Gods childe and Christs brother Mark 3.35 Hee that doth the will of God the same is my brother sister and mother saith Christ Sixtly God will heare their prayers Ioh 9.31 If any man will doe his will him he heareth And seventhly to such belongeth the salvation of God Psalm 50.23 Be ye intreated therefore by the mercies of God to give your selves both in bodies and soules to GOD. Prove what is that good Rom. 11.1.2 that acceptable and perfect will of God Thinke thus with thy selfe It is sufficient nay too much that I have spent the time past of my life according to the will of men and of the flesh in all manner of wickednesse but now that I am quickned and professe better things now that I am redeemed from my former conversation I will therefore strive and pray that I may live according to the holy will of him that hath redeemed me Thinke thus God will have his will fulfilled by me in obedience or hee will have it fulfilled upon mee in his just vengeance Let every man therfore use all meanes to know and doe the will of God And as much as in us lyeth we must cause others to know and to doe it We have Christs example who also speaking of mans duty saith Ioh. 13.17 If yee know these things happy are yee if yee doe them Now that wee may doe the will of God Meanes inabling men to do Gods will wee must first be ingrafted into Christ and must abide in him drawing grace and vertue from him by the exercise of our faith as the branch doth from the Vine Ioh. 15.5 then wee shall doe Gods will bringing forth much fruit in him Secondly we must deny our owne wisedome and our own will Pro. 3.5 Pro. 23.4 and we must not consult with flesh and bloud but with the word of God and the inward man in which dwelleth the Spirit of God Gen. 22.3 Thus Abraham became able to doe as hard a piece of service as any man can be put unto in offering his onely sonne Isaack the sonne of his hope Rom. 4.19.20.21 who as he beleeved in God in a thing impossible to reason without reasoning against it so did hee performe a commandement of killing his sonne in naturall reason seeming unnaturall unreasonable and impious this he did by resting onely upo the word of God to which he was obedient Heb. 11.19 Thirdly wee must doe our utmost that we may know the will of God else how can wee doe it to this end wee must heare reade and meditate on the holy Scriptures which have the power of God working with them to inlighten the minde with knowledge and to incline the will to obedience Fourthly pray unto God who onely can and will informe the understanding Phil. 2 13. and give both to will and to doe at his good pleasure Thus Paul prayed that the Colossians might be filled with the knowledge of his will Col. 1.9 and that they might walk worthy of the Lord in all well-pleasing David likewise prayed saying Ps 119 8â— Quicken me after thy loving kindenesse so shall I keepe the testimony of thy mouth And the Church saith Cant 1.4 Draw mee and we will runne after thee If we will pray and seeke with all our might as we would for hid treasure Pro. 3.4 â— then shall we understand the feare of the Lord and then shall wee know Hol. 6.3 if we follow on to know the Lord. Then shall we also be able to doe the will of God Phil. 2.13 For he will worke all our workes for us and we shall be blessed in our deed Iames 1.25 As in heaven Observe here that the patterne of perfect obedience is taken from heaven whence we may collect Doct. 2 In heaven is all perfect obedience there is no failing there no not in the least circumstance 1 Cor. 13.12 Now I know but in part saith the Apostle but then that is when hee should come to heaven I shall know as I am knowne Peter speaking of the new heavens saith that therein dwelleth righteousnesse 2 Pet. 3.13 Reas 1 1 Cor. 6.9 For heauen is the holy place into which no unrighteous person can enter for when there were disobedient persons in heaven namely the divell and his Angels which kept not their first estate heaven did vomit them forth never to be burdened with them or the like againe In heaven there are no tempters Reas 2 for there are none but God Angels and the spirits of just men made perfect Heb. 12.23 therefore also no temptations unto sinne The thoughts of this will moderate griefe for those our Vse 1 friends which die in the Lord. For the place whitherto death hath made a passage for them is the heaven spoken of in the Doctrine which doth secure us that they are there where they are made perfect where they shal neither offend nor be offended Doth not the meditation Vse 2 hereof worke in Gods children not onely contentment but a longing to lay downe this tabernacle to be translated hence when the Lord shall please sith the exchange will be so happy It is but a parting with a sinfull miserable earth for this heaven wherein dwelleth perfect righteousnesse It is leaving mortality for life sinne for grace and misery for glory in that place where they shall neither bee actors nor beholders of sinne where there is no sinne either to infect or vexe them Vse 3 When we are wearied and almost fainting in our combat against sinne and this wicked world if we would but consider that ere long if we do hold out manfully a while this sinne and flesh shall annoy us no more For when death commeth it is the portall to this heaven spoken of in the text which death doth as certainely separate sinne from soule and body for ever as if doth the soule from the body for a while For our place is this heaven where are the Angels the patternes of our obedience and when we come there we shall be as the Angels Luke 20.36 and shall ever be with the Lord. As in heaven Here Christ doth send us to the best and perfect examples whence note In proposing examples for imitation Doct. 3 men must propose the best such as are perfect and heavenly The examples of Angels and those that be perfect must bee imitated of men on earth Therfore when Paul would have the Corinthians follow him it was with this condition as hee followed Christ or because he followed Christ 1 Cor. 11.1 In the following such examples Reas 1 men shall alwaies have cause to proceed on and grow better and better and shall still be going forward towards perfection for such examples are perfect Reas 2 When men looke upon these perfect copies the sight of how much they come short of what they should doe taketh downe pride which else would arise from the sense of what they haue done
