by the shew of good workes wring from the Church the charitable censure of a godly man he being nothing lesse yet that censure also is due being false and in charitie and iustice hee can haue no lesse for the heart is vnknowne to man and we can know them only by their fruits And this may serue for the order of the petitioÌ„ For the meaning of this petition consider three things 2 The meaning of the third petition 1. What is Gods will 2. What it is to doe Gods will 3. How Gods will must be done For the first we are to know that Gods will is partly reuealed to the Church in his word and workes VVhat is Gods will partly kept secret to himselfe in the closet of his owne eternall counsell which distinction is grounded vpon that speech of Moses The secret things to the Lord Deut 29.29 the reuealed things to vs. For example these are things secret Which man is a reprobate amongst vs if he haue not sinned the sinne against the holy Ghost Where hell is How the Angels are distinguished When the day of iudgement is which things God hath concealed from vs as impertinent for vs to know and to search whereunto were to passe the bounds of a modest and sober inquisition Now things reuealed are such as are contained in the world viz. All that holy doctrine of the law and Gospell contained in the writings of the Prophets and Apostles as also whatsoeuer other things the workes of God ordinary or extraordinarie discouer vnto vs. As for example the howre of this mans death is vnknowne till he be dead then it is knowne c. And thus God doth daily reueale new matters to vs which before were hidden thus by the obseruation and inquisition of wise men the course of heauen and the whole order of nature was discouered VVhat it is to doe Gods will For the second thing which is the doing of Gods will wee must consider thereof according to the distinction of Gods will before set downe and first for the reuealed will of God that is done two waies either by obeying the commandements willingly or suffering the chastisements patiently for the chastisements which befall vs are parts of Gods reuealed will of what kinde soeuer they bee and here are two vertues suggested vnto vs when wee pray let thy reuealed wil be done Obedience which is so often vrged in Deuteronomie Deut. 6.1.2.3 and Submission which is insinuated in the emphasis of the word Thy will containing a negation of our owne wils as Christ said in his prayer Not my will Mat. 26.39 but thy will be done Secondly for the secret will of God we doe also in part pray that it may be done I say in part for example sake we pray that God would daily more and more reueale vnto vs Antichrist which to the Primitiue Church was a secret and in part is a secret to vs. So also we pray Apoc. 22. Come Lord Iesus come quickly and yet the second comming of Christ vnto iudgement in regard of the time is concealed so we pray for patience to beare the crosses which God shall inflict which of what kinde they are and when they shall befall vs is vnknowne How Gods will must be done Thirdly Gods will must be done in earth as in heauen which words are diuersly expounded by Interpreters 1. Cor. 6.20 Some say Let the bodie which is earthly obey Gods will as the soule and spirit which is heauenly but that is as good as nothing for the soule is sinfull as well as the bodie yea is the author of sinne to the bodie which is only the instrument 1. Cor. 15.47 Others say Let the earthly minded men bee conuerted and yeeld obedience as the heauenly minded are and do but this also is as good as neuer a whit being neuer the better for the heauenly minded are imperfect and wanting in the best of their obedience But the better sort of Expositors say thus Let men vpon earth obey the will of God as the Angels doe in heauen Psal 103.20 and this seemeth to bee the true exposition of the words now the Angels obey Gods wiâ—l readily and perfectly Gods will must be done readily Esay 6.2 Exod 36.35 Exod 25.20 The willingnes and readines of the Angels doth appeare by the similitude and shape which is giuen them they are said to haue wings by the Prophet Esay and the Cherubims imbroidred vpon the vaile of the Tabernacle and the two Cherubims vpon the Mercie seate had wings yea further the two Cherubims vpon the Mercie seate did looke with their faces to the Mâ—rcie seate ward which is by our Sauiour Christ expounded of their willingnes where he saith that the Angels alwaies behold the face of my father which is in heauen Mat. 18.10 Now it is apparant that the beholding of the face s gnifieth in a seruant readines to bee imployed about his masters busines according as it is in the Psalme Psal 123.2 The eyes of seruants looke to the hands of the masters and mistresses by which phrase the Prophet signifieth not onely confident hope and expectation of deliuerance but in the meane season till deliuerance come patience to beare contempt mocking and despightfulnes and readie obedience to Gods will yea in these great extremities which in that Psalme is insinuated by the Prophets prayer The Angels also obey Gods will perfectly Gods will must be done perfectly who are therefore called holy Angels for that they haue no spot of sinne or disobedience in them for howsoeuer the Angels being compared with God haue in them imperfections in regard whereof Eliphaz speaketh in Iob Iob 4.18 that hee found no stedfastnes in his seruants and laid follie vpon his Angels and therefore in Esay the Seraphims with two wings couer their feete Esay 6.2 yet neuerthelesse if the Angels bee compared with Gods law which is the rule of their obedience they are able and doe perfectly euen in the strict and exact measure and manner of obedience yeeld obedience thereunto otherwise they could not continue in that estate of grace and glorie wherein they are now and so shall abide confirmed for euer So then the meaning of these words is thus much Graunt that wee may willingly and perfectly obey thy will as thy holy Angels doe But here in opposition to this last propertie of the Angels obedience it may bee obiected that seeing it is impossible we should perfectly obey Gods will therefore we must not in our prayers aske that at Gods hand for shall it be thought lawfull and reasonable to aske impossibilities For answere whereto thus much in briefe Impossibilities are of two sorts viz. alwaies impossible and impossible for a certaine time Now although it be for the present impossible that Gods children should perfectly obey Gods will yet it is not so for euer for when wee shall bee perfectly regenerate then shall wee
principall part of Gods worship and the propertie of a true child of God wheras it is the propertie of a wicked man not to pray Therefore it is not a thing indifferent or arbitrarie left in our choyse to pray or not to pray but it is a matter of meere necessitie absolutely enioyned euery Christian vpon paine of damnation and yet it is a wonder to see how this dutie is neglected by many who passe ouer daies and yeres prophanely and Atheistlike neuer calling vpon God in prayer as if either there were no God or no necessitie of worshipping this God by prayer Thus much of the necessitie of prayer or that we must pray Seeing then this dutie of prayer must bee performed for the practising thereof these two circumstances must be considered The time and the place of prayer for euery action must be done in time and place First of the time The time is threefold 1 When we must pray Time of prayer 2 How oft we must pray 3 How long we must pray First circumstance of the time is When. VVhen we must pray The Apostle saith Pray continually 1. Thes 5.17 Which must not be vnderstoode as some heretikes haue deemed called Euchitae that a man must doe nothing but pray but the meaning of it is that there must neuer a day ouerpasse vs but therein certaine times we must pray more plainely and distinctly thus 1. Pray at the enterprising and ending of all thy affaires pray vpon all occasions 2. Pray vnto thy liues end neuer cease praying till thy soule part from thy body Now although this bee generally true that a man must pray vpon all occasions yet it is not needefull that a man should vpon euery seuerall occasion fall downe vpon his knees and vtter a long prayer to the spending of time and hindering his affaires but a man must from his heart send vp prayers to heauen if it be but a wish or sigh or groane of the spirit or such a short prayer as the publicane vsed or the theefe vpon the crosse vpon all our occasions This we see warranted by the practise of Nehemia who before he made his petition to the King for the repayring of Ierusalem prayed vnto the God of heauen Nehem. 