the deserued punishment of sinne which is the will of God most righteous and iust Thirdly wee must take heede that our owne priuate reuenge bee not the motioner of our prayers for wee must not seeke to auenge our selues but the cause of God and of the Church which are matters publike ought to stirre vs vp in imprecation Lastly because wee know not what God hath decreed of them finally wee must alwaies remember to pray distributiuely and conditionally as for example thus If they appertaine to thy election conuert them and in the meane time represse them if not confound them Thus the second person for whom we are to pray is distinguished The third person to be considered in prayer is through whom or in whose name we are to pray and that is in the name and through the mediation and interposition that I may so speake of Iesus Christ who doth mediate our cause with the Father And here two points are to be remembred and handled The one is affirmatiue or positiue wee must pray in Christs name The other is exclusiue containing in it a negatiue we must pray in Christs name onely and not in the name of any other First wee are generally to remember that the name of Christ signifieth Christs merit mediation redemption intercession obedience VVhat it is to pray in Christs name or what else Christ did or suffered for our reconcilement and reuniting vnto God and that to pray in Christs name is to desire the Father to graunt that wee aske through and for the dignitie and worthines of Christs person and actions which he vndertooke and performed in our behalfe VVe must pray in Christs name This generally promised of the signification of Christs name the first point to be handled is that we must pray in Christs name for Christ being the meane betwixt God and vs he is the fittest to be our Mediatour for therâ—fore is Christ Mediatour Christ is a meane in diuers respects because he is medius now Christ is medius the meane betwixt God and vs in diuers respects obseruable First in regard of his person which is compounded let not this word be misexpounded of two natures the deitie and the humanitie so that Christ Iesus is God and Man in that hee is God hee hath the nature of God in that hee is man hee hath the nature of man and so hee bâ—ing God-man is a meane person betweene God and man and so fit to be interposed as Mediatour on both parts Secondly Christ is medius a meane in respect of his fauour and loue which in regard of God is passiue and in regard of vs is actiue for he is beloued of God as being the onely begotten sonne of the Father and we are beloued of him as being parcels of his owne flesh In that he is beloued of the Father hee is fit to obtaine things needfull for vs in that hee is louing to vs we are likely to obtaine good things through him so that Christ being fauoured of God and fauourable to vs is perfectâ—y qualified for the office of a Mâ—diatour Thirdly Christ is also Medius or a meane in respect of his actions or workes which in his owne person out of his loue he hath â—â—ought for vs his actions are compound as his person and his loue is they are works not of a meere man nor of God alone but of a person hauing the qualification of God and man that the Godhead might dignifie and the manhood might fit the worke that in respect of the Deitie the worke might be propitiatorie dâ—seruing mercie of God and in regard of the Manhood applicatorie fit to bee imputed to vs that wee being inuested therewith Gods iustice may bee satisfied and wee reconciled through the worke S eing therefore that Christ Iesus is the onely Meane person betwixt God and vs he is the only Mediatour betwixt God and vs and therefore in his name wee must pray so saith the Euangelist Ioh. 16.23 1. Ioh. 2.1 Aske in my name and ye shall receiue And againe in another place He is the true Aduocate with the Father Matth. 3 17. Ioh. 11.42 and in him God is well pleased with vs and the Father doth alwaies heare him whatsoeuer hee asketh as hee himselfe witnesseth because he is so dearely beloued of his Father Wherefore for conclusion of this point as it is impossible that a thing should moue ab extremo in extremum sine medio from one place to another without a meane way as for example from earth to heauen and not passe through the ayre euen so cannot our prayers which are sinfull come into Gods presence who is most iust without the meanes and mediation of Iesus Christ and thus the first point is plaine that wee must pray in the name of Iesus Christ The other followeth which is negatiue and exclusiue VVe must pray onl◠〈◊〉 Christs name that we must pray in his name onely and in the name of no other and here are excluded foure sorts of persons who are not to bee mediatours of intercâ—ssion 1. The first sort is the Father and the holy Ghost 2. The Angels are the second sort 3. The third sort are the Saints departed and liuing 4. The fourth sort is our selues For the first The Father and the h â—y Ghost are not our intercessors we are to know that the first and third persons in Trinitie are excluded from the office of intercession for though each person in Trinitie hath his seuerall office in all the workes which are termed ad extra wrought vpon the creature as creation redemption sanctification c yet there are some particular acts and motions in these seâ—erall workes which are proper to some one person and incommunicable to the rest as namely such actions which are relatiue between person and person for example sake the Father seated and sent the Sonne into the world the Sonne was sent of the Father the Father did not send the holy Ghost to take our nature neither did the holy Ghost take our nature but the Sonne onely So in the case propounded the Father doth not make intercession with the Sonne but the Sonne maketh intercession with the Father so neither doth the holy Ghost For neither the Father nor the holy Ghost were incarnate suffered or merited for vs but the Sonne onely The Father accepteth our prayers the holy Ghost teacheth vs to pray which is called intercession by the Apostle Rom. 8.26 but in a generall signification the Sonne onely meriteth and deserueth and obtaineth our prayers hauing onely assumed our nature and therein merited and prayed and obtained Seeing then of all the three persons in Trinitie the Sonne onely is our intercessor therefore in the name of Christ alone wee must pray The Angels are not our intercessors For the second the Angels are excluded also from this work of intercession as being not persons qualified thereto sufficiently which consideration groweth vpon the former for if