obstinate to instruct his wife children and servants Gen. 9.27 But the Lord must perswade else words are but winde It concerneth all children Vse 6 and servants to consider what charge God hath laid upon their Governours learning thereby that it is as well Gods will that all under houshold governement should suffer themselves to be taught as that any householders should teach You must therefore willingly be present at times appointed to catechise or to talke of good things and being present attend and learn with all diligence yea sometimes give the father or master occasion to teach you by asking some good question as the Disciples did aske Christ saying What might this parable be Luke 8.9 and by moving him as the Disciple which said Lord teach us to pray Luke 11.1 And when you have received instruction of father or mother forsake it not for they will make you beautifull before God Pro. 1.9 being ornaments of grace to your heads and chaines about your neckes But if you be stubborne and will not bee taught by them then know that as he that will not eate is a murtherer of his body so are yee that refuse instruction murtherers of your soules for the eare that heareth the reproofe of life abideth among the wise Pro. 15.31.32 he that refuseth instruction despiseth his owne soule Therefore Our Saviour inferreth this exhortation to pray aright upon consideration that many prayed amisse whence learne Doct. 2 The more subject any duty is to be performed amisse there is the more cause that Christians doe learne and indeavour to performe it aright The more waies a good duty may be ill done the more care should be had how it may be well done Vpon this very ground the Lord directeth his Disciples to the right manner of giving almes verse 2. and of fasting verse 16. c. Our Saviour reasoneth in like manner for hearing the word aright that because many heard amisse scil some received the word as the high way doth seed not understanding what they heard some as the stonie ground the word tooke not deepe root some as the thorny ground they gave entertainement to worldly cares and pleasures together with the word and so all three sorts became fruitlesse Take heed therfore how you heare saith our Saviour Luk. 8.18 For to the pleasing of God Reason it is not enough that the matter of the thing done be good but the manner how Bonum consistit ex causis integris and the end why and all circumstances in the doing it must be good also so that failing but in one thing doth marre the action Man is subject to faile in prayer many waies Now if there be many by-waies man is in more danger of going out of his way then if there were but one And as mans nature is prone to erre and take the worst so Satan is very cunning and diligent by setting goodly apparences upon by-waies to cause man to mistake the right Wherefore the more subject man is to runne out into by-waies the more heed he should take that he doe not goe aside out of the right way of serving the Lord. Vse 1 Hereby is reproved the rashnesse of many who will rush headily into a religious exercise as into prayer preaching hearing the word receiving the Sacrament fasting c. and never looke to the right manner as if there were no way but one and that they could not doe amisse though they never wash their hands from filthinesse nor hearts from wickednesse nor yet so much as thinke before hand how they may bee rightly performed whereas they may and doe faile many waies Thus these good workes being ill done become so abhominable unto God that he saith Isa 1.12.14 Who requireth this at your hands my soule hateth them I am weary to beare them It therefore behoveth all Vse 2 that would serve God in sinceritie to bee very circumspect taking heed how they pray how they heare the word and how they performe all other exercises of religion for they may be and are performed by many in a very sinfull manner Salomons counsell should alwaies be sounding in our eares whensoever we begin any service of God Eccl 5 1.2 Keepe thy foote when thou goest to the house of God c. Be not rash with thy mouth and let not thine heart be hastie to utter any thing before God That we may the better observe this counsell sith it concerneth a preparing a mans self before he speake unto God I will shew first whether preperation be needfull Secondly what that preparation is Preparation to prayer needfull Iob 11.13 First know that preparation to prayer is needfull according to that in Iob If thou prepare thine heart and stretch out thine hands towards him c. Thou wilt prepare their heart saith the Psalmist and wilt cause thine eare to heare Psal 10.17 My heart is prepared O God Psal 57.7 my heart is prepared saith he I will sing and give praise The very first words of the Lords Prayer teaching us to begin with Our Father which art in heaven doe argue that wee should have our spirits composed and our whole man rightly disposed unto this holy duty For first God before whom Reason why a man should be pâ—epared before he pray Eccles 5.2 Hâ—b 1.13 and to whom we speake is a great God of glorious majestie and God as Salomon reasoneth is in heaven wee on earth He is most holy of purer eyes then to behold uncleanenesse Levit. 10.3 He will be sanctified in all that draw neere unto him to offer this sweet incense of prayer If we doe not sanctifie him by an holy performance of his service hee will be sanctified him selfe upon us in the just punishment of our hypocrisie superstition or prophanenesse Besides God to whom wee pray is privy to all our behaviour yea to the most secret intentions and dispositions of our hearts It concerneth us therefore that wee be prepared to come before him in sort as beseemeth the presence of his holy Majesty Were we admitted to speake to an eâ—â—thly King we would before 〈◊〉 prepare both what and how 〈◊〉 speake and how to demeane our selves in his presence much more then ought we the King of Kings not onely admitting but graciously inviting us to pray unto him Secondly prayer is a most excellent and a most holy worke of the greatest consequence that can concerne man and of great difficulty to be performed aright I come now to the second case to shew what this preparation unto prayer is This preparation is twofold A twofold preparation to prayer The one generall to be made before hand inabling and fitting a man to pray in an instant whensoever he shall be moved to pray The other preparation is particular and to be made immediately before prayer that it may the better be performed Vnto that generall preparation is required that a man be indued with the spirit
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
