are testimonies of preceding Prophets and the present effusion of the holy Spirit which could be the effect of none other but of Christ the Lord or the Messias In the conclusion it self two things are explicated the function or charge of Christ and the calling to that charge The function is included in these titles Lord and Christ the calling is declared in this that he is said to have been made Lord and Christ and constituted so by God We have three names here that are attributes of our Saviour Iesus Christ and Lord which also elswhere use commonly to be joyned in Scripture and between them this distinction may be observed Iesus is his proper name Christ is his name of authority and Lord his name of power Iesus points at the end which our Saviour had before him Christ the means and way how to come to that end Lord the perfect execution and attainment of that end Between Christ and Lord there is no reall difference nor yet so great a notional difference as is between Christ and Iesus The Lordship or dominion is as it were an adjunct following that function which is designed by the titles of Christ Messias or Anointed But between Christ Iesus this is the difference that Iesus as before hath been said designes the end and Christ the means and manner of attaining it Iesus denotates Christs action on our behalf properly and Christ his perfection for it and reception of that dignity from the Father Doct. 1. Our Saviour Iesus was ordained and constituted by the Father for the performing of all these things that were necessary for our salvation It is hence gathered that he is said to be made Lord and Christ that is to say that Messias whom all the Prophets from the beginning of the world foretold and preach'd that he was to come for procuring and perfecting the salvation of man and whom all the faithfull with great desire looked for the onely author of their salvation The things that were necessary for our salvation to be brought about are contained in these three functions which are intimated in the name Messias and Christ to wit of Prophet Priest and King Our Saviour was the anointed Prophet Reas. 1. Because by outward Ministry he proclaimed and revealed the whole counsell of God about our salvation Deut. 18. 8 Ioh. 15. 15. 17. 8. Reas. 2. Because inwardly he illuminates the mindes and opens our hearts that we may be taught of God Reas. 3. Because he told us all things to come that are necessary to be known and belong to his Church and Kingdome Our Saviour was also the anointed Priest Reas. 1. Because by offering up of himself he reconciled us to God Reas. 2. Because he yet effectually intercedes at the hands of the Father for us Reas. 3. Because he makes us and our imperfect works acceptable to God by the vertue of his own oblation and intercession Our Saviour is also the anointed King Reas. 1. Because he overcame and gloriously triumphed over all the enemies of our soules and of our salvation Reas. 2 Because as Prince and head of his Church he governes the same protects and conserves her by his efficacious power Reas. 3. Because he shall with the greatest glory perfect the government protection and salvation of his Church deservedly shall at last not onely be called and acknowledged King but King of Kings and Lord of Lords Use 1. Is of Information that by true Faith and distinctly we may see that in Christ which in all our necessities may supply our wants If we would have our ignorance and blindness taken away that we may fly to Christ as our Prophet to be taught of him and to seek wisdome from him who is himself the wisdome of God If we be pressed with the guilt of our sins and be accused by our own consciences that we may fly to the blood and oblation of Christ our Priest which he made of himself for us If we would attain any thing from God that we may use Christ as our Intercessor If lastly our own weakness and strength of our enemies discourage and terrify us that we may look to Christ our King by whose help all the faithfull shall become more than Conquerours Use 2. Is of Consolation that we never give place to despair because God hath provided for us so sufficient and able a Saviour Use 3. Is of Admonition that by no means we separate such things as God hath conjoyned in Christ. And they are separated by such as either seek for knowledge onely but care not to be cleansed from their sins nor to be subjected themselves under the obedience of Christ as King or seek only remission of their sins in the name of Christ but neglect knowledge and other means of this and refuse flatly to bear Christs yoke or to acknowledg his Scepter and Crown Doct. 2. Christ was called to perform all the duties of these offices It ariseth from these words God made this man Lord and Christ. This calling contains in it his election preordination mission or sending and all other things that belongs to preparation inauguration confirmation and consummation of this anointed one now sent By vertue of election and preordination or predestination Christ was Mediator from all eternity By vertue of this purpose revealed he exercised the office of Mediator immediatly after the fall of Adam By vertue of his mission or sending in the fulness of time he was manifested and after he had manifestly and openly exercised these functions upon earth the time appointed for that end he was taken up to the greatest glory and dignity in which with great glory and majesty he yet exercises these functions that become so divine and exalted a Mediator Whence also in the Text where Jesus is said to be made Lord and Christ a singular respect seems to be carried to this exaltation of Christ after and in which he came as to the consummate possession of this his dominion in respect whereof he is called Lord and Christ. Reas. 1. Because none could or ought to usurp or assume to himself this honour but he that was called of God Heb. 5. 4 5 6. Reas. 2. Because the whole nature of Christs mediatory office stood in this that he should do the will of