duleuâ—in but this quircke hath bin so sufficiently answered by diuers of our learned countrimen that I dare scarse attempt any thing in it The second reason therefore followeth which may be collected out of the Apostles word Rom. 14. how shall they call vpon him on whom they haue not beleeued which may be framed thus To him only we must pray on whom we beleeue but we onely beleeue in God therefore we must only pray to God for seeing prayer hath two parts desire and faith if faith be wanting prayer is imperfect Now I doe suppose that there is no papist dare say that we may trust in the Saints or Angels which were flâ—t idolatrie and cursed is he that putteth his trust in an arme of flesh Wherfore for conclusioÌ„ of this fourth point seeing we are only to beleeue in God and to serue God therefore we must onely pray to God Furthermore this fourth person to whom we must make our prayers which is God is expressed vnto vs two waies First by a name of relation in that he is intituled Father Secondly by the place he inhabiteth Heauen VVhether Father be a word of nature or person For this title Father which is here mentioned it is to be enquired whether it is Naturae or Personae nomen that is to say whether it is to be referred to the first person in Trinitie or to the whole Trinitie whether we speake to God the Father of his onely begotten sonne Christ or to God the Father and maker of all his creatures for answere whereof thus much it seemeth that there is no absurditie to take it either way or both waies rather if Christ prayed this prayer as it is probable he did then without doubt it was directed to the first person in Trinitie and it signifieth personally if Christ prescribed it to his disciples for a forme of prayer then in all likelihoode it signifieth the whole Trinitie who is to be called vpon by the creature Now as I coniecture for that Christ did both pray it and prescribed it to others for a forme of prayer therefore I incline to thinke that there is a compound meaning of the word signifying both the first person in Trinitie and the whole Trinitie which affordeth vs this instruction That when we pray we are so to direct our prayers to the Father as that we do not exclude the other persons of Trinitie who with the Father are equally to be worshipped being God equall with him And here it shall not be impertinent to consider how we are to conceiue of God in prayer which ariseth partly out of the title which is giuen to God partly out of the place where he dwelleth this point may be comprehended in fiue positions which followe First we must not think God like any creature as the Papists haue painted him for in the fourth of Deuteronomie Moses expresly forbiddeth the Israelits so to doe Hoâ— we must concâ—iue of God in prayer Deut. 4.15 and he rendreth a reason in that place because they saw nothing when the law was deliuered and therefore the practise of many now adayes is reprouealbe who though they will not paint God yet they paint two hands giuing the two tables one to Moses and another to Aaron which is false monstrous and idolatrous false because the tables were giuen onely to Moses monstrous because there are hands without a body idolatrous because there are hands whereas God hath no shape at all any way sensible Secondly although in the holy Scripture figuratiuely there are hands armes feete face eares and other manly parts attributed to God yet we must not thinke that God hath any of these parts properly indeede God hath something answerable to these parts or rather something whereunto these parts in the creatures are sutable for God made man not onely according to his image which consisteth in holines and righteousnes but also according to his similitude for the words may aptly be distinguished so that man is a similitude of God Gods armes and hands and fingers argue his power and actiuitie his feete argue his vbiquitie his face eyes and eares declare his wisedome and fauour c. and proportionable to these attributes of God there is a configuration of the lineaments of the body in man wherein man is like God Psal 115. wherefore we may say and so we must conceiue of God contrarie to the gods of the heathen They haue eyes and see not but God seeth and yet he hath no eyes they haue feete and walke not but God walketh euery where and yet hath no feete and so of whatsoeuer other part may be applied to God which figure is called Anthropopathia being a speciall metaphor Thirdly we must conceiue of God as he hath reuealed himselfe in his word and workes namely most mightie iust mercifull wise true holy simple and euery way infinit eternal and blessed Creator Redeemer Sanctifier and Sauiour of all his creatures c. Fourthly we must so direct our prayers to one person as that we doe not exclude the other for that is idolatrie to diuide the persons which are onely distinct Lastly for order sake we must pray to the Father directly and primarily and that through the merit and mediation of the Sonne with the instinct and inspiration of the holy Ghost yet it is not vnlawfull to direct our prayers to the Lord Iesus Christ 2. Cor. 13.13 or to the holy Spirit personally according to the example of the Apostle who blesseth the Corinthians from the Father Sonne and holy Ghost which blessing is a prayer Genes 48.16 and by the example of Iacob who prayeth that the Angell which deliuered him from all euill which Angell was Christ would blesse the sonnes of Ioseph We see then to which person of Trinitie our prayers are primarily to bee directed with the manner how we are to conceiue of God in time of prayer This may serue for the title Father Now followeth the place which God inhabiteth which is the second argument descriptiue and that is vttered in these words which art in heauen which also doth impart vnto vs his condition that hee is heauenly of which two points a little in order How God is in heauen First God is in heauen not circumscriptiue as though he were included within the compasse of heauen for he is infinit and therefore euery where neither is he in heauen definitiue as though when he were in heauen he were no where else for he is euery where at once for God is in euery place and yet not included in any place he is out of euery place and yet excluded from no place but God is in heauen first because that in heauen he doth especially manifest himselfe in his mercie grace and glorie to the elect Angels and Saints through the humanitie of Christ Iesus which is exalted in heauen secondly because that from heauen he doth visibly manifest himselfe to the creatures in the works of his
prouidence and preseruation and especially to mankinde in manifold blessings and iudgements but most especially to the Church in the meanes of saluation and in these respects God is in heauen Secondly God is also heauenly that is to say VVâ—â— God is 〈…〉 Iam 1.17 free from all corruption mutation or alteration whatsoeuer whereby he differeth from the creatures which in time of their owne inherent infirmitie corrupt vanish and pâ—rish in which sense the Prophet saith They all waxe old as a garment and as a vesture they shall be chaunged whereas God is alwaies the same and his yeeres doe not faile Againe Psal 102.26 also God is heauenly for that hee is most excellent and glorious full of incomparable and incomprehensible maiesty not as though God his essence or substance were of the same nature and condition with the heauens for they are created bodies but for that there is no creature more excellent and glorious to sense than the heauens therefore God is compared to them whereas indeede the essence of God doth as farre surpasse the heauens as the Sunne shining in his brightnes doth the blacke and palpable darknes of Egypt or of hell it selfe Thus much may be sufficient for the fourth person to be considered in the preface of this prayer with his title and place of habitation expressing also his condition which is glorious and heauenly Furthermore out of the consideration of these foure sorts of persons signified in the preface of the Lords prayer arise certaine holy affections and dispositions The disposition of the â—â—art in prayer whereby the heart is prepared to prayer and aright composed in time of prayer and they are in number sixe following The first is boldnes Boldnes in that we direct our prayers to him that is a Father The second is charitie that wee pray not in particular Câ—aritie but in common intituling God our Father The third is humilitie Humilitie that we direct our prayers to him that in Iesus Christ is made of an enemie a father Reuerence The fourth is reuerence that wee come to him that