by beleeving a man doth set to his seale that God is true 4 By fearing him So saith the Prophet 1. Pet. 3 1â— Sanctifie the Lord of hasts himselfe let him be your feare and let him be your dread Isaiah 8.13 5 Also by loving him trusting in him and zeale for him for there is the same reason that all the affections of the heart should be for him as well as any one Iob 1.21 6 By confessing with the mouth that he is just in all his judgements so doth Daniel saying Dan. 9.14 The Lord our God is righteous in all the workes that he doth for we obeyed not his voyce Iosh 7.19 Thus Achan is bid to give glory unto the Lord. 7 Also by acknowledging his mercie goodnesse power Rom. 15.6 Rev. 19.7 c. in praises and thanksgiving He that offereth praise glorifieth me saith God Psal 50.23 8 By contending for God and his truth Isa 59.4 9 By ordering the conversation aright both in doing and suffering Herein Ioh. 1â— 8 saith our Saviour is my Father glorified that ye beare much fruit Therefore he exhorteth his disciples unto good works that as lights they may shine before men and glorifie their Father which is in heaven Mat. 5 16. Philip. 1. And Paul was assured Christ should bee magnified in his bodie whether by life or by death And Peter was foretold by what death he should glorifie God Ioh. 20.19 10 Lastly by regarding his holinesse in his titles word and holy ordinances in his holy day the Sabbath and in his children whom he hath made to be an holy people In all these our estimation and speech of them our carriage towards them and use of them must be with speciall respect to God whose holinesse they carrie upon them alwayes putting difference betweene these things and all other which have not the like respect of holinesse Though we cannot in all these hallow Gods name as wee would yet wee must endeavour it that we may be able with the Church to say The desire of our soule is to thy name Now we know the particulars let us give God glory every way and let us make it the end of our life Motivâ—s to hallow Gods Name to know and acknowledge him to be holy It is Gods right as you have heard we were created and redeemed to that end and wee have examples of the best David saith he would speake the praises of the Lord and saith Let all flesh blesse his holy Name for ever and ever Psal 145.21 Christ Iesus hath gone before us in seeking his Fathers honour and not his owne It was Ioabs praise so to order the battell 2 Sam. 12.28 that his Lord and king might have the glorie of the day and not himselfe Ought not all Gods subjects to respect their God more than he did or could respect his king Excellently spake Ioseph that the honour of interpreting dreames might not be given to him It is not in me Gen. 41.16 God shall give Pharaoh an answer of peace In like manner Daniel would not assume to himself the power of revealing secrets but saith Dan 2.26.28 There is a God which yeâ—â—alleth secrets The Apostle Iohn when he was in the Spirit heard everie creature which is in heaven and on the earth and such as are in the sea saying Blessing honour glory Rev. 5.13 and power be unto him that sitteth upon the Throne and unto the Lambe for ever and ever These examples are for our learning so that we must alwayes say with the Psalmist Psal 115.1 Not unto us O Lord not unto us but unto thy Name give glorie If God be glorified by us Ioh 13.32 he also will glorifie us Them that honour me I will honour 1. Sam. 2.30 saith God Thus it may be learned what are the desires and endeavours to which the first petition doth leade us Before I passe to the second one thing must be observed from Christs choice of the word hallowed rather than any other Hallowed When Christ would signifie that God was to be esteemed acknowledged with the absolutest honour that could be he saith hallowed that is let thy Name be known and acknowledged to bee holy Whence we may inferre that Doct. 2 Holinesse is the highest title of honour and glory that can belong to any person yea to the most high God As any person or thing is more holy so is it more honourable When the Seraphins would give God the greatest honour and glory they crie Holy holy Isa 6.3 holy is the Lord of hosts The foure living creatures say Holy holy holy Rev. 4.8 Lord God almighty It was the honour of Ierusalem to be an holy Citie It is the glorie of the third heaven to be the high and holy place Isa 57.15 As men were more holy Psal 16.3 so did David count them more excellent For such whom hee calleth Saints he also calleth excellent And when Christ Iesus will present his Church unto himself a glorious Church he will sanctifie it Eph 5.26.27 Reason and present it holy and without blemish Because holinesse in God is the rectitude and perfection of his power mercie justice and all other his attributes which if they were not all holy could not be good much lesse goodnesse neither could he be God if he were not holy yea holinesse it selfe And as for other things the more they partake of holinesse the more like they are to God and are therfore the more glorious Man at the first was therefore most glorious of all creatures here below because hee was made according to Gods image most holy Vse 1 If holinesse be the highest most honourable title that can bee given then most blasphemous are the Pope and Papists the one for taking to himselfe the other for giving to him a prophane beast and impure Antichrist the title of holinesse in the abstract For the title of holinesse cannot simply be given to any but to God without blasphemie Vse 2 Hereby wee may learne whom to esteeme most honourable most excellent and most worthy our love and goodnes not the most witty most wealthie most beautifull or most noble by birth but as any man is more holy so is he to be held and regarded as most truly honourable Which being so the proud sinfull world erreth foulely in counting themselves the onely men of worth and esteeming the holy ones of God to be base and of no reckoning If to be holy be so honourable and glorious this must perswade Vse 3 men to follow after holinesse Heb. 12.14 Honour is the sharpest spurre to pricke men forward unto any action let it force us upon this of seeking to bee renewed after God in righteousnesse and true holines Be holy Lev. 19.2 saith God for I the Lord your God am holy No honour like this of being an holy man a chosen generation an holy nation
of Christs governement much lesse to enter a combination against him Let no man dare either by force or craft to oppose the comming of the kingdome of God whether it be by opposing any of his ordinances or of his people such a one cannot goe unpunished for all that make faithfull prayers in saying thy kingdome come doe pray against him It is hard kicking against prickes Act. 9.5 Follow the counsell of the Lord Psal 2 1â— Kisse the Sonne left he be angry and you perish make your peace with him else you must feele that sentence executed Luk 19.27 Those mine enemies which would not that I should reigne over them bring hither and slay them before me Vse 2 Let all men consider the Doctrine in hand in each particular thereof and let him pray accordingly And as GOD hath given unto any man place gifts and meanes they must improve them to the utmost of their power to further the comming of Gods kingdome The Magistrate must doe what lieth in him the Minister what belongeth to him Every one as they to the building of the Tabernacle must bring his gift and doe his part And when ye can doe nothing else yet for your owne particulars open the everlasting doores of your hearts that the King of glory may come in and dwell in your hearts by faith and rule in your hearts by his Spirit And you must also doe as Christ here commandeth pray heartily and say Thy kingdome come In thus doing wee shall honour God and approve that we prayed Hallowed be thy Name unfainedly we shall advantage our selves and our brethren Psal 122.6 Rev. 1.6 Rev. 5.10 For they shall prosper that love and pray for the peace of Ierusalem and