give good gifts yea perfect gifts good for matter good for use every way good which none can do but the Father of lights Iam. 1.17 from whom cometh downe every good and euerie perfect gift He must be able to heare all men in all things at once in one the same time else some that pray should be disappointed which were much for the dishonour of him that is called upon By this the Prophet when hee would prove that God onely and not Baal was to be worshipped and prayed unto discovereth Baals insufficiencies 1. King 18.21.27 saying Crie aloud he is a god either he is talking or he is pursuing or in a journey hee sleepeth whence hee evinceth that he was no God nor yet to be worshipped because hee could not do many things at once He must be able to heare and grant requests alwayes He must be able to know the thoughts and hearts of men else how can those bee heard who are not in case to utter a voice else how can the hypocriticall prayers bee discerned from those that be unfained He to whom prayer is made may else be mocked and cousened with counterfeit worship in stead of currant Rom. 1.27 Now God onely knoweth the minde of the spirit as well as the meaning of the voice Solomon speaking to him saith 2 Chron. 6.30 Thou onely knowest the hearts of the children of men Againe he is onely to be paryed unto in whom we may beleeve Ro. 10.14 but we are to beleeve onely in God Lastly if prayers and religious worship might be given to any but God then the holy Angels and holy men were likeliest to partake in that honour but these neither may nor yet would be worshipped Worshipping of Angels is forbidden Col. 2.18 It is against the wils of Angels and Saints for the Angel said to Iohn Rev. 22.9 See thou do it not I am thy fellow servant c. worship God When Cornelius gave Peter too much honour Peter refused it Act. 10.26 saying Stand up I my selfe also am a man When the people would have worshipped Paul and Barnabas because of a miracle that Paul had wrought they forbad them with detestation renting their clothes Act 14.15 and said Sirs why do ye these things we also are men of like passion with you c. These with the rest of the Saints have no lesse zeale for God now they are more holy in heaven then when they carried about with them many imperfections on earth These things considered we may safely conclude that God onely is to be prayed unto Whereas we reade heare Vse 1 there are yet much people both in Asia and America that worship and pray unto the very devill not with inward worship onely for if these onely did so it were happy with many that are called Christians but with outward worship also Though we cannot speake to them to reclaime them of this devillish idolatrie yet in compassion we should speake to God for them that he would please to send the light of his glorious truth and Gospel to discover their sinne unto them and to recover them out of the snare of the devill who holdeth them captive at his will I do urge this the rather because I am perswaded that when all Israel shall be called namely Ezek. 37.16 when the two stickes prophesied of by Ezekiel Iuda and the children of Israel his companions and Ephraim and the children of Israel his companions shall be joyned into one sticke when as the Apostle saith Ro. 11.26 All Israel shall be saved which state of theirs verse 15. he calleth a receiving of life from the dead when this shall come to passe I doubt not but many of those deceived soules which yet never heard of the Gospel except by Papists who make them whō they convert thrice more the children of the devill then before shall have part in the same resurrection let us therefore pray for them Vse 2 The doctrine in hand is a confutation of all Popish praying to the Saints departed as to the virgin Mary and the rest which practise of theirs hath neither precept nor president in the Canon of Scripture I referre them unto the truth before proved which doth as wel discover the contrary falshood as declare it selfe so that I will forbeare answering their weak and frivolous allegations We do them to understand that the Saints do not heare their vocall prayers much lesse their sighs and grones Isa 63 1◠For Abraham is ignorant of us saith the Prophet therfore the Church cleaveth onely to God saying Thou O Lord art our Father and doth relye onely on him And the Psalmist knew none in heaven to relie on but God saying Whom have I in heaven but thee Psal 73.25 Ier. 17.5 But cursed be the man that trusteth in man and maketh flesh his arme and whose heart departeth from the Lord. They provide il for themselves which forsake God the fountaine of living water and hew out to themselves broken cisternes that can hold no water Ier. 2.17 into both which evils the Papists fall into by praying to Saints If the Saints did know what they do unto them they would abhorre it as much nay more then Paul and Barnabas did the peoples offering to do sacrifice to them Act. 14.14 when they were upon the earth Vse 3 By this doctrine the practise likewise of many superstitious women is reproved who in travaile of child-birth will call as well if not more upon our Lady then upon God Vse 4 Let al true disciples of Christ make suit only to the true God who is their Father in heaven For it is hee who is the God which heareth prayer Psal 65.2 who can heare all men in all things at all times though they do but sigh out their requests for it is God onely in whom they may beleeve If we had but as true and ardent zeale against idolaters for setting up many gods as the Princes of Darius had hatred against Daniel for serving the true God onely and were as forward to advance God to the highest honour as they were to deifie their King Darius Dan. 6.7 we should wish there were a firme decree That whosoever should aske any petition of any person save of our Father which is in heaven not for the space of thirtie dayes onely but at any time might be made a publicke example by no lesse punishment then to be cast into a denne of Lions Our Father which art in heaven If we consider the parts of this description joyntly wee may observe that our Saviour doth represent God unto the understanding of him that is to pray under such titles and names as were aptest to induce him to pray and might best help his faith in praier Whence learne Doct. 4 In the entrance into prayer God should be represented to the minde and should be called upon by such names titles or descriptions as are
Reas 3 Heaven is the place into which all Christians hope to enter and where they hope to dwell for ever good reason therefore that they should accustome themselves to the manners of that place before hand Ob. These examples cannot bee knowne Sol. Answer they may because God hath revealed in his word how the Angels obey him And in what manner Christ obeyed his Father on earth in the same manner the Saints his members doe in heaven Ob. These examples are of such perfection that no man can attaine to the like Answer Sol. though men on earth cannot bee as perfect as their copie yet the better the example is the nearer they may learne to come to perfection Once man could have obeyed and againe shall obey perfectly And it appeares by the examples proposed that it is possible that creatures may doe the will of God perfectly Whereas man is most prone Vse 1 to imitation let him learne hereby to follow examples to some purpose Imitate the Angels and Saints As Christ obeyed on earth and as the Scriptures report that the Angels have done in like manner must every one of us do The particulars hereof see in the next point Let every one therefore unto the precepts and rules of well-doing present to their thoughts the actions of those that have done according to those rules By this meanes we shall better understand the rule and be heartened to put it in practise because it sheweth a possibility that it may be done In doing thus we shall every day grow better and yet not be proud for we shal daily see something before us to which we must aspire to which yet we have not attained Vs 2 Here is an Apologie for all those good Christians which shun the examples of the worst men not onely making the best men on earth their patternes but goe one straine higher they looke unto the obedience of the Angels in heaven This Scripture is their warrant which must alwaies bear them out against the scoffes of prophane and loose men that content themselves vvith a meere form and outvvard face of godlinesse vvho if they be moved to an exacter course of practice they ansvvere vvith a scoffe What would you have us Saints and Angels on earth Answer them againe with this point They must be as Angels here or they do not understand what they say when they say in earth as it is in heaven If they understand what they say they mocke God in that they meane not as they speake and deale prophanely to mocke at the performance of that by another for which they themselves did seeme solemnly to pray They may be told they must obey God like Angels and Saints upon earth or they shall never be Saints and as the Angels in heaven Learne here with what honour the Angels and Saints departed should be honoured by men on earth namely with the honour of admiration and imitation of their graces As for adoration of their persons both God forbiddeth it and they themselves do abhorre it with See thou do it not Revel 22.9 In earth as in heaven This pointeth to an heavenly manner of doing Gods wil whence we learne Doct. 4 Prayer must be made and care had that Gods will be done in an holy manner The heavenly manner as well as the lawful matter of doing Gods will must be observed Eph. 6.6 Servants are exhorted to do the will of God from the heart Not onely to do Gods will but from the heart Our Saviour instructeth his disciples in the right manner of giving almes and of fasting and prayer in this sixth of Matth. Reason 1 Gods commandments do require as well the right manner as the matter of obedience for such is the tenour of the Commandment Thou shalt love the Lord thy God with all thy heart with all thy soule and with all thy minde Matt. 22.37 The good or evill manner of Reas 2 doing a good deed proveth or discovereth the sincerity or hypocrisie of the heart which is the chiefe thing which God hath an eye unto in everie action Before use can well be made it must bee considered what is requisite in the right manner of doing Gods will wherefore observe these directions 1 First if a good thing bee well done it must be done wittingly and purposely not as bruit creatures or wicked men who may fulfill Gods wil but are not aware that they do it 2 In faith beleeving that it is lawfull for them to do it else it is sinne Whatsoever is not of faith is sinne Rom. 14.23 3 In integritie of heart from an habite and true disposition to keep all the commandments as well as that one which actually he doth keepe for the present else if he allow himselfe in the breach of any one Iam. 2.10 God holdeth him guilty of all And it is the propertie of a good conscience to will to live honestly in all things Heb. 13.18 4 In sinceritie which is when a good thing is done unfainedly Eph. 6.6 Doing the will of God from the heart and from right grounds not for selfe respects onely or chiefly or for by ends but with ayme at pleasing of God and bringing honour to his Name For all things must be done to the glory of God 1. Cor. 10.31 5 Constantly a good conscience will endeavour to do well alwayes Act. 24.16 6 In humility reverence and holy feare of God whose work they do As the Angels observe all the former rules so do they this also For the Seraphims cover their faces with their wings Isa 6.2 and the foure and twenty Elders fall on their faces and cast their crownes before the Throne Revel 4.10 and 5.8 7 Speedily Psal 18.44 Dan. 92. making no delay This was taught by the wings of the Seraphims wherwith they did flie Isa 6.2 David said I made haste and delayed not to keepe thy commandments Psal 119.60 8 Lastly Psal 110.3 Psal 40.8 the will of God must bee done with a willing minde cheerfully and with delight David saith It was his delight to walke in the paths of Gods commandments Psal 119.35 And it was our Saviours meat and drinke to do the will of him that sent him and to finish his worke Ioh. 4.34 By these particulars it appeareth what is further to be prayed for and striven after what also is to be prayed against on the contrarie and avoyded according to the purpose of this third petition The uses follow Vse 1 All formall and hypocriticall Christians also all meere civill honest men which thinke they bee good men and that they have done God good service when they have done onely the matter and outside of some good works may see that they do palpably deceive thēselves If they preach pray heare receive the Sacrament keepe the Church pay everie man his owne and shew now and then some scraps of mercie though there was neither integrity sinceritie nor constancie at all in those actions they thinke God
prayer 99 Wicked mens Prayers are not altogether in vaine though not altogether accepted 101 Difference in the Prayers of the wicked and godly and difference in their acceptance 102 All that would pray acceptably must be in charity with their neighbours 109 Prayer is to be made onely to the true God 113 In the entrance into Prayer a man must represent God to his mind under such titles names as are aptest to induce him to pray and as may best helpe his faith in prayer 122 In Prayer God is to be conceived of in the distinction of Persons 125 Prayer ordinarily is to be directed to the Father in the name of the Sonne by the holy Ghost 133. 134 We must not be rash in Prayer 150 Man must not needlesly multiply words in Prayer 157 In what cases long Prayers may be made in what not 158 Prayer must be made with holy devotion 160 Prayer may be made to God in all places 166 Publike places fittest for publike Prayer 168 Private places fittest for private Prayer 171 Prayer may bee made with voice or without voyce 179 How farre a voyce is fittest to be used in Prayer 180 Cautions in using voyce in private Prayer 181 When and how a man may pray against others 268 Bodily welfare is to be prayed for both for our selves and others 330. 353 Prayers are to be made daily 373 How oft we must pray 376 Prayers for things of this life should be lesse insisted upon then those that concerne the life of grace and glory 398 How spirituall and temporall things are to be prayed for and how the granting of them is to be expected 749. 750 With Prayer praise thanks must be joyned 691 Prayer must bee made with understanding 716 The minde and heart must joyne in prayer 719 There must bee an holy fervour in Prayer 724 When a man hath prayed he must expect to have the things prayed for 727 It is a difficult thing to pray aright 756 Meanes to strengthen faith in Prayer 760 What a man must do after he hath endevoured to pray aright 764 God would have his children utter to him Reasons grounds why they aske and expect the things for which they pray 685 When men are fallen into Sin it must be their prayer and caâ—â— to get out by Repentance 6â—â— The properties of sound Repentance 671 How Saints departed and Angels in heaven are to be honoured by men on earth 305 Salvation is of the free grace of God 451 How a man may prevent Gods giving of him over to sinne 616 Of the kindes of Temptation 510 What a good Temptation is 510 What an evill Temptation is 511 How farre God hath to do in evill Temptations 513 What is properly to tempt to sinne 516 God hath an holy hand in the Temptations sins of men 571 The best are subject to Temptations 633 Who so would bee kept from sinne must resist it in the Temptation 644 How Temptations to sinne are pressed by tempters and how resisted by the tempted 652. 678 It must bee every Christians desire that Gods will be obeyed 285 The chiefe heads to which Gods revealed Will may be reduced 287 Disswasives from disobedience to Gods Will. 28â— Motives to obedience to Godâ— Will. 29â— Meanes to enable us to 〈◊〉 Gods Will. 29â— We must desire that Gods Wiâ—â— be done in an holy manner 30â— What is requisite in the right manner of doing Gods Will. 307 Errata Page 6 line 5. reade from p. 34 l 4 r. conceiving him p. 243. l. 6. r. rendition p. 274 l 18. 19. r. considered p. 277. l. 9. r come p. 301. l. 24. r. shall p. 322â— l. 12. r. proprietie p. 396. l. 17. r. Thâ—â— they p. 396. l. 19. r. That they p. 43â— l. 27. r. unto the. p. 445. l. 26. r use p. â—â—â— l. 3. r. unto his p. 656 l. 24. r. resist FINIS