is an heauenly father most mightie and glorious Holy meditations Faith The fifth is heauenly meditations for wee direct our prayers to a heauenly father The sixth is faith that ariseth from all the former of each of which something shall be spoken in the discourse ensuing 1. Of boldnes And first of that boldnes and confidence which Gods children haue in that they direct their prayers to him that is a father Psal 103.13 Esay 49.15 who pitieth his children more than an earthly father can yea more than a most naturall and compassionate mother doth or can pitie the fruite of her wombe which she purchaseth with so much sorrow and paine which boldnes is to bee distinguished from presumption and impudencie a thing too common to impenitent persons who come into the presence of God as a bard horse rusheth into the battell or as a mad desperate ruffian challenging his enemie into the field where they receiue their mortall wound through their foolehardines so these presumptuous persons either not regarding Gods iustice or loosely perswading themselues of his mercie still liuing in their sinnes inconsiderately prease into Gods presence who afterwards receiue the iudgement of presumption in their owne consciences if euer the Lord discouer to them their palpable hypocrisie through true repentance whereas the children of God approch with confidence to the throne of grace Heb. 4.16 hoping assuredly to obaine mercie and to finde grace to helpe in time of neede because that God is our Father full of compassion and mercie and Iesus Christ is our high Prist who hath a sympathie and fellow feeling of our infirmities partaking flesh and blood with vs and so with bowels of pitie yearneth toward vs complaining in our miserie Wherefore when we come before the Lord in prayer we must learne to distinguish between this filiall boldnes and foolish presumption least we iustly incurre the reproofe of blind and bold bayards through our inconsiderate rashnes for it is not lawfull for euery ruffling hackster to rush into the Princes presence but if he doe he shall be accounted a presumptuous person and punished deseruedly but it is lawfull for the children of the Prince who for so doing passe not vnder the censure of rashnes or impudencie Secondly charitie is here inclusiuely suggested vnto vs 2. Of Charitie seeing that Christ teacheth vs to say not as in the Creede I beleeue singularly but respectiuely and charitably Our Father for euery man shal liue by his own faith only but not by his own prayers only Pray one for another saith Iames Iam 5.16 but wee doe not reade it written beleeue one for another 1. Cor. 7.14 though one mans faith may bee an instrument of conueiance to another of externall sanctification which is an outward title to and participation of the meanes of grace and saluation Wherefore seeing in our prayers we include our brethren yea our enemies also it is apparant that our prayers must be made in loue and charitie so the Apostle teacheth that wrath malice must bee abandoned 1. Tim. 2.8 when we lift vp our hands in prayer to the Lord so that the practise of many is reproueable that bring their prayers in one hand and malice in another being compounded as it were of strife and contention of railing and reuiling of slaundering and backbiting of malice and enuie putting a kinde of felicitie in these fretfull and deuouring affections who are to remember the condition of the fifth petition of the Lords prayer gathered by consequence that if we do not forgiue others the Lord himselfe will not forgiue vs. Mat. 6.14 Thirdly humilitie or humiliation and contrition is here presupposed whereas we come to God as to a father 3. Of Humility who was an enemie sometime but now through the intercession and propitiation of our Sauiour alone is become a father vnto vs. This therefore putteth vs in minde of Christs merits and therefore of our sinne and miserie which consideration is auaileable to perswade humiliation surely that person which commeth before the Lord with a proud heart Iam. 4.6 and haughtie affections shall want entertainment from the Lord because God resisteth the proud person that neuer was humbled and hee sendeth the rich away emptie Luk. 1.53 Luk. 18.14 and the boasting Pharisie shall depart home vniustified but he that commeth into Gods presence repenting in dust and ashes as Iob did Iob. 42.6 with a rope about his necke and sackcloth about his loynes as the messengers of the King of Aram he that in his owne eyes is most vile most wretched most miserable most abominable is most acceptable to God who giueth grace to the humble filleth the hungrie soule with good things and iustifieth the despised Publican 4. Of reuerence Fourthly reuerence also is intimated vnto vs when wee intitle
pardon of sinne and for all manner of good things for bodie and soule so that whatsoeuer good thing wee aske Hâ—b 11.30 wee may certainly resolue our selues wee shall obtâ—ine for if God the Father hath giuen vnto vs Iesus Christ Rom. 8. Pâ—al 34.10 how shall he not with him giue vs all things els that are good If he giue vs the greater hee will giue vâ— the lesser also for temporall blessings are additions and dependants of heauenly blessings Matth 6. More shall be said of this point afterward in the conclusion of the prayer whither the reader is to be referred The third thing requisite for the true and holie vse of prayer is Repentance Repentance necessarie for the holy vse of prayer Ioh. 9. Psal 66. Prouerb for God heareth not sinners that liue in sinne vnrepented of that regard wickednes in their hearts that purpose to liue in knowne sinnes al their prayers are abominable for that they turne their eares from hearing of the law as the Wiseman testifieth Wherefore he that will haue his prayer heard must in his hart bewaile his sinnes hate them renounce them studie and striue to forsake them pray against them and then the Lord will gratiously graunt his petitions Indeede sometime God graunteth wicked men that which they aske or wish to haue from God but that is in wrath and vengeance for that which hee giueth them shall turne to their woe and miserie another day And as it may be said of a godly man that God heareth him by denying that he asketh so also may it be said of a wicked man that God heareth him not by granting that he asketh the godly man is heard by denying the euill he asketh and granting the good he asketh not the wicked man is not heard by granting the euill he asked and withholding the good he asked not for though none of Gods creatures are euil in themselues yet through the abuse of the wicked and Gods curse 1. Tim. 4. they may be euill vnto the euill man Againe though God heare what the wicked man saith when hee pray and grant him that very selfe same thing hee asketh yet God cannot properly bee said to heare his prayer and grant his request for the wicked mans prayer is not a means of obtaining neither doth God graunt him any thing by meanes or through instancie of his prayer but God is truly said to heare the prayer and graunt the request of the godly seeing that he graunteth that which they aske through the instancie of their prayers they being the onely meanes of obtaining Deuotion necessarie for the true vse of prayer The fourth thing necessarie for the holy vse of prayer is Deuotion which is the due regard and religious estimation a man ought to haue of Gods Maiestie and his owne miserie in time of prayer which deuotion hath a speciall signification in this place and containeth these foure things in it principally 1. Attention in time of prayer 2. Reuerence in regard of Gods presence 