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
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
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
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
most apt to enkindle the desires and helpe the faith of them that do pray If many and generall requests be to be put up then such titles and names must bee used that may perswade them they shall be heard in all If some particular petition be to be pressed then such names and descriptions of God are to be used as may helpe the heart in that particular Abrahams servant being to pray for successe in his masters businesse saith Geâ— 24 12. O Iehovah God of my master Abraham I pray thee send me good speed this day and shew kindnesse unto my mâ—â—tâ—er Abraham When Peter did intricate God to make choice of an Apostle to supply the place of Iudas hee saith Thou Lord Act. 1.24 which knowest the hearts of all men shew whether of these two thou hast chosen When David prayeth against the enemies of God and his children hee saith O Lord God to whom vengeance belongeth Psal 94.1 O God to whom vengeance belongeth shew thy selfe And when hee doth magnifie Gods name and would incire all people to pray unto him and praise him he speaketh to him in this description of God O thou that hearest prayer Psal 65.2 unto thee shall all flesh come For a wise choice of apt names Reason 1 titles to represent God with doth argue knowledge of God and wisedome to make use of his different attributes both which knowledge wisdome being mixed with faith doth much please and delight God to behold in his children The representing of God to Reason 2 the minde in convenient and meet names and notions is verie needfull for it will set the heart and keepe it in good plight working aw and reverence fervencie uprightnesse and confidence all which are requisite in prayer Vse It behoveth therefore every one that would make a good entrance into prayer without which he is not like to make a good proceeding to acquaint himselfe with the true understanding of the manifold names and descriptions of God recorded in Scripture and then let them make choice of the fittest titles of God to name him by according as there shal be especiall cause or use of his power wisedome mercie truth or justice c. Then to use such names as may best expresse those attributes which are especially to bee exercised in the granting of their requests Thus much of the whole description of God being coÌ„sidered joyntly now followeth the consideration of each part of the description Father hath relation first to Christ the second person in Trinity whereby our Saviour directeth us unto a consideration of the three persons in Trinity and to the order of directing of prayers ordinarily viz. to the Father whence the doctrine is In prayer God is to be known Doct. 5 and conceived of in the distinction of persons Father Sonne and holy Ghost to whom prayer must be directed ordinarily in this sort scil to the Father by the Sonne through the helpe of the holy Ghost Christ saith Ioh. 16.23 Whatsoever ye shall aske my Father in my Name he will give it you The Apostle giveth thanks to God and the Father in the name of our Lord Iesus Christ Ephe. 5.20 We call God Abba Father by the Spirit which maketh our intercessions for us Rom. 8.15.27 For such is the divine dispensation of God the Father Reason Son and holy Ghost that though they are but one indivisible essence and whatsoever any one doth out of himselfe the very same doth the other also Ad extra yet they sustaine different persons and offices that I may so speake and do the same things in a different and distinct order yet so as the naming of one doth not exclude but necessarily include the other In prayer the Father sustaineth the person and place of him that is offended by sinne that must be appeased and doth heare and grant requests If we sinne we have an Advocate with the Father Which sheweth plainly that the Father in especiall sort must be appeased and sought unto The Sonne supplieth the place of a Mediator and intercessour by whom requests ascend and become acceptable to the Father He is that golden altar Ioh. 16.23 upon which the prayers of all Saints are offered and caused to ascend as incense Revel 8.3 No man can come to the Father but by him Ioh. 1â— 6 He is appointed of God to be a Mediatour and being God and man is both a fit and all-sufficient Mediator between God and man Without him no mans person or best actions can be acceptable because of the many imperfections Wherefore all prayers must be offered up by Christ Iesus The holy Ghost doth supply the office of a teacher and of one that helpeth our infirmities and in us Rom. 8.26 to make our intercessions and requests for us that they may be offered to the Father by the intercession of the Sonne For we know not what we should pray for as we ought and if the Spirit do not worke together in our prayers there would be no goodnesse at all in them no not so much as truth and uprightnesse without which Christ Iesus will not offer them to his Father for us Therefore prayers must bee made in the Spirit through the helpe of the Spirit Now because of this order of persons in the Deitie the Father being first and because of the different places they sustaine in the worke of our salvation the counsell and will of all three is that the Father should be prayed unto and worshipped in the onely mediation of the Sonne through the Spirit and therefore it is that the Father is here named not the Sonne or holy Ghost But because of the indivisible essence of the Godhead the naming of the Father doth necessarily imply the calling upon both Sonne and holy Ghost also If God must be known and Vse 1 worshipped in the distinction of the persons in Trinitie then it is impossible to represent God by any image as the Papists do For by what visible likenesse can an invisible Spirit which is truly not imaginarily distinguished into three persons and different manner of subsisting be likened or resembled The Papists that come to Vse 2 God by the mediatioÌ„ of Christ but in part joyning to Christ the mediation of Saints are hereby confuted For there is no Mediatour but that one person by whom God is our Father They come a distinction saying Christ is onely Mediatour of redemption but not the onely Mediatour of intercession that so they might leave a roome in which they might place the mediation of Saints but this is to sever what God hath joyned For the Scripture knoweth no Advocate or Intercessour but him who is the Redeemer 1. Ioh. 2.12 scil Christ Iesus the righteous who is the propitiation for our sinnes And it is as proper to the Mediatourship that Christ onely should make intercession at the right hand of God as to die and rise againe for the elect Rom. 8.34
thus divided Summum bonum the first expresseth the desire of the chiefe good scil the glory of Gods name in the first petition Hallowed be thy Name the means whereby his Name is hallowed and glorified are the matter of all the rest delivered in a most heavenly order Gods Name cannot bee hallowed if hee doe not make his holy Name known by erecting his kingdome therefore the comming of his kingdome is the matter of the second petition And because his kingdome is not made manifest and his Name is not acknowledged to be holy and glory is not given unto him untill his will bee unfainedly obeyed therefore thy will be done is the matter of the third petition Now because no man can do the will of God upon earth except God sustain him on earth therefore daily support from God is prayed for and is the matter of the fourth petition And when a man hath all comfortable supplies for this naturall life yet if he bee not in Gods favour and be reconciled unto God he neither hath will nor power to glorifie God nor can bee accepted in any thing he doth therefore forgivenesse of sinnes and justification before God is the matter of the fift petition Lastly though a man have his sinnes past pardoned and he be justified he cannot do Gods will nor declare that the kingdome of God is come to him nor any way hallow his Name if he have not grace and power against sinne therefore the sanctification of the whole man is prayed for which is the matter of the last petition This is the holy order and subordination of the petitions Fourthly the different manner of propounding the petitions cause a different acception of them some are petitions properly so called when the good things asked are expressed and the evill prayed against is understood as in the foure first petitions some are deprecations when the evill prayed against is expressed and the good prayed for is understood as in the two last petitions The first petition is Hallowed be thy Name here it must bee considered what is meant by Name the object of hallowing then what hallow signifieth Name hath reference to God and it signifieth God himselfe scil the person named Also all such names and titles of God his attibutes actions ordinances and all things which have any speciall print of Gods holinesse stamped upon them are Gods name because by them he is knowne as men are by their names The word thy appropriateth the hallowing of the name unto him who is before named and described in the invocation opposing and preferring Gods name to the name of man or Angell or of any other creature To hallow is either to make a thing holy which was common or prophane or to declare and acknowledge and use holily some thing which is holy already Hallow must not bee taken in the first sense scil to make a thing holy for God and his Name alwayes was is and for ever shall be of it selfe most holy But to hallow Isa 29.23 here signifieth thus much to conceive and acknowledge with the heart and to declare with the tongue and life that God and his Name is holy and to bee respected and used as most holy in like sense as Wisdome is said to bee justified of her children Mat. 11.19 that is declared and respected as wisdome ought to bee respected For to hallow a thing is to respect and use it according to the holinesse thereof Prophaning Gods name is contrary to the hallowing of it The aime of our Saviour is that God may bee set up in mens hearts and may bee glorified and acknowledged in the world For this cause hee maketh choice of the most apt word that could be invented for hallowing leadeth vs to a consideration of Gods holinesse which is the glory of all other his attributes and includeth the cause why he should be glorified and therefore is a word of larger extent than magnified or glorified for the one doth but point out the glory of his greatnesse the other doth not expresse the cause why hee should bee glorified both which hallowed doth For holinesse is that rectitude in God and freedome from all impurenesse and from all shadow of imperfection or sinne which is the excellency and perfection of all other things that are in God and to speake with holy reverence of his Majesty the other attributes of God could not be commendable in God if they were not all infinitely holy His soveraignty would be tyranny his justice would bee cruelty his mercy would be foolish pity his wisdome would bee craft and subtilty if his greatnesse justice mercy and wisdome were not infinitely holy The like may be said of his other attributes For we see in creatures as in the Deuill and sinfull men the more strength and wisdome and skill they have the more mischievous they be because they want holinesse to use these gifts aright Wherefore in saying Hallowed be thy Name we desire that the excellency of his Godhead may be acknowledged as there is due cause according as they sing in the Song of the Lambe Rev. 15.4 Who shall not feare hee O Lord and glorifie thy Name for thou onely art holy Isa 64.2 This word Hallowed is set downe impersonally in such a forme of signification as includeth all persons or things which are capable of setting forth and acknowledging his holinesse As Let thy Name be hallowed by Thee so saith Christ Father glorifie thy Name Ioh. 12.28 and make Me to hallow thy Name in acknowledging thy holinesse and let all others acknowledge thee to be holy and to be the onely true God 1 King 18 36. Thus Elias prayed Let it be knowne this day that thou art God in Israel And God saith when hee will magnifie and sanctifie himselfe Ezech 38.23 I will be knowne in the eyes of many nations and they shall know that I am the Lord. The petition being thus opened we may expresse it in these or the like words Holy Father whose Name is holy to thee therefore all glory doth belong Lord glorifie thy selfe make it knowne that thou onely art God deserving all praises make me and all men to acknowledge thee onely to be God and our God and that of perfect excellencie according as thy Name in thy titles word and workes doe set thee forth And let thy Name Psal 111.9 which is holy and reverend be so honoured that so farre as any person or thing hath upon it any print of thy holinesse it be honoured and respected accordingly And farre be it from me or any man to deny thee in whole or in part or give any of that glory which is due to thee to any person or thing whatsoever or to prophane any thing whereupon any footsteps of thy holinesse is imprinted Hallowed be thy Name If it be observed that to desire that Gods Name should be glorified is the subject of this petition and that Christ hath set