we shall be a kingdome of Kings and Priests to God the Father for ever The third Petition Thy will be done in earth as it is in heaven That the Name of God might be hallowed it was needfull that God should make his holy Name knowne therefore request was made that he would make himselfe knowne by the comming of his kingdome Secondly to the hallowing of his Name it is requisite that it be acknowledged to be holy which is done when men doe his will on earth Ioh. 17.4 For then God is glorified on earth when those under him finish the worke he hath set them to doe Which is when the wils of all the subjects of his kingdome are subject to the will of their Lord and King Wherefore that this subjection may bee yeelded prayer is made in this third petition Concerning which subjection this petition directeth unto the matter of it Thy wil be done in earth the manner how as it is in heaven In the matter of subjection the thing to which and the persons who and the place where they must be subject is expressed The thing to be submitted unto is Gods will implyed in a speciall emphasis in the particle thy importing thus much not the will of Satan or the will of men but of God whose will is secret this pertaineth not to us to prie into onely thus much wee are to pray concerning it in generall that he will bee pleased to do whatsoever hee hath determined to do and that we may submit to it and give him the glory of it when it is done revealed this belongeth to us and to our children Deut. 29.29 That we may do all the words of his Law Will doth here chiefly signifie all his revealed will Deu. 12.32 be it revealed by his word or by the event of things by his worke whether it be of things to bee done or suffered The act desired touching Gods will is That it be done as if he should say Let thy truths bee beleeved thy Commandments obeyed and whatsoever thou doest let it be acknowledged and submitted unto as unto that which must needs bee best done because thou Lord didst it Gods will is done by man two wayes in two degrees truly and in endevor ayming at perfection this is Evangelicall obedience perfectly this is Legall obedience This latter is aymed at and is the white and rule of obedience The former is prayed for as the meanes of following after and attaining more and more to the perfection of the Law which is the rule of obedience pressing hard after that obedience in this life which hereafter shal perfectly be done in heaven The persons who should do this will are noted forth by the place where they live where this will must be done viz. all men on earth must desire that Gods will may bee done on earth For be done is put impersonally importing thus much Let it bee done both by me and by all other persons whosoever The manner of doing this will is taken from a patterne and sampler of the heavenly persons manner of doing Gods will These persons are pointed at by the place where they are and where they do Gods will viz. heaven which can bee meant of no other but of the Angels and spirits of Saints departed who do in heaven shew readie faithfull and constant subjection unto God The particle as in which the force of this sentence doth lye is not here a note of paritie equalitie or like quantitie of degree but a note of similitude and likenesse of qualitie His meaning then is Psal 103.20 21. Thy will be done by men on earth readily faithfully unfainedly as the heavenly Angels and spirits do it in heaven The sense of this petition may be thus expressed O Lord and King sith that unfained obedience to thy holy will doth truly honour and glorifie thy Name and doth manifest that thy kingdome is come and is a due debt to be performed of all thy people may it please thee to cause me and all thy people to know thy wil and to submit their wils to the same in all things alwayes in all faithfulnesse upon earth as thy holy Angels and Saints do thy commandments in heaven And farre be it from me or any other to rebell or mutine against thee Thy will be done The doctrine which followeth from the matter of this petition is this Every Christians desire unto God and endeavour in this life must be that Gods wil be obeied and submitted unto in all things 1. Sam. 3.18 2. Sam. 15.26 Teach me to do thy will for thou art my God saith David Psalm 143.10 When the Christians of Casarea saw that Paul was not to be disswaded from going up to Ierusalem they said The will of the Lord be done Act. 21.14 Our Saviour saith Ioh. 5.20 I seeke not mine owne will but the will of my Father which hath sent me And elsewhere in his prayer he said O my Father if this cup may not passe away from mee except I drinke it thy will be done Reason 1 God is an absolute Soveraigne good reason therefore that his will should be the law of his creature especially of his familie Mal. 1 6. If I be
had paid the third yeeres tithes they might pray saying I have hearkened unto the voyce of the Lord my God Deut. 26.15.16 and have done according to all that thou hast commanded mee Looke downe from thy holy habitation from heaven and blesse thy people Israel and the land which thou hast given us Hezekiah saith O Lord remember now 2 King 20 3. how I have walked before thee in truth and with a perfect heart When zealous Nehemiah had reformed abuses among the Iewes by cleansing the house of God restoring maintenance to the Leuites and standing for the sanctifying of the Sabbath day hee is bold to pray Neh. 13.14.22 Remember me O my God concerning this and wipe not out my good deeds that I have done for the house of my God And againe he saith Neh 13 31 Remember me O God concerning this also and spare me according to the greatnesse of thy mercy And Remember me for good Our Lord and Saviour saith I have glorified thee on earth and now O Father glorifie thou me with thine owne selfe Ioh. 17.4.5 Reason 1 God hath promised to give all good things unto all such men Psal 91.14 15. Because hee hath set his love upon me therefore will I deliver him saith God Hee shall call upon me and I will answer him Reason 2 The injoying of a good estate for body and soule is a good meanes to incourage and enable a man still to glorifie God This argueth all such men of Vse 1 high presumption which will expect that God should blesse them with all things needfull both for this life that which is to come when the time is yet to come that ever they did glorifie his Name in doing his will As if God were bound to preserve and save them and they were not tyed to serve him It shall be therefore a just thing with God to disappoint the expectations of all such men Whereas many unfained Vse 2 Christians being cast downe with a sense of their owne unworthinesse do doubt whether they should ask God any thing for themselves this doctrine may comfort them and may remove this scruple For their conscience can tell them that they desire in their very soules that Gods kingdome should be advanced and his name glorified whatsoever should become of themselves Let such be admonished of their fault and let them