2.4 no doubt this was inwardly with a sigh of the spirit vnto the Lord who knoweth the heart as may be seene in the text Furthermore and specially we are to vnderstand that the principall occasions and times of prayer are these following 1. The time of religious exercises 2. The time of affliction 3. The time of eating and drinking and vsing physicke 4. The time of sleeping and waking 5. The time of working and labour 6. The time of recreation and sporting The truth of all these appeareth by that which the Apostle writeth 1. Tim. 4.4 5. that euery creature or appointment of God is sanctified by the word of God and prayer and thankesgiuing Gods word warranteth vs the lawfull vse thereof prayer obtaineth the blessing from God in the vse of it thanksgiuing returneth the praise to God who gaue the blessing The second circumstance of time is How oft we must pray how oft we must pray Daniel prayed three times a day Dan. 6.10 Dauid prayed seauen times a day Psal 119.164 euen so oft as we alter our affaires and enterprise new busines as hearing or reading the word working and laboring in thy speciall calling eating and drinking sleeping c. also vpon all extraordinarie occasions as iudgements and blessings all which are things of seuerall condition and the condition of our affaires being changed our prayers are to be repeated and renewed The false Church of Antichrist hath deuised certaine houres which they call Canonicall which are in number eight as Father Robert rehearseth them which must be obserued euery day and cannot be omitted without deadly sinne as he teacheth but we are to know that Christians must stand fast in that libertie wherewith Christ hath made vs free Galath 5. and seeing that we are redeemed with a price we must not be the seruants of men 1. Cor. 7. much lesse of times only thus much the Lords day of conscience being Gods commandement must be kept as oft as it commeth and seeing the Church for order and conueniencie hath appointed certaine houres when all the Church publikely may come together to worship God therefore we cannot breake that holy custome and constitution without confusion and scandall and breach of charitie for priuate prayer or priuate necessities occasions and opportunities may afford a godly heart sufficient instruction alwayes remembring that there is no time vnfit to worship God in How long we must pray The third circumstance of time to be considered is how long we must pray Our Sauiour Christ giueth vs this instruction generally by way of parable that we ought not to waxe faint in prayer the Apostle willeth vs to pray with all perseuerance and to watch thereunto Luk. 18.1 Ephes 6.18 as Christ said to his disciples Watch and pray This then is the ftrst rule for the length of our prayers that we be not wearie The second rule is that we are to pray so long as the spirit of God feedeth vs with matter of prayer for otherwise we should stint the spirit of prayer Christ prayed till midnight our infirmitie will not beare that wherefore it is better to cease praying when the spirit ceaseth to minister matter than to continue still and babble yet notwithstanding here we must know First it is our dutie to striue against our corruption Secondly it is our dutie to strengthen our soule before prayer with premeditate matter that so comming to pray and hauing our hearts filled with matter we may better continue in prayer for as a man that hath filled his belly with meate is better able to holde out at his labour than being fasting euen so he that first replenisheth his soule with meditations of his owne sinnes and wants of Gods iudgements and blessings vpon himselfe and others shall be better furnished to continue longer in hartie and feruent prayer than comming sodainly to pray without strengthening himselfe aforehand thereunto To conclude this point all prayers are either long or short a long feruent prayer is best a short feruent prayer is better than long babling a short prayer containing all thy grace and matter in thy soule is acceptable to God The second circumstance to be considered needefull for practise of prayer is the place where we must pray Thâ— place whâ—re we must pray As was said before there is no time vnfit to pray so there is no place vnfit for prayer The world and euery place in the world is fit for a Christian to call vpoÌ„ the name of the Lord. Ioh. 4.20 Paul wisheth men in all places to lift vp pure hands 1. Tim. 2.8 that is to pray Christ prayed vpon the mountaine in the garden in the wildernes Peter vpon the house top
pardon of sinne and for all manner of good things for bodie and soule so that whatsoeuer good thing wee aske Hâ—b 11.30 wee may certainly resolue our selues wee shall obtâ—ine for if God the Father hath giuen vnto vs Iesus Christ Rom. 8. Pâ—al 34.10 how shall he not with him giue vs all things els that are good If he giue vs the greater hee will giue vâ— the lesser also for temporall blessings are additions and dependants of heauenly blessings Matth 6. More shall be said of this point afterward in the conclusion of the prayer whither the reader is to be referred The third thing requisite for the true and holie vse of prayer is Repentance Repentance necessarie for the holy vse of prayer Ioh. 9. Psal 66. Prouerb for God heareth not sinners that liue in sinne vnrepented of that regard wickednes in their hearts that purpose to liue in knowne sinnes al their prayers are abominable for that they turne their eares from hearing of the law as the Wiseman testifieth Wherefore he that will haue his prayer heard must in his hart bewaile his sinnes hate them renounce them studie and striue to forsake them pray against them and then the Lord will gratiously graunt his petitions Indeede sometime God graunteth wicked men that which they aske or wish to haue from God but that is in wrath and vengeance for that which hee giueth them shall turne to their woe and miserie another day And as it may be said of a godly man that God heareth him by denying that he asketh so also may it be said of a wicked man that God heareth him not by granting that he asketh the godly man is heard by denying the euill he asketh and granting the good he asketh not the wicked man is not heard by granting the euill he asked and withholding the good he asked not for though none of Gods creatures are euil in themselues yet through the abuse of the wicked and Gods curse 1. Tim. 4. they may be euill vnto the euill man Againe though God heare what the wicked man saith when hee pray and grant him that very selfe same thing hee asketh yet God cannot properly bee said to heare his prayer and grant his request for the wicked mans prayer is not a means of obtaining neither doth God graunt him any thing by meanes or through instancie of his prayer but God is truly said to heare the prayer and graunt the request of the godly seeing that he graunteth that which they aske through the instancie of their prayers they being the onely meanes of obtaining Deuotion necessarie for the true vse of prayer The fourth thing necessarie for the holy vse of prayer is Deuotion which is the due regard and religious estimation a man ought to haue of Gods Maiestie and his owne miserie in time of prayer which deuotion hath a speciall signification in this place and containeth these foure things in it principally 1. Attention in time of prayer 2. Reuerence in regard of Gods presence 3. Feeling of our sinnes and wants 4. Desire to obtaine that we aske Attention a part of deuotion Attention is opposed against wandring thoughts which vsually in the time of prayer creep into the minds of men for expelling and auoiding whereof it behoueth euerie carefull Christian to watch ouer his vnderstanding and affections that by-thoughts either rush not into the minde or if they do that then presently they be thrust out againe This attention is threefold 1. Attention to the words of prayer 2. Attention to the matter contained in the words 3. Attention to God to whom prayer is directed Attention to the words is when a man doth so watch ouer his tongue that no words vnsanctified or vnfit for the holy matter of prayer doe vnawares breake out of his mouth Attention to the matter is when a man doth so busie his vnderstanding in conceiuing and affections in pursuing the substance of his petitions as that by-matters take not place to disturbe the course of his prayers 1. Cor. 7. Attention to God is when a man doth so conceiue of God as the words of prayer affoord according to the seuerall names titles attributes properties and workes wherewithall in time of prayer wee intitle God according to his holy word as Father mercifull iust c. Reuerence is opposed against either a common or base estimation of Gods excellencie and glorious maiestie Reuerence a part of deuotion before whom wee appeare when wee come to pray When a man commeth to make a supplication to a Prince he is striken with a reuerent feare of so excellent a person as the Prince is much more ought wee so to bee affected comming before the Prince of all the Princes in the world wherefore the Psalmist counselleth vs to feare when wee serue God and to tremble when we giue thankes Psal 2.11 This reuerence will be increased if we consider who God is before whom we come and what we are that come before God God is in heauen and we are vpon the earth Eccles 4.1 Gen. 18 27. Psal 95. Iob 42. Dan. 9. wee are dust and ashes as Abraham spâ—ke to God and God is the Creator and maker of vs all we are vile and to be abhorred to whom appertaineth shame and confusion of face but God is excellent admirable and glorious If these things possesse our affections throughly a holy reuerence also wil enter vpon our soules Gen. 28.17 And as it befell Iacob when he slept at Bethel which is by interpretation Gods house that hee was afraid saying it was a fearefull place and no other but the house of God and the gate of heauen euen so ought we to bee affected by faith seeing God spiritually present which is a spirit and inuisible searching the hearts and knowing the thoughts of all the sonnes of men Feeling of sin is opposed against hardnes of heart Feeling of sin a part of deuotion both that generall obduration which is contrarie to repentance and a more speciall which the children of God sometime are cumbred with for want of a continuall renouation of repentance and growing by occasion of lapse into some sinnes whence issue hardnes of heart and a carelesse securitie and affections benummed for the time This feeling of sinne is called by our Sauiour Christ a heauie load Matth. 11.28 and wearisome burthen For as a man that hath a burthen or load vpon his backe doth sensiblie feele it and is thereby greatly wearied oppressed and compelled to bow and stoope through the waight thereof his strength being not sufficient to match and ouercome the weight of his load euen so the man that once feeleth the heauie burthen of sinne which is the wrath of God euery way intolerable and insupportable of man is thereby so surcharged and oppressed Psal 40.12 as that hee cannot looke vp and then his heart beginneth to faile as a man in a swoune and therefore the Prophet