3. Feeling of our sinnes and wants 4. Desire to obtaine that we aske Attention a part of deuotion Attention is opposed against wandring thoughts which vsually in the time of prayer creep into the minds of men for expelling and auoiding whereof it behoueth euerie carefull Christian to watch ouer his vnderstanding and affections that by-thoughts either rush not into the minde or if they do that then presently they be thrust out againe This attention is threefold 1. Attention to the words of prayer 2. Attention to the matter contained in the words 3. Attention to God to whom prayer is directed Attention to the words is when a man doth so watch ouer his tongue that no words vnsanctified or vnfit for the holy matter of prayer doe vnawares breake out of his mouth Attention to the matter is when a man doth so busie his vnderstanding in conceiuing and affections in pursuing the substance of his petitions as that by-matters take not place to disturbe the course of his prayers 1. Cor. 7. Attention to God is when a man doth so conceiue of God as the words of prayer affoord according to the seuerall names titles attributes properties and workes wherewithall in time of prayer wee intitle God according to his holy word as Father mercifull iust c. Reuerence is opposed against either a common or base estimation of Gods excellencie and glorious maiestie Reuerence a part of deuotion before whom wee appeare when wee come to pray When a man commeth to make a supplication to a Prince he is striken with a reuerent feare of so excellent a person as the Prince is much more ought wee so to bee affected comming before the Prince of all the Princes in the world wherefore the Psalmist counselleth vs to feare when wee serue God and to tremble when we giue thankes Psal 2.11 This reuerence will be increased if we consider who God is before whom we come and what we are that come before God God is in heauen and we are vpon the earth Eccles 4.1 Gen. 18 27. Psal 95. Iob 42. Dan. 9. wee are dust and ashes as Abraham spâ—ke to God and God is the Creator and maker of vs all we are vile and to be abhorred to whom appertaineth shame and confusion of face but God is excellent admirable and glorious If these things possesse our affections throughly a holy reuerence also wil enter vpon our soules Gen. 28.17 And as it befell Iacob when he slept at Bethel which is by interpretation Gods house that hee was afraid saying it was a fearefull place and no other but the house of God and the gate of heauen euen so ought we to bee affected by faith seeing God spiritually present which is a spirit and inuisible searching the hearts and knowing the thoughts of all the sonnes of men Feeling of sin is opposed against hardnes of heart Feeling of sin a part of deuotion both that generall obduration which is contrarie to repentance and a more speciall which the children of God sometime are cumbred with for want of a continuall renouation of repentance and growing by occasion of lapse into some sinnes whence issue hardnes of heart and a carelesse securitie and affections benummed for the time This feeling of sinne is called by our Sauiour Christ a heauie load Matth. 11.28 and wearisome burthen For as a man that hath a burthen or load vpon his backe doth sensiblie feele it and is thereby greatly wearied oppressed and compelled to bow and stoope through the waight thereof his strength being not sufficient to match and ouercome the weight of his load euen so the man that once feeleth the heauie burthen of sinne which is the wrath of God euery way intolerable and insupportable of man is thereby so surcharged and oppressed Psal 40.12 as that hee cannot looke vp and then his heart beginneth to faile as a man in a swoune and therefore the Prophet
difficultie of vsing it aright for a prayer Out of the consideration of this last propertie of this prayer ariseth this consectarie or conclusion that there is lesse daunger of sinne in conceiuing a prayer agreeable to this prayer than in vsing this prayer for a prayer which may bee verified thus when wee conceiue a prayer wee know our owne meaning certainely so doe wee not certainely know the meaning of euery point in the Lords prayer againe when we pray we attaine the depth of the meaning of our owne words so can we not possibly attaine the depth of the meaning of our Sauiour Christ when he vsed these words Finally our words in prayer conceiued are as large as our matter and affection but here in the Lords prayer the matter being as large as the whole Scripture the words are scant the thousand part thereof wherefore the conclusion and consectarie is verified To end this point then although this be the most excellent and perfect platforme of prayer and prayer that euer was deuised yet considering that it is onely a generall prayer and hard to be vsed aright as Christ himselfe vsed it therefore it may seeme that a prayer conceiued according to this prayer is as acceptable if not more accepted of God than this prayer for though the Lords prayer is better than any other prayer yet a man may and can and doth vse his own conceiued prayer better than he can vse the Lords prayer and prayer is accepted or not accepted of God according as it is rightly vsed or abused and this is profitable for the ignorant people to thinke vpon considering their intolerable abusing of the Lords prayer Thus much may suffice to haue spoken of the generall consideration of the Lords prayer in the foresaid three points the abuse the vse and the conditions thereof Specially of the Lords prayer Now it followeth that we also consider thereof specially This prayer containeth three things 1. The first is the persons to be considered in prayer 2. The second is the matter of prayer 3. The third is the manner of prayer The persons to be considered in prayer The persons which are to be considered in prayer are comprehended in that which is ordinarily termed the preface of the Lords prayer or the compellation contained in these words Our father which art in heauen or Our heauenly father Now the persons we are to consider in prayer are foure 1. First who is to pray Quis. 2. Secondly for whom we are to pray Pro quo 3. Thirdly to whom we are to pray Ad quem 4. Fourthly in whose name we are to pray Per quem All they are to pray that can call God father or the children of God brethren Our Father We are to pray for others as well as for our selues namely for all that are or may be our bretheren Our We are to pray to God onely who is the Father of the creature and our Father in Iesus Christ Father We are to pray in his name who hath made God of an enemie a friend yea a father that is Christ Iesus Our Father The first of those persons that are to be considered in prayer is who are to pray which may be thus distinguished First who must pray or who is bound to pray Secondly who may pray or who may lawfully pray Thirdly who can pray or who can pray aright For the first all men must pray that is to say Who must pray all men are bound in conscience to pray vnto God for prayer is a morall precept which bindeth all men as all the commaundements of God doe for all the commaundements were written in the heart of Adam in the state of innocencie and that not onely for himselfe but for all his posteritie wherefore the very gentils which knew not the law giuen by Moses Rom. 2.15 yet shew the effect of the law written in their hearts when their consciences accuse them or excuse them Seeing therefore that prayer is a commaundement of the morall law and all the commaundements of the morall law binde the conscience of all men to obedience therefore all men