not wrong the Lords truth and goodnesse to thinke that he will not be gracious to them in things concerning theÌ„selves now that he hath beene already so good as to give them hearts to desire to glorifie him Vse 3 Would any man with confidence aske of God all things that may do himselfe and his neighbour good let him observe this order set downe by Christ Iesus First seeke the things that concerne God and his kingdome then they may with Gods good leave speake to him for themselves and others Nay if they do not they offend God because they do not improve that gracious leave which hee hath given them for their best advantage Be zealous for God therefore and thence take encouragemeÌ„t to pray to him for thy selfe This may be done yet no allowance is given to expect any thing of merit for here the petitioner doth onely present himselfe unto God as one capable of his further favours looking for nothing but of mercie and doth therefore begge what he would have So Nehemiah though hee remembred unto God what he had done for the honour of God yet he saith Spare me Neh 13.22 according to the greatnesse of thy mercies Give us this day our daily bread The subject of this petition or the things desired are all things needfull for this present life Whence observe It is the will of God that his children should aske of him and use all good meanes for the welfare of this naturall life David saith O my God take me not away in the midst of my dayes Psal 102.24 If any man be afflicted Iam 5.13.14 let him pray Prayer is used as a meanes of victorie in warre and to remove famine pestilence and all annoyances of the bodie 2. Chron. 6. Aske ye of the Lord raine in the time of the latter raine Zach. 10.1 Reas 1 God hath promised to give to his children temporall good things as well as spiritual Godlinesse hath the promise of the life that now is 1. Tim. 4.6 Reas 2 The necessitie of man requireth that he should have supplies for this life that he may have a right minde in a sound bodie else he can neither enjoy himselfe nor do good to his neighbour nor do the service and works which the Lord appointeth he cannot profit man nor serve his God Witnesse the condition of distracted and melancholicke of naturals of dumbe and deafe persons Also what can men diseased and in paine do in comparison of what they may do when their minds are free bodies strong and healthie Christ Iesus hath redeemed Reas 3 the bodie as well as the soule and requireth that therewith men do glorifie God 1. Cor. 6.20 therefore the good thereof in its place is to be desired That use may be made of this point take a view of the particulars They respect the principall thing here desired scil life and health also all means thereof The bodie is then in health when it is in such good plight and temper that the soule can in and by it exercise the faculties of reason sense and motion to the comfort of it selfe the benefit of man and service of God The meanes of this good estate are wholsome aire meats drinkes apparell houses and whatsoever will keepe from bodily infections and inconveniences whether they serve to quench thirst or satisfie hunger or preserve from extremities of heat and cold or to restore defects in nature Now because these things cannot be except the Lord give fruitful seasons by causing the heavens to be wel disposed and the earth to be fruitfull request must be made that God would heare the heavens that they would heare the earth Hos 2.21.22 and the earth the corne and the winâ— and the oyle and that they all would heare and satisfie the necessities of man And when all these things are granted yet such is mans frailtie that if he have not a â—ill to make use of corne woâ—â—l physicke and so in other things he shall yet remaine destinâ—â— of their use Therefore requeâ—â— is to be made that God would give gifts and skill to men to that end Lastly if a man be furnished with all things before named yet if he lie open to the furie of enemies his life and welfare cannot consist Wherefore a good Commonwealth consisting of wise just and valiant governours and of numerous peaceable loyall and valorous subjects is to bee desired and the contrarie to all these is to be deprecated All therefore that shall debarre Vse 1 themselves of the temporall use of the comforts of this life except for a time when
distractions Where he cannot corrupt the doctrine of prayer as in Popery with heresies and superstitious follies there he laboureth to hinder the exercise of it Wherein we should be so farre from being discouraged that we should reason rather that that must needs be an excellent dutie which is so irkesome to the flesh and which the devill so eagerly sets against This should incourage us to this exercise wherein lyeth all our strength that if in spite of Satans annoyance and our owne indisposition we will set upon this duty we shall finde our selves by little and little more raised up to heaven and our hearts more and more enlarged God rewarding the use of that little grace wee finde at the first with increase of strength and comfort To him that hath in the exercise of that he hath shall be given more We should labour not to be ignorant of Satans enterprises who besides his diverting our mindes from prayer and disturbing us in it laboureth by all meanes to draw us to some sin the conscience whereof will stop our mouthes and stifle our prayers and shake our confidence and eclipse our comfort which he oft aymeth more at then the sinne it selfe unto which hee tempteth us We should labour therefore to preserve our selves in such a state of soule wherein we might have boldnesse with God and wherein this gainfull trading with him might not bee hindred To passe over many other causes of the neglect of this entercourse and dealing with God by prayer we may well iudge as one of the chiefe a selfe-sufficiencie whereby men dwell too much in themselves He that hath nothing at home will seeke abroad The poore man saith Solomon speaketh supplications If wee were poore in spirit and saw our owne emptinesse it would force us out of our selves Alas what temptation can we resist much lesse overcome without fresh succour What crosse can we endure without impatiencie if we have not new support What successe can we looke for yea in common affaires without his blessing What good can we do nay thinke of without new strength When we do any good by his power do we not need pardon for the blemishes of our best performances What good blessing can we enjoy so as we defile not our selves in it without a further blessing giving us with the thing the holy use of it Yet we see most men content to receive blessings as they come from Gods generall providence without regarding any sanctified use by prayer whereas holy men knowing that God will be sought unto even for those things of which hee hath given a promise Ezek 36.37 in obedience to this his divine order desire to receive all from him as a fruit of their prayers And Gods manner is to keep many blessings from his children