name not onely beyond and above all profits and pleasures of this life but also above our life it self both in this world and in the world to come if it were possible that we could desire Gods glory separately from our owne salvation and glorification in Heaven Doct. 3. Our hallowing or sanctifying and glorifying of Goâ—…s name depends upon his owne 〈◊〉 gift and bounty For we are here taught to seek and pray for it from him Reas. 1 Because no mortal creature of it self knows the way how Gods name is to be sanctified nor doth any by that illumination which he hath got so understand it but that he still stands in need yet more and more from time to time to be taught it of God Reas 2. Because when we understand how Gods name ought to be sanctified of us yet the direction and leading and grace of the Spirit of God is needfull for the performing of that which we know belongs unto our duty Reas 3. Because there be many things without us that belong to the sanctifying of Gods name that cannot be brought to any effect by us but by the special and powerfull working of God himself Use Of Information that by this we may understand that all the duties that we perform unto God are Gods owne gifts For nothing can be by us offered unto God for sanctifying of his name unless that first were freely given us of God And thus God is Alpha and Omega the beginning and the end in all that spiritual communion that we have with him First he forgives us our sins then he gives us the grace both to will and to do that which is good and well-pleasing in his sight and lastly all these his owne gifts he crownes in us both with grace to the end and glory in the end Doct. 4. It is a great benefit of God to us when we see his name to be hallowed or glorified For here we seek this first as our principal desire and benefit that the name of God may be hallowed Reas. 1. Because this hallowing of Gods name turnes alwayes to the profit and building up of the children of God who in some sort are made partakers of his glory Reas. 2. Because all such as love God above all things else are made possessors of their chief desire when they see the name of God to be hallowed and glorified Reas. 3. Because God often vouchsafes us this honour to be made some way instruments of hallowing and glorifying his name and this ought to be acknowledged for a great honour and benefit Use Of Reproof against the base and earthly mindes of men that are more taken with a little profit of the things of this world than with the glorious hallowing of the name of God Doct. 5. It ought to be our greatest grief if the name of God be prophaned or blasphemed For this is it that is directly contrary to this first and great petition and the greatest hearts desire of all the godly Reas. 1. Because Gods majesty ought to be most dear unto us Reas. 2 Because the actors of such a sin are most wretched and therfore much to be pittied for the miserable blindnesse and perversnesse wherein they lie Reas. 3. Because great scandal is given to others Reas. 4. Because by this meanes Gods judgements are in a singular manner thus provoked and procured for God will alwayes have his glory will we nill we either from us freely or upon us fiercely either the glory of his mercy from us or the glory of his justice and wrath upon us Use Of Direction how we ought to be affected when the name of God is prophaned or blasphemed that is if it be done by others we ought to grieve at the thing and as far as in us lies to mend it but if it be done by our selves or by occasion of us that is for a life led altogether unworthy of and unsutable to the glorious God that we profess to serve then we ought as it were to repair God of his honour by our humiliation and repentance for such misdoings and by zeal of glorifying him afterwards as we had offended and dishonoured him before The forty eighth Lords day On the second petition of the Lords prayer Let thy Kingdome come IN the second Petition is handled the principal meanes whereby the name of God is hallowed or glorified amongst men and that is the Kingdome of God and its coming is sought for And by the Kingdome of God properly is understood that state of the Church wherein she is made partaker of that happinesse that she hath in her communion with God For a Kingdome in its general notion is a kinde of politie or publick government and state of men wherein one hath the supreme and chief command and all others are subject less or more for their own good For unless it be for the good of the Subjects or people it is not a Kingdome but a Tyrany So the Kingdome of God is a Politie or State wherein God hath the Soveraignty or Supreme power and command and men are subâ—…ect in such a sort that from thence they may reap and receive their chief good that can be desired or eternal and true happinesse By a 〈◊〉 also all such meanes are understood by the Kingdome of God whereby such a state of the Church is procured Of this Kingdome there are two most remarkable degrees one in that administration which belongs unto this present life in respect whereof it is called the Kingdome of grace The other unto the life to come in regard whereof it is called the Kâ—…ngdome of glory By the coming of this Kingdome then is understood its state or condition and the giving or bringing to pass of all such things together with the advancing and perfection of them as belong to this state for its accomplishment Doct. 1. The chief meaâ—…s to hallow or glorify Gods name by is the Kingdome of God which consists in his Church This is gathered from the connexion of this petition with the preceding Reas. 1. Because the name of God or the greatest perfections of God are more manifested in this Kingdome than in any other of his works but especially his grace or mercy justice truth and wisdome Reas. 2 Because this Kingdome of God in its perfection comes nighest unto God himself For there is nothing out of God himself that can be compared with his Church yea in a manner all things else are subject to the Church Rea. 3. Because nothing is more contrary to the glory of Gods name than the impairment of this Kingdome or trenching upon it or than the troubling and deforming of it Use Of Direction and Exhortation that first of all we seek the Kingdome of God Doct. 2. This Kingdome is not set up nor brought about by any other than God himself This is hence gathered in that the coming hereof is sought from God alone as the author and principal cause and procurer of it Reas.