must pray otherwise they incurre the penaltie of the breach of the law which is the euerlasting curse of God Here it may be obiected concerning this and all the rest of the commaundements Obiection that all men are not bound to pray or to keepe the law seeing that it is impossible we should keepe the law or that all men should pray for God commaundeth not impossibilities say the papists seeing therefore it is impossible for all men to keepe the law or to pray all men therefore are not bound to pray or all men must not pray To this answere may bee made by a distinction Answere that things may be termed impossible two waies either for that they are impossible in their owne nature or for that they are impossible by accident or some outward occasion examples of things impossible in their owne nature are these that a stone of it owne accord should moue vpward that iron or leade of it owne accord should swim vpon the water and not sinke examples of things impossible through accident or by reason of some outward occasion are these that a man that hath his tongue cut out should speake or that hath his eyes put out should see now the application of the distinction answereth the obiection sufficiently Gods commaundements and so the commaundement of prayer is not impossible to be performed of it owne nature for Adam was able to keepe it continuing in that estate of innocencie wherein God had created him and so all mankinde in Adam but Adam transgressing and all mankinde in him Rom. 8.3 by accident and occasion the commandement of God and namely that of prayer is become impossible vnto vs we are not able to pay our debts for we haue maâ—e our selues bankerouts we cannot see for we haue put out our owne eyes Wherefore God doth not commaund things impossible by nature when he requireth obedience to his law although now through our owne defaults we are not able to obey Obiection Yet God seemeth to deale hardly that exacteth obedience of vs now we are not able to performe it Answere It is no hard dealing at all for if the creditor may iustly require the debt of the debter though he be not able to discharge it or otherwise cast him in prison for default of payment much more may God deale so with vs either exact obedience of vs or cast vs in prison till we pay the vtmost farthing neither is there any reason that God should change his righteous law and square it to our corruption no more than because there are theeues and malefactors therefore the law that commaundeth such persons to be hanged or punished should be altered the workeman squareth his crooked timber to his rule and he doth not frame his rule to his crooked wood so we must frame our actions to Gods law and Gods law
the Father and the holy Ghost then much more the Angels cannot performe this office for as hath been so the office of intercession and propitiation are dependants and conuertible so as the person that is to bee our intercessor must also be our sacrifice of propitiation and contrarily our propitiator is our intercessor Hence it is that the Apostle Iohn hath ioyned them together by way of answering an obiection 1. Ioh. 2.1 or rendring a reason which implieth this exclusiue doctrine the Apostles words are following Though a man sinne yet wee haue an Aduocate with the Father Iesus Christ the iust and he is the propitiation for our sinnes which sentence may admit this Resolution because Christ is our propitiation therefore hee is our intercessor and therefore wee neede not despaire of pardon if wee sinne through infirmitie or thus by way of question and answere Q. What is the end of preaching the Gospell A. That Gods children may be kept from sinne Q. If we doe sinne what comfort is there A. We haue an Aduocate to make intercession for vs. Q. But how may we be assured that he shall obtaine A. Because he is sufficiently qualified for the purpose both for that he is iust hauing perfectly fulfilled the law and he is also a propitiation for our sinnes or sustaining the punishment and meriting for vs so that by this Scripture it is manifest that the person which is fit to make intercession for vs must also haue abilitie to make satisfaction for our sinnes which power because it is not incident to the Angels therefore the Angels are excluded from this office of intercession For the third the Saints whether departed this life Saints departed or liuing are not our intercessors or liuing are excluded from this office of intercession as it is proper to Christ and that by the same reasons before recited yet neuerthelesse neither the Angels nor Saints departed or liuing are excluded from all manner of intercession or prayer for vs for seeing the Angels and Saints haue loue to the Church of God militant themselues being triumphant in heauen no doubt they wish and desire and pray earnestly after their manner for the prosperitie and welfare of the Church vpon earth and the Saints liuing doe in their prayers continually recommend to God their brethren yet liuing and militant against the common enemies but there is difference to be made betwixt the one and the other For Christs intercession is deseruing and meritorious but the intercession of the Angels and Saints is onely dutifull and charitable Christs intercession is distinct and particular for euery one seuerally the Angels and Saints make their intercession generally and confusedly for the whole number of the elect Christs intercession is in his owne name theirs in Christs name For if the Angels and Saints obtaine any good things for the Church it is by meane of Christ and not for their owne worthines And here in deepe silence without further confutation we will passe by the two opinions of the Papists the one blasphemous That Angels and Saints are mediators of intercession as Christ is in the same kinde though not in the same degree the other foolish That by reason of their merits they obtaine for vs of God and therefore the popish crew in their seuerall nec ssities haue recourse to seuerall Saints for reliâ—fe whâ—reunto a third may bee added That the Angels and Saints departeâ— in God as in a glasse see the sâ—uerall petitions of their â—liants here in earth and so are readie to mediate for them in their neede which is as very a fansie as the former blasphemie or folly VVe must not pray in our owne name For the fourth and last sorte of persons excluded from the office of intercession we must know that seeing Angels and Saints are disabled to this worke our selues cannot possibly partake therein being sinfull needing a mediator and an intercessor and wanting merits of our owne howsoeuer the false Church of Antichrist hath forged the contrarie thereby dispoyling Christ of his office by foysting in their owne merits for Christ will be all or none our merits cannot stand with his they shoulder out one another Hence then followeth the conclusion Thâ—t Christ is onely the intercessor and therefore in his name onely must we pray And this is the third person in whose name wee must pray To whom we must pray The fourth person is To whom we must pray To God and to him onely and this is 〈◊〉 â—onsectarie of the former matter for seeing the Angelâ—â—nâ— Saints are no intercessors for vs to God therâ—fore there is no reason we should pray to them for this is the supposed end of the inuocation of Saints and Angels that they may obtaine of God for vs that which we cannot obtaine for our selues they being as it is presumed more gracious in Gods eyes than we are and more familiar with him being in his presence or priuie chamber as Nobles about their Prince But here two propositions must be distinguished as in the former First that we must pray to God secondly we must pray to him onely Concerning the first there is little doubt of that in the word VVe must praâ— to G d. Dan. 6.7 sauing that we reade in the booke of Daniel that there was an act made that no man should pray to any God for the space of thirtie dayes but to the King onely this act the Princes made against religious Daniel in policie through flattery accomplishing their murtherous designes but this was only a mouths atheisme We finde it also by most fearefull experience that there are some Atheists or Naturalists who because they would banish the memorie of God out of the world by blind-folding their owne conscience haue denied prayer to God but these men rather neede our prayers than our confutations who are euery day and night confuted and confounded in their owne thoughts Leauing this first point we descend to the second VVe must pray to God alone That our prayers are to be directed to God alone which may be confirmed by two reasons the first reason is the words of Christ alledged out of Moses Matth. 