untill they have begged them as delighting to heare his children speake The consideration whereof moveth those that have neerest communion with God to acknowledge him in all their waies depending on him for direction strength successe whereupon he delighteth in shewing himselfe more familiarly unto them in the sweetest experiences of his love guiding them by his counsell whilest they abide here and after bringing them to glory Psal 37 24 As other graces grow in those that are in the state of grace so this spirit of prayer receiveth continuall increase upon more inward acquaintance with God and their owne estates Whence they can never be miserable having God to poure forth their spirits and ease their hearts unto who cannot but regard the voyce of his owne Spirit in them But of our selves such is our case that God who knoweth us better than wee know our selves saith wee know not what or how to pray Rom. 8.26 This language of Canaan is strange unto us Which our blessed Saviour in mercy considering stirred up a desire in his Disciples to bee taught of him the Sonne how to speake to the Father Where thereupon hee teacheth them a forme which for heavenly fulnesse of matter and exactnesse of order sheweth that it could come from no other Author This holy pattern comprizing so much in so little all things to bee desired in six short petitions it is needfull for the guides of Gods people to lay open the riches of it to the view of those that are lesse exercised An endevour which his excellent Majesty thought not unbeseeming the greatnesse of a King For the use of a set forme of prayer and this in speciall I will make no question yet in the use of this prayer we may dwell more in the meditation and enforcing such petitions as shall concern our present occasions For instance if ever there were time of praying Let thy kingdome come let Christ arise and his enemies bee scattered then certainly now is the time for us to ascend up into heaven by our prayers and awake Christ that hee would rebuke the winds and waves and cause a calme that hee would bee strong for his Church in maintaining his owne cause It is Gods manner before any great worke for his Church to stirre up the spirits of his beloved ones to give him no rest How earnest was Daniel with the Lord immediatly before the delivery out of Babylon Dan. 9. And undoubtedly if we joyne the forces of our prayes together and set upon God with an holy violence hee would set his power his wisdome his goodnesse on worke for the exalting of his Church and ruine of the enemies of it Now is the time for Moses his hands to bee upheld whilest Amalech goeth down As in the lives of David Asa Ezekia Iehosaphat c. The prevayling power of praier with God in times of danger appeareth not only in the sacred history of the Bible but hath been recorded in all ages of the Church Euseb l. 5. Tertul. in Apologet. In the primitive Church An. Dom. 175. the army of Christians was called the thundering legion because upon their prayers God scattered their enemies with thunder and refreshed themselves with showers in a great drought After in the good Emperour Theodosius his time An. Dom. 394. upon an earnest prayer to Christ the winds fought from heaven for him against his enemies as they did for us in 1588. And continually since God never left the force of faithfull prayer without witnesse If we would observe how God answereth prayers wee should see a blessed issue of all the holy desires he kindles in our hearts for hee cannot but make good that title whereby he is stiled a God hearing prayer Psal 65.2 which should move us to sow more prayers into his bosome the fruit whereof wee should reap in our greatest need Jt would bee a strong evidence in these troublesome times of the future good successe of the Church if wee were earnest in soliciting Christ with these words which himselfe hath taught us Let thy kingdom come For put him to it and hee will never faile those that seeke him Psal 9.10 He loveth importunity But
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
three things obseruable in all prayers First the person to whom onely we must pray concerning whom this is the rule That person onely who is God and Lord of heaven and earth is to be prayed unto thus much you learne both in the invocation in the beginning and in the forme of praise in the end of the Lords Prayer The second thing to be observed is what wee must aske the rule thereof is whatsoever may lawfully be asked may without wresting bee referred to one of the sixe petitions If they can referre their request to any petition they may be bold to make it It shall bee needfull therefore to observe the particulars under every petition both what is prayed for and what is prayed against the most whereof shall appeare in the handling of each severall petition to which I doe send you And when you have learned what you may lawfully pray ye may be longer or shorter in any one petition as your present need or the particular occasion doth require which libertie may bee obserued in those prayers of the Apostles which are recorded for our use in the holy Scriptures The third thing to be observed is with what disposition of heart and affection we must pray Which is fully expressed and implyed in that word Amen which requireth that prayer bee made with understanding in truth in fervencie and in faith as will manifestly appeare when wee come to treate of that word Here yet some question may be made touching the order here set down whether it must be precisely kept I answer in the generall it must that is Gods glory must be first in our aime but touching the particular manner of expressing it that is left to the libertie of him that prayeth whether hee begin with praise or with confession of sinnes and asking forgivenesse thereby making way to the other petitions with more confidence There is no rule to be given hereof because we see the Apostles after they were taught this forme did take this libertie Our Father c. Here beginneth the patterne of prayer which because Christ Iesus our Lord gave it to his Disciples is therefore called the Lords Prayer It consisteth of two parts The first is an expressing of a mans desire unto God The second is a manifestation of the assent and right disposition of his heart in putting up the aforesaid desires in the word Amen which though it be but one word yet is full of excellent matter The first part doth branch it selfe into three members 1 Invocation upon God Our Father which art in heaven 2 Petition Hallowed by thy Name Thy kingdome come c. 3 A forme of praise and thanâ—es containing reasons why the former petitions should be made unto God For thine is kingdome power and glory for ever Invocation or calling upon God is here taken in the proper and strictest sense not for the whole exercise of prayer but for appellation in which a man calleth upon him whom hee would have to heare him This invocation consisteth of a description of God who onely is to be called upon in prayer