some vnholesome thing as tar c. desiring it eagerly for a fit and afterward abhorring it but the godly man he prayeth and prizeth grace inualuable for obtaining whereof he will sell all that he hath and separate himselfe to seeke it Matth. 14.44 Pro. 18.1 and occupie himselfe in all wisedome A wicked man wisheth but hath no assurance to obtaine for his wishes are driuen away with deâ—ire as the dust by the winde but the godly man prayeth and saith in some measure with the man in the Gospell I beleeue Lord helpe my vnbeliefe Thus wee see how a wish differeth from a prayer and that there is a great distance betweene wishing a prayer and praying a prayer and that they onely can pray that are qualified as is aforesaid And thus we see who are to pray For whom we must pray The second sorte of persons to bee considered in our prayers are for whom we are bound to pray the summe of the doctrine that concerneth this second sort of persones shall be comprehended in certaine propositions following whereof some are affirmatiue some negatiue the propositions affirmatiue are these sixe ensuing First we are to pray for all the seruants of God for all them that in present beleeue in Iesus Christ and repent of their sinne Secondly we are to pray for all the elect that as yet do not actually beleeue nor repent and these two propositions are confirmed vnto vs by the example of our Sauiour Christ Ioh. 17. who hath gone before vs in the practise of them both though he prayed in another kinde namely as the onely Mediator of redemption and intercession betwixt God and vs his prayer being satisfactory and meritorius ours onely dutifull and charitable Thirdly we are to pray for all the members of the visible Church whom in the iudgement of charitie we are to account Saints by calling Rom. 1.7 so the Apostle writing to the Romanes in his salutation prayeth for them Fourthly we are to pray for all men that is for all sorts or states and conditions of men 1. Iam. 2.1 according to the Apostles counsell Iewes and Gentiles bond and free rich poore Magistrate and subiect man and woman and if there be any other distinction of states and conditions of life Fiftly we are to pray for any one particular person that shall be noted out vnto vs as standing in need of our prayers as an excommunicate person the Turke the Pope heretikes and schismatikes and vitious pers ns of all sorts so wee reade that Christ prayed for his persecutors so did Steuen the first Martyr For although wee must not pray with them as being persons out of the communion of Saints yet nature bindeth vs to pray for them they being of our owne flesh and we know not how God hath disposed of them for their finall and futuer estate and it may be that our prayers shall be meanes of obtaining at Gods hands remission of their sinnes and their conuersion and saluation as it is probable Steuens prayer did further Pauls conuersion Sixtly and lastly we must pray for our very enemies that wish euill vnto vs and deuise mischiefe against vs Matth. 5.44 Rom. 12.20.21 according to the precept of Christ and the practise of all the Saints that so we may do good for euill and heape coales of fire vpon their heads Thus we see â—ffiâ—matâ—uely for whom we are to pray Now negatiuely we must also consider who they are for whom we must not pray For whom we must not pray and they are comprised in fiue propositions following First we are not to pray for all mankinde that is to say for all the men that haue liued do liue and shall liue in the world For al hough wee may pray for any particular person that is nominateâ— and pointed out vnto vs yet to pray for all that proceed of the roote of Adam is against Gods will Fâ—â— Christ did not pr y for the world Ioh. 17. neiâ—her is it Goâ—s will that all that issue from Adam should be conueâ—ted and saued yet beâ—â—use we know not which man is reprobate therefore by the generall rule of charitie wee may pray for any particular man excepting some which afterward shall be excepted Secondly wee are not to pray foâ— the dead for wee will take it graunted for this present that there is no purgatorie there being here no fit opportunitie to dispute the question for all the dead are either in heauen and so thy prayers cannot mend them or in hell and thence thy prayers cannot fetch them wherefore seeing prayer auaileth not there is no reason it should be vsed for the dead I will not discusse the quidditie that some of late haue deuised that wee may pray for the dead thus farre foorth that their bodies at the last may bee ioyned to their soules to their full and perfect blisse Thirdly we are not to pray for the diuels Fourthly wee are not to pray for them that sinne the sin against the holy Ghost Fiftly we are not to pray for them that are reprobates if we could know them the reason of all these things is most apparant for that therein wee resist Gods râ—uealed will hence we reade that God rebuketh Samuel for praying for Saul 1. Sam. 16.1 howsoeuer some may thinke that Samuels prayer was onely for enioying the kingdome and not for the pardon of Sauls sinne which hath little probabilitie hence it is that we pray against the diuell by the example of the Apostle Rom. 16.20 that God would tread Satan downe vnder our feet hence it is also that Dauid in the Psalmes by the spirit of prophecie oft times prayeth against his enemies whom he knew were reprobates or irrecouerable from their sinnes and if the Church hath the spirit of discerning one that sinneth the sinne against the holy Ghost and hath adiudged that person so to haue sinned we are not onely not to pray for him but to pray against him for his vtter ouerthrow and present damnation yea though it were Iulian himselfe the Emperour Thus negatiuely also we vnderstand for whom wee are not to pray Against whom we may pray onely there remaineth this point neere vnto the former against whoÌ„ we may pray which being shortly handled this second sort of persons also is limited Generally therefore we may pray against al the enemies of our saluation absolutely against the diuell the world the flesh and all reprobates whether sinning the sinne against the holie Ghost or otherwise if they may bee knowne Also we may pray against wicked men these cautions obserued First that our prayer be in concreto non in abstracto as the Logicians speake that is to say we must direct our prayer not against the creature of God but against the creature corrupted with sinne and rebelling against God Secondly in our prayers wee are not to intend the destruction of the creature which God hath made but the execution of iustice in
the Father and the holy Ghost then much more the Angels cannot performe this office for as hath been so the office of intercession and propitiation are dependants and conuertible so as the person that is to bee our intercessor must also be our sacrifice of propitiation and contrarily our propitiator is our intercessor Hence it is that the Apostle Iohn hath ioyned them together by way of answering an obiection 1. Ioh. 2.1 or rendring a reason which implieth this exclusiue doctrine the Apostles words are following Though a man sinne yet wee haue an Aduocate with the Father Iesus Christ the iust and he is the propitiation for our sinnes which sentence may admit this Resolution because Christ is our propitiation therefore hee is our intercessor and therefore wee neede not despaire of pardon if wee sinne through infirmitie or thus by way of question and answere Q. What is the end of preaching the Gospell A. That Gods children may be kept from sinne Q. If we doe sinne what comfort is there A. We haue an Aduocate to make intercession for vs. Q. But how may we be assured that he shall obtaine A. Because he is sufficiently qualified for the purpose both for that he is iust hauing perfectly fulfilled the law and he is also a propitiation for our sinnes or sustaining the punishment and meriting for vs so that by this Scripture it is manifest that the person which is fit to make intercession for vs must also haue abilitie to make satisfaction for our sinnes which power because it is not incident to the Angels therefore the Angels are excluded from this office of intercession For the third the Saints whether departed this life Saints departed or liuing are not our intercessors or liuing are excluded from this office of intercession as it is proper to Christ and that by the same reasons before recited yet neuerthelesse neither the Angels nor Saints departed or liuing are excluded from all manner of intercession or prayer for vs for seeing the Angels and Saints haue loue to the Church of God militant themselues being triumphant in heauen no doubt they wish and desire and pray earnestly after their manner for the prosperitie and welfare of the Church vpon earth and the Saints liuing doe in their prayers continually recommend to God their brethren yet liuing and militant against the common enemies but there is difference to be made betwixt the one and the other For Christs intercession is deseruing and meritorious but the intercession of the Angels and Saints is onely dutifull and charitable Christs intercession is distinct and particular for euery one seuerally the Angels and Saints make their intercession generally and confusedly for the whole number of the elect Christs intercession is in his owne name theirs in Christs name For if the Angels and Saints obtaine any good things for the Church it is by meane of Christ and not for their owne worthines And here in deepe silence without further confutation we will passe by the two opinions of the Papists the one blasphemous That Angels and Saints are mediators of intercession as Christ is in the same kinde though not in the same degree the other foolish That by reason of their merits they obtaine for vs of God and therefore the popish crew in their seuerall nec ssities haue recourse to seuerall Saints for reliâ—fe whâ—reunto a third may bee added That the Angels and Saints departeâ— in God as in a glasse see the sâ—uerall petitions of their â—liants here in earth and so are readie to mediate for them in their neede which is as very a fansie as the former blasphemie or folly VVe must not pray in our owne name For the fourth and last sorte of persons excluded from the office of intercession we must know that seeing Angels and Saints are disabled to this worke our selues cannot possibly partake therein being sinfull needing a mediator and an intercessor and wanting merits of our owne howsoeuer the false Church of Antichrist hath forged the