1. Pet. 2.9 It is the glory and happinesse of a man to bee holy like unto God Holinesse is an infallible and peculiar marke of a childe of God Therefore Gods people are called the people of his holinesse Isa 63.18 Ier. 2.3 And Israel was holinesse to the Lord. Let us purge our selves therefore from all filthinesse of flesh and spirit perfecting holinesse in the feare of God then shall wee approve our selves to be worthy persons even the sonnes and daughters of the Lord almightie Moreover if the fruit of our Christian profession be holinesse Rom 6.22 the end wil be eternall life Vse 4 If God bestow holinesse upon any man though hee have neither personablenesse nor wealth nor wit nor worldly honour besides let him not be impatient for what he waÌ„teth but let him rejoyce and give thanks for what he hath for he hath that which maketh him to bee esteemed in the judgement of wise men and of the wise God a worthy and excellent person And if we consider the worth of holinesse it will move us to beare the afflicting hand of God with patience and cheerefulnesse For the end of his chastening is saith the Apostle that we might be partakers of his holinesse Heb. 12 10 than which nothing is more profitable nothing more honourable The second Petition Thy kingdome come In the first petition prayer is made that God onely may be set up to be knowne and acknowledged to be as he is most holy most glorious to whom all things as to their proper end are to bee referred This is the chiefe desire of a Christian out of which all other petitions issue forth into which they doe all emptie themselves Gods Name cannot be knowne and thereby hallowed except God make himselfe knowne to bee that High and holy one that onely Potentate King of Kings Lord of Lords to whom holinesse and glory doth belong Wherefore petition is made that hee would please to advance his kingdome as a meanes to shew his excellencie and glory that men may yeeld it unto him The comming of this kingdom is the subject of this petition Kingdome in the largest sense signifieth the governance and rule of a people under one head or King But here it is limited by particular reference to God saying Thy kingdome which importeth that administration of governement which God doth exercise either immediately by himselfe or mediately by Christ in preserving and ordering all things so as may set forth his soveraignty to the glory of his holinesse in perfectioÌ„ of goodnes power wisedome mercy justice c. This kingdome of God is Vniversall over all creatures called the kingdome of power or providence Psal 103.19 is Speciall respecting the Church in this life called the kingdome of grace in the life to come called the kingdome of glory In this petition kingdome signifieth Gods kingdome of power grace and glory each one serving unto or following upon the other and all three doe set forth his holy Name the hallowing whereof was in the first petition prayed for Kingdome of his providence is desired because it doth both set forth Gods excellencie and doth minister matter means for the better erecting of the kingdome of grace The kingdome of grace is desired because GOD therein doth most admirably shew himselfe and it maketh way to the kingdome of glory being the beginning and entrance thereinto The kingdome of glory is desired because it is the perfection of the kingdome of grace and when all enemies shall be vanquished and all subjects gathered and advanced to the highest honour 1 Cor. 15. â—8 then God shall be all in all and shall be knowne and acknowledged to be all in all and then his Name shall be perfectly hallowed and glorified Kingdome here is called Gods kingdome as it is a government different from and a government over the kingdome of men but especially as it is opposed unto the kingdome and dominion of sinne and Sathan For the throwing downe of Satan is according as Saint Iohn heard by a voyce from heaven the comming of salvation Rev. 12.10 and strength and the kingdome of our God and the power of his Christ As his kingdome goeth downe Gods kingdome is set up This kingdome of God is either essentiall and inseparable eternally equally belonging to the Father Sonne and holy Ghost or it is Deputative and separable according as by the dispensation of the blessed Trinity it was conferred upon the second person in Trinity as he iâ— the Mediatour betweene God and his creature The administration of this kingdome is either immediate namely when the Father from himselfe by the Sonne but not as Mediatour doth through the holy Ghost communicate himselfe to the creature and doth governe all things or else it is mediate namely when the Father from himselfe by the Son as Mediatour betweene him and his creature doth communicate himselfe to his creature and doth governe all things God did immediately governe all things in the world untill that by Adams transgression sin entred into the world and in like immediate manner shall hee governe when sinne shall cease to be in the world namely after that Christ shall have put downe all rule and authority and power and hath delivered up the kingdome to God even the Father at the end of this world But ever since sinne hath beene in the world and since it hath pleased God to enter into a new covenant with man namely into the covenant of grace which hee established in Christ the whole governement as well that which is vniversall which concerneth the powerfull conservation and wise disposing of all things for the manifestation of the glory of God and for the use of man as also that speciall government which concerneth the Church was conferred upon the second Person and hath beene administred and is yet to be administred by him as Mediatour untill the time of the redelivery of it unto his Father We may conceive the reason why God did governe the world after mans fall not immediately as before out by his Sonne deputed to be a Mediatour betweene him and man to be this because hee in his holy wisedome held it not befitting the purity and holinesse of his nature to communicate himselfe to his creature defiled with sinne otherwise than by a Mediatour This government Christ Iesus tooke upon him and administred as he was first by designation and afterwards actually by hypostaticall union God and man Not as God onely for in that respect the kingdome was as naturall and essentiall to him as it was to the Father and holy Ghost nor yet as man onely for the humanity alone was not capable of such an universall absolute and spirituall dominion invested with power from himselfe to send forth the spirit and to subdue principalities powers and spirituall wickednesse so as to trample all enemies under his feete This government of Gods kingdome by Christ the Mediatour was first made knowne to the Church
continue from the fall till after the day of judgement For Iesus Christ having beene faithfull and powerfull as Mediatour in executing that authority which was put upon him Heb. 3.2 Mat. 25 4◠Rom 8.21 and that to the saving of all the elect receiving thē into the state of glory and into the possession of the kingdome of heaven and also to the subduing of all enemies executing upon them the vengeance of hell fire and delivering the creature from the bondage of corruption there shall then be no more need of such a mediate kinde of government Wherefore Christ shall deliver up this kinde of government unto God the Father who for ever afterwards with the Son and holy Ghost shall governe all things immediately communicating unto the man Christ as head of his whole body all glory Iob. 17.24.26 and happinesse of which glorie by reason of that eternall and spirituall union which each member hath with the head the whole body shall partake for evermore Col 3.4 1 Ioh. 3.2 Phili 3.21 Vnto this immediate government the Sonne himselfe shall be subject together with the rest of his members that is his government as hee was man and Mediatour betweene God and man being at an end he as man and as head of the Church shall with his whole bodie be subject Not but that he as man was alwayes as inferiour so likewise subject to God but while with the second person in the deity the humanity did as a Viceroy governe all things having the same government with the Godhead he is not said to bee subject but when this government shall be laid downe then this subjection shall be manifest In this immediate government God shall be all in all that is God shall no longer communicate himselfe to his elect in Christ in part and by the mediation of his Sonne and by his ordinances and ministry of man as formerly he did in the state and kingdome of grace upon earth but then hee shall communicate himselfe wholly and by himselfe immediately Revel 21.22.23 For as there shall bee then no need of Sunne nor Moone or any other naturall meanes to sustaine mans bodie in a naturall being so there shall bee no need of Temple that is of any ministrie of the Word and Sacraments to sustaine body and soule in a spirituall and glorious being but God shall be all in all his presence and goodnesse will immediately supply all For sinne being perfectly abolished the creature is capable of a direct and immediate communion with God his creator hee pleasing immediately to communicate to man of his holinesse and of his glory But this delivering up of the kingdome to the Father Quest and to be himselfe subject doth not this diminish the glorie of our blessed Saviour causing it to be lesse after the day of judgement than it was before when all rule and all authority was upon him I answer by no meanes Answ as shall appeare if this mystery of the kingdome bee rightly understood For as God the Father could and did give all the aforementioned authority and kingdome to the Sonne without any the least diminution of the glorie and soveraigntie of the first person in Trinitie so can and will God the Sonne deliver up the same government and kingdome againe to the Father without any the least diminution of the glory and soveraigntie of the second person in Trinitie or without any disparagement or lessening of the glorie of his humanitie For God the Father so gave all authoritie to the Sonne that yet he retained it all to himselfe as God to whom kingdome and power is essentiall and inseparable For whatsoever the Father hath that same wholly he giveth to the Sonne Ioh. 5.17.19.20.26 and yet retaineth that wholly to himself The Father was King still and Lord of all notwithstanding the giving of all power to the Sonne did not take off any power and authoritie from the Father but did onely varie the manner of administration of one and the same authoritie Christ before hee was deputed to this his office of absolute authoritie over all as Mediatour was equall to the Father yet was not made above the Father by vertue of what was given him for 1. Cor. 25.27 he was alwayes excepted that put all things under him so when Christ shall have delivered up the kingdome and all that authoritie which was given him hee shall remaine no lesse equall to the Father For as his essence could not by acceptance of his office admit of any alteration of his authoritie to the greater so his essentiall authoritie and government over all as he is God cannot by the rendering up againe the same office and mediatorie dispensation admit of any alteration of his authoritie to the lesse By this it is plaine that Christ in respect of his deitie looseth no authoritie by this deliverie up of the kingdome to the Father Quest But how will it appeare that the humanity of Christ in state of subjection shall not be lesse glorious than it was before in state of dominion Answ It shall appeare thus First the humanitie of Christ was in the same subjection while it was in state of dominion as it shall bee when that dominion shall be rendred up namely inferiour to the Father as touching the manhood therefore the humanitie receiveth no disparagement by this subjection more in this latter state than in the former He is said in this latter state to be subject that is onely subject and not governing the world as before then hee was subject in one respect but King and governor in another which latter onely is taken away by reddition of the kingdome Secondly though Christ hath given up the kingdome no more to governe as God and man as a Mediatour yet as God he shall still governe though Christ as he is man and as he is a part of his Church shall bee subject yet the manhood of Christ shall still subsist in the Godhead of the Sonne and the fulnesse of his Godhead shall for ever dwell in the manhood Col. 2.9 by reason of the personall union in which respect though the manhood shall not participate in the worke of governing yet it shall participate in the honour and glorie thereof because the Godhead and the manhood make but one Person Thirdly Christ as man remaineth the head of the whole Church which is his bodie establishing them in state of perfect holines and glory through the immediate communion which by him they have with God by reason of that spirituall and inseparable union which they hold with him And it can bee no abatement of glory or content to him to give up such a manner of government which though it was honourable yet it was with a kinde of burthen and care so long as he did not give it up untill he had finished all which belonged to that his Kingly Office in saving all his subjects and destroying all his enemies for the honour