He is described by two arguments First by the relation that is betweene him and his elect in Christ Our Father Secondly by a signe of his soveraigntie and majestie that is by his being in heaven which is the Court of his majestie the place from whence hee sheweth his infinite power goodnesse and glory Which art in heaven The description of God by these two arguments the one arguing his graciousnesse and readinesse of will the other arguing his greatnesse fulnesse of power to helpe all that come unto him is placed of purpose in the very entrance into prayer to strengthen the petitioners faith that hee need not doubtingly say as he did If thou wilt thou canst helpe me Mat 8.2 For he is his father therefore will do whatsoever in his holy wisedome he judgeth fit to be done Neither need he say as that other If thou canst doe any thing helpe us Mark 9.22 For his God and father in the heavens is almighty and can doe whatsoever he pleaseth Psal 115.3 and would have to be done This description of God to whom prayer is made by his relation to them that are to pray consisteth of the appropriating possessive particle Our and of that gracious title of God Father In this one description two things are signified both the condition of them that pray and of him that is prayed unto These words as they looke toward the persons who may pray they intimate a double condition First that they have a right and interest in God they can call him theirs for they are the children of God Secondly Our importeth that common interest and fatherhood in God which the rest of the faithfull have in him from which there groweth a communion of one Christian with another so that they become brethren These two qualities therefore faith in God and love to our brethren are here required in every one that is qualified for prayer Our is not onely here a note of the joyning together of many in prayer when one man is the mouth of the rest because this forme of words is to be uttered by one in the closet Mat. 6.6 as well as by many in publike but it noteth that relation and respect of God to them which is common unto their brethren 2 King 19.19 Thus Hezekiah useth it saying O Lord our God I beseech thee c. Daniel praying alone Dan. 9.17.18 faith Now therefore O our God heare the prayer of thy servant Not but that when we would expresse our particular faith and dependance upon God Mat. 26.39 Ier. 3.19 1 Cor. 4.18 we may say My Father or My God But our Saviour maketh choise of this forme of speech because it is full of instruction and is best agreeing to all sorts of prayer both in private as well as publike Thus we see what this description of God intimateth as it looketh towards those that pray As it looketh towards him to whom prayer is made he is first called Father Father spoken of God is a word of relation to Christ the second person in Trinity Psal 2.7 Ioh. 1.14 and so is proper to the first person in Trinity Secondly in relation to the creature in a more common respect to all as he is the Author of their being and subsisting in nature thus all * Deut. 32.6 three persons are called Father God is also a Father in a speciall respect to his elect in Christ as he is the Author of their spirituall being and subsisting in state of grace * 1 Ioh. 5. â— Isa 9 6. Ioh 3.5 Thus in speciall sort the three persons are and may be called Father by all beleevers And as I conceive in this place this word Father directeth us to God the Father God the Sonne and God the holy Ghost yet so as it pointeth in an order to that person in the Deity
to whom Fatherhood and the beginning of all things is ascribed without excluding but necessarily including the other two namely to God the Father the first person in Trinitie the naturall and eternall Father of Christ Iesus who by adopting us in Christ and by begetting us againe by regeneration through the Spirit * Ioh. 20.17 is our Father Thus the Apostle Paul conceived of God when he prayed first he conceived of God as Father of Christ saying Eph. 3.14.15 I bow my knees to the Father of our Lord Jesus Christ then he sheweth how hee conceived God as the father of the elect when he saith Of whom the whole family in heaven and earth are named So did the Apostle Peter conceive of God 1 Pet 1.3 when he gave him thanks saying Blessed be God and Father of our Lord Iesus Christ Which art in heaven Heaven signifieth the heaven of heavens the third heaven where Christ sitteth at the right hand of his Father By the excellencie of this place above others is set forth the majestie and excellencie of him that sitteth therein God doth not so inhabite the high and holy place but that he dwelleth also with him that is of a contrite spirit Isa 57.15 1 Kin. 8.27 Mat. 5.34.35 Psal 11.4 And the Heaven of heavens cannot containe him But because heaven is Gods Pallace and throne in comparison of earth which is but his footstoole and because from thence he doth manifest his glory more remarkeably then from any other place revealing his will power Iam. 1.17 and Godhead in his workes of mercy as David saith Psal 57.3 Psal 102.19.10 Rom. 1.18 He shall send from heaven and save me and in workes of justice as the Apostle saith The wrath of God is revealed from heaven against all ungodlinesse therefore hee will that his being in heaven should as by a signe set forth his glorious Majestie Also his being in heaven doth distinguish him from earthly fathers Luk. 31 13. and putteth difference between him and false * Psal 136.26 Ion. 1.9 gods This description of God by his place is all one with that which the Apostle setteth downe at large calleth him 1. Tim 6.15.16 Onely Potentate King of kings Lord of Lords who onely hath immortalitie dwelling in the light which no man can approach unto c. If this short description be well weighed it will appeare that there could not possibly bee a a more briefe and more apt description of God meet to be represented to the minde of him that is to pray then this which in more words may be thus expressed O Lord God which art Father of Christ Iesus and through him Father of me and of all beleevers we coming to thee in the name of Christ and being moved hereunto by thy spirit of Adoption whereby we call Abba Father we are well assured that thou wilt accept of our praiers praying for our selves and for our brethren and sith thou onely art God which dwellest in the high and holy place from whence cometh every good gift and art Almightie as thou art God to answer thy willingnesse as thou art Father wherefore we call upon thee and do thou vouchsafe to heare us Our Note here that a man must have faith and be in state to call God his Father else he is not sufficiently qualified for prayer Learne therefore Whosoever would make an acceptable Doct. 1 prayer must be Gods childe he must have a right to call God Father and must come to God as a childe to his father Therefore David when hee prayeth approveth himselfe to be Gods childe saying If I regard iniquitie in my heart the Lord will not heare me Psal 66.18 