contrarie thereby dispoyling Christ of his office by foysting in their owne merits for Christ will be all or none our merits cannot stand with his they shoulder out one another Hence then followeth the conclusion Thâ—t Christ is onely the intercessor and therefore in his name onely must we pray And this is the third person in whose name wee must pray To whom we must pray The fourth person is To whom we must pray To God and to him onely and this is 〈◊〉 â—onsectarie of the former matter for seeing the Angelâ—â—nâ— Saints are no intercessors for vs to God therâ—fore there is no reason we should pray to them for this is the supposed end of the inuocation of Saints and Angels that they may obtaine of God for vs that which we cannot obtaine for our selues they being as it is presumed more gracious in Gods eyes than we are and more familiar with him being in his presence or priuie chamber as Nobles about their Prince But here two propositions must be distinguished as in the former First that we must pray to God secondly we must pray to him onely Concerning the first there is little doubt of that in the word VVe must praâ— to G d. Dan. 6.7 sauing that we reade in the booke of Daniel that there was an act made that no man should pray to any God for the space of thirtie dayes but to the King onely this act the Princes made against religious Daniel in policie through flattery accomplishing their murtherous designes but this was only a mouths atheisme We finde it also by most fearefull experience that there are some Atheists or Naturalists who because they would banish the memorie of God out of the world by blind-folding their owne conscience haue denied prayer to God but these men rather neede our prayers than our confutations who are euery day and night confuted and confounded in their owne thoughts Leauing this first point we descend to the second VVe must pray to God alone That our prayers are to be directed to God alone which may be confirmed by two reasons the first reason is the words of Christ alledged out of Moses Matth. 4.10 Deut. 6.13 Thou shalt worship the Lord thy God and him onely shalt thou serue which sentence affoordeth this argument that seeing prayer is a principal part of Gods worship and seruice therefore it is due to him onely for to him only we must pray whom we must worship and serue but we must onely worship and serue God therefore to God onely we must pray now if that thredbare or motheaten distincttion of Latria Dulia and hyperdulia be still obiected as though dulia and hyperdulia might be giuen to Saints and the Virgin but latria onely to God the answere will euince that by comparing of Matthew with Moses latria and dulia are all one for the Hebrew word Gnabad Deut. 6.13 which is translated Latreuein by Matthew doth properly signifie
duleuâ—in but this quircke hath bin so sufficiently answered by diuers of our learned countrimen that I dare scarse attempt any thing in it The second reason therefore followeth which may be collected out of the Apostles word Rom. 14. how shall they call vpon him on whom they haue not beleeued which may be framed thus To him only we must pray on whom we beleeue but we onely beleeue in God therefore we must only pray to God for seeing prayer hath two parts desire and faith if faith be wanting prayer is imperfect Now I doe suppose that there is no papist dare say that we may trust in the Saints or Angels which were flâ—t idolatrie and cursed is he that putteth his trust in an arme of flesh Wherfore for conclusioÌ„ of this fourth point seeing we are only to beleeue in God and to serue God therefore we must onely pray to God Furthermore this fourth person to whom we must make our prayers which is God is expressed vnto vs two waies First by a name of relation in that he is intituled Father Secondly by the place he inhabiteth Heauen VVhether Father be a word of nature or person For this title Father which is here mentioned it is to be enquired whether it is Naturae or Personae nomen that is to say whether it is to be referred to the first person in Trinitie or to the whole Trinitie whether we speake to God the Father of his onely begotten sonne Christ or to God the Father and maker of all his creatures for answere whereof thus much it seemeth that there is no absurditie to take it either way or both waies rather if Christ prayed this prayer as it is probable he did then without doubt it was directed to the first person in Trinitie and it signifieth personally if Christ prescribed it to his disciples for a forme of prayer then in all likelihoode it signifieth the whole Trinitie who is to be called vpon by the creature Now as I coniecture for that Christ did both pray it and prescribed it to others for a forme of prayer therefore I incline to thinke that there is a compound meaning of the word signifying both the first person in Trinitie and the whole Trinitie which affordeth vs this instruction That when we pray we are so to direct our prayers to the Father as that we do not exclude the other persons of Trinitie who with the Father are equally to be worshipped being God equall with him And here it shall not be impertinent to consider how we are to conceiue of God in prayer which ariseth partly out of the title which is giuen to God partly out of the place where he dwelleth this point may be comprehended in fiue positions which followe First we must not think God like any creature as the Papists haue painted him for in the fourth of Deuteronomie Moses expresly forbiddeth the Israelits so to doe Hoâ— we must concâ—iue of God in prayer Deut. 4.15 and he rendreth a reason in that place because they saw nothing when the law was deliuered and therefore the practise of many now adayes is reprouealbe who though they will not paint God yet they paint two hands giuing the two tables one to Moses and another to Aaron which is false monstrous and idolatrous false because the tables were giuen onely to Moses monstrous because there are hands without a body idolatrous because there are hands whereas God hath no shape at all any way sensible Secondly although in the holy Scripture figuratiuely there are hands armes feete face eares and other manly parts attributed to God yet we must not thinke that God hath any of these parts properly indeede God hath something answerable to these parts or rather something whereunto these parts in the creatures are sutable for God made man not onely according to his image which consisteth in holines and righteousnes but also according to his similitude for the words may aptly be distinguished so that man is a similitude of God Gods armes and hands and fingers argue his power and actiuitie his feete argue his vbiquitie his face eyes and eares declare his wisedome and fauour c. and proportionable to these attributes of God there is a configuration of the lineaments of the body in man wherein man is like God Psal 115. wherefore we may say and so we must conceiue of God contrarie to the gods of the heathen They haue eyes and see not but God seeth and yet he hath no eyes they haue feete and walke not but God walketh euery where and yet hath no feete and so of whatsoeuer other part may be applied to God which figure is called Anthropopathia being a speciall metaphor Thirdly we must conceiue of God as he hath reuealed himselfe in his word and workes namely most mightie iust mercifull wise true holy simple and euery way infinit eternal and blessed Creator Redeemer Sanctifier and Sauiour of all his creatures c. Fourthly we must so direct our prayers to one person as that we doe not exclude the other for that is idolatrie to diuide the persons which are onely distinct Lastly for order sake we must pray to the Father directly and primarily and that through the merit and mediation of the Sonne with the instinct and inspiration of the holy Ghost yet it is not vnlawfull to direct our prayers to the Lord Iesus Christ 2. Cor. 13.13 or to the holy Spirit personally according to the example of the Apostle who blesseth the Corinthians from the Father Sonne and holy Ghost which blessing is a prayer Genes 48.16 and by the example of Iacob who prayeth that the Angell which deliuered him from all euill which Angell was Christ would blesse the sonnes of Ioseph We see then to which person of Trinitie our prayers are primarily to bee directed with the manner how we are to conceiue of God in time of prayer This may serue for the title Father Now followeth the place which God inhabiteth which is the second argument descriptiue and that is vttered in these words which art in heauen which also doth impart vnto vs his condition that hee is heauenly of which two points a little in order How God is in heauen First God is in heauen not circumscriptiue as though he were included within the compasse of heauen for he is infinit and therefore euery where neither is he in heauen definitiue as though when he were in heauen he were no where else for he is euery where at once for God is in euery place and yet not included in any place he is out of euery place and yet excluded from no place but God is in heauen first because that in heauen he doth especially manifest himselfe in his mercie grace and glorie to the elect Angels and Saints through the humanitie of Christ Iesus which is exalted in heauen secondly because that from heauen he doth visibly manifest himselfe to the creatures in the works of his