to speake something of this Treatise of this godly and painefull Minister of Christ which is written by him without affectation as desirous to cloath spirituall things with a spirituall manner of writing the diligent and godly Reader shall observe a sound cleare substantiall handling of the greatest points that naturally fall within the discourse and a more large and usefull unfolding of many things than in former Treatises It appeareth he sought the good of all so that besides the labours of other holy men there will be just cause of blessing God for his assistance in this worke To whose blessing I commend both it and the whole Israel of God Grayes Inne R. SIBBS A KEY OF HEAVEN The Lords Prayer opened and applyed MATH 6. 9 After this manner therefore pray ye Our Father which art in heaven hallowed be thy Name 10 Thy kingdome come Thy will be done in earth as it is in heaven 11 Give us this day our daily bread 12 And forgive us our debts as we forgive our debters 13 And leade us not into temptation but deliver us from evill for thine is the kingdome and the power and the glory for ever Amen THese words are part of our Saviours Sermon in the Mount they concerne Prayer and doe consist of a Precept or exhortation to pray in a right manner Patterne to exemplifie the said manner The precept is After this manner pray ye The patterne is Our Father c. This Exhortation is inferred upon consideration of divers abuses of prayer whereof our Saviour had warned his Disciples to wit Hypocrisie and vaine babling of the Pharisies and Heathen Hee reasoneth from the dissimilitude that ought to be betweene hypocrites and heathen between true Christians and faithfull beleevers saying verse 8. Be not ye therefore like unto them but pray ye in an holy manner And for that cause doth propose unto them a perfect forme of prayer intimating that if they would pray according as he did therein prescribe they should neither play the Hypocrites as did the Pharisies nor babble as the heathen nor offend any other way in this holy exercise of calling upon the name of the Lord. The words of the exhortation containe these particulars 1 The person exhorting Christ Iesus implied in his imperative speech Pray 2 The persons exhorted Ye 3 The inference whereupon it is grounded Therefore 4 The subject of the exhortation Pray in this manner Pray 1 Sam. 1 1â—.15 Pâ—â—2 8 Isâ—â—â— to pray doth import an holy speech and pouring out of the soule unto God being a joynt act of the minde will whereby the minde by voyce or thought doth make knowne to God the desires of the heart What it is to pray shewing both what a man wold have God to doe for him or to accept from him A bare desire is not to pray for many wish and desire those things for which they never speake or pray unto God Orare est appetere petere Phil. 4 6. Psal 38.9 Neither are words without desires any prayer but when the minde maketh knowne to God what the will desireth this is to pray By what way soever of expression a man doth signifie his desire directing it to God whether it be by thought onely or also by sigh a Psal 38.9 Rom. 8.26 groane or b Psal 39.12 tears or by lifting up * Ps 28.2 a hand or c Psal 123.1 eyes towards God in the heavens or by d Psal 141.1.2 voyce perfect or e Isai 38.14 unperfect if it be but by f Lam. 3.56 breathing it out as it were so be hee intend and understand what he desireth this is to pray Desires are naturall or spirituall Naturall when a man Difference between naturall and spirituall desires in prayer out of a sense of that which hee needeth and which may be for his naturall well being here and for his happinesse hereafter from a meere well-wishing to himselfe doth pray unto God to obtaine it Thus a naturall man a very Balaam may pray Num. 23.10 A spirituall desire be it of naturall or spirituall good things is from the spirit and regenerate part of man Rom 8.26 27. put up to God with holy affections in a spirituall manner to a spirituall end Onely the regenerate can thus pray Ye first the Disciples and under them hee meaneth all Christians Act. 11.26 For although Christ gave his Disciples some precepts that onely did belong to them as Apostles yet hee gave very many precepts to them as they were Christians as that in Marke 13.37 What I say to one I say to all Watch so here what he saith to them he saith to all Pray Therefore hath a double reference both to the sinfull manner dehorted fom and to this holy manner exhorted to He reasoneth thus the manner of hypocritical and heathenish praying is sinfull this manner here propounded is most holy therefore pray in this manner and not as they doe After this manner or thus the word rendred thus or in this manner is a note of likenesse pointing unto the patterne following As if he had said Say Our Father as it is Luk. 11.2 or if you use other words let them be according unto this patterne here prescribed to wit to the same person the same matter in the same kindes of prayer whether it bee in Petition for our selves for that which is good or in deprecation against that which is evill or in Intercessions for others or in Thanksgiving both for our selves and for others and with the same good disposition of heart as is taught in this forme of prayer following The words thus opened the particulars therein offer divers profitable lessons Christs diligence in teaching his servants and familie this necessarie religious duty of praier both at this time of his owne accord and at another time at the request of one of his Disciples is first to be observed Luk 11.1 All the actions of Christ Jesus are observable and of excellent use but onely some of them binde Christians to imitation That I may therefore cleere the foundation of the doctrine to be concluded from Christs practise let it be considered that the actions of Christ were of different natures He did some acts as he was God and as Mediator betweene God and man as his miracles and offering up of himselfe a sacrifice for sinne c. These actions should work in all men an holy admiration of him and faith in him but must not nay cannot be imitated How far Christs example doth bind to imitation He did other actions as hee was man some whereof were indifferent being neither commanded nor forbidden others were necessarie being commanded Those actions which he did which were indifferent doe teach us Christian libertie shewing what we may do but doe not lay a bond upon the conscience to tye us to doe the same Christ did sometimes stand when he prayed this was an indifferent action
obstinate to instruct his wife children and servants Gen. 9.27 But the Lord must perswade else words are but winde It concerneth all children Vse 6 and servants to consider what charge God hath laid upon their Governours learning thereby that it is as well Gods will that all under houshold governement should suffer themselves to be taught as that any householders should teach You must therefore willingly be present at times appointed to catechise or to talke of good things and being present attend and learn with all diligence yea sometimes give the father or master occasion to teach you by asking some good question as the Disciples did aske Christ saying What might this parable be Luke 8.9 and by moving him as the Disciple which said Lord teach us to pray Luke 11.1 And when you have received instruction of father or mother forsake it not for they will make you beautifull before God Pro. 1.9 being ornaments of grace to your heads and chaines about your neckes But if you be stubborne and will not bee taught by them then know that as he that will not eate is a murtherer of his body so are yee that refuse instruction murtherers of your soules for the eare that heareth the reproofe of life abideth among the wise Pro. 15.31.32 he that refuseth instruction despiseth his owne soule Therefore Our Saviour inferreth this exhortation to pray aright upon consideration that many prayed amisse whence learne Doct. 2 The more subject any duty is to be performed amisse there is the more cause that Christians doe learne and indeavour to performe it aright The more waies a good duty may be ill done the more care should be had how it may be well done Vpon this very ground the Lord directeth his Disciples to the right manner of giving almes verse 2. and of fasting verse 16. c. Our Saviour reasoneth in like manner for hearing the word aright that because many heard amisse scil some received the word as the high way doth seed not understanding what they heard some as the stonie ground the word tooke not deepe root some as the thorny ground they gave entertainement to worldly cares and pleasures together with the word and so all three sorts became fruitlesse Take heed therfore how you heare saith our Saviour Luk. 8.18 For to the pleasing of God Reason it is not enough that the matter of the thing done be good but the manner how Bonum consistit ex causis integris and the end why and all circumstances in the doing it must be good also so that failing but in one thing doth marre the action Man is subject to faile in prayer many waies Now if there be many by-waies man is in more danger of going out of his way then if there were but one And as mans nature is prone to erre and take the worst so Satan is very cunning and diligent by setting goodly apparences upon by-waies to cause man to mistake the right Wherefore the more subject man is to runne out into by-waies the more heed he should take that he doe not goe aside out of the right way of serving the Lord. Vse 1 Hereby is reproved the rashnesse of many who will rush headily into a religious exercise as into prayer preaching hearing the word receiving the Sacrament fasting c. and never looke to the right manner as if there were no way but one and that they could not doe amisse though they never wash their hands from filthinesse nor hearts from wickednesse nor yet so much as thinke before hand how they may bee rightly performed whereas they may and doe faile many waies Thus these good workes being ill done become so abhominable unto God that he saith Isa 1.12.14 Who requireth this at your hands my soule hateth them I am weary to beare them It therefore behoveth all Vse 2 that would serve God in sinceritie to bee very circumspect taking heed how they pray how they heare the word and how they performe all other exercises of religion for they may be and are performed by many in a very sinfull manner Salomons counsell should alwaies be sounding in our eares whensoever we begin any service of God Eccl 5 1.2 Keepe thy foote when thou goest to the house of God c. Be not rash with thy mouth and let not thine heart be hastie to utter any thing before God That we may the better observe this counsell sith it concerneth a preparing a mans self before he speake unto God I will shew first whether preperation be needfull Secondly what that preparation is Preparation to prayer needfull Iob 11.13 First know that preparation to prayer is needfull according to that in Iob If thou prepare thine heart and stretch out thine hands towards him c. Thou wilt prepare their heart saith the Psalmist and wilt cause thine eare to heare Psal 10.17 My heart is prepared O God Psal 57.7 my heart is prepared saith he I will sing and give praise The very first words of the Lords Prayer teaching us to begin with Our Father which art in heaven doe argue that wee should have our spirits composed and our whole man rightly disposed unto this holy duty For first God before whom Reason why a man should be pâ—epared before he pray Eccles 5.2 Hâ—b 1.13 and to whom we speake is a great God of glorious majestie and God as Salomon reasoneth is in heaven wee on earth He is most holy of purer eyes then to behold uncleanenesse Levit. 10.3 He will be sanctified in all that draw neere unto him to offer this sweet incense of prayer If we doe not sanctifie him by an holy performance of his service hee will be sanctified him selfe upon us in the just punishment of our hypocrisie superstition or prophanenesse Besides God to whom wee pray is privy to all our behaviour yea to the most secret intentions and dispositions of our hearts It concerneth us therefore that wee be prepared to come before him in sort as beseemeth the presence of his holy Majesty Were we admitted to speake to an eâ—â—thly King we would before 〈◊〉 prepare both what and how 〈◊〉 speake and how to demeane our selves in his presence much more then ought we the King of Kings not onely admitting but graciously inviting us to pray unto him Secondly prayer is a most excellent and a most holy worke of the greatest consequence that can concerne man and of great difficulty to be performed aright I come now to the second case to shew what this preparation unto prayer is This preparation is twofold A twofold preparation to prayer The one generall to be made before hand inabling and fitting a man to pray in an instant whensoever he shall be moved to pray The other preparation is particular and to be made immediately before prayer that it may the better be performed Vnto that generall preparation is required that a man be indued with the spirit
three things obseruable in all prayers First the person to whom onely we must pray concerning whom this is the rule That person onely who is God and Lord of heaven and earth is to be prayed unto thus much you learne both in the invocation in the beginning and in the forme of praise in the end of the Lords Prayer The second thing to be observed is what wee must aske the rule thereof is whatsoever may lawfully be asked may without wresting bee referred to one of the sixe petitions If they can referre their request to any petition they may be bold to make it It shall bee needfull therefore to observe the particulars under every petition both what is prayed for and what is prayed against the most whereof shall appeare in the handling of each severall petition to which I doe send you And when you have learned what you may lawfully pray ye may be longer or shorter in any one petition as your present need or the particular occasion doth require which libertie may bee obserued in those prayers of the Apostles which are recorded for our use in the holy Scriptures The third thing to be observed is with what disposition of heart and affection we must pray Which is fully expressed and implyed in that word Amen which requireth that prayer bee made with understanding in truth in fervencie and in faith as will manifestly appeare when wee come to treate of that word Here yet some question may be made touching the order here set down whether it must be precisely kept I answer in the generall it must that is Gods glory must be first in our aime but touching the particular manner of expressing it that is left to the libertie of him that prayeth whether hee begin with praise or with confession of sinnes and asking forgivenesse thereby making way to the other petitions with more confidence There is no rule to be given hereof because we see the Apostles after they were taught this forme did take this libertie Our Father c. Here beginneth the patterne of prayer which because Christ Iesus our Lord gave it to his Disciples is therefore called the Lords Prayer It consisteth of two parts The first is an expressing of a mans desire unto God The second is a manifestation of the assent and right disposition of his heart in putting up the aforesaid desires in the word Amen which though it be but one word yet is full of excellent matter The first part doth branch it selfe into three members 1 Invocation upon God Our Father which art in heaven 2 Petition Hallowed by thy Name Thy kingdome come c. 3 A forme of praise and thanâ—es containing reasons why the former petitions should be made unto God For thine is kingdome power and glory for ever Invocation or calling upon God is here taken in the proper and strictest sense not for the whole exercise of prayer but for appellation in which a man calleth upon him whom hee would have to heare him This invocation consisteth of a description of God who onely is to be called upon in prayer He is described by two arguments First by the relation that is betweene him and his elect in Christ Our Father Secondly by a signe of his soveraigntie and majestie that is by his being in heaven which is the Court of his majestie the place from whence hee sheweth his infinite power goodnesse and glory Which art in heaven The description of God by these two arguments the one arguing his graciousnesse and readinesse of will the other arguing his greatnesse fulnesse of power to helpe all that come unto him is placed of purpose in the very entrance into prayer to strengthen the petitioners faith that hee need not doubtingly say as he did If thou wilt thou canst helpe me Mat 8.2 For he is his father therefore will do whatsoever in his holy wisedome he judgeth fit to be done Neither need he say as that other If thou canst doe any thing helpe us Mark 9.22 For his God and father in the heavens is almighty and can doe whatsoever he pleaseth Psal 115.3 and would have to be done This description of God to whom prayer is made by his relation to them that are to pray consisteth of the appropriating possessive particle Our and of that gracious title of God Father In this one description two things are signified both the condition of them that pray and of him that is prayed unto These words as they looke toward the persons who may pray they intimate a double condition First that they have a right and interest in God they can call him theirs for they are the children of God Secondly Our importeth that common interest and fatherhood in God which the rest of the faithfull have in him from which there groweth a communion of one Christian with another so that they become brethren These two qualities therefore faith in God and love to our brethren are here required in every one that is qualified for prayer Our is not onely here a note of the joyning together of many in prayer when one man is the mouth of the rest because this forme of words is to be uttered by one in the closet Mat. 6.6 as well as by many in publike but it noteth that relation and respect of God to them which is common unto their brethren 2 King 19.19 Thus Hezekiah useth it saying O Lord our God I beseech thee c. Daniel praying alone Dan. 9.17.18 faith Now therefore O our God heare the prayer of thy servant Not but that when we would expresse our particular faith and dependance upon God Mat. 26.39 Ier. 3.19 1 Cor. 4.18 we may say My Father or My God But our Saviour maketh choise of this forme of speech because it is full of instruction and is best agreeing to all sorts of prayer both in private as well as publike Thus we see what this description of God intimateth as it looketh towards those that pray As it looketh towards him to whom prayer is made he is first called Father Father spoken of God is a word of relation to Christ the second person in Trinity Psal 2.7 Ioh. 1.14 and so is proper to the first person in Trinity Secondly in relation to the creature in a more common respect to all as he is the Author of their being and subsisting in nature thus all * Deut. 32.6 three persons are called Father God is also a Father in a speciall respect to his elect in Christ as he is the Author of their spirituall being and subsisting in state of grace * 1 Ioh. 5. â— Isa 9 6. Ioh 3.5 Thus in speciall sort the three persons are and may be called Father by all beleevers And as I conceive in this place this word Father directeth us to God the Father God the Sonne and God the holy Ghost yet so as it pointeth in an order to that person in the Deity