4.10 Deut. 6.13 Thou shalt worship the Lord thy God and him onely shalt thou serue which sentence affoordeth this argument that seeing prayer is a principal part of Gods worship and seruice therefore it is due to him onely for to him only we must pray whom we must worship and serue but we must onely worship and serue God therefore to God onely we must pray now if that thredbare or motheaten distincttion of Latria Dulia and hyperdulia be still obiected as though dulia and hyperdulia might be giuen to Saints and the Virgin but latria onely to God the answere will euince that by comparing of Matthew with Moses latria and dulia are all one for the Hebrew word Gnabad Deut. 6.13 which is translated Latreuein by Matthew doth properly signifie
God an heauenly Father for children come into their parents presence with reuerence so also is behoueth vs religiously to reuerence before so great a Maiestie as he is who though he be a father yet is also a consuming fire to fall into whose hands is a thing most dreadfull This honourable estimation Heb. 12.29 10.31 and reuerent feare the Lord challengeth by veâ—tue of his Fatherhood as the Prophet Malachie pleading the Lords cause Mal. 1.6 reporteth which will arise in our hearts vpon these grounds duly prepondered 5. Of holy med â—â—tions Psal 95.6 Genes 18.27 First if we consider that God is the Creator of vs all and that it is hee that hath made vs and we are his workmanship then as Abraham confessed so shall we let not the Lord be offended that we are bold to speake vnto him being but dust and ashes Iob 39.37 and as Iob saith Behold we are vile when wee speake vnto the Lord that maketh answere out of the whirlewinde Secondly if wee seriously weigh with our selues that God knoweth the inward disposition of the soule that he searcheth the hearts Heb. 4.13 and trieth the reines and that the bowels of the soule are seene of him and requireth spirituall seruice of vs Iob. 4.24 himselfe being a spirit it will work in vs religious feare and reuerence with sinceritie which is opposed to pride rashnes and dissembling with God Thirdly if wee consider with our selues the wonderfull attributes of God as his heauenly omnipotencie his exquisite iustice his incomprehensible Maiestie and glorie euery way infinite it may cause in vs rather astonishment and horror than a bare and naked feare But of this doctrine ariseth a reproofe of their practise that come into Gods presence A reproofe of carnall affections and thoughts in time of Prayer Eccles 4.17 either with common ordinarie affections or with vile and base estimations vpon whom the censure of irreligious and prophane persons may in some degree be charged for that they look not vnto their feete when they come into Gods house for there are some that come before God as men that goe to the market to buy or sell or to dispatch other ciuill businesses Thoughts of ciuill matters reprooued or it may bee with lesse circumspection for worldly men for the most part follow worldly affaires with great diligence desire and warines but wee must be otherwise affected for seeing prayer is a matter of religion and directed to God our heauenly father for our euerlasting good therefore we must put on reuerence and religion in regard both of God of our selues and of that holy action and doffe off ordinarie and common affections as it were a paire of foule shooes of our feete with Moses Exod. 3.5 when wee come to talke with God who is in the midst of the fire Others there are more vile and base in their estimations who bring before God the price of a dogge Vile and wicked thoughts reprooued or of an harlot for this is the practise of many who come to pray as the theefe to steale the drunkard to the Ale the leacher to the stewes or as men that come from stealing drinking and whoring for when they haue wearied themselues with these sinnes then they drop out of the stewes or Ale-house into the Church to prayer these men say as the Priests and people said in the Prophet Malachies time Mal. 2.7.8.13 The table of the Lord is not to be regarded wherefore before we appeare before the Lord some time must bee spent in preparing our hearts to prayer Preparitiue before Prayer needfull that all carnall and fleshly affections may be set apart and wee throughly possessed with an honourable and reuerent regard of that holy busines wherefore the Prophet exhorteth the true Iacob or Israelite to lift vp the heads of the euerlasting doores that is Psa 24.6.7 the cogitations and affections of the soule which is eternall that Christ the King of glorie may come in for sensuall and worldly thoughts and desires doe barre and lock the doore against him And in the next Psalme the Prophet himselfe practiseth his exhortation like a good Teacher lifting vp his soule vnto the Lord when hee speaketh vnto him in prayer Psal 25.1 for seeing we pray to God our Father which is in heauen and heauenly therefore wee must haue heauenly affections and meditations in time of prayer Christ saith Mat. 6.21 where our treasure is there will our hearts be If God bee our treasure who is in heauen our hearts and mindes will be there also wherefore wee must pitch our affections on things which are aboue and not on things which are below Collos 3.2 VVanderings reprooued so that here falleth to the ground all wauing and gadding thoughts and desires in time of prayer besides or contrarie to the matter vttered in prayer as about our dinner our money our cattell our pleasures our suites and aduersaries and a thousand of like qualitie so that if our prayers were written as wee conceiue them and our by-thoughts as parentheses interlaced they would be so ridiculous as that wee might very well bee ashamed of them and yet alas God must haue such prayers of vs or he must haue none for wandrings will creepe into the prayers of the most godly and vigilant though in time of prayer they watch their hearts with double diligence which ineuitable infirmities being disliked and bewailed shall not be imputed to Gods children And thus the fourth affection viz. reuerence is requisite by occasion whereof the fifth holy disposition also hath been handled which is as hath been said heauenly meditations and affections seuered from the world and worldly matters Now therefore the sixth and last of these holie dispositions is Faith 6. Of Faith which is grounded vpon the former foundation for seeing God is our Father therefore wee may be assured of his loue and seeing hee is in heauen or heauenly we need not doubt of his power Foure grounds of faith loue power wisedome truth of God and seeing he is so in heauen as that hee is euery where else as hath been said wee may bee sufficiently perswaded of his presence adde hereto his truth and fidelitie which will assure vs of performing his promises and wee may haue full assurance of faith which may thus be singled out 1. First God is euery where and so knoweth our wants 2. Secondly God is powerfull and omnipotent and so able to doe whatsoeuer he will 3. Thirdly God is louing and mercifull and therefore hath will to doe for vs what is best 4. Lastly God is true and therefore performeth his promises and keepeth his fidelitie for euer So that if these meditations frequent our mindes our faith will marueilously bee confirmed which is thus grounded out of this preface And these are the persons affections of prayer Hauing thus discussed the preface which is the first part