in their mindes hee will write them that is hâ—e will give them faith repentance and their sinnes and iniquities hee will remember no more Here we see that God promiseth to give knowledge of him and faith in him as well as to forgive their sinnes nay therefore hee giveth faith and the knowledge and feare of him that in a way of mercy mixed with justice he may forgive that so as he saith 〈◊〉 righteousnesse being ou◠〈◊〉 faith Rom. 3.26 God might be just 〈◊〉 justifier of him which beleeveth in Iesus Christ elsewhere is said to have given himselfe for us Tit. 2.14 that hee might redeeme us from all iniquity which cannot be meant by satisfying Gods justice onely that so God if hee pleased might forgive iniquity and that man if hee pleased might beleeve as the diefiers of mans free will would have it but that he might purifie us to himselfe which he worketh by his spirit in the exercise of our * Act. 15.9 faith to be a people zealous of good workes This is the very end why God raised Christ and exalted him with his right hand to be a Prince and a Saviour namely to give repentance as well as forgivenesse of sinnes He doth not say Act. 5.32.32 to give forgivenesse of sinnes to the Israell of God if they will beleeve and repent but he saith absolutely to give repentance that is faith and amendment of life that their sinnes past might actually be forgiven Though faith be not in the text named yet it is understood in the word repentance faith being the first part of repentance whereby an unbeleever turneth from his unbeliefe and becommeth a beleever from whence followeth the whole change of a man by repentance to new obedience In this sense repentance is also taken Acts 2.28 as will appeare if we compare Saint Pauls answer to the Iaylours question Acts 16.31 with that of Saint Peters both answering to one and the same question in effect Peter saith Repent and be baptized Paul saith Beleeve and be baptized So that if Christ dyed and rose againe to give repentance and remission of sinnes he dyed and rose againe and was exalted to give faith and forgivenesse of sinnes Faith considerable in and about forgivenesse of sinnes is either primary or secondary The first is a beleeving in Christ that through him our sinnes may be forgiven and that we through him may bee saved The second is a beleeving that our sinnes are forgiven and that by Christ we shall be saved The first is a single and direct act of the soule Ioh. 1.12 receiving Christ and relying upon Christ and upon the promise of forgivenesse and salvation by him by vertue whereof a man is united to Christ and is ingrafted into him and before God is justified The second is a reflect act of the soule whereby in a mans conscience he hath some spirituall sense that he doth beleeve in Christ and that God hath forgiven him his sinnes and hath justified him through Christ by which act God doth by his spirit speake peace and comfort to a mans soule which is not that faith whereby wee stand just before God but that whereby we are assured our sinnes are forgiven and that we are in state of grace through Christ The primarie faith is that which is to bee chiefly prayed for in the behalfe of our selves and others before conversion The secondary faith is chiefly to be prayed for in the behalfe of our selves and others after we beleeve and are in state of grace and salvation Christs righteousnesse wherby a man is justified before God in that it was performed by Christ for man unto God is virtually and in way of right mans righteousnesse even before he doth actually beleeve and that because by the decree of God the Father and in the purpose of Christ it was performed for all that should through him beleeve But this righteousnesse of Christ is not accounted to a man nor yet is his in possession and use untill he doe indeede beleeve I speake of men of yeeres by that primary faith before spoken of nor yet is Christs righteousnesse ours in any comfortable sense of it to our selves untill we beleeve by that secondary faith before mentioned Now secondly I am to shew what it is to have sinnes to be forgiven Forgivenesse in proper speech is an act of Gods mercy in not imputing or accounting to a man his sinnes and thereupon in not punishing him for sinne Which act is called also in Scripture a taking away sinne A covering of sinne a blotting out of sinne a casting it behind his backe and the like To forgive sinne not to impute sinne and to be justified and discharged from the guilt and punishment of sinne is all one Act. 13 38.39 Here the sense of forgivenesse of sinne is to be inlarged and taken synechdocically for our whole justification and salvation that is not onely for freedome from guilt and punishment of sinne unto eternall death but also for acceptation unto favour by the imputation of Christs righteousnesse unto eternall life In this justification these two things are to be considered First the very act of forgivenesse of mans person in respect of Gods not accounting him a sinner Secondly the application and manifestation thereof unto a mans selfe wherby a man hath assurance that his sinnes are pardoned and doth actually injoy the benefits that follow forgivenesse Forgivenesse in both these respects are here meant That this may bee fully and plainely understood consider the whole order of justification It is first in the gracious purpose of the Father to forgive and justifie a sinner wherefore with the Sonne and holy Ghost he did fore-appoint him thereunto Secondly it is in the Sonne who being God and man did actually by his death and resurrection purchase this forgivenesse Thirdly it is in the holy Ghost who doth actually apply the grace and merit of Christ and so maketh a sinner capable of the favour and mercy of the Father through the merit of the Son When this application is made Christ actually by way of intercession presenteth the sinner unto his Father who thereupon doth actually receive him into favour Now after this act of acceptance of a man into favour is passed with GOD through Christ then the holy Ghost doth make application of it unto the conscience of him that is accepted In the justification of a sinner there is a blessed concurrence of the speciall acts of the three Persons in the blessed Trinity God the Sonne having made satisfaction doth also make intercession for him God the Father having imputed his sinnes to his surety Christ ceaseth to account them unto him and accounting Christs righteousnesse to him hee accepteth of him as most righteous The holy Ghost having made an inseparable union betweene Christ and the sinner he doth seale and ratifie this his justification unto him It must be diligently observed that though justification be but one individuall
act in respect of the Father Son holy Ghost in the first act of Faith and conversion of a sinner whereby the person of a man stands justified before God and shall without intercision of justification and losse of this favour of God stand before the barre of Gods tribunall and is and alwaies shall be absolutely justified and acquitted from all sinnes past present to come because all obligations hand-writings against him are in that act cancelled and blotted out he forgiving all trespasses Colos 2.13.14 Yet it must be knowne that of this act there is as it were a double sentence First in Court of heaven at which time the elect in Christ have their names inrolled in the booke of Gods effectuall calling and are numbred among the just which sentence can never be revoked or blotted out this is that which was passed with God that I may so speake after the manner of men in the first act of conversion Secondly this sentence of forgivenesse is passed in the court of the conscience of him that had the former sentence pronounced for him in heaven This sentence is the second act of the holy Ghost wrought in this manner First after that a sinner is cōvinced of his guiltines of sin and of his damnable condition because of his sinne then forgivenesse is offered and pronounced to the eare in that gracious promise of salvation to all that beleeve in Christ Iesus which promise is proclaimed in the ministerie of the Gospell in which light of the Gospell he sheweth unto a man possibility of salvation setting before him I speake of men of yeeres and understanding Christ the meanes of salvation and by this meanes the holy Ghost worketh faith in Christ then confession and griefe for sinne then prayer to aske forgivenesse and grace to live godly and then doth witnesse to his spirit that he is accepted of God Thus sentence is pronounced in the conscience from whence ariseth sense of Gods love which is called the shedding abroad of the love of God in our hearts by the holy Ghost Rom. 5.5 also sense of the loving countenance of God Psal 4.6 7. which is the signe of his loving kindnesse and is that speech of God by which he doth say to our soules he is our salvation and then ariseth in our hearts peace of conscience and joy in the holy Ghost This sentence of forgivenesse unto the conscience hath different degrees it is sometimes more cleare in the apprehension of the soule somtimes more dimme yea sometimes quite blotted out in the counterpane of our release or copie of our acquittance as it was with David Psal 51. so that a person perfectly just before God hath sometime little or no sense or apprehension of it in his owne conscience but doubteth whether he be in state of grace or no. Which happeneth because of the staine and guilt of new sinnes which guilt abideth in the conscience untill a man do confesse his sinnes repent and aske forgivenesse and by a renewed faith apply forgivenes by which meanes the evidence of his pardon is againe by the holy Ghost exemplified and sentence by this new application is againe pronounced in his conscience whence ariseth new assurance of salvation and renewed joy in the holy Ghost This is that justification which for distinction sake Divines call justification by parts or continued or repeated justification or new application of one and the same justification which justification though in respect of the sentence pronounced in heaven is one individuall act whereby a man standeth alwayes just before God yet in respect of the pronouncing of that sentence to the heart it is not actually applyed neither can a particular sinne be said to be everie way actually forgiven untill after it have beene committed is confessed and repented of nor untill forgivenesse be asked and until the holy Ghost hath made new application thereof unto the conscience through renewing of faith by which a man doth againe and againe as new sinnes are committed apply the merits of the bloud of Christ unto his soule Also it must be knowne that the sentence