to whom Fatherhood and the beginning of all things is ascribed without excluding but necessarily including the other two namely to God the Father the first person in Trinitie the naturall and eternall Father of Christ Iesus who by adopting us in Christ and by begetting us againe by regeneration through the Spirit * Ioh. 20.17 is our Father Thus the Apostle Paul conceived of God when he prayed first he conceived of God as Father of Christ saying Eph. 3.14.15 I bow my knees to the Father of our Lord Jesus Christ then he sheweth how hee conceived God as the father of the elect when he saith Of whom the whole family in heaven and earth are named So did the Apostle Peter conceive of God 1 Pet 1.3 when he gave him thanks saying Blessed be God and Father of our Lord Iesus Christ Which art in heaven Heaven signifieth the heaven of heavens the third heaven where Christ sitteth at the right hand of his Father By the excellencie of this place above others is set forth the majestie and excellencie of him that sitteth therein God doth not so inhabite the high and holy place but that he dwelleth also with him that is of a contrite spirit Isa 57.15 1 Kin. 8.27 Mat. 5.34.35 Psal 11.4 And the Heaven of heavens cannot containe him But because heaven is Gods Pallace and throne in comparison of earth which is but his footstoole and because from thence he doth manifest his glory more remarkeably then from any other place revealing his will power Iam. 1.17 and Godhead in his workes of mercy as David saith Psal 57.3 Psal 102.19.10 Rom. 1.18 He shall send from heaven and save me and in workes of justice as the Apostle saith The wrath of God is revealed from heaven against all ungodlinesse therefore hee will that his being in heaven should as by a signe set forth his glorious Majestie Also his being in heaven doth distinguish him from earthly fathers Luk. 31 13. and putteth difference between him and false * Psal 136.26 Ion. 1.9 gods This description of God by his place is all one with that which the Apostle setteth downe at large calleth him 1. Tim 6.15.16 Onely Potentate King of kings Lord of Lords who onely hath immortalitie dwelling in the light which no man can approach unto c. If this short description be well weighed it will appeare that there could not possibly bee a a more briefe and more apt description of God meet to be represented to the minde of him that is to pray then this which in more words may be thus expressed O Lord God which art Father of Christ Iesus and through him Father of me and of all beleevers we coming to thee in the name of Christ and being moved hereunto by thy spirit of Adoption whereby we call Abba Father we are well assured that thou wilt accept of our praiers praying for our selves and for our brethren and sith thou onely art God which dwellest in the high and holy place from whence cometh every good gift and art Almightie as thou art God to answer thy willingnesse as thou art Father wherefore we call upon thee and do thou vouchsafe to heare us Our Note here that a man must have faith and be in state to call God his Father else he is not sufficiently qualified for prayer Learne therefore Whosoever would make an acceptable Doct. 1 prayer must be Gods childe he must have a right to call God Father and must come to God as a childe to his father Therefore David when hee prayeth approveth himselfe to be Gods childe saying If I regard iniquitie in my heart the Lord will not heare me Psal 66.18 The sacrifice of the wicked is an abhomination to the Lord but the prayer of the upright is his delight saith Solomon Prov. 15.8 It was a true speech of him which said We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Ioh. 9.31 Reason 1 For the person of a man must be accepted else his sacrifice cannot be good and acceptable for while the tree is naught Mat. 7 18. the fruit cannot be good Thornes cannot send forth grapes Mat. 7 16 neither can thistles beare figges Reason 2 All acceptable prayers are put up in Christs name and are accepted through his mediation Now he is Advocate for none but those for whom he is a propitiation scil beleevers according to his prayer I pray not for the world c. Ioh. 17.9 Reason 3 No man can pray untill he have the spirit of prayer Zac. 12.10 to cause him to mourne kindly for his sinne and to call Abba Father which spirit God sendeth to none but to his sonnes Gal. 4.6 Everie one that cometh to Reason 4 God must beleeve that God is and that hee is a rewarder of them that diligently seeke him Heb. 11.6 They must have faith How shall they call on him on whom they have not beleeved Rom. 10.14 The promise of acceptance Reason 5 and of a gracious hearing is made to the godly Psal 32 6. Psal 34.15.17.18 Iam. 5.16 and to the righteous whose prayers are said to be prevailing If a man have not good assurance Reason 6 that hee is the childe of God he can never answer those strong objections which the devill will urge to keepe him from prayer but if he can shew that God is his Father and that God hath commanded him to pray no objection of Satan can discourage him Vse 1 Hereby all that do not righteousnesse and that love not their brethren for by this they are discerned not to be children of God Ioh. 3.10 but of the devill must understand that if they continue in this their wicked condition and yet pray they deale presumptuously and to them God saith Psa â—0 16.17 What have ye to do to take my covenant in your mouth seeing ye hate instruction Secondly they may learne what to judge of their praiers God accepteth them not for they be no better then either howlings or cries wrung from them by pinching necessitie Hos 7.14 or meere hypocritical mocking of God abhominable sacrifices of which the Lord saith Your incense is an abhomination Isa 113.15 and when ye make many prayers I will not heare It is all one with him as if * Isa 66.3 ye did blesse an Idoll so long as ye chuse your owne waies such as ignorance superstition contempt of religion prophanenesse pride drunkennesse whoredome deceit lying unbeliefe impenitencie and such like God abhorreth all service done to him so long as their soules delight in their abhominations Consider this O ye that forget God saith the Lord lest I teare you in pieces and there be none to deliver Psal 50.22 Thirdly let all impenitent and ungodly persons take notice in how miserable a straight they are and into what a labyrinth and maze their sinne hath brought
but as a rich and bountifull Lord to his creature making his Sunne to rise on the evill and good Mat. 5.45 and sending the raine as well upon the unjust as upon the just These things God in his wise providence bestoweth upon wicked men knowing how to make use of them in humane society both in Church and Common-weale winning thereby to himselfe the glory of his patience and bounty drawing some to an admiration of his goodnesse leading some to repentance and leaving others without excuse at the day of iudgement Vse 2 Would any bee capable of making use of this invaluable benefit of praying acceptably unto God be they exhorted first to use all such meanes as God hath appointed by which they may be made the children of God by faith in Christ Iesus Gal. 3.26 Rom. 10.14.17 as hearing the word preached prayer c. then they must get good evidence that they are in state of grace and then be exhorted to come as children ought to come into the presence of so holy a Father putting off every sinne that may offend him putting on every grace that may delight him regard not iniquity in your heart cleanse your hearts and wash your hands in innocencie lift up pure hands without doubting pray in humilitie for with such sacrifice your Father is well pleased he will not despise such for God hath promised saying If my people that are called by my Name Psal 51 17 shall humble themselves and pray and seeke my face and turne from their wicked wayes then will I heare from heaven and will forgive their sinne and will heale their land 2 Chron. 7.14 Vse 3 All that with good assurance of faith can call God their Father may rejoyce in this that they are of the number of those who may improve this priviledge of praying unto God they are sure if they come not in their sinnes to speed For Iohn saith Whatsoeuer we aske we that is the children of God receive of him because we keepe his commandements and doe those things that are pleasing in his sight 1 Ioh. 3.22 Our doth note also that communion which Christians have one with another in one Father therefore even when they were to pray to God in the closet they were to represent God to their mindes in a notion which hath reference to their brethren as well as to themselves whence wee may collect Doct. All that would pray acceptably must hold a communion and good agreement with their brethren as those that have one common father to them all If a man had not beene in charitie with his brother and held not good agreement with him he was not to offer his sacrifice untill he had reconciled himselfe to his brother Mat. 5.33 The Apostle requireth that men lift up holy hands without wrath 1. Tim. 2.8 Therefore Peter would have all love exercised betweene man and wife that their prayers be not hindered 1. Pet. 3.7 For this common interest Reason 1 which Christians have in God maketh them neare of bloud as we speake having all one Spirit one hope one Lord one faith one Baptisme one God and Father of all Ephes 4.4 5 6. If men do not hold peace Reason 2 and communion with their brethren they cannot come in assurance that they themselves are Gods children for by their love to their brethren they may know whether they be beloved of God or no and may assure their hearts that their prayers shall be heard 1. Ioh 3 19.22 If they love not their brethren they remaine in death 1. Iohn 3.14 Vse 1 Here all proud scornful persons that because of parentage wit wealth or some such complement of nature do disdaine their poorer and meaner brethren may see how much they forget themselves have they not one Father if God be their Father The Prophet Malachy reproveth those which deale not well with their brethren Mal. 2.10 saying Have we not all one Father There are too many of this sort which will hypocritically say Our Father and yet scorne to have any communion with his children Yea the more they approve themselves to be Gods by holinesse of life the more they hate them and reproachfully use them and wish all evil unto them If these thinke they have God to their Father they must know that as the Apostle Iohn speaketh they are liers 1. Ioh. 4.20 because they love not their brethren What may be thought of those tongues that can blesse God and call him Father and yet curse and raile upon those which beare the true image of the same Father These things ought not so to be my brethrē saith Iames 3.9 10. Hereby all that call God Father Vse 2 should enforce upon thēselves the dutie of love and friendship to their neighbours holding with them the unity of the spirit in the bond of peace Ephes 4.3.4.5.6 because the whole bodie is but one the Spirit one c. and one Father of all we must endeavour therefore to bee one in judgement and one in affection that there be no schismes and divisions amongst us Let us love heartily without putting difference in respect of persons for which fault the Iewes are blamed by Iames Iam. 2.4.1 Cor. 11.22.30 and the Corinthians were severely punished by the Lord. Wherefore whensoever we come to God let us come in love to our brethren For how can we looke our Father in the face and expect good things at his hand when he knoweth that there are jarres and falling out betweene us and his other children our brethren Father which art in heaven I will first consider the whole description of him that is to be prayed unto and then come to the severall parts thereof This description can be true of none but of God We have fathers on earth and friends in heaven but no father in heaven or heavenly father but the true God It followeth therefore Prayer is to be made to the Doct. 3 true God And because prayer is a religious worship which must bee given to none but God I adde this Prayer is to be made onely to God Offer to God thanksgiving and Call upon me in the day of trouble saith God Psal 50.14 15. The Angell which had the everlasting Gospell to preach to them that were on the earth who went before the Angel which foretold the fall of Poperie saith Feare God c. and worship him that made heaven and earth Revel 14.7 Our Saviour saith expresly Thou shalt worship the Lord thy God and him onely shalt thou serve Mat. 4.10 He to whom prayer may be made Reason must have those all-sufficiencies which are to be found onely in the eternal and infinite God First he must be able to heare all men therfore Iames biddeth us aske of God Iam 1.5 that giveth to all men He must be able to give all things 1. Ioh. 5.14 If we aske any thing according to his will he heareth us He must be able to
Ob. If they say we pray to living men to make praiers and intercessions for us why not rather to the Saints departed who are more perfect Sol. I answer when we desire the living to pray for us we do not give any religious honour unto the living but they do properly give religious worship in praying to the dead which honour is due to God onely Besides the living know what we need the dead do not and in using the living we do not make them mediatours betweene the Father and us that he should helpe us for their worth and merit thus Christ onely is Mediatour but we onely request them to intreat the Father for Christs sake to helpe us Lastly Iam. 5.14 the Scripture doth warrant men to request the prayers of the living and doth acknowledge onely one Mediatour betweene God and man even there where it requireth that living Saints should make prayers and intercessions for all sorts of men 1. Tim. 2.1.5 All which think they know Vse 3 God but yet are altogether ignorant of the distinction of the persons must hereby know that they do not yet know God distinctly and if they worship God without any consideration of Christ by whom and of the holy Ghost through whose helpe they pray in the spirit if they do not expresse or imply thus much in prayer they do notwithstanding they professe the true God turne him into an Idol For in all true worship the unity is worshipped in Trinitie and Trinitie in unity without dividing the Godhead or confounding the Persons Vse 4 Every one that would worship God aright must therfore first learne to know him to be one only true God distinguished into the Father Sonne and holy Ghost but herein much warinesse and sobriety must be observed that none seeke into this mysterie of mysteries to understand above that which is meete namely above that which the Scripture hath revealed it being an object of faith to bee beleeved and not possible by reason to bee fully comprehended In conceiving of the distinction of persons take heed of two extremities first we must not conceive that there is an essentiall difference betweene them as if all the three had not one and the same nature Secondly we must not imagine that there is onely a rationall or imaginarie distinction whereas their different order and manner of subsisting and different manner of working declareth that there is a reall or true difference betweene them So that the Father as Father is in no respect the Sonne and the Sonne as Sonne is in no respect the holy Ghost and the holy Ghost as holy Ghost is in no respect either the Father or the Sonne When God is thus conceived of and knowne aright then in the same order as he doth subsist he must ordinarily be worshipped according to the direction of our Saviour in this patterne Stephens directing of his prayer to Christ was upon the beholding of Christ Iesus standing at the right hand of God Act. 7 â—â— it being a speciall and extraordinary occasion This argueth that it is not unlawfull to direct prayer to the second Person or third Person upon especiall cause but yet ordinarily this rule and order in worshipping GOD must be observed First we must direct prayer unto the Father of lights the giver of every good and perfect gift Secondly we must offer up praier and praise by Christ Iesus who offereth up incense with the prayers of all Saints Rev. 8.3 by whom wee have accesse to the throne of grace Heb. 4.15.16 to finde grace and helpe in time of need Thirdly wee must use all meanes to obtaine the holy Spirit of grace and supplications We must pray for it and heare the Gospell which is the ministerie of the Spirit preached Then we must cherish stirre up the good motions thereof taking heed that wee doe not grieve it or quench it by any evill conversation Let us get an holy acquaintance with it that it may make heartie requests for us For prayers cannot be sweet incense if they be not mingled and anointed with holy oyle which is the anointing of the Spirit which as it teacheth all things 1 Ioh 2.27 as Iohn speaketh so especially it must teach us to pray aright Wherefore whensoever you pray enter into consultation with the inward man what you should aske and how consult with the word denie carnall reason and presumption of your owne abilities in prayer then shall the Spirit make your requests for you which by you must be seconded and 〈…〉 and truth put up to the Father by Christ Whosoever shall in this manner direct his praier to the Father by the Sonne through the Spirit albeit I cannot promise him that his heart shall be so inlarged that he shall satisfie himselfe in prayer yet I can assure him he shall alwaies be able to offer up such sighes and desires as shall please God and prevaile more with him then shall the praiers of others who without the spirit of prayer by the meere helpe of nature art can command both words and varietie of matter at their pleasure Vse 5 This directing of prayers unto the Father in the name of the Sonne through the holy Ghost may remove the greatest discouragements that any Christian can meet with when he goeth about to pray It is not majestie nor infinite justice in God nor greatnesse or multitude of sinnes in man nor any unworthinesse of his person nor yet his insufficiencie to thinke a good thought nor yet the feeling of himselfe that many times hee knoweth not either what or how to pray can dishearten him if hee doe but consider that hee prayeth to God who is God the Father Sonne and holy Ghost and that he may pray in this order namely hee prayes to the Father of Christ who is his Father he prayes in the name of Jesus Christ who hath satisfied his Father for all his sinnes and daily doth make intercession for him and hee praieth in the Spirit who helpeth his infirmities and maketh requests for him though it bee sometimes but with sighes and groanes which are not distinctly uttered Rom. 8.26 By this meanes there is life and spirit in our prayers and God doth and will accept them for he knoweth the meaning of his Spirit and will accept the worke of his Spirit in us through Christ though wee bewray our many imperfections Father in the second place hath through Christ relation to all the members of Christ who are here willed to say Our Father whence note Doct. 6 All true Christians have the Lord of heaven and earth to their Father J ascend to my Father and your Father saith Christ Ioh. 20.17 I will be a Father unto you and ye shall be my sonnes and daughters saith the Lord Almighty 2 Cor. 6.18 Reason 1 They have received the adoption of sonnes Gal. 4.5 and are all the children of God by faith in Christ Iesus Gal. 3.26 Reason 2 They are all