concluded A king that is of abilitie will aduance his kingdome cause himselfe to be honoured cause his subiects to obey his will and prouide for the outward prosperitie and inward felicitie of his subiects God he is of abilitie being a powerfull king Therefore he will prouide for his honour c. The third argument is taken from the glory of Gods kingdome Glory of Gods kingdome Where first consider the meaning of the words Thine is glorie that is 1. Thou hast made al things for thy glory 2. The things we aske are meanes of thy glory 3. The things we aske shall by vs be referred to thy glory and so the conclusion followeth Ergo graunt vs these things which we aske in these petitions Secondly let vs also consider the argument framed thus directly confirming our faith for the first petition That which is most deere to thy selfe thou wilt procure But thy glory is most deere to thy selfe Therefore glorifie thy selfe by vs or in vs or giue vs grace to glorifie thy name Indirectly it confirmeth our faith in all the other petitions after this manner Thou Lord wilt further all the meanes of thy glorie But the enlarging of thy kingdome the obedience of thy will our daily bread remission of sinne and perseuerance in grace are meanes of thy glory Therefore Lord we are perswaded thou wilt cause c. The eternitie of Gods kingdome The fourth argument wherby our faith is strengthened is taken from the eternitie or euerlasting continuance of this kingdome and of the two other properties thereof mentioned in the second and third arguments for the kingdome power and glory of God is euerlasting or Gods powerfull and glorious kingdome is eternall and that in a double respect 1 In themselues for that they neuer haue end 2 In the faithfull who doe and will euerlastingly remember and magnifie the Lord the most mighty and glorious king This fourth argument is framed after this manner If thy kingdome power and glory shall euerlastingly be remembred and magnified by vs as it is euerlasting in it selfe then grant these our praiers which are means thereof But by granting these our petitions we shall be prouoked to procure the euerlasting remembrance of thy kingdome power and glory by our selues as long as we liue by our holy seede after vs and for euermore in thy heauenly kingdome Therefore we are perswaded thou wilt graunt vs these our petitions Faith is supported God is not perswaded by arguments Thus our faith is supported and strengthened by arguments which are vsed not to perswade God who is vnchangeable and immoueable in his purposes but to perswade vs who are of little faith and scarse beleeue God himselfe and therefore haue need to find out in our selues strong arguments as it were maine pillars to support our faith as it were a crasie house ready to fall to decay continuallie Desire a part of feruency The second part of feruencie is desire which is expressed in the word Amen As faith is the principall worke of the vnderstanding so desire is the principall worke of the will in regard of that which we want and as faith may well be compared to the hand or arme laying hold vpon blessings so desire may be compared to the brawne or sinewes of the arme or hand the instruments of strength whereby wee holde fast that which we apprehend Mat. 7.7 This is expressed by Matthew in very significant and forcible metaphors Aske as a begger doth to get an almes Seeke as one with a candle looketh for a iewell lost vpon the ground Knocke with strength and force to get open the gate of Mercie The word whereby desire is expressed is an Hebrue word and it signifieth VVhat Amen doth signifie verely truely certainely so be it let it bee so O Lord I desire it might be so as I aske And this may afford an argument for the confirmation of our faith to obtaine taken from the trueth of God framed in this forme Thou Lord art a God of trueth Amen containeth an argument to support our faith thou art true in all thy promises thy promises are yea and Amen thou art Amen the faithfull and true witnesse thou keepest fidelitie for euer But thou hast promised to grant the petitions of thy seruants made in feruencie of desire and faith Therefore grant these our petitions so qualified Thus the manner of making our prayers is taught vs in the conclusion of this prayer which is feruencie in the two parts thereof faith and desire Now contrary to feruencie is coldnes in prayer Coldnes in prayer whereof something briefely must be spoken that contraries may be more perspicuous by their opposition A cold prayer is either when a man vnderstandeth not that which he bableth with his lips or hath no assurance to obtaine that hee asketh or regardeth it not in comparison or prayeth liuing in sinne vnrepented of for all these conditions are as it were colde water cast into a boyling caldron which boyling before through heate now ceaseth Iam. 1.6 The Apostle Iames compareth such prayers to waues of the sea tost to and fro with the wind and at length are consumed into froth or beaten in peeces vpon the rocke A cold prayer obtaineth nothing for although perhaps a cold prayer may swell in great and eloquent words and roare with pitifull complaints and outcries and be tumbled vp and downe in the mouth by repetitions or in the mind by imagination yet at the length the winds of wandring thoughts faint affections or grosse ignorance driueth them vpon the rockes of presumption doubting despaire and impenitencie and so suddainely they are dissolued into froth and consumed into nothing In briefe therefore to conclude this conclusion wee must striue and wrastle with the Lord in time of prayer as Iacob did with the Angell Genes 32.24 Hosea 12.4 holding him fast not letting him goe till he blesse vs till he change our names and call vs Israel men preuailing with God that so after our prayers we may find spirituall ioy and comfort and incouragement in all our waies which is the fruite of feruent prayer Here should bee the end of this treatise but that there are certaine extrauagant questions to bee discussed which could not be referred to any one proper place of the former method and yet containe matter very profitable though onely probable and consisting of vncertainties and coniectures for the most part The questions with their answeres are briefely these following VVhether Christ prayed the Lords prayer 1 Whether Christ euer prayed the Lords prayer The answere It is probable that Christ did pray the Lords prayer himselfe for himselfe and for vs for although the expositors say that the word Father is Naturae nomen non personae that is to say common to all the three persons not proper to the first person and therefore it would follow that if Christ prayed this prayer he should pray to himselfe