of pardon which is passed in heaven with God is not fully executed untill the last degree of it when sentence of absolution shall be pronounced by Christ Iesus Come ye blessed of my Father inherite the kingdome prepared for you from the foundation of the world Matt. 25.34 It must moreover be conceived and held that notwithstanding this distinction of justification betweene an absolute justification in respect of God and a justification by parts in respect of application to mans conscience there are not two kindes of justification a first and a second as the Papists hold but one and the same justification considered in different respects In respect of Gods actuall acceptation of a mans person justification is absolute but in respect of the actuall application and manifestation of Gods acceptation unto a mans conscience justification is by parts and degrees When a man alreadie justified asketh forgivenesse he doth not ask a new justificatiō but a second or new application of pardon unto the conscience of those particular sinnes which are daily committed together with continuance of Gods favour and more cleare evidence that he is sealed up unto the day of redemption The third thing to be spoken of for the better understanding the word forgive concerneth the effects following the apprehension thereof these are Peace of conscience Rom 5.1 Ro. 14.17 and joy in the holy Ghost These things touching justification and remission of sinnes being opened we may understand what is prayed for when we say Forgive sinnes Wee pray first that those which belong unto Gods election but are not yet converted may be accepted of God through Christ Iesus God not imputing their sinnes to them but unto Christ whereby they are freed from the curse We pray likewise that Christs righteousnes may be imputed to them that they beleeving in Christ might bee saved and for that cause pray that they may beleeve Secondly wee pray that our selves and others being justified and accepted into favour it would please the Lord to continue this his favour and that he would signifie and make the same knowne to our hearts and consciences daily by a new testification of the holy Ghost accompanied with a new application of pardon for new sinnes daily committed and that wee may have more and more assurance of our perfect redemptiō at the day of judgement and that we may have peace of conscience and joy in the holy Ghost in the meane time The particular circumstances in this Petition come next to bee laid open which are three First the connexion of this Petition by this copulative and that is As well forgive sinnes as give daily bread The second is the person who is to forgive that is God the Father through the satisfaction and mediation of the Sonne by the application of the holy Ghost Thus much is implyed in forgive in which
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
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
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
humblenesse and submission of minde or griefe and contrition of heart for sinne or fervency or joy hope and confidence in God or the like The knees are bowed and the body prostrate to shew humble submission a sad countenance and teares serve to shew contrition lifting up eyes and hands expresse the lifting up the heart to God in the heavens in hope and confidence of a gracious hearing Salomon stretched out his hands to expresse his earnestnesse and fervency and the publican smote his breast and would not looke up to heaven that hee might signifie his sorrow and the sense of his unworthinesse In publique prayers a man must use such gestures as are prescribed by lawfull authority or if none bee prescribed such as are in common use in the particular Church in which hee doth live they being free from superstition The not observing this rule is the mother and nurse of much variance and sometimes of schismes in the Church of God In private prayer alone every man may use such gestures as his heart doth prompt unto him provided alwayes that they bee decent and beseeming the holy presence of God and the holy action in hand such as may stirre up and continue right affections in him and may also serve to expresse the right disposition of his heart when he prayeth If a man sit giving of thanks at his meat or at other times when hee prayeth being disabled that hee cannot kneele or stand up then for that sitting is not a gesture of reverence it is convenient that with iâ— hee expresse reverence and devotion in some other gesture or meanes such as is in use and may bee joyned with sitting I will end the answer to this case about gesture in prayer with these cautions That no man please himselfe in his greatest bodily devotion Cautions concerningâ— gestures in prayer when it is severed from inward truth and devotion of the heart as if God were well pleased with it for that is grosse hypocrisie When a man is disabled that hee cannot kneele or lift up his hands or performe other acts of holy reverence in prayer this must not discourage him nor yet breed a scruple in him whether hee may pray or whether his prayer shall be accepted for as I said gestures are not of the essence of prayer and it is truth in the inward parts which God loveth and accepteth And when a gesture cannot bee used but with paine to the body or to the endangering of health or distraction of the minde in prayer God requireth it not for gestures are then to be used when they do further Mat. 12.7 and not hinder the heart and spirit in Gods service And in this case God preferreth mercy before sacrifice The case touching the place of prayer Fiftly the consideration of Gods heavenly majesty and specialty of glorious residence in heaven doth teach us that prayer may bee made to God in all places all places here below are alike distant from heaven and God can heare as well in one place as in another Wherefore our Saviour breaking downe the partition wall which stood betweene Iew and Gentile saith Iohn 4.21.23 Neither in Ierusalem nor in that Mount as if they should bee more holy places than other should men worship the Father but the houre cometh and now is that the true worshippers should namely in all places worship him in spirit and in truth According to that of the Apostle I will that men pray every where 1 Tim. 2.8 lifting up pure hands without wrath or doubting But is not the Church a better place to pray in Quest and is not God more present there than elsewere and are not private prayers which are made there more acceptable to God than if they were made in other places I answere Answ Papists and popishly affected say so but without good ground But to resolve this case difference must be put between publique prayers and private In the time of the Gospell in the primitive Church while it was under cruell persecution any place agreed upon by the Ministers and people to assemble in for Gods publique worship was a publique place though it were a chamber in a private mans house for for a long time Christians had no other Churches Tertul. Apol cap 39. but common houses But when the Church was at peace houses were built of purpose and dedicated to God for his publique worship which therefore both in borrowed and in proper speech were well called Temples houses of God or Churches Places publique or private are in themselves alike holy and alike fit for prayer respectively namely the publique place for publique and the private place for private prayer For since the death of Christ all religious difference of place is taken away And Gods presence is not tied to one place more than to another Yet because Churches are set apart for Gods service in that respect they are to bee had in speciall esteeme and reverence so as to be wel and sufficiently maintained and repaired and kept comely with all such outward beautie and ornaments as are beseeming the pure worship of God Also they are to be resorted unto by all sorts diligently at times appointed for the publicke worship of God where all are to behave themselves reverently before the Lord And out of the case of necessitie these Churches are to bee imployed onely for religious uses Touching esteeme of Churches a meane must be kept betweene two extreames wee must not prophane them with Atheists nor yet superstitiously idolize them with the Papists When men are not necessarily hindered Churches are to be frequented where publicke prayers may be best made and are like to bee best heard not because the place it selfe hath more holinesse than any other but because God hath in special sort placed his name in those his holy ordinances which there are performed and is there present Mat. 18.20 according to his promise in speciall sort all the while that the congregation and people of God with whom we joyne in the Church are in the act of performance thereof The Apostle had the Church in such esteeme that from the holinesse thereof he endeavoureth to convince the Corinthians of the greater sinne 1. Cor. 11.22 saying Despise ye the Church of God but by Church he meaneth not the place of assembling but the congregation assembled Also it is better to pray in the assembly of the Church because there we have the helpe of the Minister and the examples of others devotions besides that there is an uniting of the desires of many unto God who delighteth in the joynt prayer of many in such assemblies As for private prayer private places not the publicke are fittest for them Therefore our Saviour warned his disciples that they should not like the Pharises make their private prayers in publicke places Mat 6.5.6 as in the Synagogues or corners of the streets but in private as in the closet c. If
any object Ob. God saith that his house shall bee called the house of prayer to all people Isa 56.7 and the Saints in the old Testament made their private prayers at the Tabernacle and afterwards at the Temple I answer Answ As concerning the Iews it was most true of the material Tēple in which it was lawfull for none but Iews and Prosylites to pray and of them it is literally understood but it was not in that sense called an house of prayer to all people for the converted Act. 21.28 Gentiles were never suffered so much as to come into their materiall Temple at Ierusalem But it is called an house of prayer to them by way of type or shadow Zeph. 2.11 Mal 1.11 because it did typically import that in the Church of Christ as well Gentiles as Iewes the vaile of the Temple being rent should have accesse to God by Christ who was the true Temple and that in all places to pray unto him We must not attribute like holinesse to our Churches which are onely as the Iewes Synagogues as the Iews did to the Sanctuarie and Temple For God had in them placed visible representations of his presence namely the Arke and the Propitiatory or Mercie-seat and had by Moses said Exo. 10.24 that hee would bee present in everie place where he should place his Name wherefore he dwelt in special sort betweene the Cherubims over the Mercie-seat And that place was so holy by reason of the Altar Mercy-seat and other things which typified Christ that no sacrifice was to be offered ordinarily but at the Temple Wherefore it was a place not onely of publicke 2 Chron. 7.15.16 but also of private prayer and that by particular institution Therefore those which could not come to Ierusalem were when they prayed to looke towards the Temple 2 Chron. 