borne againe by the Spirit of adoption whereby they have the image of God renewed in righteousnesse and true holinesse and so are become his children by the regeneration of his Spirit wherewith he hath sealed them for his owne Whereas the men of the Vse 1 world doe entertaine in them a base opinion of all that indeavour to keepe a good conscience in all things therein approving themselves to bee Christs Disciples indeed and the very children of the most high hereby they may see their errour their insolencie and their extreame malice and folly Can there be a more notorious folly and madnesse then this when the children of the bond-woman Ioh. 8.44 nay of the devill for herein they doe his lusts shall account of and use the children of the free-woman yea of the everliving God as the filth of the world and the of-scouring of all things 1. Cor. 4.13 How doe these men by defaming the children therein despise God their Father But let them take heed how they despise or misuse the least of those little ones that have indeed given their names to Christ Iesus It is hard kicking against pricks Act. 9.5 It is not safe touching the Lords anointed Psal 105.15 Zach. 2.8 the very apple of his eye And know as base as they be Their Angels and ministring spirits doe alwaies behold the face of their Father which is in heaven Mat. 18.10 Vse 2 Hereby all men should learn of whom to esteeme most honourably whom to make choise of for their yoke-fellowes their servants or their companions also in whom they should most delight and to whom they should shew most love and goodnesse even to true Christians whom David calleth The Saints that bee upon the earth Psal 16.3 and the excellent and well hee might for they have the God of excellencie to their Father If true Christians have God Vse 3 to their Father this should move all men to become Christians indeed to beleeve and to order their conversation aright for such onely the Doctrine meaneth It is the highest advancement and honour that man is capable of to bee called and to bee indeed the sonnes and daughters of God Almighty Iohn doth admire such love in God and such advancement of men that men should be called the sonnes of God 1 Ioh. 3.1 All Christians should be like Vse 4 God Holy as he is holy for it becommeth children to be like their father They should honour and obey him If I be a Father where is mine honour saith God Mal. 1.6 As obedient children they must not fashion themselves according to the former lusts of their ignorance but as hee which hath called them is holy 1 Pet 1.14.15 so they should be holy in all manner of conversation Disobedience of children to their Parents was in the law of the Iewes punishable with death disobedience therefore unto our heauenly Father is much more dangerous They should likewise submit themselves unto his fatherly chastisements Heb. 12.5.7.10 they must neither despise them nor faint under them but must indure them patiently because God therein dealeth with them as with sonnes for their profit that they might be partakers of his holinesse They need not carke and care but in all things they may and must with boldnesse and assurance of helpe repair to God being assured of his fatherly affection towards them for to whom doe children flie in their need but to their Parents We have seene those that bee evill give good gifts unto their children how much more will our heavenly Father give good things even his holy Spirit Luk. 11.13 to them that aske him Lastly it is the joy and comfort Vse 5 of every Christian to consider that they have this honor that they may call God Father and aske him blessing What manner of love hath the Father bestowed in this saith Iohn 1 Ioh. 3.1 that wee should bee called the sonnes of God That wee the sonnes of men of meane men of mortall men of sinfull men yea the very children of the divell should be advanced to bee the sonnes and daughters of God Almighty While vainglorious foolish men vaunt and brag of their gentry and earthly Parentage let us with an holy exultation of spirit rejoyce in this that wee have God to our Father This doth comfort the heart in povertie sickenesse paine disgrace and in all distresses when we know wee have a Father that will not forsake us though our naturall Parents should Psal 27.10 that though tender mothers may forget their sucking children and sonnes of their wombe yet God will not forget his Isa 49.15 hee is wise and almightie and will helpe in the best time he alwaies knoweth what we have need of If wee be children then heires of God and joynt heires with Christ Rom. 8.17 When we duely thinke of this no afflictions can dismay us for we hold them not worthy the glory that shall be revealed in us Rom. 8.18 wee shall by this helpe our selves against heart-eating cares for we have a father and wee know it belongeth to Parents to provide and lay up for their children 2 Cor. 12 13. When we think of this that we are Gods heirs it will keepe us from grieving at and enuying the prosperity of the wicked we will be well content God should give his moveables where he please so long as the birth-right and inheritance is ours for we are begotten to a lively hope of an inheritance incorruptible and undefiled that fadeth not away reserved in the heavens for us 1. Pet. 1.3.4 Whatsoever our estate be in the world we may and ought to comfort our selves with these thoughts Which art in heaven God is described by his being in heaven not onely to shew where he is for he is a God at hand and a farre off Ier. 23.23 24. and filleth heaven and earth but as the majestie of Kings may be set out by their glorious palaces and thrones so heaven Gods most glorious throne doth here set forth his majectie and the perfection of all his infinite excellencies Whence learne Doct. 7 God to whom prayer is made who is Father to all true beleevers is an heavenly majestie invisible perfect and infinite in power goodnesse and all other heavenly excellencies one whose dwelling is in the heavens When God would set forth his owne greatnesse and goodnesse at once Isa 57.15 he saith Thus saith the high and loftie one that inhabiteth eternitie whose name is holy I dwell in the holy place with him also that is of a contrite and humble spirit to revive the spirit of the humble c. The Church doth helpe her faith by casting her thoughts upon heaven the habitation of Gods holinesse and of his glory and thereby gathereth arguments of Gods perfect love to them and power for them when she saith Where is thy zeale and thy strength c. and from the same consideration doth preferre Gods
knowledge and care of them above the knowledge and care that Abraham could have of them saying Isa 63.15.16 Doubtlesse thou art our Father though Abraham bee ignorant of us c. Thou ô Lord art our Father our Redeemer thy Name is frō everlasting The Apostle calleth him King eternal 1. Tim. 1.17 immortall invisible only wise God And he doth call Christ who is one with the Father Blessed and onely Potentate the King of kings Lord of lords 1. Tim 6.15.16 who onely hath immortality dwelling in the light which no man can approach unto that is in heaven to whom be glory and power everlasting These places shew plainly that Gods being in heaven doth set out his purenesse of being his soveraigntie his infinite power goodnesse omniscience truth mercie justice and all other his infinite excellencies His dwelling in heaven Reason and declaration of his power from thence both by his word and works of creation preservation and redemption of man do prove that he is God and in these works his majesty power and all other excellencies of God are written in such great letters that any one may runne and reade them How can any thinke of this Vse 1 God and not be ravisht in his soule with a most high admiration of his glorious and most excellent heavenly majestie Likewise it should cause al men to reverence feare love and obey this Almighty this infinitely good and glorious God whose throne is in heaven who is our heavenly Father Also it should cause us to the utmost of our power whensoever we draw neare to him in any of his ordinances to come in sort beseeming his holy and heavenly majestie putting off all earthly mindednesse and putting on of heavenlinesse lifting up our hearts to God in the highest heavens How doth this discover the Vse 2 sinfulnesse of those that call Gods omniscience providence and power or any other his attributes into question as they in the Psalme saying Psal 94.7 The Lord shall not see c. And as those that said Psal 78.19 Can God furnish a table in the wildernesse c. Can he give bread Can he provide flesh for his people The Psalmist calleth these brutish men and foolish and the Lord did shew that he could send them bread and flesh Psa 105.15 Num. 11.33 and withall leannesse into their soules so that they were not better but worse by it And he could furnish a table and also while the meat was in their mouthes he could in his wrath smite the fattest of them Psal 78.31 Make no question therefore what God can do for he can do any thing but this one to deny himselfe and ceasse to be infinite this he cannot do Vse 3 How terrible should the apprehension of Gods heavenly majestie be to all that live in any knowne sinne willingly For they live in the hatred and displeasure of him who shall send his Sonne in the glory of his majestie Mat. 16.27 who shall come in flaming fire to execute vengeance upon all those that know not God 2. Thes 1.8 and obey not the Gospell Mat. 10.28 who is able to destroy both body and soule in hell fire Vse 4 The consideration of the heavenly majestie omnipotencie and all the other most excellent attributes of God as also the consideration of heaven the place of his speciall habitation doth teach us many lessons concerning prayer First that we should not be rash with our mouthes or our hearts hastie to utter any thing before God Eccles 5.2 For God is in heaven we upon earth saith Solomon A man therefore must be considerate and well prepared before he speake unto him according as I have shewed at large page 30. Secondly this invisibility and incomprehensiblenesse of God our heavenly Father doth teach us that he is not imaginable so as to be likened to any visible thing Wherefore he that prayeth must not represent God not so much as in his thought and phantasie much lesse to his eye in the likenesse of a man or of any other creature The Orthodoxe Christians in all times have beene opposite to the making of any image of God the Father Sonne and holy Ghost either severally or of the Trinitie joyntly but especially to the setting up of any image of God in any place where God was to be worshipped knowing that the beholding of the image doth readily and unavoidably beget a false and carnall conceit of God misleading the imagination turning God into an idoll Rom. 1.23 changing the glory of the incomprehensible and incorruptible God into the image of a finite and corruptible man For indeed by reason of mans pronenesse to idolatry and of Satans deceiveable cunning suggestions and instigations as also for that an image cannot possibly set forth the incomprehensible Being and glory of God but yet leaveth a strong impression that God is present in the image and that he is like unto it therefore it is impossible for any man to represent God to himselfe by an image though it be but to put him in remembrance of God but that he shall quickly become an idolater According to the doctrine of our Church namely Idolatry is to images Hom. Tom. 2. pag. 4◠especially in Churches an inseparable accident God saith that the children of Israel saw no manner of similitude on the day that he spake to them in Horeb Deut. 4.15 16. c. out of the midst of the fire Isa 40.18 And to whom will you liken God or what likenesse will you compare unto him saith the Spirit by the Prophet Isaiah Wherefore when we pray we must not conceive of him in the likenesse of any thing but as an incomprehensible Spirit Father Sonne and holy Ghost from whom by whō through whom and to whom are all things God blessed for ever one alwayes to be admired and adored but not possible to bee delineated or comprehended by any imagination of man What though God did sometimes manifest his presence by things visible as to Moses in the burning bush Exod. 3.2 Exod. 24.15.16.17 and to the children of Israel in the cloud and in the likenesse of devouring fire Gen. 3.8 1. Sam. 3.4 1 Kin. 19.12 as also he did to Adam to Samuel and to Eliah by the sound of a voice And what though in a mentall vision God appeare as a majesticke * 1. King 22.19 judge sitting upon a throne in such appearances as might set forth to Micaiah Dan. 7.9 to Daniel and to Iohn Rev. 4.2 3 the soveraigntie eternity puritie severitie and all-sufficiencie of God And what though the holy Ghost descended upon Christ like a * Mat. 3.16 Act. 2.3 dove and upon the disciples in cloven tongues like fire These were onely acts of particular dispensation usefull for the present occasiōs but not to be patterns to set forth God thereby for our imitation For notwithstanding that God appeared in divers
fashions to the Patriarches before the Law yea the second person in Trinity appeared to Abraham Gen. 18.1.3.22 Gen. 32 24. and to Iacob in shape of a man yet in the * Deu. 4.16 law God expresly forbiddeth the representing of him by any similitude whether of man or of any other thing Wherefore neither can any act of Gods particular dispensation in his apparitions to man since the Law bee a dispensation to us who are bound to keepe the Law For it is our duty to obey Gods Law not to follow the examples of Gods owne particular dispensation he being a Law to himselfe and under no Law It is true Christ Iesus was a very man in all things like to us sinne onely excepted was crucified upon a material crosse capable of portraiture yet no image can set forth Christ as he is our Saviour and as he is to be worshipped For an image can onely set forth his bodily shape and his outward state of humiliation These images therefore debase Christ who now is glorified And who so shall now represent Christ to his mind according to the likenesse of an ordinary man or in the likenesse of Christs manhood as it was in his state of debasement the same turneth Christ into an idoll For he is to be conceived of in the minde and to be worshipped not as a meere man whose body onely the image can but uncertainly represent but as God and man and as man now glorified subsisting not as other men do but in the second person of the Deitie Faith apprehendeth more of Christ than the eye can represent or if an image could represent more than it doth yet we have not Gods institution for it but against it Thirdly sith God is in heaven wee learne that we must not needlesly multiply words before him when wee pray but that our words be few This same thing the Holy Ghost inferreth saying God is in heaven and thou upon the earth therefore let thy words bee few Eccl. 5.2 The meaning is bee not rash and inconsiderate but ponder as well your words that you may know how to utter your minde to God as to consider the matter what to speak unto him namely you must use such words and so many as may aptly and sufficiently expresse your desires to God without superfluity of speech and without needlesse and heartlesse repetitions and unnecessary digressions This vain repetition of words babling Mat. 6.7 our Saviour forbiddeth Against this rule Papists doe grosly offend in measuring out their prayers not by weight but by number as they will say so many Pater-nosters so many Avie-maries so many Dirges c. to obtaine their desires of God according as they are prescribed in their Rosaries and they presume to be heard by the merit of their much babling In like manner do offend all those which utter their minde to God with affectation of fine words as if they would court God or on the other side in a loose and carelesse expression or though using apt words yet they utter them without understanding or affection Quest But may we not at all make long prayers nor repeat the same petitions which will require many words Answ The case touching long prayer When there is cause wee may use long prayers we may use repetitions and therefore many words in some prayers namely when the matter of our prayer is large and when in repetition of the same things we do indeed renew and double our desires and do withall expresse a farther degree of seriousnesse and earnestnesse of our heart in putting up the said desires The examples of the prayers of David of Salomon Psal 51. Psal 119. 1 Kings 8.22 to 53. Dan. 9. Luke 6.12 of Daniel and of our blessed Saviour Christ Iesus who spent whole nights in prayer and therefore must needs use many words do give us a sufficient warrant But words in prayer without matter many words and repetitions without understanding and without new affections Mat. 6.7 and when men think they shall the rather bee heard for their Oratory or much speaking or when men make long prayers that they may bee thought to have a large gift in prayer or when they do it under any colourable pretence to serve their base ends Mat. 23.14 in these and in like cases long prayers and many words in prayer are unlawfull Fourthly the consideration of this infinite heavenly Majesty and goodnesse of our God and father doth teach us that when we pray unto him wee must performe it with holy adoration and devotion with all holy reverence alwayes inwardly in our hearts as also outwardly when time place and ability serveth with reverent and apt gestures of the body Reason 1 For Christ hath redeemed both our soules and bodies therefore wee must serve him and glorifie him in and with our body and spirit 1 Co. 6.20 which are Gods Reason 2 Though the essence of prayer consisteth in the desire and lifting up of the heart which must therefore be looked unto that it be rightly affected and though God be a Spirit and is not moved with bare bodily gestures Vse of befitting gestures in prayer yet befitting gestures are of speciall use in prayer as partly to help the inward man making the spirit more apt and lively and the minde to bee more attentive to what we are about and partly to expresse the inward devotion and affection of the heart But how far is a man bound in conscience to use outward gestures Quest and what gestures must wee use The worship of God consisteth not in outward gestures Answ The case touching gestures in prayer and when a gesture is not by him commanded it is not properly any part of Gods worship And the Scripture hath not commanded any particular gesture to bee used alwayes in prayer therefore the conscience is not bound to any thing certaine thereabout but left free to observe what in Christian discretion is fittest to be done In Scripture we read of variety of gestures in prayer as bowing the knees Eph. 3.14 Psal 95.6 Iohn 17.1 1 Tim. 2.8 2 Chr. 6.13 Mar. 11 25 Luk. 18 13 and prostrating the body this is most usuall and when we can conveniently is fittest to be used also lifting up the eyes and hands stretching out of the hands knocking the breast looking downe to the earth standing Luk. 24 30 Isa 38.2 sitting at meat and lying in the bed all these postures of the body have been used indifferently Rules touching gestures Yet some rules consonant to Scripture may bee given for our better direction In short ejaculations and in secret praier while a man is in company Neh 2.4 or on his way in his journey or the like in these cases bodily gestures are neither fit nor usefull No gesture is to bee used but such as is apt to stirre up or holily to expresse a right affection to God ward as either