yet if it be said that the word Father may be either proper to the father or common to all the three persons or both there will no absurditie follow and the obiection is answered Againe if it be obiected further that Christ should pray for the pardon of sinnes he hauing committed no sinne thereby giuing occasion to thinke that he had sinne the answere will be very indifferent that Christ might vse that petition as an instrument of intercession for vs and not as a petition for pardon of his sinne prescribing it neuerthelesse vnto vs for a prayer of remission who had sinned or else it might be answered that Christ being the suretie might intreate God to pardon his sinnes not the sinnes which he had committed but the sinnes which were to him imputed or the petition being deliuered plurally forgiue vs it may bee Christ prayed for both and there was no doubt of misconceit in his Disciples to whom hee priuately expounded doubtfull matters and if the matter bred any misconceit in the other auditors it was through their own corruption and ignorance and therein the Lords iustice might appeare in blinding their mindes and hardening their hearts as himself teacheth who oft times spake obscurely and ambiguously 2 How oft Christ vsed the Lords prayer and how How oft Christ vsed the Lords prayer and how The answere of this question is partly certaine partly probable It is certaine that Christ vsed the Lords prayer twice first he vsed it when he taught the doctrine of prayer and so Matthew hath propounded it as a part of the sermon in the mount Secondly he vsed it when he taught his Disciples a forme of prayer according to the example of Iohn who taught his Disciples a paterne of prayer and this was presently after Christ had ended his prayers in a certaine place as Luke reporteth whence in all probabilitie it may be collected that Matthew prescribeth this prayer one way and Luke another for in Matthew Christ taught the doctrine of prayer and so it is dogmaticall in Matthew Luke saith Christ taught a prayer for his words are When ye pray say and so it is practical so that Christ taught it both for a prayer which his Disciples might vse and for the doctrine of prayer which his Disciples might teach Againe it is probable that Christ neuer vsed this prayer but twice although it cannot be demonstratiuely proued onely this coniecture we haue that whereas Christ maketh diuers prayers to his Father in the Euangelists this is not mentioned nor any petition of it in so many words and the Euangelists neuer name it elsewhere by any speciall name and the Apostles in their writings neuer make mention of it but when they pray in their writings vse other formes though still they keep themselues within the compasse of the matter and affections of this prayer which we call the Lords prayer both for that it was composed by Christ and vsed by him hence therefore it followeth probablie that the Apostles neuer tied themselues to the words of this prayer but varied vpon occasion Briefly then Christ vsed this prayer twice but it cannot certainly be determined whether he vsed it oftner neither can it be proued that the Apostles vsed it often VVhether Christ spake all and onely the words of the Lords prayer 3 Whether Christ spake all and onely the words of the Lords prayer The answere is onely coniecturall for it cannot be proued that he vsed the very words set downe by the Euangelists the reason is for that the Euangelists vse to set down not all and onely the words which Christ spake but the summe and substance of them and if it be graunted that the Euangelists haue done it in other places why may they not doe it in this place especially seeing the Euangelists doe differ in words in reciting many of Christs speeches as namely of the Beatitudes Mat. 5.3 Luk. 6.20 Matthew maketh eight Luke reciteth but foure and Luke expresseth the contrary woes and Matthew doth omit them whence this may in al likelihood be collected that Christ vsed diuers other words by way of exposition to the Beatitudes and so by consequent to the petitions of the Lords prayer and wee see directly that Christ expoundeth one petition viz. the fifth and why might he not also expound others seeing that other petitions are as hard to bee vnderstood as that and this doth not any whit call into question the truth of Canonicall Scripture but doth rather commend vnto vs the spirit of wisedome and truth wherewith they spake in that diuers writers differing in words still agree in matter and substance of doctrine Vpon this question and answere dependeth another like vnto it viz. 4 How the Euangelists Matthew and Luke differ in rehearsing the Lords prayer Matth. 6. Luk. 11. 〈◊〉 â—nce beâ— Matthew â—nd Luke 〈◊〉 â—atâ—ng the Lords prayer For answere whereof wee are to consider what the Papists say They make a very great difference for in the vulgar Latin translation there are these three clauses in Matthew which are wanting in Luke First in the preface which art in heauen is wanting Secondly the third petition is wholie wanting Thirdly the last petition wanteth one halfe Deliuer vs from euill Yet they say all these things are included in the other petitions or else may necessarily bee deduced from them but let the Popish dreames goe and let vs see the true differences which are three in words but the substance is all one The first difference in words is of the fourth petition for Matthew saith sémeron Luke cath ' eméran The second difference in words is in the fifth petition for all the words in the originall differ except two or three The third difference is in the conclusion which Matthew hath and Luke wanteth Now by this difference betwixt Matthew and Luke which is verbal not material this coÌ„sequence ariseth either that the Euangelists did not precisely bind themselues to the words that Christ vttered or else that Christ vttered the Lords prayer in diuers words at the two seuerall times when he vttered it 5 Who prayeth best he that saieth the Lords prayer VVho maketh the best prayer or he that saieth not the Lords prayer For answere of this question thus much The Lords prayer is the best forme of prayer that euer was deuised The Lords prayer is the best prayer that euer was deuised He that prayeth the Lords prayer in words and matter prayeth well Hee that prayeth the Lords prayer in matter onely prayeth well though he vse other words as Christ vsed other words Iohn 17. It is one thing to say the Lords prayer another thing to pray it It is one thing to vse the Lords prayer aright another thing to abuse it for a good thing may be absurdly abused He that vseth a deuised forme of prayer aright prayeth more acceptably to God than he that abuseth the Lords prayer It is likely that he which can say nothing but the Lords prayer when he prayeth cannot pray but abuseth the Lords prayer It seemeth that that man doth not sinne which neuer vseth the words of the Lords prayer for a prayer for that Christ did neuer intend to bind vs to the forme of words but of matter He that in particular hath conceiued his wants and accordingly made his petitions to the Lord in a conceiued prayer may neuer the lesse end and conclude his prayer with the Lords prayer Diuers other doubtes concerning the vse of the Lords prayer may bee propounded but it is not profitable to make doubts except that they could well be dissolued only thus much for a conclusion of this treatise of prayer I had rather speake fiue words to God in prayer from vnderstanding faith and feeling than say the Lords prayer ouer a thousand times ignorantly negligently or superstitiously FINIS