6.38 and those that could come to the Temple were to look towards the propitiatorie in the Sanctum sanctorum Psal 28.2 Thereby typifying that they were to looke unto and to looke for Christ Iesus the Messias the true Temple Altar and Propitiatory to come in the tabernacle of his flesh that by him their persons and prayers might be accepted Christ being come in the flesh and the Temple at Ierusalem being demolished God hath not now sanctified any place more than other whereunto he hath tyed his presence in such sort as he did unto the Temple Wherfore we have not in our Churches neither must wee have unlesse we will bee Iewishly-Popish any such permanent signes of Gods presence For God hath made us no such promise of his presence in such signes Mat. 18.10 Mat. 28.20 onely we have his promise of his presence to his ordinances when we are in the act of publicke prayer and in the reading and preaching of the Word and in administring of the Sacraments which speciall presence continueth onely the time of his divine services and when they cease it ceaseth Quest Are we not bound in conscience to fall downe unto our private prayer whensoever we come into a Church There is no commandment of God for it Answ nor yet that I know of any constitution of the Church for it wherefore the conscience is no way bound to it But may we not at all make our private prayers in the Church Quest When the Church is to you as a private place as when you are alone there you may Answ And I doubt not but that you may also when others are there except when the congregation is joyned in publicke worship so be you do it not to be seene of men Mat 6.5 or not out of an opinion of such an holinesse of the place as tyeth Gods more speciall presence unto it even to the materiall fabricke of it without relation to his publicke worship But while the Minister and people are in any part of Gods publicke worship all present both by the lawes of God and by the doctrine and constitutions of our Church should forbeare their private devotions and should be busied onely in quiet attendance to heare marke and understand that which is read preached or ministred ioyning together in that common worship That with one spirit Rom. 15.6 and one mouth they may glorifie God Which thing they are held not to do Hom of the right use of the Church pag. 8. that under any pretence of devotion shall pray privately in the time of any part of common prayer except onely by secret ejaculations Now whether wee should pray in the Church or out of the Church looking rather to the East than to any other quarter the Gospell hath left us free as to pray in all places so to place our bodies as occasion serveth and as will stand with decencie and conveniencie of the action For as in point of Religion it is not now materiall which way Churches do stand so be it they be made fit to receive the congregation so it is no matter to be stood upon which way we turne our selves when wee pray if our hearts be lift up to our Father which is in heaven Ezek. 8.16 to Christ our true propitiatory whom the heavens do and must receive untill the times of the restitution of all things by whom we have accesse to the Father Wee reade of Idolaters that were blamed who worshipped the Sunne with their faces towards the East but we do not reade in Scripture any thing at all from whence we may so much as probably conjecture that wee ought to pray rather towards the East than towards any other quarter of the heavens It is dangerous to place religion and holinesse either in gestures places or any other actions which have not religion put into them by Gods institution albeit they may have a great shew of devotion or may have the authoritie and countenance of ancient tradition For though the things in themselves may be thought to be no great matter yet to put holinesse in them is no small sinne and is of very ill consequence Our Saviour else would not so vehemently have enveighed against the Pharises and Iewes for putting holinesse in washing of hands and cups Mark 7.1 to the 14. and such like things The evils which by little and little have beene bred and nursed hereby are neglect of some or other of Gods commandements also hypocrisie grosse superstition and idolatry as any may observe partly by the practice of the Pharises and partly the rise and growth of Poperie Touching these and the like things in themselves indifferent the Church and supreame authoritie may for order and decencie in Gods publick worship appoint what they judge fittest to which all under their authoritie must submit but observing them still as things in themselves indifferent and without ensnaring the conscience with an opinion of holinesse in them Sixthly the consideration of Gods heavenly majestie and being in heaven may teach us that Whether a man pray with a voyce or without voyce God
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
true and adding of false Sacraments may be abandoned It must also be desired that the censures and keyes committed to the Church may be exercised with such discipline that the good may be encouraged the evill may be shamed and cut off from communion with the Church and that to the working of true awfull credit of the Church and advancement of the kingdome of Christ Iesus And that this authoritie may not bee abused for the maintaining of error disgracing or thrusting the best members out of the Church as did the Pharises who made and executed this Canon Ioh 9 2◠That if any did confesse that Iesus was the Christ he should be put out of the Synagogue Or as Diotrephes who did cast men out of the Church 3. Ioh. 10. for receiving the brethren The other externall meanes of establishing and governing this kingdome are the officers both civill and Ecclesiasticall The civill are the King or supreame Magistrate in any place and such as have lawfull authoritie under them whose office is to countenance and order whatsoever things or persons may promote Christs kingdome Isa 49.23 Therefore they are called nursing Fathers and nursing Mothers of the Church which office David and the godly kings of Iudah did performe Prayers must bee made for them but especially for our owne King and governours under him that they may so governe that their subjects may live in all godlinesse 1. Tim. 2.2 and honestie that like zealous Nehemiahs they may rule for the praise of them that bee good Rom 13. and for the terror of them that do evill that they set up and maintaine the onely one true religion among their subjects We must pray likewise against Anarchie when none reigne but every man liveth as he lusteth Iudg. 21.25 Also against evill government when Magistrates maintaine false religion or irreligion or else do tolerate them to the corrupting of the true The Ecclesiasticall officers whose office is to dispence the Word to administer the Sacraments and to have the chiefe ordering of the censure of the Church also such assistants as may help the other in their government Touching these it must bee requested that God would send forth labourers into his harvest Mat. 9.38 that he would increase their number that hee would give them gifts and skill to divide the word of truth aright Psal 132.9 that he would give them grace and will to feede their people with knowledge that he would deliver all such from unreasonable men that they may have liberty to preach the Gospel of the kingdome Lastly that they may bee of unblameable conversations ensamples to their flocks in good works Prayer likewise must bee made for all other that beare office in the Church that they may also have the mysterie of faith in pure conscience that they may also be diligent in discharging their office Contrariwise we must pray against having no ministerie government in the Church also against a false ministerie as that of Pope Cardinals Priests Iesuites c. Also against evill Ministers and officers Ezek. 34.3 Isa 56.16 which either cannot or will not teach or governe according to their place or teach idly rule remisely or teach erroniously or rule amisse Now albeit the kingdome of God may be come in respect of the externall meanes thereof yet if the internal means which is the holy Ghost and the effectuall working thereof be not come neither can the Magistrate with his sword nor the Minister with the word availe any thing to the converting of any one Christian or winning of one soule to this kingdome Wherefore it must be desired that the holy Spirit of God would effectually accompanie the outward meanes of gathering and building up the elect to the enlightening and translating them from the power of darknesse into the kingdome of his deare Sonne and that they may increase in knowledge and everie good grace according to the mightie working of his glorious power that the Word Sacraments and Discipline the weapons of this warfare may be mighty through God to pull downe strong holds and cast downe imaginations and high things which exalt themselves against the knowledge of God and may bring into captivitie every thought to the obedience of Christ In respect of subjects of this kingdome praier must be made that their number be increased and perfected that the fulnesse of the Gentiles may come and that the Iews the two sticks Iudah and the children of Israel his companions Ezek. 37.22.24 and Ephraim and the children of Israel his companions may bee united and gathered into Christs sheepfold and may have one King the Lord Christ the sonne of David that so all Israel may be saved as it is written Ro. 11.26 Isa 59.20 Also that being gathered they may be loyall to their King and at peace and loving one to another that there be no Schismes and divisions in this kingdome As for enemies to this kingdome not only Satan and sinne the chiefe which stand in direct opposition to Christ and the Spirit but all such men as are slaves to sinne and Satan and confederates with them are to be prayed against whether they be open foes or false friends which by force or fraud go about to undermine and resist the kingdome of Christ The most notorious of these are Antichrist the arch-enemie of the Church of the Gentiles Ezek. 38.16 and Gog and Magog the arch-enemie of the Church of the Iews All locusts which warre under their king Abaddon Rev. 11.9 All false Christs and false Prophets spoken of Matth. 24.24 which shall endeavour to seduce the Iewes and hinder their conversion Also everie member of the kingdome of darknesse must be resisted and prayed against Here is onely the place for imprecation and praying against men The case of imprecation But because Christians are commanded to love their enemies and to blesse them that curse and pray for them that persecute them speciall care must be had how any man pray against another Wherefore it shall bee needfull to observe some distinctiōs from whence rules of imprecations may be observed 1 Praier is made against enemies of Christs kingdome either in generall or against particular persons 2 Distinction must be put betweene the persons of evill men and their evill acts 3 Distinction must bee put betweene one evill person and another by their acts some sin the sinne unto death irrecoverably some who now are enemies yet are curable and belong to Gods election 4 Difference must be put betweene a mans owne private cause and the cause of God 5 Difference must be put betweene evils temporall and eternall 1 These things observed rules of direction doe follow First that every Christian may and must pray against the enemies of the Church in generall so David Psal 104.35 Let the sinners be consumed out of the earth 2 The sinnes acts and counsels of the enemies of grace are alwaies
to be prayed against but not their persons except in the case following Thus David I pray thee 2 Sam. 15.31 turne the counsell of Achitophell into foolishnesse Act. 4.29 And the Apostles say Now Lord behold their threatnings Wee may therefore pray that God would restraine the malice and abate the power and defeate the plots of the adversaries but must not pray against their persons but love them for it may bee they doe belong to God as Paul did who was once a persecutor 3 The very persons of those which sinne unto death incurably may be prayed against I say not saith Iohn 1 Ioh. 5.19 that he shall pray for it And Paul wisheth that they were cut off that did trouble that Church Gal 5.12 David prayeth against the malicious enemies of Christ Psal 69.38 saying Let them be blotted out of the booke of the living and not be written with the righteous But this kind of sinners cannot be discerned by ordinary spirits this kinde of imprecation therefore must be left unto such spirits as was David's and the Apostles and must bee forborne of ordinary Christians except it be when the Church hath righly for evident and just cause cut men off by the curse of Anathema Maranatha not from the body of the Church onely but from the head Christ also as those deserve to be which are open malicious and inveterate Apostates 4 The persons of our enemies and persecutors though they doe what they can to hinder the Gospell are not to be prayed against For our Saviour prayed Father forgive them Luk. 23.34 they know not what they doe Steven said Act. 7.60 Lord lay not this sinne to their charge Yea wee are commanded to pray for them which despitefully use us Mat 5.44 and persecute us 5 Prayer may be made that God would sometimes inflict temporall judgments upon obstinate sinners but without limiting the Lord unto particulars so it be conditionally if their case require it and that it be in love to their soules and persons that they may be therby