by beleeving a man doth set to his seale that God is true 4 By fearing him So saith the Prophet 1. Pet. 3 1â— Sanctifie the Lord of hasts himselfe let him be your feare and let him be your dread Isaiah 8.13 5 Also by loving him trusting in him and zeale for him for there is the same reason that all the affections of the heart should be for him as well as any one Iob 1.21 6 By confessing with the mouth that he is just in all his judgements so doth Daniel saying Dan. 9.14 The Lord our God is righteous in all the workes that he doth for we obeyed not his voyce Iosh 7.19 Thus Achan is bid to give glory unto the Lord. 7 Also by acknowledging his mercie goodnesse power Rom. 15.6 Rev. 19.7 c. in praises and thanksgiving He that offereth praise glorifieth me saith God Psal 50.23 8 By contending for God and his truth Isa 59.4 9 By ordering the conversation aright both in doing and suffering Herein Ioh. 1â— 8 saith our Saviour is my Father glorified that ye beare much fruit Therefore he exhorteth his disciples unto good works that as lights they may shine before men and glorifie their Father which is in heaven Mat. 5 16. Philip. 1. And Paul was assured Christ should bee magnified in his bodie whether by life or by death And Peter was foretold by what death he should glorifie God Ioh. 20.19 10 Lastly by regarding his holinesse in his titles word and holy ordinances in his holy day the Sabbath and in his children whom he hath made to be an holy people In all these our estimation and speech of them our carriage towards them and use of them must be with speciall respect to God whose holinesse they carrie upon them alwayes putting difference betweene these things and all other which have not the like respect of holinesse Though we cannot in all these hallow Gods name as wee would yet wee must endeavour it that we may be able with the Church to say The desire of our soule is to thy name Now we know the particulars let us give God glory every way and let us make it the end of our life Motivâ—s to hallow Gods Name to know and acknowledge him to be holy It is Gods right as you have heard we were created and redeemed to that end and wee have examples of the best David saith he would speake the praises of the Lord and saith Let all flesh blesse his holy Name for ever and ever Psal 145.21 Christ Iesus hath gone before us in seeking his Fathers honour and not his owne It was Ioabs praise so to order the battell 2 Sam. 12.28 that his Lord and king might have the glorie of the day and not himselfe Ought not all Gods subjects to respect their God more than he did or could respect his king Excellently spake Ioseph that the honour of interpreting dreames might not be given to him It is not in me Gen. 41.16 God shall give Pharaoh an answer of peace In like manner Daniel would not assume to himself the power of revealing secrets but saith Dan 2.26.28 There is a God which yeâ—â—alleth secrets The Apostle Iohn when he was in the Spirit heard everie creature which is in heaven and on the earth and such as are in the sea saying Blessing honour glory Rev. 5.13 and power be unto him that sitteth upon the Throne and unto the Lambe for ever and ever These examples are for our learning so that we must alwayes say with the Psalmist Psal 115.1 Not unto us O Lord not unto us but unto thy Name give glorie If God be glorified by us Ioh 13.32 he also will glorifie us Them that honour me I will honour 1. Sam. 2.30 saith God Thus it may be learned what are the desires and endeavours to which the first petition doth leade us Before I passe to the second one thing must be observed from Christs choice of the word hallowed rather than any other Hallowed When Christ would signifie that God was to be esteemed acknowledged with the absolutest honour that could be he saith hallowed that is let thy Name be known and acknowledged to bee holy Whence we may inferre that Doct. 2 Holinesse is the highest title of honour and glory that can belong to any person yea to the most high God As any person or thing is more holy so is it more honourable When the Seraphins would give God the greatest honour and glory they crie Holy holy Isa 6.3 holy is the Lord of hosts The foure living creatures say Holy holy holy Rev. 4.8 Lord God almighty It was the honour of Ierusalem to be an holy Citie It is the glorie of the third heaven to be the high and holy place Isa 57.15 As men were more holy Psal 16.3 so did David count them more excellent For such whom hee calleth Saints he also calleth excellent And when Christ Iesus will present his Church unto himself a glorious Church he will sanctifie it Eph 5.26.27 Reason and present it holy and without blemish Because holinesse in God is the rectitude and perfection of his power mercie justice and all other his attributes which if they were not all holy could not be good much lesse goodnesse neither could he be God if he were not holy yea holinesse it selfe And as for other things the more they partake of holinesse the more like they are to God and are therfore the more glorious Man at the first was therefore most glorious of all creatures here below because hee was made according to Gods image most holy Vse 1 If holinesse be the highest most honourable title that can bee given then most blasphemous are the Pope and Papists the one for taking to himselfe the other for giving to him a prophane beast and impure Antichrist the title of holinesse in the abstract For the title of holinesse cannot simply be given to any but to God without blasphemie Vse 2 Hereby wee may learne whom to esteeme most honourable most excellent and most worthy our love and goodnes not the most witty most wealthie most beautifull or most noble by birth but as any man is more holy so is he to be held and regarded as most truly honourable Which being so the proud sinfull world erreth foulely in counting themselves the onely men of worth and esteeming the holy ones of God to be base and of no reckoning If to be holy be so honourable and glorious this must perswade Vse 3 men to follow after holinesse Heb. 12.14 Honour is the sharpest spurre to pricke men forward unto any action let it force us upon this of seeking to bee renewed after God in righteousnesse and true holines Be holy Lev. 19.2 saith God for I the Lord your God am holy No honour like this of being an holy man a chosen generation an holy nation
by that first promise made to Adam that the seede of the woman should breake the head of the Serpent Gen 3.15 from that time it hath beene by Christ administred For though he were not actually incarnate and made man much lesse did he dye and rise againe Gal. 4 4. untill the fulnesse of time in the latter end of the world in the severall times appointed thereunto yet in Gods purpose and appointment as also in Gods promises and to the faith of Adam Abel Enock Noah Abraham and of the rest of the Patriarkes and beleevers the incarnation death resurrection and dominion of Christ had a being and was as effectuall to them that then beleeved in the Messias to be incarnate c. as they now are to any that beleeve in him now after that he is indeed incarnate c. For as the holy Ghost saith Rev 13.8 Christ was a Lambe slaine from the foundation of the world so he may be said to have taken flesh and to have risen againe c. from the foundation of the world Therefore hee saith Ioh. 8.58 Ioh. 8.56 Before Abraham was I am and Abraham was glad to see my day and hee saw it that is he saw him in the promise by the eye of his faith made man Heb. 11.13 dead and risen againe and sitting upon his throne as King governing all things So did David when he said Psal 110.1 The Lord that is God the Father said unto my Lord that is to God the Sonne who was to bee made man Sit thou at my right hand untill I make thine enemies thy footstoole Heb. 13 8. For Christ Iesus is the same yesterday and to day and for ever Thus our Saviour Christ was then Act. 10.36 and is now King Lord of all raigning by his power and working effectually by his spirit in the first times in the ministery of the Patriarches Prophets and Priests as he now in the latter times hath done doth in the ministery of the Apostles and ordinary Ministers both for the gathering and saving of his Church as also for the restraint and destruction of his enemies That the manhood of Christ should in the fulnesse of time Psal 2.6.7 Isa 9 6.7 Psal 110.1 be taken into the partnership of this government designed to the second Person as Mediatour the Prophets before Christ came in the flesh did clearely foretell our Saviour himselfe before his death told the Iewes that the Father judgeth no man but hath committed all judgement to the Sonne Ioh. 5.22 and hath given him authority to execute judgement because hee is the sonne of man that is by an excellency that sonne of man Ioh 5.27 who was ordained to be Immanuell God with us This sonne of man our Saviour who is God blessed for ever had his more solemne investitute and inauguration into this his absolute governement given him of God preseÌ„tly after that he had for the glory of his Father in the redemption of mankinde humbled himselfe unto the cursed death of the Crosse bearing his Fathers indignation to the full satisfying of his justice for the sinnes of all in whose stead he stood who should beleeve in him which was after that by his death he rising from the dead had destroyed him that had the power of death Hâ—b 2.14.15 that is the divell Of this more evident manifestation of Christs Kingship it is that hee himselfe spake to his Disciples when he said All power is given me in heaven and in earth Mat. 28.18 And of this exaltation it is of which the Apostle speaketh saying Phil. 2.9.10.11 Wherefore God also hath highly exalted him and given him a name above every name that in the name of Iesus that is that to the power and soveraignty of Iesus Christ Isa 45.23 now manifested to be Lord all should bee subject for to him every knee should bow Rom 14.11 of things in heaven in earth and under the earth and every tongue should confesse that Iesus Christ is Lord to the glory of God the Father He is therefore said to have on his vesture and on his thigh a name written Rev. 19.16 KING OF KINGS AND LORD OF LORDS By vertue of this exaltation and dominion it is that triumphing over his enemies he ascended up on high Col 2.15 Eph. 4.8.11 12 13. and led captivity captive and gave gifts to men that is to those his officers which under him should erect and perfect his kingdome of grace here upon earth namely He gave some Apostles and some Evangelists and some pastors and teachers for the perfecting of the Saints for the worke of the Ministrie for the edifying of the bodie of Christ till we all come into the unity of the faith and of the knowledge of the Sonne of God unto a perfect man unto the measure of the stature of the fulnesse of Christ Christ Iesus being thus advanced it belongeth unto him to reigne as king untill he have perfected the salvation of all the elect and untill he have put all his enemies under his feet and have delivered up this kingdome to God even the Father This kingdome of Christ differs from all other kingdomes for though it be in the world and above all the kingdomes of the world yet it is not of the world Ioh. 18.36 it is a spirituall and heavenly kingdome bearing rule in and over the soules and consciences of men It is directly opposite to the kingdome of darknesse and of the devill the prince of this world for by his agents through his ordinances by the power of his Spirit 2. Cor 10.4.5.6 he pulleth downe strong holds casting downe imaginations and every high thing that exalteth it selfe against the knowledge of God and bringing into captivitie everie thought to the obedience of Christ having in a readinesse to avenge all disobedience when the obedience of his own subjects shall be fulfilled This kingdome of Christ is an everlasting kingdome Isa 9.7 Dan. 7.27 never to have end whether wee respect the subjects or king for at the last day all that were subject unto him in this world in the kingdome of grace shall in an holy and glorious subjection unto God reigne with him in the world to come in the kingdome of glory for evermore But this present administration and government of this kingdome by Christ as Mediatour is not everlasting for in the end of the world 1. Cor. 25.24 25. Christ shall deliver up the kingdome to God even the Father then the Sonne himselfe shall be subject to him that put all things under him 1. Cor. 15.28 that God may be all in all This giving up the kingdome is not a cessation of it but a delivering of it up to God to his immediate governing of it in a state more glorious than ever It causeth onely a cessation of that forme of government by Christ which was to
and glory of that former government is due unto him for ever Moreover it must be considered that as he is head of his Church hee must needs have more glory and joy when that all the members of his body shall be perfectly glorified 1 Cor. 12.26.27 than he could have when in state of his Mediatour-ship onely some of his members were glorified and they also then glorified but in part A King 's onely sonne being imployed by vertue of a commission as his Viceroy to subdue and regaine to 〈…〉 a rebellious kingdome when he hath fully effected it he is to deliver up that kingdome with his commission which when he hath done it pleaseth his father to ease him of further care and to cause him all his life time to live in triumph seating him next to himselfe in his kingdome This latter condition is no lesse honourable and glorious but is much more happy and joyous than the former Like to this is the state of Christ as man after the delivering up of his kingdome in the state of glorious subjection That which is desired concerning Gods kingdome is that it may come To come properly is an action of such creatures which have power of moving whereby they being absent or farre off doe approach and become present Here it is taken metaphorically importing first a desire of continuance and establishment of so much of the kingdome as is come already Secondly the comming and being of his kingdome where it is not yet erected Thirdly the growth towards perfection of those things which are come in truth but not in perfection of degrees Fourthly the consummation and perfect comming of all things that belong to the glory of Gods kingdome The last is when as things concerning this kingdome are come in their being they may so farre as may bee profitable to us come to our knowledge Iob 26.14 for without this comming also wee cannot so well glorifie God in hallowing his Name Therefore it is that every speciall manifestation of Christs glory when it appeareth to men may bee called a comming of his kingdome Thus Christ's revealing some glimpse of his glory is called the comming of the kingdome of God with power Mat. 9.12 These senses of this word come are so subordinate and agreeing one to another that it comprehendeth them all So that when we say Thy kingdome come it is as if we said O Lord who art the onely Potentate and King of kings declare make thy Name knowne to be holy by shewing thy selfe to bee the absolute Soveraigne over all by sustaining preseruing and disposing of all things in the world so as both thy glory may appeare and as it may make for the kingdome of grace And grant that all thine ordinances and meanes of gathering establishing thine Elect may be set up in their puritie and power to the effectuall calling ordering and perfecting of thy people untill thou have glorified thy selfe in bringing them all to eternall glory Be pleased likewise to remove and beate downe whatsoever power doth let and doth exalt it selfe against thee and thy kingdome untill thou hast glorified thy selfe in the eternall shame and destruction of thine enemies Thy kingdome come The petition being thus interpreted we may from the whole scope of it conclude Doct. All Christians should unfainedly desire that God would shew himselfe to be the absolute soveraigne Lord God both in the administration of his kingdome of power over all creatures and in setting up and establishing his kingdome of grace to the utter overthrow of his enemies and bringing of his Elect in Christ to the kingdome of glory What David doth praise God for that all must pray for that as hee saith Psal 145.11 They may speake of the glory of his kingdome and talke of his power He saith elsewhere O God shew thy selfe Psal 94.1 1 King 18.36.37.38.39 Elijah prayeth