God an heauenly Father for children come into their parents presence with reuerence so also is behoueth vs religiously to reuerence before so great a Maiestie as he is who though he be a father yet is also a consuming fire to fall into whose hands is a thing most dreadfull This honourable estimation Heb. 12.29 10.31 and reuerent feare the Lord challengeth by veâ—tue of his Fatherhood as the Prophet Malachie pleading the Lords cause Mal. 1.6 reporteth which will arise in our hearts vpon these grounds duly prepondered 5. Of holy med â—â—tions Psal 95.6 Genes 18.27 First if we consider that God is the Creator of vs all and that it is hee that hath made vs and we are his workmanship then as Abraham confessed so shall we let not the Lord be offended that we are bold to speake vnto him being but dust and ashes Iob 39.37 and as Iob saith Behold we are vile when wee speake vnto the Lord that maketh answere out of the whirlewinde Secondly if wee seriously weigh with our selues that God knoweth the inward disposition of the soule that he searcheth the hearts Heb. 4.13 and trieth the reines and that the bowels of the soule are seene of him and requireth spirituall seruice of vs Iob. 4.24 himselfe being a spirit it will work in vs religious feare and reuerence with sinceritie which is opposed to pride rashnes and dissembling with God Thirdly if wee consider with our selues the wonderfull attributes of God as his heauenly omnipotencie his exquisite iustice his incomprehensible Maiestie and glorie euery way infinite it may cause in vs rather astonishment and horror than a bare and naked feare But of this doctrine ariseth a reproofe of their practise that come into Gods presence A reproofe of carnall affections and thoughts in time of Prayer Eccles 4.17 either with common ordinarie affections or with vile and base estimations vpon whom the censure of irreligious and prophane persons may in some degree be charged for that they look not vnto their feete when they come into Gods house for there are some that come before God as men that goe to the market to buy or sell or to dispatch other ciuill businesses Thoughts of ciuill matters reprooued or it may bee with lesse circumspection for worldly men for the most part follow worldly affaires with great diligence desire and warines but wee must be otherwise affected for seeing prayer is a matter of religion and directed to God our heauenly father for our euerlasting good therefore we must put on reuerence and religion in regard both of God of our selues and of that holy action and doffe off ordinarie and common affections as it were a paire of foule shooes of our feete with Moses Exod. 3.5 when wee come to talke with God who is in the midst of the fire Others there are more vile and base in their estimations who bring before God the price of a dogge Vile and wicked thoughts reprooued or of an harlot for this is the practise of many who come to pray as the theefe to steale the drunkard to the Ale the leacher to the stewes or as men that come from stealing drinking and whoring for when they haue wearied themselues with these sinnes then they drop out of the stewes or Ale-house into the Church to prayer these men say as the Priests and people said in the Prophet Malachies time Mal. 2.7.8.13 The table of the Lord is not to be regarded wherefore before we appeare before the Lord some time must bee spent in preparing our hearts to prayer Preparitiue before Prayer needfull that all carnall and fleshly affections may be set apart and wee throughly possessed with an honourable and reuerent regard of that holy busines wherefore the Prophet exhorteth the true Iacob or Israelite to lift vp the heads of the euerlasting doores that is Psa 24.6.7 the cogitations and affections of the soule which is eternall that Christ the King of glorie may come in for sensuall and worldly thoughts and desires doe barre and lock the doore against him And in the next Psalme the Prophet himselfe practiseth his exhortation like a good Teacher lifting vp his soule vnto the Lord when hee speaketh vnto him in prayer Psal 25.1 for seeing we pray to God our Father which is in heauen and heauenly therefore wee must haue heauenly affections and meditations in time of prayer Christ saith Mat. 6.21 where our treasure is there will our hearts be If God bee our treasure who is in heauen our hearts and mindes will be there also wherefore wee must pitch our affections on things which are aboue and not on things which are below Collos 3.2 VVanderings reprooued so that here falleth to the ground all wauing and gadding thoughts and desires in time of prayer besides or contrarie to the matter vttered in prayer as about our dinner our money our cattell our pleasures our suites and aduersaries and a thousand of like qualitie so that if our prayers were written as wee conceiue them and our by-thoughts as parentheses interlaced they would be so ridiculous as that wee might very well bee ashamed of them and yet alas God must haue such prayers of vs or he must haue none for wandrings will creepe into the prayers of the most godly and vigilant though in time of prayer they watch their hearts with double diligence which ineuitable infirmities being disliked and bewailed shall not be imputed to Gods children And thus the fourth affection viz. reuerence is requisite by occasion whereof the fifth holy disposition also hath been handled which is as hath been said heauenly meditations and affections seuered from the world and worldly matters Now therefore the sixth and last of these holie dispositions is Faith 6. Of Faith which is grounded vpon the former foundation for seeing God is our Father therefore wee may be assured of his loue and seeing hee is in heauen or heauenly we need not doubt of his power Foure grounds of faith loue power wisedome truth of God and seeing he is so in heauen as that hee is euery where else as hath been said wee may bee sufficiently perswaded of his presence adde hereto his truth and fidelitie which will assure vs of performing his promises and wee may haue full assurance of faith which may thus be singled out 1. First God is euery where and so knoweth our wants 2. Secondly God is powerfull and omnipotent and so able to doe whatsoeuer he will 3. Thirdly God is louing and mercifull and therefore hath will to doe for vs what is best 4. Lastly God is true and therefore performeth his promises and keepeth his fidelitie for euer So that if these meditations frequent our mindes our faith will marueilously bee confirmed which is thus grounded out of this preface And these are the persons affections of prayer Hauing thus discussed the preface which is the first part
if we loue any thing more than him wherefore this order insinuateth this selfe-deniall which is opposed to selfe-loue Secondly this order teacheth zeale to Gods glory for procuring whereof we are to spend our selues and all we haue The light account wherof deserueth a very sharpe reproofe Apoc. 16.21 Matth. 24.12 Iohn the Diuine prophesieth of a great haile which like talents shall fall from heauen vpon men and Christ he prophesieth that because iniquitie shall abound the loue of men shall waxe colde this colde haile and colde loue is now apparant in the world it is marueilous to see how furiously the world flameth with contention about worldly profits and preferments and yet how frozen their affections are to the obedience of Gods will the enlarging of his kingdome and the aduancement of his glorie whereas indeede the zeale of Gods glory should so possesse vs as that in comparison thereof our care for daily bread should occupie a very meane place Lastly this order teacheth vs the end of our daily bread remission of sinne and strength in temptation namely the obedience kingdome and glory of God for to this purpose doth God bestow vpon vs riches honor gifts and graces that we might imploy them to the best aduantage of God who gaue them The rich man must so vse his wealth as that thereby God may gaine glory the honorable personage must account it his chiefe honor to honor God the man of learning and speech and counsell in like manner and so forth of the rest Exod. 22.29 Leuit. 27.30 32. Hence it is that in the olde Testament the Lord requireth the tenth of all the encrease whether of the earth or of cattell for the maintenance of his worship which by proportion must also be enlarged to whatsoeuer God bestoweth vpon vs as the tenth of our learning honor wit children and the rest if they were increaseable and communicable but beeing otherwise the Lord requireth and accepteth that which may bee had a carefull imployment of them all to the further enlarging of his praise in the world This may suffice in generall for the order of the petitions Now more specially the petitions which concerne God simply and meerely admit this distribution for they respect either the end or the meanes procuring the end Gods glory mentioned in the first petition is the end the kingdome and will of God mentioned in the second and third petitions are the meanes procuring the end for God is glorified when his kingdome is aduanced and his will fulfilled The first prayer Hallowed be thy name 1 The order of this petition The first thing to be obserued in this prayer is the order why the end is before the meanes why Gods glory is first prayed for seeing that the meanes are in nature before the end for it is impossible that God should be glorified except his kingdome come and his will be done and vpon the aduancing of his kingdome and the obedience of his wil his glory is purchased The reason of this order is to be fetcht from the Lords predestination and the Churches intention for the Lord in his eternall counsell first propounded his glory vttering as it were this euerlasting decree in the first place viz. I wil be glorified by the creature this being set downe the Lord in the next place predestinateth the meanes whereby this end must be atchieued thereupō he vttereth this second decree viz. I will aduance my kingdome and cause my subiects to obey my will that by this meanes I may be glorified by them And as this is the order of Gods predestination so Gods glory is first in the Churches intention who in all their actions and endeuors propound Gods glory whether it bee eating or drinking c. they doe all to the praise of God 1. Cor. 10.31 Which is the instruction that ariseth from this order whence this exhortation is to be deduced to all sorts of persons whether the publike officer of the common-wealth or Minister of the Church or the priuate man the Magistrate so ought to gouerne as Gods glory may best be procured and not to administer iustice for rewards Esa 5.23 or of affection whereby it sometime falleth out that the iust and righteous man hath his righteousnes taken from him and the wicked and vngodly are iustified and so Gods honor is obscured 1. Cor. 8.1 The Minister ought so to vse his gifts that God thereby may gaine glory and not to seeke himselfe by ostentation of knowledge which puffeth vp and edifieth little without loue Euery man in his place and calling must so demeane himselfe as that he may credit the Gospell and adorne his profession and that no aduantage be giuen to the aduersarie to blaspheme the name of God but we must so shine by our good workes Matth. 