1. Because the adversaries and enemies of this Kingdome are more and mightier than that they can be overcome by any creature Reas. 2. Because the profits and advantages that this Kingdome brings are greater than that they can be imparted to any by any creature Reas. 3. Because the administration of this Kingdome is more spiritual than that it can be performed by any creature in chief Use 1. Of Refutation as well against Pelagians who go about to rob God of a great part of this Kingdome and ascribe it to nature as against Papists and others Who will have the external government of the Church at least to depend upon humane power and pleasure Use 2. Of Direction that in seeking this Kindome we fly to God by faithfull prayers Doct. 3. This Kingdom is come to us but in part as yet This is hence gathered in that the coming of this Kingdome is by all during this life alwayes to be sought for Reas. 1. Because alwayes in this life something cleaves to us which belongs to the Kingdome of darkness and must be put off and laid away Reas. 2. Because alwayes something is wanting to us that belongs to the Kingdome of light and must be put on Reas 3 Because we must alwayes pant and breath after the accomplishment of this Kingdome which is to be revealed and perfected in the last coming of Christ. Use Of Admonition that we never so set up our rest here as if we were arrived at the end and last perfection but strive unto a further perfection than any we have attained Doct. 4. It belongs to our duty that we use all care and pains to advance this Kingdome of God by our desires prayers and all other lawfull meanes and endeavours within the compass of our power place and calling that God hath set 〈◊〉 in This is gathered because we are here taught to do this by prayer and what we are bound to pray for we are bound to use all lawfull and expedient meanes to bring it to pass else we should but tempt and mock God by such prayers by dividing the right means from the end and disjoyning of things that God hath conjoyned Reas. 1. Because the zeal of the House and Kingdome of God for Gods Kingdome and his Family or House are all one ought to take up and possess our mindes as farre as makes for the glory of God Reas. 2. Because from it depends our owne salvation Reas. 3. Because such endeavours if they be sincere are never in vain For though perhaps they profit little with men sometimes yet they alwayes advance the Kingdome of God in our selves and have the promise of the blessing Use Of Reproof of such as care nothing what the estate of the Church be how the Word is preached the Sacraments administred Discipline exercised and the like but it is to be feared that such Gallio's have no part nor portion in this Kingdome which they entertain with such slight and neglect Doct. 5. We ought to wish for the uttermost perfection of this Kingdome which is to be after the day of judgement This is hence gathered in that believers here on earth are taught still unto the day of judgement to pray for this Kingdome For further illustration it needs no more than what hath been said on the former Doctrines Doct. 6. The Kingdome of the Devill and of Darkness and of Antichrist and all other such things as are opposite to the Kingdome of God and enemies to it we ought with all our heart to detest and with all our strength to oppose This is gathered from the distinctive particle thy Wherein is held out an opposition of this Kingdome to all other Kingdomes and things that are contrary to it The forty nineth Lords day On the third petition of the Lords prayer Thy will be done on earth as it is in Heaven IN this Petition is sought the fulfilling of Gods will and in that manner that it ought to be sought to be fulfilled which is explicated by a comparison of the like where the things compared are the fulfilling of Gods will by men and by Angels The quality or manner wherein they are compared is the manner of obedience that ought to be given to this will Now by the will of God here properly is understood that which God hath revealed unto us concerning our duty or that which he hath laid upon us to doe by his revealed will though the secret will of God also is so farre contained under this Petition as that we ought to rest content with it when it appears now to us by the event that it was the will of God Acts 25. 14. This Petition hath dependance on the first in as much as it is a mâ—…an teâ—…ding to that end that is there proposed It depends also on the second because it is the effect of that kingdome and administration and it is also the perfection and accomplishment of the same kingdome For God is not said to have a perfect kingdome of grace untill he have got all the faithfull absolutely subject in all things unto his will The fulfilling therefore of the will of God differs from his kingdome as the government differs from the obedience that is given to it in the same sort almost as the kingdom of God and the righteousness thereof differ Mat. 6. 33. Seek â—…e first the kingdome of God and the righteousness thereof and all these things shall be added unto you Doct. 1. The name of God is hallowed by men and his kingdome is advanced when his will is religiously and devoutly done This flows from the former connexion already shown Reas. 1. Because reverence to the name of God which is the hallowing or glorifying of it brings with it of necessity obedience to his will Reas. 2. In this very thing that we subject our selves to the will of God we give God glory and power and command over our very souls and lives and so we highly glorifie him Reas. 3. By this doing of the will of God the kingdome of God comes to be within us and within us is his place of maâ—…esty and state and his throne powerfully set up to him in our hearts Use Is of Direction according to this rule we judge of our love and care towards the name and kingdome of God Doct. 2. The revealed will of God shâ—…uld be the rule of our life This follows from the substance of the Petition Reas. 1. Because the will of God is the law partly written in our hearts and partly revealed in the Scriptures for this very end that according to it we should direct our wayes Reas. 2. Because it contains in it self all perfection which belongs to the imprinting upon us the image of God and making of our life divine Reas. 3. Because according to this will and the doing of it God both in this life and in the life to come distributes and disposeth of all rewards and punishments Use Is of Admonition that we deny