Let it be knowne this day that thou art God in Israel and that thou art the Lord God and hast turned their heart back againe Which request he granted by sending fire which consumed the offering whereat the people cryed saying The Lord he is God the Lord hee is God Expresse charge is given by the Prophet saying Ye that are the Lords remembrancers keepe not silence and give him no rest till hee establish â—sa 6â— 6.7 and till he make Ierusalem a praise in the earth Doe good in thy good pleasure unto Sion build thou the walls of Ierusalem Psal 51.18 saith David The Apostle exhorteth the Thessalonians to pray for the Ministers that the word of the Lord might have free course and be glorified and that they might be delivered from unreasonable men 2 Thes 3.1.2 The soules staine for the word of God say How long Rev. 6.9.10 O Lord holy and true c. Lastly as Christ saith I come quickly so Iohn and all which love his appearing say Amen Come Lord Iesus Rev. 22.20 The generall reason why the comming of the kingdome of power grace and glory is desired is because they are involved one in another and neither of them is fully come and the comming of them doe admirably set forth the glory of God The reasons why each is particularly to be desired follow Reason 1 The continuance of Gods governement and wise disposing of all things is to be desired because first thereby hee doth shew forth his eternall power and Godhead in such great letters Rom 1.19.20 that men may learne to glorifie him for his infinite wisedome power and goodnesse Psal 19 1â— For the heavens declare the glory of God The varietie order and use of the creatures doe shew that in wisedome hee hath made them all Psal 104.24.25 These workes of God in giving all things meate in due season and preserving of the creation doe shew to the sonnes of men the glorious majestie of his kingdome and doe witnesse that the Lord onely is the living and true God Act. 14.15.17 Secondly the powerfull and Reason 2 wise providence of God in sustaining and governing the world doth afford both matter and meanes for the kingdome of grace For the propagation increase of mankind is Gods nurserie in which grow many stockes though crab-stockes whereof hee will ingraft whom he pleaseth into his Sonne Christ Iesus make them trees of righteousnesse This generall government also is as it were God's schoole wherein he doth educate and traine up men to civilitie to trades and arts which are excellent mediate helps to sustain the materials and to build up the frame of the Church of God For these causes Gods generall and common providence is to be prayed for Reason 3 Thirdly if the Lord doe not beare up the pillars of the earth Psal 75.3 the whole frame thereof will be dissolved if hee doe not order and dispose of all things in the world and if he doe not renew the face of the earth there will be nothing
but trouble and death Psal 104.29.30 and returning to dust wherefore his kingdome of power is to be desired Whereas it is most generally conceived Ob. that this kingdome of God's providence is fâ—â— to be prayed for because it cannot be resisted and because it shall come certainly I answer Sol. that unto me it seemeth most evident that the divell the prince that ruleth in the aire doth so farre as God doth permit usurpe upon this kingdome of power as well though not so much as upon the kingdome of grace by causing disorder in the course of nature by infecting the aire by ruising tempests by causing of fires whereby hee doth much mischiefe as in Iob's case Iob 1. Hee prevaileth much also in holding many parts of the world in barbarisme And when he cannot hinder the ordinary works of God then hee blindeth the eyes of men that they cannot see God in his workes but maketh them beleeve that all things come from nature fortune or humane policie deposing God as much as he mâ—â— of his regencie in the worâ—e And what though this kingdome shall come certainly the kingdome of grace shall come as certainely if wee consider Gods decree and power to execute it Onely I confesse the divell more especially would play rex against the kingdome of grace for which cause it is most especially to bee prayed for Moreover this kingdome of power is yet in comming untill this world shall be dissolved And though this kingdome of power be come in respect of Gods act yet there is but a part of his wayes Iob 26.14 yea but a little part that is heard of him that is come to our knowledge and understanding therefore in this respect prayer must bee made that wee may know his kingdome of power for which we may sanctifie his Name The kingdome of grace must bee desired for these causes Reason First the holinesse of Gods Name in all his attributes doe shew themselves most manifestly in the comming thereof The comming of his word to any man and the worke of conversion by the word doe shew the infinitenesse of his wisedome power mercy justice patience and goodnesse in gathering and saving the elect also his wisedome power hatred of sinne and justice in over mastering sinne Sathan and revenging himselfe upon the disobedient are thereby most manifest Secondly the publishing of the word whereby this kingdome is erected is the meanes of revealing the will of God and of making men able to doe his will Therefore the comming of this kingdome is to be desired Reason The kingdome of glory is to be desired because untill it be come the kingdome of grace is not perfect for while there is need of Ministers and ministery there is still a perfecting of the Saints Eph. 4.12 and the measure of the fulnesse of the stature of the body of Christ is not yet attained unto Besides wee which are now called cannot without those who yet are to be called Heb. 11.40 be made perfect But when the kingdome of glory shall be come we shall all be glorious And then it is 1 Cor. 15.28 when God shall be all in all and bee perfectly glorified Thus it is evident that the kingdome of power grace and glory is to bee desired Before wee can make use of this point it shall be needfull to consider the particulars compreheÌ„ded in it to be praied for Concerning the kingdome of power request is first made unto God that he would continue the worke of creation renewing the face of the earth upholding all things by his power ordering all things by his wise providence that all men may see his infinite greatnesse goodnesse and all other his holy excellencies We must likewise deprecate that confusion disorder vanitie and defects of the creatures to which the sin of man hath made them subject Then more particularly prayer must be made for mankinde first that that blessing Be fruitfull and multiply and replenish the earth may bee continued else how can the number of the elect bee made perfect Then prayer must be made that men may be endued with such good gifts of nature as may make them civill and apt for societie and may be able in some measure to hold that dominion over the creatures which once man had that he may subdue them and know the use of them Wherefore also Arts and Sciences are to be desired and for that cause that Schooles and all Nurseries of good learning and profitable knowledge may be erected maintained frequented and be blessed and the rather because these make much as for the good of civil societie so for the building up of the Church and do serve to helpe man more clearly to see God in all things The contrarie to these as depopulation and Barbarisme are to be deprecated The requests to bee made concerning the kingdome of grace do respect first the King then the meanes of setting up and governing this kingdome externall both the ordinances and officers of this kingdome and internall the comming of the holy Ghost Next they respect the subjects Then they respect the enemies Lastly they respect the franchises liberties and priviledges of this kingdome The King of this kingdome of grace as at large is before shewed is Christ Iesus God and man for he saith All power is given to me in heaven and in earth Matth. 28.18 And it is He that must reigne till he hath put al his enemies under his feet 1. Cor. 15.25 Now Christ then reigneth when grace Rom. 5.23 and the gift by grace reigneth unto eternall life wherefore prayer must be made that Christ may reigne that grace may be communicated to the elect and may reigne in them by him and that Satan the Prince of darknesse may not reigne RoÌ„ 16.20 but be troden under foot daily The externall meanes of establishing this kingdome are first the ordinances thereof viz. Isa 11.4 2. Thes 2.8 Mat. 1.14 the Word Sacraments and Discipline The Word is the rod and breath of Gods mouth it is the Scepter and Gospell of this kingdome The Sacraments are the seals of the covenant that is passed betweene King and subjects Discipline serveth to reforme or cut off evill members of the Church The kingdome of God is come when his ordinances are set up in any place Luk. 17 21 In which respect he said it was among the Iews Prayer therefore must be made 2. Thes 3.1 that The word of the Lord may have free passage and bee glorified every where among Iews and Gentiles And that meere inventions Doctrines and Traditions of men may be abolished and that all superstition will-worship and false worship Mat. 15.13 everie plant which God hath not planted may bee rooted out Likewise that the two onely Sacraments of the new Testament Baptisme and the Lords Supper 1. Cor. 11 23. may be purely and duely administred according to their first institution And that all corruption of the
of Christs governement much lesse to enter a combination against him Let no man dare either by force or craft to oppose the comming of the kingdome of God whether it be by opposing any of his ordinances or of his people such a one cannot goe unpunished for all that make faithfull prayers in saying thy kingdome come doe pray against him It is hard kicking against prickes Act. 9.5 Follow the counsell of the Lord Psal 2 1â— Kisse the Sonne left he be angry and you perish make your peace with him else you must feele that sentence executed Luk 19.27 Those mine enemies which would not that I should reigne over them bring hither and slay them before me Vse 2 Let all men consider the Doctrine in hand in each particular thereof and let him pray accordingly And as GOD hath given unto any man place gifts and meanes they must improve them to the utmost of their power to further the comming of Gods kingdome The Magistrate must doe what lieth in him the Minister what belongeth to him Every one as they to the building of the Tabernacle must bring his gift and doe his part And when ye can doe nothing else yet for your owne particulars open the everlasting doores of your hearts that the King of glory may come in and dwell in your hearts by faith and rule in your hearts by his Spirit And you must also doe as Christ here commandeth pray heartily and say Thy kingdome come In thus doing wee shall honour God and approve that we prayed Hallowed be thy Name unfainedly we shall advantage our selves and our brethren Psal 122.6 Rev. 1.6 Rev. 5.10 For they shall prosper that love and pray for the peace of Ierusalem and we shall be a kingdome of Kings and Priests to God the Father for ever The third Petition Thy will be done in earth as it is in heaven That the Name of God might be hallowed it was needfull that God should make his holy Name knowne therefore request was made that he would make himselfe knowne by the comming of his kingdome Secondly to the hallowing of his Name it is requisite that it be acknowledged to be holy which is done when men doe his will on earth Ioh. 17.4 For then God is glorified on earth when those under him finish the worke he hath set them to doe Which is when the wils of all the subjects of his kingdome are subject to the will of their Lord and King Wherefore that this subjection may bee yeelded prayer is made in this third petition Concerning which subjection this petition directeth unto the matter of it Thy wil be done in earth the manner how as it is in heaven In the matter of subjection the thing to which and the persons who and the place where they must be subject is expressed The thing to be submitted unto is Gods will implyed in a speciall emphasis in the particle thy importing thus much not the will of Satan or the will of men but of God whose will is secret this pertaineth not to us to prie into onely thus much wee are to pray concerning it in generall that he will bee pleased to do whatsoever hee hath determined to do and that we may submit to it and give him the glory of it when it is done revealed this belongeth to us and to our children Deut. 29.29 That we may do all the words of his Law Will doth here chiefly signifie all his revealed will Deu. 12.32 be it revealed by his word or by the event of things by his worke whether it be of things to bee done or suffered The act desired touching Gods will is That it be done as if he should say Let thy truths bee beleeved thy Commandments obeyed and whatsoever thou doest let it be acknowledged and submitted unto as unto that which must needs bee best done because thou Lord didst it Gods will is done by man two wayes in two degrees truly and in endevor ayming at perfection this is Evangelicall obedience perfectly this is Legall obedience This latter is aymed at and is the white and rule of obedience The former is prayed for as the meanes of following after and attaining more and more to the perfection of the Law which is the rule of obedience pressing hard after that obedience in this life which hereafter shal perfectly be done in heaven The persons who should do this will are noted forth by the place where they live where this will must be done viz. all men on earth must desire that Gods will may bee done on earth For be done is put impersonally importing thus much Let it bee done both by me and by all other persons whosoever The manner of doing this will is taken from a patterne and sampler of the heavenly persons manner of doing Gods will These persons are pointed at by the place where they are and where they do Gods will viz. heaven which can bee meant of no other but of the Angels and spirits of Saints departed who do in heaven shew readie faithfull and constant subjection unto God The particle as in which the force of this sentence doth lye is not here a note of paritie equalitie or like quantitie of degree but a note of similitude and likenesse of qualitie His meaning then is Psal 103.20 21. Thy will be done by men on earth readily faithfully unfainedly as the heavenly Angels and spirits do it in heaven The sense of this petition may be thus expressed O Lord and King sith that unfained obedience to thy holy will doth truly honour and glorifie thy Name and doth manifest that thy kingdome is come and is a due debt to be performed of all thy people may it please thee to cause me and all thy people to know thy wil and to submit their wils to the same in all things alwayes in all faithfulnesse upon earth as thy holy Angels and Saints do thy commandments in heaven And farre be it from me or any other to rebell or mutine against thee Thy will be done The doctrine which followeth from the matter of this petition is this Every Christians desire unto God and endeavour in this life must be that Gods wil be obeied and submitted unto in all things 1. Sam. 3.18 2. Sam. 15.26 Teach me to do thy will for thou art my God saith David Psalm 143.10 When the Christians of Casarea saw that Paul was not to be disswaded from going up to Ierusalem they said The will of the Lord be done Act. 21.14 Our Saviour saith Ioh. 5.20 I seeke not mine owne will but the will of my Father which hath sent me And elsewhere in his prayer he said O my Father if this cup may not passe away from mee except I drinke it thy will be done Reason 1 God is an absolute Soveraigne good reason therefore that his will should be the law of his creature especially of his familie Mal. 1 6. If I be