5.16 that God may be glorified in all things yea the man of trade and occupation in the exercising thereof must seeke to honor the Lord when as his worke and wares are such as may carry the commendation of honestie and truth yea euen in the iudgement of malice and testimony of enuie it selfe Thus much for the order of this petition 2 Sense of the first petition The next is the sense and meaning of the words they containe two things first the action secondly the obiect where about the action is conuersant or occupied the action appertaineth to vs the obiect of which action is the Lords for we must sanctifie and his name must be sanctified Gods name is any thing whereby he is knowne vnto man VVhat Gods name sinifieth as one man is knowne vnto another by his name for in the first institution of names whereof mention is made in the historie of the creation euery creature had his name out of his essence or essentiall properties Genes 2.19.20.23 as is very probable by the imposition of the name to the woman who is so called in the Hebrue of her matter as Adam also had his name by God of his matter the earth being the matter of the man the man of the woman So then although God is not nor cannot be knowne of vs by his essence yet he may be knowne of vs by his properties and actions which may be conceiued and seene of vs in some measure Now the things whereby God is knowne are his workes Gods vvorkes are his name and his word his workes manifest vnto vs diuers things of God as the Apostle teacheth namely Rom. 1.20 Gods vvord is his name Ioh. 5.39 his eternall power and God-head but his word doth fully and sufficiently discouer whatsoeuer is needful for vs to know of God and that which is darkely and imperfectly shrouded as it were vnder a curtaine in the creature the same cleerely and throughly is exposed to the view of all those that will search the Scripture Gods titles are his name now Gods word doth describe God generally by titles and attributes
8.18.19.20 which are not to be bought with all the worlds good 5 Persecution dishonoreth God Hauing spoken of those sinnes which respect God and his worship or the meanes whereby God is worshipped now followeth a sinne which is committed vpon the persons that worship God which generally is termed Persecution and that either of the Preachers or professors of the truth which is a manifest indignitie offered euen to God himselfe for the Ministers are Gods Embassadors and euery true professor is a member of Christ wherefore as the Prince is then disgraced when his Embassadour is shamefully intreated so is the Lord dishonoured in his Ministers and messengers and as Christ was abused when his bodie was crucified vpon the crosse so is he also now when the members of his mysticall bodie are persecuted And these are the fiue grand-sinnes of Gods dishonour in action and practise there follow fiue other of lesser disgrace whereby notwithstanding God is blemished in his glorious name 6 Vnreuerent vsing Gods word and sacraments dishonoreth God In the next place therefore wee must consider that God is dishonoured when his Word and Sacraments c. are vnreuerently vsed which falleth out sundrie waies sometimes by want of attention our minds and hearts and eyes are in the corners of the world about our worldly affaires so that the matter handled in the word and Sacraments passeth into the ayre without our attention and consideration otherwhiles through the sleepie sluggish disposition of the flesh a great drowsines of the soule and body falleth vpon vs so as either we heare not at al or else we heare onely as the man in the Gospell saw men walke like trees at other times wee carpe at the word and blame the Preacher some come to catch and to intrap none of vs all do so heare as that there is no fault in our hearing for the best of vs neglect some forget other dislike this or do not applie that doctrine or exhortation reproofe or consolation whereby Gods word losing part of that reputation which it ought to haue of vs is in part also disgraced by vs. After the vnreuerent vse of Gods word 7 The vnreuerent vse of Gods creatures and ordinances d shonoureth Goâ—â— aâ— meates and marriage followeth the vnreuerent vse of Gods creatures and ordinances which hee in mercie permitteth vnto vs for the refreshing of our bodies and the inferiour faculties of the soule wherein we communicate with the bruite beast for seeing therein God manifesteth his mercie and loue and goodnes to the creature we are not to neglect the same but with due animaduersion obserue all those his attributes and further take heede that wee doe not immoderatly glut our selues with the creatures and ordinances of God but with a necessarie and pleasurable sobrietie as occasion serueth relieue and comfort nature 1. Tim. 4.4.5 and prouoke our hearts to the glory of the Creator who hath made the infinite varietie of the creatures to refresh and delight man Amongst the creatures and workes of God there are some extraordinarie as miracles and wonders 8 Inconsideration of Gods vvorkes d shonouret God of vvonders and miracles others ordinarie whereof some are iudgements some blessings all which seeing they teach vs excellent things of God are not to be ouerpassed inconsideratly for miracles and wonders being strong impressions of Gods power and Godhead ought to smite deeply by extraordinarie affections as admiration and astonishment into our hard hearts least God thereby be dishonored 9 Of ordinarie vvorke of Gods prouidence and euen the workes of God which ordinarily befall are so many witnesses of Gods prouidence to mankinde which are not sleightly to be ouerpassed for he that cannot see and acknowledge the glorie of God in the heauens and the interchangeable course of day and night Summer Haruest Spring and winter c. is as blinde in not seeing Gods prouidence as the mote is to the Sunne and so through his negligent or wilfull inconsideration Gods glory is darkned at noone day whereas in them all the attributes of God shine most cleerely as his power mercie wisedome iustice Psal 104. and 136. and to this purpose the Prophet hath composed whole Psalmes Amongst Gods ordinances lots obtaine a special place 10 〈…〉 seem◠〈…〉 God which as it seemeth must not bee vsed but in weightie and serious busines for so the examples of Scripture where lots haue been vsed doe certifie vs Pro. 16.33 1. Sam. 14.41.43 Ios 7.14 1. Sam. 10.20 Act. 1.16 Num. 26.54 c. Mat. 27.35 as about life and death election of Ministers distribution of inheritance and matters of like consequence and the Scripture expressely noteth the abuse of lots in the souldiers that cast lots for Christs coate without seame and as it seemeth for men to sport and play with lots is to dishonour the immediate prouidence direction of God where the wit and arte of man hath no place but in this point I doe not delight to bee long seeing it is a matter something controuersall Thus wee see these prophane actions whereby God especially is dishonoured and so the deprecation of this petition is in some sort opened to bee against whatsoeuer wants thoughts affections speeches and actions are any way dishonourable to the Lord. Now the last thing to bee considered in this first petition is the thanksgiuing 5 The thanksgiuing of the first prayer or petition We giue thanks vnto God for these good things which he hath bestowed vpon vs and others his children as 1. Knowledge of his word and workes 2. Acknowledgement of the same 4. Religious affections speeches and actions Also we giue thanks for that he hath mortified the contrary sins in some measure both in vs and our brethren as first ignorance secondly error thirdly Vanitie of minde fourthly prophanenes in affection speech and action the particulars of all which may easily be collected by the former tractate in the supplication and deprecation And this also in briefe may suffice for the thanksgiuing For a conclusion of this petition let this generall rule be remembred that whatsoeuer vertue is commanded in the three first commandements that is here desired whatsoeuer sinnes are forbidden in the same are here also prayed against for the vertues appertaining to Gods worship are worthie meanes of honouring God and the contrary vices are so many cloudes that hinder the cleere Sunneshine of Gods glorie in the world wherefore whosoeuer listeth more particularly to search into these matters let him search the writings of the learned expounding the commaundements This is the first petition concerning Gods glory which is the end of all now followe the two petitions which inferre the meanes of his glory and first that of the Kingdome of God Thy Kingdome come This petition in order of nature goeth before the third 1 The order of the second â—etâ—tion as the cause before the effect for Gods Kingdome is that onely meanes which enableth