made to seeke God Thus David prayed Psal 83.16 Fill their faces with shame that they may seeke thy Name O Lord. 6 Lastly God must bee interessed in the cause else no man must be prayed against Gods dishonour not onely a mans private wrong must cause it It must proceed from holy zeale for God and not from passion and private spleene and desire of revenge These rules observed it may be knowne when and how a Christian may imprecate evill against his and Gods enemies and how and when he may not The last thing in the kingdome of grace for which praier must be made concernes the liberties and franchizes therof which are the very good commoditie Rom. 14.16 or livelihood of the subject which so farre as respects this life are freedome from the curse of the Law and dominion of sinne Rom. 6.11 a freedome in righteousnesse thence peace of conscience and joy in the holy Ghost of which the Apostle saith the kingdome of God doth consist scil In righteousnesse peace joy in the holy Ghost Rom. 14.17 The last thing of all which is considerable in this petition is the kingdome of glory Concerning which request must bee made that God would hasten it that Christ would overcome the last enemie 1 Cor. â—5 26 death and so put all enemies under his feet that he would come to judgement in his appointed time to magnifie himself in his just vengeance upon the wicked 2 Thes 1.8 1 Cor. 6.2 the Saints sitting upon them with him in judgement and that he would bestow perfect glory upon all the elect 2 Thes 1.10 whereby hee himselfe may be perfectly glorified in them at that day when also the forme of governing this kingdome by him as Mediator being determined he shall have delivered the kingdome up to the Father 1 Cor. 15.24.28 that God may be all in all to the glory of Father Sonne and holy Ghost for evermore Amen Amen Some of the particulars mentioned in this petition I doe confesse will come to be condered again in the fourth fifth and sixth petitions as the continuance of the course of nature magistracy peace of conscience and eternall glory likewise power against sinne and increase of grace yet the petitioner shall not therein tautologize or make vaine repetitions For here they are mentioned onely as meanes to set forth the glory of God in the comming of his kingdome that his Name may be hallowed but there they have respect to the good of man The Doctrine being thus inlarged the Vses will more easily follow First all such as desire not Vse 1 the comming of Gods kingdome according to the particulars before rehearsed are to be reproved As all that are enemies to civilitie and unto Schooles of learning who because of some abuse of them which will alwaies be of the best things thinke them needlesse All such as deny magistracie be they Familists or Anabaptists or any other for it is their great sinne All such magistrates themselves which turne the point of their authoritie against the Church or at best like Gallio Act. 38.17 care not which way it goe with it well or ill All idle or unfaithfull Ministers which in stead of directing Christs spouse unto him doe smite and wound her Can. 5.7 and shame her by taking her veile from her who in stead of feeding doe starve or poyson Christs flocke All Governours of the Church which make sad the heart of the righteous Ezek. 13.22 and make glad the hearts of the wicked which censure thrust out the goodâ— and receive into the Church and hold in the bad In a word all that doe not beare good will to Sion which is indeed to be an enemy for in this case Hee that is not with us Mat. 1â— 30 is against us saith Christ and hee that doth not gather scattereth Lastly if any be open persecutors of the truth or seducers and inticers from it all these may see in this Doctrine as in a large glasse their errors and foule blemishes But he which will say Goe ye cursed Mat. 25.41 42. to all that do not prove themselves to be his friends will have to reckon with all the enemies of his kingdome How many be there that hypocritically will say Thy kingdome come and yet use all meanes to hinder it and keepe it downe And if it came in any place it is the very burden and vexation of their soules Is not this most grosly to mock God But woe be to such Pharises hypocrites which will say to God our Father Thy kingdome come and yet will as much as they can hinder the passage or power of the Gospell of his kingdome Mat. 23 13 which will not enter themselves nor by their good will suffer those that would to enter in Be wise in time It is not safe to cast off or refuse the yoke
words doth expresse the desires of a naturall life but spendeth more words about the spirituall life in the two last petitions Againe Gods indulgence and yeeldance unto mans weakenesse might cause this order giving him leave to aske things more sensible thereby raising him to aske spirituall As our Saviour by curing mens bodies did leade them on to know that he could and would cure their soules letting it appeare to them he could as easily say Thy sinnes are forgiven thee as to say Rise and walke In like manner men may by the experiment they have of Gods power and goodnesse to preserve the body be led to seeke unto him with assurance that he both can and will save their soules That this petition may the better bee understood consideration must bee had of the matter-subject of the desire namely having of bread circumstances which cōcerne the having of this bread The thing expresly desired is bread which doth not signifie supersubstantiall and spirituall bread viz. the Sacrament for the administration thereof was prayed for in the second petition and the bread here spoken of is to be desired every day but the Sacrament not so By bread therfore is first meant that which properly wee call bread Also according to a borrowed forme of speech ordinary in Scripture it signifieth all manner of food Hee giveth to the beast as it is word for word his bread that is his food Psal 147.9 Goates milke is called bread well translated food Pro. 27.27 I could multiply Scriptures in this kinde In like sort by another borrowed forme of speech by this one kinde of sustenance he meaneth all kindes whatsoever whether meate or drinke whatsoever also is needfull for preservation of life as cloathes houses c. Also by bread are meant the causes and good effects of bread as fruitfull seasons good temperature of ayre health and chearefulnesse as the Apostle saith He filled our hearts with food and gladnesse Acts 14.17 In a word all things which may preserve life or restore health as Physicke skilfull and faithfull Physitians peace and good order and all good meanes to maintaine it as a wise and couragious magistracie a strong populous loyall and loving commonalty And whatsoever is contrary hereunto is prayed against as famine pestilence wars sickenesse paine c. The circumstances which concerne the having this bread and meanes of life are divers in number sixe They doe respect 1 The person of whom bread must be asked scil God implyed in Give thou 2 The meanes of obtaining it scil by gift expressed in Give 3 The persons for whom meanes of life is desired scil themselves Vs. others Vs. 4 The time when they would have bread This day 5 The propietie whose bread scil their owne Our 6 The portion both how much and of what sort daily The person of whom all temporall good things are sought is God implyed in the word give and the words of invocation scil Our Father to bee understood in every petition The meanes of maintenance is from God not by restoring any thing hee doth owe unto man but by gift give which hath this full sense give possession give right give continuance give leave to use give a blessing to the use of daily bread The persons for whom bread is asked are us every one upon earth who now are or may be Gods children The time when this bread should be given is restrained to the present time this day The propriety not such bread whereto they have neither spirituall nor civill right or onely civill or onely spirituall but our bread that which wee have true right to in Christ and amongst men The portion how much and of what kind of maintenance is contained in the word daily Daily doth not set out the time when they would have bread For that was signified in this day in which words the time when was precisely determined and our Saviour in so short a forme of prayer would not make needlesse additions But daily bread signifieth such kinde of meanes and so much maintenance as their daily and next necessities doe require all such supply for our naturall well being as we have next need of or such as one day after another successively our estate and condition needeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 proximè sequens So the word in ordinary acception will beare it But that I may give a sound and cleare exposition of daily bread I referre the Reader unto other phrases of Scripture vvhich carry the same sence with daily bread as first to Iob 23.12 and Pro. 30.8 which is the best Commentary of this petition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for it is the very same petition with this We reade there an attribute given to bread vvhich signifieth a necessary food diet or ordinary or appointed food or food of a mans allowance or convenient food This very thing is expressed in the Greeke by divers vvords and phrases 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dimensum Luke 12.42 It signifieth a mans stint or part where he alludeth unto the care of governours of families of stewards vvho doe appoint to all sorts in the house their severall portions and allowances In Iames 2.15 the vvords translated daily food 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same in sence vvith daily bread and are expounded by Iames in the sixteenth verse to be things needfull for the body All these places conferred together shevv evidently that by daily bread is meant convenient provision of food apparell and all other things vvhich the necessity of the person or estate of any man doth require The petition thus interpreted hath this sense O heavenly Father in whom we live and have our being who onely canst fill the hearts of men with food and gladnesse sith we cannot glorifie thee on earth in doing thy will except thou doe sustaine us upon earth vouchsafe therefore unto mee and all the rest of thy children that for this present day wee may have possession right and blessing upon that allowance and convenient supply of food and maintenance which our present condition doth stand in need of Yea afford all such meanes as may make our lives comfortable unto us Be pleased likewise good Father to prevent and remove whatsoever may hinder the welfare of our naturall life so farre as may stand with thy good will and pleasure that while we live wee may both in body and soule lo rifie thee Give us this day our daily bread After Christ had taught his Disciples first to aske the things that did concerne Gods glory in the three first petitions then he willeth them to aske such things as did concern their owne good in the three last petitions Whence it followeth that When any man hath unfainedly desired and sought the things which pertaine to Gods honour and glory Doct. 1 he may then with good warrant pray for and expect all good things for himselfe both for body and soule When the Israelites