Gods childe and Christs brother Mark 3.35 Hee that doth the will of God the same is my brother sister and mother saith Christ Sixtly God will heare their prayers Ioh 9.31 If any man will doe his will him he heareth And seventhly to such belongeth the salvation of God Psalm 50.23 Be ye intreated therefore by the mercies of God to give your selves both in bodies and soules to GOD. Prove what is that good Rom. 11.1.2 that acceptable and perfect will of God Thinke thus with thy selfe It is sufficient nay too much that I have spent the time past of my life according to the will of men and of the flesh in all manner of wickednesse but now that I am quickned and professe better things now that I am redeemed from my former conversation I will therefore strive and pray that I may live according to the holy will of him that hath redeemed me Thinke thus God will have his will fulfilled by me in obedience or hee will have it fulfilled upon mee in his just vengeance Let every man therfore use all meanes to know and doe the will of God And as much as in us lyeth we must cause others to know and to doe it We have Christs example who also speaking of mans duty saith Ioh. 13.17 If yee know these things happy are yee if yee doe them Now that wee may doe the will of God Meanes inabling men to do Gods will wee must first be ingrafted into Christ and must abide in him drawing grace and vertue from him by the exercise of our faith as the branch doth from the Vine Ioh. 15.5 then wee shall doe Gods will bringing forth much fruit in him Secondly we must deny our owne wisedome and our own will Pro. 3.5 Pro. 23.4 and we must not consult with flesh and bloud but with the word of God and the inward man in which dwelleth the Spirit of God Gen. 22.3 Thus Abraham became able to doe as hard a piece of service as any man can be put unto in offering his onely sonne Isaack the sonne of his hope Rom. 4.19.20.21 who as he beleeved in God in a thing impossible to reason without reasoning against it so did hee performe a commandement of killing his sonne in naturall reason seeming unnaturall unreasonable and impious this he did by resting onely upo the word of God to which he was obedient Heb. 11.19 Thirdly wee must doe our utmost that we may know the will of God else how can wee doe it to this end wee must heare reade and meditate on the holy Scriptures which have the power of God working with them to inlighten the minde with knowledge and to incline the will to obedience Fourthly pray unto God who onely can and will informe the understanding Phil. 2 13. and give both to will and to doe at his good pleasure Thus Paul prayed that the Colossians might be filled with the knowledge of his will Col. 1.9 and that they might walk worthy of the Lord in all well-pleasing David likewise prayed saying Ps 119 8â— Quicken me after thy loving kindenesse so shall I keepe the testimony of thy mouth And the Church saith Cant 1.4 Draw mee and we will runne after thee If we will pray and seeke with all our might as we would for hid treasure Pro. 3.4 â— then shall we understand the feare of the Lord and then shall wee know Hol. 6.3 if we follow on to know the Lord. Then shall we also be able to doe the will of God Phil. 2.13 For he will worke all our workes for us and we shall be blessed in our deed Iames 1.25 As in heaven Observe here that the patterne of perfect obedience is taken from heaven whence we may collect Doct. 2 In heaven is all perfect obedience there is no failing there no not in the least circumstance 1 Cor. 13.12 Now I know but in part saith the Apostle but then that is when hee should come to heaven I shall know as I am knowne Peter speaking of the new heavens saith that therein dwelleth righteousnesse 2 Pet. 3.13 Reas 1 1 Cor. 6.9 For heauen is the holy place into which no unrighteous person can enter for when there were disobedient persons in heaven namely the divell and his Angels which kept not their first estate heaven did vomit them forth never to be burdened with them or the like againe In heaven there are no tempters Reas 2 for there are none but God Angels and the spirits of just men made perfect Heb. 12.23 therefore also no temptations unto sinne The thoughts of this will moderate griefe for those our Vse 1 friends which die in the Lord. For the place whitherto death hath made a passage for them is the heaven spoken of in the Doctrine which doth secure us that they are there where they are made perfect where they shal neither offend nor be offended Doth not the meditation Vse 2 hereof worke in Gods children not onely contentment but a longing to lay downe this tabernacle to be translated hence when the Lord shall please sith the exchange will be so happy It is but a parting with a sinfull miserable earth for this heaven wherein dwelleth perfect righteousnesse It is leaving mortality for life sinne for grace and misery for glory in that place where they shall neither bee actors nor beholders of sinne where there is no sinne either to infect or vexe them Vse 3 When we are wearied and almost fainting in our combat against sinne and this wicked world if we would but consider that ere long if we do hold out manfully a while this sinne and flesh shall annoy us no more For when death commeth it is the portall to this heaven spoken of in the text which death doth as certainely separate sinne from soule and body for ever as if doth the soule from the body for a while For our place is this heaven where are the Angels the patternes of our obedience and when we come there we shall be as the Angels Luke 20.36 and shall ever be with the Lord. As in heaven Here Christ doth send us to the best and perfect examples whence note In proposing examples for imitation Doct. 3 men must propose the best such as are perfect and heavenly The examples of Angels and those that be perfect must bee imitated of men on earth Therfore when Paul would have the Corinthians follow him it was with this condition as hee followed Christ or because he followed Christ 1 Cor. 11.1 In the following such examples Reas 1 men shall alwaies have cause to proceed on and grow better and better and shall still be going forward towards perfection for such examples are perfect Reas 2 When men looke upon these perfect copies the sight of how much they come short of what they should doe taketh downe pride which else would arise from the sense of what they haue done
had paid the third yeeres tithes they might pray saying I have hearkened unto the voyce of the Lord my God Deut. 26.15.16 and have done according to all that thou hast commanded mee Looke downe from thy holy habitation from heaven and blesse thy people Israel and the land which thou hast given us Hezekiah saith O Lord remember now 2 King 20 3. how I have walked before thee in truth and with a perfect heart When zealous Nehemiah had reformed abuses among the Iewes by cleansing the house of God restoring maintenance to the Leuites and standing for the sanctifying of the Sabbath day hee is bold to pray Neh. 13.14.22 Remember me O my God concerning this and wipe not out my good deeds that I have done for the house of my God And againe he saith Neh 13 31 Remember me O God concerning this also and spare me according to the greatnesse of thy mercy And Remember me for good Our Lord and Saviour saith I have glorified thee on earth and now O Father glorifie thou me with thine owne selfe Ioh. 17.4.5 Reason 1 God hath promised to give all good things unto all such men Psal 91.14 15. Because hee hath set his love upon me therefore will I deliver him saith God Hee shall call upon me and I will answer him Reason 2 The injoying of a good estate for body and soule is a good meanes to incourage and enable a man still to glorifie God This argueth all such men of Vse 1 high presumption which will expect that God should blesse them with all things needfull both for this life that which is to come when the time is yet to come that ever they did glorifie his Name in doing his will As if God were bound to preserve and save them and they were not tyed to serve him It shall be therefore a just thing with God to disappoint the expectations of all such men Whereas many unfained Vse 2 Christians being cast downe with a sense of their owne unworthinesse do doubt whether they should ask God any thing for themselves this doctrine may comfort them and may remove this scruple For their conscience can tell them that they desire in their very soules that Gods kingdome should be advanced and his name glorified whatsoever should become of themselves Let such be admonished of their fault and let them not wrong the Lords truth and goodnesse to thinke that he will not be gracious to them in things concerning theÌ„selves now that he hath beene already so good as to give them hearts to desire to glorifie him Vse 3 Would any man with confidence aske of God all things that may do himselfe and his neighbour good let him observe this order set downe by Christ Iesus First seeke the things that concerne God and his kingdome then they may with Gods good leave speake to him for themselves and others Nay if they do not they offend God because they do not improve that gracious leave which hee hath given them for their best advantage Be zealous for God therefore and thence take encouragemeÌ„t to pray to him for thy selfe This may be done yet no allowance is given to expect any thing of merit for here the petitioner doth onely present himselfe unto God as one capable of his further favours looking for nothing but of mercie and doth therefore begge what he would have So Nehemiah though hee remembred unto God what he had done for the honour of God yet he saith Spare me Neh 13.22 according to the greatnesse of thy mercies Give us this day our daily bread The subject of this petition or the things desired are all things needfull for this present life Whence observe It is the will of God that his children should aske of him and use all good meanes for the welfare of this naturall life David saith O my God take me not away in the midst of my dayes Psal 102.24 If any man be afflicted Iam 5.13.14 let him pray Prayer is used as a meanes of victorie in warre and to remove famine pestilence and all annoyances of the bodie 2. Chron. 6. Aske ye of the Lord raine in the time of the latter raine Zach. 10.1 Reas 1 God hath promised to give to his children temporall good things as well as spiritual Godlinesse hath the promise of the life that now is 1. Tim. 4.6 Reas 2 The necessitie of man requireth that he should have supplies for this life that he may have a right minde in a sound bodie else he can neither enjoy himselfe nor do good to his neighbour nor do the service and works which the Lord appointeth he cannot profit man nor serve his God Witnesse the condition of distracted and melancholicke of naturals of dumbe and deafe persons Also what can men diseased and in paine do in comparison of what they may do when their minds are free bodies strong and healthie Christ Iesus hath redeemed Reas 3 the bodie as well as the soule and requireth that therewith men do glorifie God 1. Cor. 6.20 therefore the good thereof in its place is to be desired That use may be made of this point take a view of the particulars They respect the principall thing here desired scil life and health also all means thereof The bodie is then in health when it is in such good plight and temper that the soule can in and by it exercise the faculties of reason sense and motion to the comfort of it selfe the benefit of man and service of God The meanes of this good estate are wholsome aire meats drinkes apparell houses and whatsoever will keepe from bodily infections and inconveniences whether they serve to quench thirst or satisfie hunger or preserve from extremities of heat and cold or to restore defects in nature Now because these things cannot be except the Lord give fruitful seasons by causing the heavens to be wel disposed and the earth to be fruitfull request must be made that God would heare the heavens that they would heare the earth Hos 2.21.22 and the earth the corne and the winâ— and the oyle and that they all would heare and satisfie the necessities of man And when all these things are granted yet such is mans frailtie that if he have not a â—ill to make use of corne woâ—â—l physicke and so in other things he shall yet remaine destinâ—â— of their use Therefore requeâ—â— is to be made that God would give gifts and skill to men to that end Lastly if a man be furnished with all things before named yet if he lie open to the furie of enemies his life and welfare cannot consist Wherefore a good Commonwealth consisting of wise just and valiant governours and of numerous peaceable loyall and valorous subjects is to bee desired and the contrarie to all these is to be deprecated All therefore that shall debarre Vse 1 themselves of the temporall use of the comforts of this life except for a time when
therefore they pray unto him The meaning of these words may bee thus expressed O Lord God which art King of kings and rulest over all we have none either in heaven or in earth to whom we may make our requests but thee for thine is the kingdome it belongeth to thy place of soveraigntie to provide for thy name and honour by advancing thy kingdome by causing thy will to bee done and by preserving and receiving into favour and by giving grace to thy people Thou Lord art able to fulfill all this that we have asked and we do yeeld thee as is most due the glory of thy soveraigntie and power and if thou shalt please to grant these our requests as thou shalt therein deserve so we shall bee readie to give unto thee all glory everlasting wherefore wee are bold to aske and to expect the granting of them For thine c. In the entrance into prayer Christ taught his disciples to represent God to their thoughts under such titles and names whereby they might confirme their faith in prayer and here in the close and end of prayer he doth wish them to presse and urge God from consideration of his soveraigntie power and glory from whence they may encourage themselves by good reasons both to aske and looke for what they have asked whereby we learne The Lord would have his children Doct. 1 have good ground and reason for the petitions they aske of him and would have them uttered unto him in their prayers Thus did Jacob when he prayed to bee delivered out of the hands of his brother Esau saying Gen 32.9.10.11.12 O God of my father Abraham and God of my father Isack the Lord which saidst unto mee Returne into thy country and to thy kindred and J will deale well with thee I am not worthy of the least of al the mercies which thou hast shewed unto thy servant Deliuer me I pray thee from the hand of my brother from the hand of Esau for I feare him lest hee will come and smite me and the mother with the children And thou saidst I will surely doe thee good and make thy seed as the sand of the sea In this prayer Iacob gathereth reasons from the covenant between God and his fathers from Gods commandement and his obedience therto from his acknowledgement of Gods mercie and his owne unworthinesse from the relation he had to God being his servant from the condition of his adversary he being his inraged brother Esau from the extream danger hee and his wives and children were in lastly from a promise that God had made to him in respect of his posterity which could not be fulfilled if Esau should have destroyed Jacob and all his children Vpon all these reasons hee doth ground that petition Deliver me I pray thee from the hand of my brother from the hand of Esau In like manner Salomon confirmeth his faith in the beginning of his prayer 1 King 8.23.24.25.26 And it is ordinary with David throughout the Psalmes Reas 1 Though God need no reasons either to informe him of their need or to move him to supply their need for he knoweth every mans case better then himselfe and is more readily inclined of himselfe to helpe then any man can be ready to aske yet he doth delight that his children should yeeld reasons of their requests because therein they shew proof of their knowledge faith confidence and other graces which is much pleasing to their Father Reasons in prayer doth much Reas 2 confirme faith in us and stir up good affection in prayer For when a man can assure himselfe he hath good warrant to aske and to hope to obtaine hee can breake through all the discouragements which the divell or a mans owne heart can cast in to hinder him Hereby all praying without Vse 1 understanding be the intention of the heart never so good must be judged to be faultie for hee that knoweth not what hee asketh can never give reasons why he asketh Vse 2 This reproveth all rash and inconsiderate entrances and proceedings in prayers which is when men are led therein onely by custome or present sense of necessities but never exercise their faith in uttering any reasons of their requests Hence it is that they are so weake in faith and so cold in devotion and heartlesse in their prayers because they doe not establish their faith and put life to their affections by uttering of apt reasons of their present petitions Vse 3 Whosoever therfore would make a prayer in faith and fervencie must follow our Saviours direction the examples of godly in Scripture who have gone before us in giving reasons of their requests For it doth please God to heare his children reason it out with him Wherefore hee doth sometimes of set purpose seeme not to heare but rather seemeth to deny his children that pray unto him because hee would have them answer all doubts and resist all impediments and be more importunate with him in giving reasons why they should be heard Thus the Lord dealt with the woman of Canaan first he seemed not to heare her then when he heard he seemed to deny her suite and yeelded a reason of his deniall Mat. 15.25 28. yet all this was but to make triall of her faith which when she shewed by her importunate continuance of her suit and wise answering of Christs objection saying Truth Lord yet the dogs do eate of the crums which fall from their masters table shee thereupon received of him a commendation of her faith saying O woman great is thy faith and withall obtained her request even to the full for he said Be it unto thee even as thou wilt Reasons of our petitions may be taken from Gods nature from his promise from our capablenesse to have our prayers granted either because wee are in Christ and are his servants and doe pray in his name or they may bee taken from our need of helpe or from that experience wee have had of helpe in time past or from the thanks and glory that we doe give and will give if it shall please the Lord to grant our requests If from these such like grounds out of Scripture we shall wisely make choise of reasons befitting our present occasions and shall use them understandingly not so much to informe or perswade God what hee should give as to inform and perswade our selves how to aske we shall be much holpen in our praying and God will bee well pleased with our prayers The reason of the asking the aforesaid petitions is set downe in a forme of praise and thanksgiving from which wee may observe Christians must in their prayers Doct. 2 as well offer praise unto God as make requests Wee must as well giue him glory and thanks as pray to him to give us grace or any other good thing Thus saith David Thine O Lord is greatnesse and the power and the glory and the victory and the majestie Thine is the kingdome O