perfectly obey Gods will which we are here by way of implication taught to pray for Three kinds of perfit obedience Esay 38.3 and so to long after Furthermore perfection is of three sorts First perfection opposed to hypocrisie and so is Ezechias said to haue walked before the Lord in truth and with a perfect heart and this may bee termed perfectio qualitatis when our obedience is perfect in qualitie and not dissembled Secondly perfection of number when obedience is not performed to some onely but to all the commandements of God Luk. 1.6 as Zachary and Elizabeth are said to haue walked in all the commandements and ordinances of God without reproofe and this may bee called perfectio partium ac numero when obedience is complete in all the members thereof whereto one kinde of imperfection is opposed Thirdly perfection of degree when obedience in the highest and exactest measure is exhibited so Christ onely and Adam in the state of innocencie and the holy Angels and Saints in heauen doe obey Gods will of this Christ speaketh Mat. 22.37 alleaging the sentence of the Law Thou shalt loue the Lord thy God with all thy heart with all thy soule with all thy strength Luk. 10.27 and with all thy thought this is called perfectio quantitatis ac graduum whereto another kinde of imperfection is opposite Of all these kindes of perfection the Apostle speaketh in one place Phil. 3.12.15 denying in himselfe the perfection of degree and contending to it but affirming of himselfe and others the other two kindes of perfection for although hee was not perfect in the highest and absolutest degree of obedience yet hee and other of the Philippians were vpright in regard of the qualitie Verse 1â— and complete in respect of the parts of obedience The distinction being thus warranted must be applied to the purpose Although then as yet it is impossible for vs to yeeld the perfect measure of obedience to Gods commandements with the Angels yet wee may endeuour and desire to attaine vnto it with the Apostle and in the meane season we must performe and endeuour to performe and pray to performe true complete obedience with the Angels which is a thing possible to bee performed by Gods children as hath been declared in the examples of Ezechias Zachary and Elizabeth and the Apostle Paul This may suffice for the meaning of this petition whereby there is a doore opened to the contents thereof which now follow in order The third thing to bee considered in this third petition or prayer is the things which wee here aske of God 3 The supplication of this petition Conuersion a part of Gods will 1. Thes 4.3 Rom. 12.2 Ephes 5.17 Amos. 4. which are these Conuersion commanded in the Gospell which is one part of Gods reuealed will a thing so often vrged by the Prophets and the want thereof so sharply censured especially the Prophet Ioel and Amos are vehement in the matter Amos spendeth a whole chapter in vpbraiding the induration of the people For hauing repeated certaine grieuous punishments inflicted by God vpon them iustly for their sinnes as famine and pestilence and an ouerthrow like the destruction of Sodome and Gomorah hee endeth diuers verses with this foote or burden Yet haue ye not returned vnto me saith the Lord. Ioel. 2.12 In like manner Ioel hauing threatned famine and the sword against the rebellious people diuers times but especially in the second chapter vehemently exhorteth to conuersion that by this meanes they may preuent Gods fierce wrath Ezechiel also spendeth an whole chapter to this purpose Ezech. 18. This conuersion is vrged also by Iohn Baptist and our Sauiour Christ in their Ministerie as the first lesson Mat. 3.2 4.17 Mark 1.15 Repent for the kingdome of God is at hand and Repent and beleeue the Gospell And the signification of the word implieth these two things especially viz. First turning from the wrong way wherein a man wandreth Secondly entring into the right way from which a man erred Sâ—ub Conuertere the word in the Latin and Hebrue being borrowed from trauellers in their iourney and referred to the bodie and outward act Metanoâ—in but in the Greeke applied to the purpose and disposition of the minde which in conuersion is altered Conuersion in the new Testament in certaine differing respects hath diuers appellations as Renouation Regeneration Sanctification the first Resurrection Obedience to the Gospell and such like and the parts of conuersion also are diuersly intituled as the first is called Mortification crucifying the old man the crosse of Christ the second viuification newnes of life new obedience To conuersion appertaineth diuers excellent affections and dispositions mentioned in the Scripture as Humiiation sorrow for sinne hatred of sinne loue of righteousnes consolation feare ioy and such like diuers whereof the Apostle mentioneth writing to the Corinthians and others may easily bee obserued in reading the Scriptures 2. Cor. 7.10.11 but to make any tractate of conuersion is not the purpose of this tractate which onely by way of capitulation pointeth out a fit place for euery matter Obedience a part of Gods will Obedience commanded in the Law succeedeth next in order of nature to the obedience of the Gospell For the obedience of the Law issueth from the obedience of the Gospell 1. Tim. 1.5 as the Apostle saith Loue commeth from faith vnfained for although the Law bee a schoolemaster to whip vs to Christ yet Christ doth send vs backe againe to the Law for direction when he hath once admitted vs into his schoole by conuersion Obedience is either generall or speciall Generall obedience is that which appertaineth to all Christians Generall obedience respecteth God or man Mat. 22.37 Generall obedience respecting God is called holines or godlines or religion sometime Luk. 1.75 Generall obedience respecting man is called righteousnes one branch whereof is sobrietie 1. Tim. 2.2 Speciall obedience is that which appertaineth to some sorts of persons Speciall obedience is either of a Speciall commandement Speciall calling Obedience of a speciall commaundement is when the Lord inioyneth something contrarie to the morall law as Abraham was commanded to sacrifice his sonne Genes 22.2 and it is obeyed Obedience of a speciall calling is manifold as of the Magistrate the Minister c. The rules of all these kindes of obedience are these shortly Rules of obedience Obey God absolutely as the only law-giuer that is able to saue and destroy but man must not bee so obeyed but conditionally Worship God as hee hath taught Mat. 15.9 not as thou thinkest good for God knoweth best what is best and what best pleaseth him Loue thy neighbour as thy self Matth. 7.12 whatsoeuer thou wouldest that men should doe vnto thee euen so doe thou vnto them A speciall commandement ouerthwarting a generall must be obeyed In Antinomia lex posterior obligat Genes
was in Dauid who continued in his murder and adulterie three quarters of a yeere in which time there was a spirituall mist of carnall securitie which couered his minde and heart which afterward was dispersed and thus the Lord is said actually to blinde and harden men as we see in the kingdome of Antichrist and in the old Iewes and in Pharaoh the King of Egypt 2. Thes 2.11 Esay 6.10 Exod. 4.21 whose eyes the Lord blinded and whose heart the Lord hardened Here a scruple may arise viz. that seeing God blindeth men and hardeneth their hearts he therefore may be said both to be the author of sinne and to tempt to sinne both which neuerthelesse the Scripture peremptorily denieth to be in God as being contrarie to his infinite goodnes Psal 5.4 Iam. 1.13 For answere whereof wee must remember that God may bee said to harden and blinde and tempt God is not the author of sin and yet neither is the author of sinne nor a tempter to sinne First God tempteth man especially foure waies 1 By afflictions which are therfore called temptations Iam. 1. 2 By a commandement speciall as that of Abraham Genes 22.1 3 By prosperitie and abundance of outward things Prou. 30.9 4 By occasioning obiects as Genes 3. God obiected the apple to Adams and Eues eye and 2. Thess 2. God sent vpon them strong delusions which is to be vnderstood in regard of the obiect entising and deluding True it is therefore that God doth tempt but he doth not tempt to sinne the Lords temptation may more properly be called a probation than temptation hee rather doth trie what euill is in vs than moue vs to euill rather he proueth what we wil doe than stirreth vs vp to doe any thing wherefore wee are to distinguish betwixt these two words Dokimazein Peirazein temptation and probation howsoeuer they may perhaps sometime admit one and the same signification Secondly and more fully to the purpose God hardeneth Man hardeneth and Satan hardeneth in diuers considerations 1 Man hardeneth his owne heart by refusing the grace offered in the meanes of saluation How man hardeneth his owne hart and thus Christ complaineth that when hee would haue gathered the Iewes together they would not And thus in the Psalme the Prophet exhorteth the people not to harden their hearts Psal 95.7.8 as their fathers did at Massah and Meribah but to heare the voyce of the Lord to day How Satan hardeneth mans hart Heb. â— 13 2 Againe Satan hardeneth mans heart by perswading and tempting to refuse grace to continue in the practise of sinne in impenitencie and so by consequent there is such a callion or hardnes brought vpon a man through the daily custome of sinne by the subtiltie of Satan that all the meanes of grace rebound backe againe as a ball cast against a stone wall How God hardeneth mans heart Mat. 20.15 3 Lastly when a man is come to this passe God hath his worke also for he withholdeth his grace which he is not bound to giue except it please him he being the absolute Lord of his owne and hauing left vs to the swinge of our owne corruption hee notwithstanding euery day or very often smiteth our hard harts with his word with his iudgments with his blessings with the motions of the spirit or of our owne conscience the which not breaking our stony hearts to contrition as the stone is broken by the hammer of the workman which is the proper effect of Gods word Ierem. 23.29 by accident the heart is hardened as the stiddie the more strokes lighteth vpon it the more it is beaten together the faster is the substance and so the harder and so in his iustice and iudgement punisheth one sinne with another casting occasions and obiects whereupon the corruption that is in man worketh to the committing of most vile abominations Rom. 1. 