God calleth to fasting prayer whether they be led thereto through superstition and a deluded conscience or through worldly discontentments or through any other cause they must know that they stand guiltie of most ungratefull refusing the gracious leave which God hath given them to make use of the good things of this life But if a man set so little by his life that he offer violence to himself by poysoning or otherwise by any meanes this man passeth all bounds of grace and nature 1. Tim. 5.8 he is not onely worse than an Infidel but worse than the bruit beasts For what beast doth not in his kind desire meat of God and when God giveth meat Psal 104.28 they gather it And what beast is it that doth either starve poyson or any way kill it selfe willingly Vse 2 Let every Christian assure himselfe that he may lawfully desire the things of this life He must therefore pray and use all good and lawfull meanes how to live in this world onely the manner how must bee considered scil that it be after we have sought Gods glory as hath beene taught Also it must be considered of whom by what meanes for whom for what time in what right and in what measure or wherewith we would have our wants supplied all which particulars are taught in this Petition Remembring alwayes that all desires in this Petition are conditionall scil if they may stand with Gods good will and pleasure It will be said Ob. If we seek the kingdome of God Matt. 6.33 all these things for this life shall be ministred unto us And that our Saviour saith Labour not for the meat which perisheth Ioh. 6.27 I answer that in Matth. 6. it is not said Sol. Seeke onely the kingdome of God but first that is seeke it chiefly And the promise of having all things for this life doth not exclude the lawful meanes to get them but rather assureth us that because God hath care of meaner creatures which can use no means to help them therefore if his own children shal til the ground sow shall spin and labour he would much more blesse their labours that they should not want Also Christs exhortation in Ioh. 6. is not absolute but comparative namely that of the two he would have them rather seeke for that which is spirituall and everlasting than for that which is corporall and perishing Notwithstanding these places or any thing else that can bee objected Iam 4 2. Iames said the cause why men had not was because they did not aske And the Apostle Paul commandeth to labour with the hands the thing that is good Eph. 4.28 that we may have to give to them that need Wherefore let everie man know what is Gods wil in this behalfe and let him pray unfainedly and labour diligently that he may live in this world as well as that which is to come They are to know that they may also pray against all temporall and bodily crosses as famine sicknesse warres and may use all good means to prevent and remove them But what meanes soever bee used prayer must be one 1. Chron. 16.12 It was Asa his fault not that he did seeke to the Physitians for health but because he sought onely to the Physitians and not to the Lord. It may be objected Ob. It is good to be afflicted Psal 119.71 And Ieremie saith Correct us Lord. Ier. 10.24 Afflictions in themselves are evil they are fruits of sinne Sol. they also occasion men to sinne Therefore Agur prayeth that he might not be poore that is so needie as to be destitute of daily food and clothing lest saith he I steale Pro. 30.8.9 and take the Name of my God in vaine Yet is it most true which David saith But afflictions are good by accident through Gods gracious working of humiliation and repentance by them of themselves they are not good It is no good argument to say Afflictions do worke for our good therefore wee may pray for them or we must not pray against them For the very sinnes of Gods children through the infinite wisedome and power of God may and oft do worke much for their good yet in no case may be prayed for but alwayes prayed against The Prophet Ieremie doth not pray absolutely that hee might be corrected but as the case then stood betwixt God and his Church sith God was forced to correct them he desireth that the correctiō might be in judgement and moderation as a fruit of his fatherly love and not in extremitie as proceeding from his wrath and heavie displeasure The verie words do shew this sense for he saith Correct me but in judgement not in thine anger He doth in this case onely deprecate the greater evill of punishment and willingly submitteth himselfe unto the lesse Wherefore notwithstanding any thing that can bee said against it If any man be afflicted let him pray for we have a precept for it Iam. 5.13 We have also a promise God himselfe saith Call upon me in the day of trouble I will deliver thee and thou shalt glorifie me Psa 50.15 Give This word sheweth that the person of whom things needfull for this life are to bee had is our Father which is in heaven the means by which we have possession and use of them is by his gift not our deserts It doth therefore follow The having holding and comfortable Doct. 3 enjoying of all things needfull for this life is of the free gift of God Elihu saith He giveth meat in abundance Iob 36.32 That thou givest they gather saith David Psal 104.28 And Thou givest them their meat in due season Psalm 145.15 All things come of thee 1. Chron. 29.14 Therefore it was the manner of our Saviour alwayes before he did eate Mar. 6.41 14.22 Luk. 24.30 to blesse it asking his Fathers leave to use it with a blessing upon it So did the Apostle He tooke bread and gave thanks to God in presence of them all Act. 27.35 The earth is the Lords and the fulnesse thereof 1. Cor. 10.26 And though he made it for mans use and as the Psalmist saith Psal 119.16 hath given it to the children of men yet hath he reserved the right in himselfe to dispose of it to this or that person both what he pleaseth and as much or as little as seemeth good to him And when hee hath disposed of any parcell of his goods to any men they hold them but as stewards to be accountable to him their master and are but tenants at the meere will and pleasure of him their Lord. Therefore he must give both to have and to hold the things even of this life or they cannot rightfully be held by any man When men have all things Reas 2 needfull in their possession yet another gift of Gods blessing must be added else all they have will not availe them Luk. 12. All the rich fooles plenty could not continue
pardoned But when a man by a lively faith doth lay hold on Christ for pardon the same faith doth draw vertue from Christ whereby 〈◊〉 doth kill sinne and is quicknâ—â— in the inward man And nothing maketh man so fearefull to offend and carefull to please God for time present and to come as a firme perswasion of Gods love to him in pardoning his sinnes past Now this pardon must be sought for in Christ and must be applied by faith because Christ Iesus is the Mediator who hath satisfied for sinne and hath made a way for Gods mercy and faith is the onely instrument on mans part to apply this remission and redemption The particulars comprehended in this point may easily be gathered by that which hath beene said in the interpretation of forgive namely that in asking forgivenesse wee aske freedome from the guilt and punishment of all sinne wee aske eternall life together with reference to the meanes namely Christ therefore wee 〈◊〉 faith to apply Christ and a daily certificate by the spirit that our sinnes are pardoned Also wee aske assurance and the fruits of assurance of forgivenesse in this life viz. peace of conscience joy in the holy Ghost The particulars being remembred the uses follow If forgivenesse of sinnes bee Vse 1 so desireable they are then to be held extreamely foolish and beyond measure sinfull that of all things care and look least after forgivenesse and the making of their salvation sure unto them If they have offended and are in danger of punishment by the lawes of man then if by petition or bribe satisfaction or by any other meanes they can procure either commutations releasements or pardons they will spare no paines this way Or if they can make sure to themselves and to theirs large temporall estates it is all that they doe labour to make sure in this life but they are altogether negligent in seeking remission of sinnes by Christ Iesus they have no thoughts of making their calling and election sure Nay because they would be thought to have reason for what they doe in not seeking for assurance of salvation they would make themselves and others beleeve that it is impossible to be attained and that to be sure of salvation is high presumption If they can provide for their bodies they will trust God with their soules they hope that he that made them will save them they confesse they bee sinners and who are not Thus sleightly they passe over their Iustification a matter of the greatest consequence of any thing that can concerne them But what doth this argue but that they are ignorant senslesse of their miseries for if they knew they were cast and condemned they would as in case of life and death begge pardon as a prisoner at the barre would beg for his life If these men did not love their sinne and flatter themselves presuming of God that he will be mercifull notwithstanding their abhominable sinnes they would never neglect that invaluable benefit of remission of sinnes But let them not catch hold and rest on these presumptuous hopes they will deceive them for they be but the hypocrites hopes like spiders webs the Beesome of death putteth an end to them all Then God will shew that he can be mercifull to the vessels of mercy and yet be just in the damnation of all that neglect so great salvation offered by such gracious meanes as by 〈◊〉 pardon if they would heartily aske it This should move all men to Vse 2 pray and used all means to obtaine remission of sinnes and assurance thereof to their conscience He that is in danger of an execution upon his body to imprisonment or to death or that hath not evidence for his lands and possessions cannot rest nor have any quiet untill he have a pardon and have gotten better evidence Motives inducing to the asking forgivenesse Were we but spirituall to apprehend the miseries that abide men untill sinne be pardoned namely that we are exposed to Gods eternall wrath and if we did prize heaven at so high a rate as it deserveth it being an inheritance incorruptible reserved in the heavens and if we did but well consider that if the pardon of the sins even of Gods people be not made knowne and sure to their hearts though their sins shall not damne them indeed and for euer Psal 32. Psal 51 yet they damne them in their owne sense and feeling for a time through horror of conscience as it was with David And if we did but consider that the peace of God passeth all understanding and that there is nothing would make us so comfortable to our selves nor so fruitfull in the knowledge of our Lord Iesus Christ as assurance of salvation and if we held him to be onely the blessed man whose transgression is forgiven Psal 32.1 and whose sinne is covered wee would use all meanes to have faith in Christ we would importune God and give him no rest untill hee had pardoned our sinnes and sealed the pardon to our conscience by his Spirit which is the seale of our redemption Forgive The person of whom Forgivenesse is asked is our Father which is in heaven wherefore it followeth It is God that forgiveth sins Doct. 2 Yea because our Saviour directeth us to aske forgivenesse of none but of God wee may conclude that it belongeth to God onely to forgive sinnes I Isa 43.25 even I am hee saith God which blotteth out thy transgressions for mine own sake and will not remember thy sinnes Daniel saith To the Lord our God belongeth mercies and forgivenesses Dan. 9.9 With the Lord is mercy and plenteous redemption Psal 130.7 And it was a true position among the Iewes that none could forgive sinnes but God onely Mark 27. Reas 1 To forgive iniquitie transgression Exod. 34 7. and sinne is a branch of his name therefore peculiar to God Reas 2 Every sinne is committed against God yea those sinnes which are committed against our neighbour David when hee had committed adultery and murther Psal 51.4 said Against thee onely have I sinned Reas 3 Sinne is of an infinite nature being committed against a perfect and most holy law and against an infinite God so that there must be infinite merit in the Mediator and infinite mercy in him which through the Mediator shall pardon sinne which infinitenesse is onely to be found in God Men are to forgive their brethren Ob. therefore not GOD onely Distinction must be made Sol. that in one and the same act there may be a trespasse against man because it wrongeth him also there is offence against God because it is sinne namely a transgression of his Law Men may and must forgive the wrong and trespasse against themselves but must not nay cannot forgive the sin against God Ministers are allowed by God himselfe to remit sinnes Ob. Ioh. 20.23 Sol. Ministers remit sinnes ministerially in Christs name pronouncing onely Gods forgiving of sinne as Nathan said to