Lord and thou art exalted as head above all 1 Chron. 29.10.11 David calleth upon his soule and all that is within him to praise his holy Name Ps 103.1.2 The Apostle requireth that in every thing by prayer and supplication with thanksgiving we should make our requests knowne unto God Philip. 4.6 Also he saith Let us by Christ offer the sacrifice of praise to God continually that is the fruit of our lips giving thankes unto his Name Heb. 10.13 Reas 1 Praise and thankes are 〈◊〉 unto God for hee himselfe do most excellent being infinite in all holinesse of wisedome power mercy and all the rest of his divine attributes If there be any excellency in any creatures the praise belongeth unto God because hee made it excellent and if any good thing be bestowed upon any man whatsoever was the secondary meanes God was the first cause and 〈◊〉 the true giver thereof Of him are all things therefore to him be glory for ever Rom. 11.36 Reas 2 It is good pleasant and comely to praise the Lord Psal 147.1 It is good because it is the will of God being a part of his worship It is the best meanes to continue and make good unto us the good things we have 1 Tim. 4.4 It is the best meanes to procure those good things which wee yet have not It is well pleasing unto God for he saith He that offereth praise glorifieth mee Psal 50.23 It doth become the upright to bee thankfull Psal 33.1 for it doth shew their humility and dependance on God acknowledgment that they in all things are beholding unto God This reproveth all those who Vse 1 notwithstanding they have the great booke of the creation and frame of the world to looke upon and the booke of the Scriptures to looke into both which doe set forth the unspeakeable excellencies of God yet never admire him nor speake of him to his praise whereas if a mortall man shall doe some curious piece of worke shewing therein some rare skill and invention his worke shall be gazed on and admired and the workman praised of every one and hee shall be halfe deified And if a friend shall save their lives or deliver them out of prison or doe any other such speciall kindnesse unto them they thanke him and acknowledge themselves beholding unto him as long as they live whereas God which gave power and will to the same friend to doe thee good and doth give them all other good things who would also deliver them from the bondage of sinne and Satan aâ—â— from eternall death he is forgotten and is never thanked by them yea many of those who in their distresse doe seeke unto him and are holpen even they like the nine Lepers never returne to give thanks Luk 17.17 It is ten to one as we say if any give glory to God Most men ascribe the praise of all good things which they have unto nature fortune lucke or chance unto their wit or to their hands or to their friends to any person or thing rather then unto God without whom they could have had nothing These men are wilfully blinde if they doe not see that Gods hand doth all things But if they see that all things are of God and yet will not give him the praise and thankes they doe much wrong God in depriving him of his honour and doe manifest themselves to be utterly unworthy of all good There is no sinne can bee more hatefull then ingratitude There is no sinne can bee more hurtfull to the committer of it for it doth provoke God and cause him in wisedome and justice to take away from them those good gifts which once hee gave unto them As he did with his daughter Israel of whom he saith Hos 2.8.9 Because she did not know that I did give her corne c. Therfore will I returne and take away my corne in the time thereof And for this cause God giveth men over unto reprobate mindes because they having meanes to know God and cause to be thankeful Yet they doe not glorifie God neither are thankefull Rom. 1.21.28 Vse 2 Let all that professe the name of God learne hereby to bee alwaies as readie to speake of God and to God in praises and thanksgiving as to aske and receive any thing from him by petition For which cause we must consider the workes and word of God for they testifie of him Gods infinite wisedome power mercy and goodnesse and all other his excellencies are seene in the creation preservation and redemption of man and are all clearely revealed in his word In so much that when David did consider the heavens and the worke of his fingers hee breaketh forth into an holy admiration of God saying O Lord our Lord Psal 8.1.9 how excellent is thy name in all the earth And the Apostle could not speake of the worke of redemption by Christ but he saith concerning God To whom be glory for ever Amen Gal. 1.5 Eph. 3.21 If wee would but consider how little good and how much evill wee deserve at Gods hands how that it is his mercy wee are not consumed and if wee would consider how little evill Lam. how much good wee receive every day of his meere goodnesse we could not chuse but be thankefull Wherefore wee must bewaile our barrennesse of heart and with David call upon our soules and all that is within us to blesse and praise his holy name Psal 103.1 We must call his benefits to remembrance and tell our soules what great things the LORD hath done for us recounting one benefit after another untill we have convinced our hearts of our dutie and have enforced our selves unto thankfulnesse But our thanks must not be verball onely like that of the proud Pharisie saying Lord I thanke thee Luk. 18.11 they must be heartie and reall which is then then wee shew that wee do indeed acknowledge our selves bound and beholding to God for those things for which we say we give him thanks namely when we use his gifts as he hath appointed to his glory and when we give our selves both in soule and body to his service thus let us give thanks it is good it is pleasant it will become us Then this nothing more pleasing unto God nothing more profitable unto us for everie heartie thanks is a reall effectuall begging of continuance and blessing upon what we have and of new supplies unto what wee have not such shall never want good gifts because God knoweth he shall never want hearty thanks Thine is kingdome He saith not thou hast a kingdome but which is more thine is kingdome that is all kingdome and soveraigntie is thine in originall right and is not a derived soveraigntie as all other governments are Whence we learne Absolutenesse of authoritie Doct. 3 and Soveraigntie is properly and onely in God The Lord made that great Monarch and earthly king of kings Nebuchadnezzar to acknowledge and proclaime
adversaries that presume upon their owne strength shall faint but they that waite upon the Lord shall renew their strength Asa did confirme himselfe against an hoast of more than a thousand thousand enemies by this point in hand saying to the Lord 2. Chron. 14.11 It is nothing with thee to helpe whether with many or with them that have no power And whereas Gods children are many of them little and weak and their adversaries mightie and strong yet if they lay hold on the power of Gods might they shall stand in the evill day and bee sure to overcome Thus John encourageth all Gods children saying Ye are of God 1. Ioh. 4.4 little children and have overcome them because greater is he that is in you than he that is in the world Paul comforteth himselfe in this when persecutours went about to take away his life 2. Tim. 2.12 saying I know whom I have beleeved and I am perswaded that he is able to keepe that which I have committed unto him And hereby we know that our vile body shall be made like Christs glorious body Philip. 3.21 because of that mighty working whereby Christ is able to subdue all things to himselfe And we are assured of that inheritance incorruptible in the heavens because both it is reserved for us and we are kept for it by the power of God through faith unto salvation 1. Pet. 1.4.5 And thine is glory In that glory is appropriated unto God we learne All glory and praise primarily Doct. 5 and properly belongeth unto God Therefore the foure and twenty Elders ascribe glory and honour unto him Revel 4.11 Likewise all creatures in heaven and in earth and under the earth and such as are in the sea and all that are in them are brought in giving glorie and honour to him that sitteth upon the Throne and unto the Lambe for ever and ever Revel 5.13 This is Reason because God onely is of himselfe excellent and glorious If any other persons or things have any excellencie or goodnesse they have it of God for of him Rom. 11.36 through him and to him are all things saith the Apostle to whom bee glory for ever Amen Who so would be further confirmed and would see what use he should make of this Doctrine let him look back into the first Doctrine of the first Petition For ever Here it must be observed that Doct. 5 All divine prerogatives and properties that are in God are everlasting His soveraigntie power and glorie and all his attributes had no beginning and shall have no ending Moses in the Psalme saith From everlasting to everlasting thou art God Psalm 90.2 The Apostle saith To the King eternall immortall c. be honour and glory for ever 1. Tim. 1.17 who also speaking of God in another place saith Who onely hath immortality c. to whom bee honour and power everlasting 1. Tim. 6.16 The nature of God is perfect and absolute without mixture Reason or composition of things contrary or divers so that there cannot be in him any internall cause of corruption and ending Also God is independant and above all other things that there can be no externall cause and therefore no cause that can cause any alteration in him or can put an end to his being therefore God must needs be the same yesterday to day and for ever Is God everlasting in everie Vse 1 one of his properties then let the wicked feare and tremble for the truth of all Gods threatnings in his word is everlasting heaven and earth shall passe but no jot of the truth of his Word shall be unfulfilled Hereby they must assure themselves that the intolerable torments of hell that are appointed for them are everlasting If there might be an end of Gods justice power and glorie there might be an end of torment but so long as God whose breath as a streame of brimstone Isa 30.33 doth kindle hell-fire is everlasting Mark 9. the gnawing worme and scorching fire made to torment every sinner must needs be everlasting Ah how can they endure this everlasting burning Isa 33.14 The thoughts of the eternitie Vse 2 of Gods properties are exceeding joyous and comfortable unto all that have made their peace with God through faith in Christ for his truth his grace and love and his power to save them 1. Thes 4.17 Psal 16.11 is everlasting By this we may assure our selves that after the day of judgement we shall both in body and soule ever be with the Lord in whose presence is fulnesse of joy and pleasures for evermore because he that hath promised and purchased and which hath prepared and reserved an eternall inheritance in the heavens for us 1. Pet. 1.4 ever liveth to fulfill and continue it to us Sith all Gods excellencies are Vse 3 everlasting we must daily and constantly for ever ascribe unto him glory everlasting Amen This is the second part of the Lords Prayer whereby is expressed the right disposition of the minde and heart of a man when he prayeth which is indeed the very life of prayer This Hebrew word Amen remaineth for the most part untranslated in Greeke Latin English and in all other languages It is used either in the beginning or ending of a speech In the beginning of a speech it importeth an earnest asseveration whereunto our saying verily or indeed or in very truth doth answer in this sense it is often used by Christ in the Gospell When it is in the latter end of a speech as here and in divers other places it signifieth two things either a wish of the heart to obtaine what is proposed or else a perswasion of the heart that it shall obtaine that which was proposed Oft times it signifieth both That Amen is a wish and desire of what was before spoken of it appeareth by Benaiah's answer to David when he had appointed Solomon to be ruler over Israel and over Iudah saying Amen which he doth explane by these words The Lord God of my Lord the king say so too 1. King 1.36 That Amen sheweth a perswasion of faith touching the thing before spoken of see Rom. 9.5 where when Paul had said of Christ that he was over all God blessed for ever he addeth Amen that is he was assuredly perswaded that it was so Amen in this place signifieth both the assent and wish of the heart as also assurance of faith and expectation of the petitions before mentioned These different acts of the soule scil a heartie wish and expectation of what is wished are not so different but that they may in one instant be acted at once in the heart and therefore may fitly be expressed in one word so long as the word Amen doth signifie both those acts of the soule As it expresseth the assent and desire of the heart it implieth knowledge truth of heart and fervor in asking As it expresseth faith of the heart it implieth an assured expectation to obtaine
supplication with thanksgiving let your request be made knowne 〈◊〉 God Then the peace that wee have in God and in the conscience that at Gods command we have commended our cause to God should cause our hearts to rest quiet Thus it was with Hannah after that shee had prayed and by Elies speech had hope to speed it is said she went her way 1 Sa. 1.18 and did eat and drinke and her countenance was no more sad So likewise did David when he had prayed he saith I will both lay me downe Psal 4.8 and sleepe for thou Lord onely makest me to dwell in safety Secondly after wee have prayed we must bee diligent in using all good meanes which God hath appointed for the obtayning thereof We have a president for the using of means after prayer and that according to Gods direction in the example of a good Captaine Cornelius hee had fasted and prayed and as wee may judge by Gods answer hee prayed to be informed in the way of salvation God directed him to the ordinary meanes and he most diligently applyed himselfe unto them as we may read Acts the 10.5.9 and all with most happy successe Thirdly it shall bee good for us after wee have prayed from time to time to looke after our prayers and carefully to observe how they are answered and how God hath granted thē whether in the same particular or some other way either in giving us better things or giving patience and contentment without them or quickning us still to prayer and dependance on him causing as quietly to wait on him till he shall please to bestow them and accordingly wee must acknowledge Gods goodnesse to us with thankfulnesse as David did Psal 86.18.19 saying Verily God hath heard mee hee hath attended in the voyce of my prayer Blessed bee God which which hath in turned away my prayer not in mercy from me If upon observation we do not find our petitions granted then we must consider wherein wee fayled in prayer and amend it but we must not bee discouraged nor suffer our soules to bee too much disquieted we must pray againe and wait Ps 42.11 as David did on God assuring our selves that in his good time hee will heare us and that we shall praise him who is the health of our countenance and our God to whom be praise and glory for ever Amen FINIS A Table of the principall things contained in this Booke ASSurance of pardon of sinne to be desired 438. 442. How to be assured that our prayers are heard 753 What is to bee done if a man cannot assure himselfe that his prayer is heard 754 Of what things onely God is the Author 590 A large acquitting of God from being an Author of sinne though it be by his permission though he lead into temptation 576. c. All things are not common amongst Christians 388 In asking forgivenesse a man must confes his sins unto God 477 The properties of confessing sinnes aright 482 In what case a man may do contrary to scruple of conscience 71 Sinne doth cast men into the greatest debt 484 Difference betweene naturall and spirituall desires 5 After a man hath sought the things that concerne God he may desire those which concerne his owne good 327 Desires of temporall things are to be confined to the present day 363 The desires of the things of this life must be moderate 389 All divine properties in God are everlasting 710 What is meant by Evill in the last Petition 518 What it is to be delivered from Evill 521 Sinne is the Evill the worst of all evils 673 The best examples are to bee propounded for imitation 301 How far Christs example doth binde to imitation 8 Primary faith justifieth Secondary faith giveth assurance of Iustification 419. 420 All true Christians have the Lord of heaven and earth to their Father 138 What is meant by Forgive 403. c. Jt concerneth all to desire Forgivenesse 437 Motives inducing to aske Forgivenesse 446 It is God onely that forgiveth sinnes 447 Danger of deferring to aske forgivenesse 466 We must pray that others sins may be forgiven as well as our owne 470 Forgivenesse of sinne is to bee asked for the living not for the dead 475 Jn asking Forgivenesse it is good that a man expresse upon what grounds hee doth aske and expect forgivenesse 494 Who so would have God to forgive them they must forgive others 496 Cautions concerning gestures in prayer 161 Rules concerning gestures in prayer 162 God is an heavenly Majestie infinite in al holy excellēcies 146 God is not to be represented by an Image or under the likenesse of any creature 129. 151 The glory of Gods holy name must bee the chiefest of every christian mans desire and indeavour 196 Governours of Families must teach those that are of their charge the principles of religion 10 Motives to hallow Gods name 214 Jt must be every mans desire to be holy in this life 533 Reasons why we should be holy 540 Motives to holinesse 550 Meanes to be holy 556 We must desire that others may be holy as wel as our selves 621 Holinesse is of Gods free grace not of mans free will 557 Holinesse is the highest title of honour that can be given to any person 217 Justification freeth a man from the guilt and punishment of sin 457 Men already justified must yet aske forgivenesse every day 462 Who so is justified must be beholding to God for forgivenes of all his sins as well as of any 492 What is meant by Gods Kingdome in the second Petition 213. c. Of Christs Kingdome and the government thereof 228 Christs delivering up the kingdome to the Father and his being subject to him is no diminution of his glory 239. c. All Christians must unfainedly desire the comming of Gods Kingdome 248 In what cases man may goe to law and how 531 A man should desire to live upon his own maintenance 378 The enjoying things needfull for this life are of God 341. 342 What is to be held needfull 392 In heaven is all perfect obedience 298 Though Christians cannot be perfect in this life yet they must ayme at perfection 312 Meanes of growing towards perfection 314 What it is to pray 4 Preparation to prayer needful 30 A twofold preparation to prayer 32 What preparation is requisite 37 Requisites in prayer 33 Jt is every ones duty to pray 40 The use of Prayer though God have no need to be thereby informed 44 Causes of mens slacknesse in Prayer 51. 53 Motives to Prayer 55 c. Objections against Prayer answered 60 c. The Lords Prayer may be used and is to be used as a Prayer 72 Set Prayers are lawfull 73 All Prayers are to bee made according to the patterne of the Lords Prayer 79 He that would make a prayer every way acceptable must bee Gods childe 93 Though the Prayers of the wicked be abhominable yet they are not exempted from the dutie of