2. Thes 2. as the Gentiles fell from idolatrie to sins against nature they in the seate of Antichrist neglecting the loue of the truth were strongly deluded by the occasion of entising obiects to beleeue lies as namely all those lying signes and fables mentioned in their Legends And thus God hardeneth and in the same sense he blindeth Summarily therefore God doth thus harden the heart and blinde the minde and tempt the creature and so leade into temptation but is not the author of sinne or tempter to sinne Thus much for temptation which is the first enemie of grace and impediment of perseuerance now followeth the second which is euill But deliuer vs from euill Here also we are to consider two things VVhat is good and euill 1 What is euill 2 What is to deliuer from euill or how God deliuereth from euill First therfore to know what euill is we must know what good is that by the opposition of contraries the matter may be more euident Good is of three sorts for there is a naturall good a morall good and a good instrument and so by contrarietie there is a naturall euill a morall euill and an euill instrument A natural good is whatsoeuer God hath at the first creared so the Lord saith that all his works were good A naturall good Genes 1.21 which must needes be vnderstood of that naturall goodnes that is of the good essence and qualities wherewith God indued his creatures for the beasts and the plants the foules and fishes the heauens and meteors the earth and metals are onely good in respect of their essence and qualities for they are not capable of vertue or vice seeing that God neuer gaue the law morall vnto them A morall good is whatsoeuer qualitie is in the reasonabe creature agreeable to the law morall A morall good Genes 1.21 Micah 6.8 commonly called the tenne commandements as also whatsoeuer qualitie is in man agreeable to the Gospell the summe whereof is repentance and faith which are qualities supernaturall infused into man A good instrument is whatsoeuer God in his mercie and loue to his children vseth as a meanes to procure the good of his Church though it be the diuell A good instrument though it bee sinne than which there is not a greater euill yet it is not summum malum Rom. 8.28 for that God vseth sinne as an instrument of good and therefore sinne is not absolutely euill for it hath a respect of good It is euery way euill in it selfe but God which is infinitely good turneth euill to good 2. Cor. 4.6 and bringeth light out of darknes yea further whatsoeuer God vseth as an instrument of his glorie in his mercie and iustice is instrumentally good and so there is no summum malum though there be summum bonum We see the kindes of good let vs see also the kindes of euill A naturall euill A naturall euill is whatsoeuer is opposed to a naturall good and that is commonly called malum poenae the euill of punishment namely whatsoeuer serueth for the
yet if it be said that the word Father may be either proper to the father or common to all the three persons or both there will no absurditie follow and the obiection is answered Againe if it be obiected further that Christ should pray for the pardon of sinnes he hauing committed no sinne thereby giuing occasion to thinke that he had sinne the answere will be very indifferent that Christ might vse that petition as an instrument of intercession for vs and not as a petition for pardon of his sinne prescribing it neuerthelesse vnto vs for a prayer of remission who had sinned or else it might be answered that Christ being the suretie might intreate God to pardon his sinnes not the sinnes which he had committed but the sinnes which were to him imputed or the petition being deliuered plurally forgiue vs it may bee Christ prayed for both and there was no doubt of misconceit in his Disciples to whom hee priuately expounded doubtfull matters and if the matter bred any misconceit in the other auditors it was through their own corruption and ignorance and therein the Lords iustice might appeare in blinding their mindes and hardening their hearts as himself teacheth who oft times spake obscurely and ambiguously 2 How oft Christ vsed the Lords prayer and how How oft Christ vsed the Lords prayer and how The answere of this question is partly certaine partly probable It is certaine that Christ vsed the Lords prayer twice first he vsed it when he taught the doctrine of prayer and so Matthew hath propounded it as a part of the sermon in the mount Secondly he vsed it when he taught his Disciples a forme of prayer according to the example of Iohn who taught his Disciples a paterne of prayer and this was presently after Christ had ended his prayers in a certaine place as Luke reporteth whence in all probabilitie it may be collected that Matthew prescribeth this prayer one way and Luke another for in Matthew Christ taught the doctrine of prayer and so it is dogmaticall in Matthew Luke saith Christ taught a prayer for his words are When ye pray say and so it is practical so that Christ taught it both for a prayer which his Disciples might vse and for the doctrine of prayer which his Disciples might teach Againe it is probable that Christ neuer vsed this prayer but twice although it cannot be demonstratiuely proued onely this coniecture we haue that whereas Christ maketh diuers prayers to his Father in the Euangelists this is not mentioned nor any petition of it in so many words and the Euangelists neuer name it elsewhere by any speciall name and the Apostles in their writings neuer make mention of it but when they pray in their writings vse other formes though still they keep themselues within the compasse of the matter and affections of this prayer which we call the Lords prayer both for that it was composed by Christ and vsed by him hence therefore it followeth probablie that the Apostles neuer tied themselues to the words of this prayer but varied vpon occasion Briefly then Christ vsed this prayer twice but it cannot certainly be determined whether he vsed it oftner neither can it be proued that the Apostles vsed it often VVhether Christ spake all and onely the words of the Lords prayer 3 Whether Christ spake all and onely the words of the Lords prayer The answere is onely coniecturall for it cannot be proued that he vsed the very words set downe by the Euangelists the reason is for that the Euangelists vse to set down not all and onely the words which Christ spake but the summe and substance of them and if it be graunted that the Euangelists haue done it in other places why may they not doe it in this place especially seeing the Euangelists doe differ in words in reciting many of Christs speeches as namely of the Beatitudes Mat. 5.3 Luk. 6.20 Matthew maketh eight Luke reciteth but foure and Luke expresseth the contrary woes and Matthew doth omit them whence this may in al likelihood be collected that Christ vsed diuers other words by way of exposition to the Beatitudes and so by consequent to the petitions of the Lords prayer and wee see directly that Christ expoundeth one petition viz. the fifth and why might he not also expound others seeing that other petitions are as hard to bee vnderstood as that and this doth not any whit call into question the truth of Canonicall Scripture but doth rather commend vnto vs the spirit of wisedome and truth wherewith they spake in that diuers writers differing in words still agree in matter and substance of doctrine Vpon this question and answere dependeth another like vnto it viz. 4 How the Euangelists Matthew and Luke differ in rehearsing the Lords prayer Matth. 6. Luk. 11. 〈◊〉 â—nce beâ— Matthew â—nd Luke 〈◊〉 â—atâ—ng the Lords prayer For answere whereof wee are to consider what the Papists say They make a very great difference for in the vulgar Latin translation there are these three clauses in Matthew which are wanting in Luke First in the preface which art in heauen is wanting Secondly the third petition is wholie wanting Thirdly the last petition wanteth one halfe Deliuer vs from euill Yet they say all these things are included in the other petitions or else may necessarily bee deduced from them but let the Popish dreames goe and let vs see the true differences which are three in words but the substance is all one The first difference in words is of the fourth petition for Matthew saith sémeron Luke cath ' eméran The second difference in words is in the fifth petition for all the words in the originall differ except two or three The third difference is in the conclusion which Matthew hath and Luke wanteth Now by this difference betwixt Matthew and Luke which is verbal not material this coÌ„sequence ariseth either that the Euangelists did not precisely bind themselues to the words that Christ vttered or else that Christ vttered the Lords prayer in diuers words at the two seuerall times when he vttered it 5 Who prayeth best he that saieth the Lords prayer VVho maketh the best prayer or he that saieth not the Lords prayer For answere of this question thus much The Lords prayer is the best forme of prayer that euer was deuised The Lords prayer is the best prayer that euer was deuised He that prayeth the Lords prayer in words and matter prayeth well Hee that prayeth the Lords prayer in matter onely prayeth well though he vse other words as Christ vsed other words Iohn 17. It is one thing to say the Lords prayer another thing to pray it It is one thing to vse the Lords prayer aright another thing to abuse it for a good thing may be absurdly abused He that vseth a deuised forme of prayer aright prayeth more acceptably to God than he that abuseth the Lords prayer It is likely that he which can say nothing but the Lords prayer when he prayeth cannot pray but abuseth the Lords prayer It seemeth that that man doth not sinne which neuer vseth the words of the Lords prayer for a prayer for that Christ did neuer intend to bind vs to the forme of words but of matter He that in particular hath conceiued his wants and accordingly made his petitions to the Lord in a conceiued prayer may neuer the lesse end and conclude his prayer with the Lords prayer Diuers other doubtes concerning the vse of the Lords prayer may bee propounded but it is not profitable to make doubts except that they could well be dissolued only thus much for a conclusion of this treatise of prayer I had rather speake fiue words to God in prayer from vnderstanding faith and feeling than say the Lords prayer ouer a thousand times ignorantly negligently or superstitiously FINIS