when such shall say to Christ when the doore of heaven is shut against them Lord Lord open to us he shall say to them Luk. 1â— 25 26 27 28. I know you not whence you are if they reply we have professed thy name he doth make the same answer as before saying I know not whence you are depart from me all ye workers of iniquity There shall be weeping and gnashing of teeth when they shal see all the godly in the kingdome of God and themselves thrust out Vse 2 Gods owne children must here be put in remembrance of that too too little holinesse that many of them shew forth in their lives and of their too much pride voluptuousnesse worldlinesse and prophannesse and how that they shew forth little more then a bare forme of godlinesse shewing little or no power thereof in their lives I do intreat these men to consider seriously of the reasons of this point and of the motives to an holy life prosecuted in the next Vse and to say each with himselfe How do I by my sins grieve and dishonour God how do I discredit my holy profession how do I grieve and hinder the godly how do I open the mouthes of the wicked and how do I hurt my self and interupt my peace with God and how do I play the foole in making choice of the crooked damnable wayes of the devill leaving the straight and saving pathes of Gods commandements Thinke this with thy selfe then humble thy selfe then pray and endeavour a reformation Vse 3 This should incite all that professe Christianity to labour in prayer to God and to take paines with their owne hearts that they may get more and more power over their corruptions and more and more grace that they may shew forth true godlinesse in their conversations amongst men To induce you hereunto consider besides the reasons already given in the doctrine these motives following First all Christians should endeavour to bee holy in their conversation out of the due respect which they owe unto God 1. Out of love and in conscience of duty 1. Thess 4.3 1. Pet 1.15 16. 1. Ioh. 3 2â— Mat. 5.16 because it is the will of God our sanctification that we should be holy as he is holy 2. Because holinesse pleaseth him and 3. because he is glorified by it Whereas a wicked life of such as professe his Name Isa 63.10 doth much grieve his holy Spirit Isa 3 8. Heb. 3.10 and doth provoke the eyes of his glory I was grieved with this generation saith he Also they dishonour him as he saith to the Iew by breaking the Law dishonourest thou God Secondly consider that an holy life doth adorne the Gospel Tit. 2.10 and true religion of God but a vicious behaviour of men that professe Christianity 1. Tim. 6.1 doth cause the very religion and doctrine of God to be blasphemed Thirdly consider the different fruits of an holy and of an ungodly conversation in respect of our neighbours with whom we shall converse 1. Pet. 2.12 1. Pet. 3.1 A constant good conversation is a meanes to winne unto the power of godlinesse those which yet are strangers to the life of God and it doth rejoyce the hearts and doth confirme and increase the forwardnesse in grace of those which are already the children of God Moreover an unblameable life doth muzzle the mouthes 1 Pet. 2 15 and put to silence foolish men or if they be so maliciously wicked that they will needs speake of such holy persons as of evill doers they shall be in the end ashamed 1. Pet. 3.16 for falsely accusing their good conversation in Christ But the ungodlinesse of those which professe Christ doth much grieve and oft times doth corrupt in part and infect even those that bee truly good and doth harden the wicked in evil and giveth them just cause to complaine and exclaime against them Fourthly consider the good or evill which accrueth or befalleth to a mans selfe according as his life is holy 1. Tim. 4.8 or sinfull Godlinesse hath the promise of the life that now is and of that which is to come Psal 34.9 10. Wherefore holinesse of life will either keep a man from crosses and afflictions and will remove such as are alreadie upon him Psal 34 19 1 Sam 3.18 Psal 119.71 Rom 8.28 Deu. 28.8 Phili 4 11. or will make him able fruitfully and patiently to beare them causing all things to work together for his good It will likewise procure all plenty and prosperity or it will cause contentment in adversity Also by adding unto a mans faith an holy righteous and sober life he doth make unto himselfe his calling and election sure 2. Pet. 1.10 from whence ariseth peace of conscience Rom. 5.1 and joy in the holy Ghost in this life and according to his holinesse Matth. â—5 28.46 such shall be the extent of his eternall glory in the world to come But a sinfull life pulleth downe Gods judgements upon a man and maketh them to abide long and causeth impatience under crosses causing likewise a purblinde judgement barrennesse 2 Pet. 1.8 9. and much unfruitfulnesse in the knowledge of our Lord Iesus Christ This carelesse falling into sinne and lying in it causeth even in the elect doubtings of their being in state of grace Psal 77. and in Gods favour and of their salvation as also desperate feares through horrour of conscience And if a man have onely a forme of godlinesse but denyeth the power of it by a bad conversation he is unto God abhominable Tit. 1.16 and is exposed not onely to be accursed in every thing hee puts his hand unto Deut. 28 20. in the things which concerne the outward man 2. Thes 2.11 12. but to be further given over to Apostacie through strong delusion being to every good worke reprobate that in the end hee may be damned because though he made a profession of beleeving he yet tooke pleasure in unrighteousnesse Fifthly consider holinesse it selfe in respect of the nature thereof as it is compared with and standeth opposite to wickednesse Eph. 4.24 Holinesse is a likenesse and conformity to God our heavenly Father it is his very image renued in us which according to him is created in righteousnesse and true holines But sinne is enmity to God Rom. 8.7 Ioh. 4.44 a conformity to the very devill The wayes of holinesse are all heavenly holy spirituall equall Rom. 7.12 and good but the wayes of wickednesse are all earthly unjust Iam. 3.15 sensuall and devillish I referre the judging here of to any that is in his senses and hath but the use of right reason when he is himselfe namely whether workes of piety mercy righteousnesse and sobriety be not farre better then acts of prophanenesse cruelty unjustice intemperance and uncleannesse let any man instance in himselfe in particulars All these motives considered is there not cause why wee
that he was a God of Gods and a Lord of kings and that his kingdome was an everlasting kingdome Dan. 2.47 and 4.3 The Lord made and doth Reas 1 preserve all things therefore must needs be above and have soveraigntie over all things The acts of God do prove it Reas 2 for he changeth times he removeth kings and setteth up kings Dan. 2.21 By him kings reigne Pro. 8.15 All powers are of him Rom. 13.1 Vse 1 This should take downe the pride and insolencie of all that thinke in their heart or speake with their tongue saying as they in the Psalme Psal 12 4◠Who is Lord over us This should likewise make all wicked men to tremble for he who is an absolute king whom no policie nor power can withstand hee to whom vengeance belongeth even he is Lord over them Vse 2 If absolute soveraigntie bee proper unto God then we must acknowledge no soveraigne Lord and master to have right to give such lawes that properly of themselves binde the conscience but onely God For is this respect our Saviour 〈◊〉 One is your Father which is in heaven and one is your Master even Christ Matth. 23.9.10 Wherefore the Pope must bee held to be an usurper of Gods prerogative because he doth presumptuously take upon him to give lawes such as shall properly binde the conscience whereby he doth domineere over mens faith and conscience 2. Thes 2.4 and doth take upon him as God Hereby we must be exhorted Vse 3 to yeeld absolute subjection in all things at all times unto the commandements of God 1. Cor. 6. And as for inferiour and subordinate authorities of men under him we must for his sake submit our selves unto them but in the Lord only 1. Pet. 2.13 for if they command any thing that God hath forbidden or forbid any thing which God hath commanded we must answer them with the words of the Apostle Whether it be right in the sight of God to hearken unto you more then unto God judge ye Act. 4.19 To refuse to obey them in this case is not to resist authority but to resist the corrupt wils and lusts of those that abuse and exceed their authority Vse 4 This should teach kings and all inferiour governours in the Church common-wealth and familie to acknowledge that they derive their authoritie from God Ezra 1.2 whose is kingdome Wherefore they must beware that they do not tyrannize over their subjects and domineere over their wives children or servants abusing the authoritie which God hath given them as if they had no master to whom they should give account of their government For the Apostle saith unto all such Your master also is in heaven neither is there respect of persons with him Ephes 6.9 Vse 5 Lastly it will much refresh and rejoyce the hearts of every servant and childe of God to consider that their God and father is King and Lord of all for the majestie and soveraigntie of the father is for the honour and advantage of the children They cannot be base and ignoble which have such a Lord and Father for as Christ our head is hereby honorable because hee hath such a Father so wee the members are honored and may rejoyce 1. Cor. 12.26 because we have such an head whereby we become one with his father and our father to whom absolute soveraigntie doth belong If we lack any thing we do hereby learne to whom to repaire even to God who will not faile his subjects that depend upon him Rev. 1.6 Rev. 5 10 but will make them all Kings unto him for his is kingdome And if we be oppressed by the authoritie of men we need not be troubled but may commend our selves unto God in well-doing 1. Pet. 4 19 comforting our selves in this that he that is higher then the highest regardeth us Eccles 5.8 And the power Sith power is ascribed unto God we may observe Doct. 4 Power originally belongeth unto God All power is in him and from him David saith Power belongeth unto God Psal 62.11 Daniel saith Wisedome and might are Gods Dan. 2.20 Reas 1 He is God therefore omnipotent Reas 2 The works of creation preservation and redemption do shew his eternall power and Godhead Vse 1 All the wicked which provoke God against them because they will not obey his will should tremble quake at the thoughts hereof for the Lord of whom Nahum saith that he revengeth he revengeth is great in power and will not at all acquit the wicked who can stand before his indignation Nah. 1.2.2.6 He is able to destroy both body and soule in hell Matth. 10.28 This reproveth all that call Vse 2 Gods power into question like those Israelites which said Psal 78.9 Can God prepare a table in the wildernes Or like those that thinke their sins to be so many their hearts to be so hard that they cannot be pardoned or cured This doctrine of Gods power Vse 3 may give hope unto most grievous sinners that if they will repent of their sinne and beleeve in Christ they shal be saved For the Apostle speaking of hard hearted Iewes saith God is able to ingraft them also if they abide not in unbeliefe Rom. 11.23 If Gods hand bee upon any Vse 4 man let him not thinke that by any violent meanes he can deliver himselfe frō under his hand but let him humble himselfe under the mighty hand of God 1. Pet. 5.6 There is no contending with God that can prevaile with him but Jacobs wrastling which is humble and heartie prayer by this a man may have power over God and prevaile if he can weepe and make supplication to him Hos 12.4 Vse 5 Would any man have power to do good and to eschue evill and to resist and overcome all his enemies both bodily and ghostly he is here taught from what fountaine to derive and draw it even from God onely whose Name is the strong God Exod. 34.6 Vse 6 If any man have any power to do himselfe and others good let him not bee proud thereof nor yet abuse his strength but let him thanke God for it and use it for God who gave it Vse 7 Lastly Gods owne people may gather much comfort to themselves when they consider that they are sonnes and daughters of God almightie I even I 2. Cor. 6.18 am he saith God that comforteth you who art thou that thou shouldest bee afraid of a man that shall dye and of the sonne of man which shall bee made as grasse Isa 51.12 Nahum saith The Lord is good Nahu 1.7 a strong hold in the day of trouble he knoweth all that trust in him Hast thou not knowne saith God that the everlasting God Isa 40.28.29.30.31 the Lord the Creator of the ends of the earth fainteth not neither is wearie he giveth power to the faint and to them that have no might hee increaseth strength Even the youths that is the strong
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