The sacrifice of the wicked is an abhomination to the Lord but the prayer of the upright is his delight saith Solomon Prov. 15.8 It was a true speech of him which said We know that God heareth not sinners but if any man be a worshipper of God and doth his will him he heareth Ioh. 9.31 Reason 1 For the person of a man must be accepted else his sacrifice cannot be good and acceptable for while the tree is naught Mat. 7 18. the fruit cannot be good Thornes cannot send forth grapes Mat. 7 16 neither can thistles beare figges Reason 2 All acceptable prayers are put up in Christs name and are accepted through his mediation Now he is Advocate for none but those for whom he is a propitiation scil beleevers according to his prayer I pray not for the world c. Ioh. 17.9 Reason 3 No man can pray untill he have the spirit of prayer Zac. 12.10 to cause him to mourne kindly for his sinne and to call Abba Father which spirit God sendeth to none but to his sonnes Gal. 4.6 Everie one that cometh to Reason 4 God must beleeve that God is and that hee is a rewarder of them that diligently seeke him Heb. 11.6 They must have faith How shall they call on him on whom they have not beleeved Rom. 10.14 The promise of acceptance Reason 5 and of a gracious hearing is made to the godly Psal 32 6. Psal 34.15.17.18 Iam. 5.16 and to the righteous whose prayers are said to be prevailing If a man have not good assurance Reason 6 that hee is the childe of God he can never answer those strong objections which the devill will urge to keepe him from prayer but if he can shew that God is his Father and that God hath commanded him to pray no objection of Satan can discourage him Vse 1 Hereby all that do not righteousnesse and that love not their brethren for by this they are discerned not to be children of God Ioh. 3.10 but of the devill must understand that if they continue in this their wicked condition and yet pray they deale presumptuously and to them God saith Psa â—0 16.17 What have ye to do to take my covenant in your mouth seeing ye hate instruction Secondly they may learne what to judge of their praiers God accepteth them not for they be no better then either howlings or cries wrung from them by pinching necessitie Hos 7.14 or meere hypocritical mocking of God abhominable sacrifices of which the Lord saith Your incense is an abhomination Isa 113.15 and when ye make many prayers I will not heare It is all one with him as if * Isa 66.3 ye did blesse an Idoll so long as ye chuse your owne waies such as ignorance superstition contempt of religion prophanenesse pride drunkennesse whoredome deceit lying unbeliefe impenitencie and such like God abhorreth all service done to him so long as their soules delight in their abhominations Consider this O ye that forget God saith the Lord lest I teare you in pieces and there be none to deliver Psal 50.22 Thirdly let all impenitent and ungodly persons take notice in how miserable a straight they are and into what a labyrinth and maze their sinne hath brought
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
knowledge and care of them above the knowledge and care that Abraham could have of them saying Isa 63.15.16 Doubtlesse thou art our Father though Abraham bee ignorant of us c. Thou ô Lord art our Father our Redeemer thy Name is frō everlasting The Apostle calleth him King eternal 1. Tim. 1.17 immortall invisible only wise God And he doth call Christ who is one with the Father Blessed and onely Potentate the King of kings Lord of lords 1. Tim 6.15.16 who onely hath immortality dwelling in the light which no man can approach unto that is in heaven to whom be glory and power everlasting These places shew plainly that Gods being in heaven doth set out his purenesse of being his soveraigntie his infinite power goodnesse omniscience truth mercie justice and all other his infinite excellencies His dwelling in heaven Reason and declaration of his power from thence both by his word and works of creation preservation and redemption of man do prove that he is God and in these works his majesty power and all other excellencies of God are written in such great letters that any one may runne and reade them How can any thinke of this Vse 1 God and not be ravisht in his soule with a most high admiration of his glorious and most excellent heavenly majestie Likewise it should cause al men to reverence feare love and obey this Almighty this infinitely good and glorious God whose throne is in heaven who is our heavenly Father Also it should cause us to the utmost of our power whensoever we draw neare to him in any of his ordinances to come in sort beseeming his holy and heavenly majestie putting off all earthly mindednesse and putting on of heavenlinesse lifting up our hearts to God in the highest heavens How doth this discover the Vse 2 sinfulnesse of those that call Gods omniscience providence and power or any other his attributes into question as they in the Psalme saying Psal 94.7 The Lord shall not see c. And as those that said Psal 78.19 Can God furnish a table in the wildernesse c. Can he give bread Can he provide flesh for his people The Psalmist calleth these brutish men and foolish and the Lord did shew that he could send them bread and flesh Psa 105.15 Num. 11.33 and withall leannesse into their soules so that they were not better but worse by it And he could furnish a table and also while the meat was in their mouthes he could in his wrath smite the fattest of them Psal 78.31 Make no question therefore what God can do for he can do any thing but this one to deny himselfe and ceasse to be infinite this he cannot do Vse 3 How terrible should the apprehension of Gods heavenly majestie be to all that live in any knowne sinne willingly For they live in the hatred and displeasure of him who shall send his Sonne in the glory of his majestie Mat. 16.27 who shall come in flaming fire to execute vengeance upon all those that know not God 2. Thes 1.8 and obey not the Gospell Mat. 10.28 who is able to destroy both body and soule in hell fire Vse 4 The consideration of the heavenly majestie omnipotencie and all the other most excellent attributes of God as also the consideration of heaven the place of his speciall habitation doth teach us many lessons concerning prayer First that we should not be rash with our mouthes or our hearts hastie to utter any thing before God Eccles 5.2 For God is in heaven we upon earth saith Solomon A man therefore must be considerate and well prepared before he speake unto him according as I have shewed at large page 30. Secondly this invisibility and incomprehensiblenesse of God our heavenly Father doth teach us that he is not imaginable so as to be likened to any visible thing Wherefore he that prayeth must not represent God not so much as in his thought and phantasie much lesse to his eye in the likenesse of a man or of any other creature The Orthodoxe Christians in all times have beene opposite to the making of any image of God the Father Sonne and holy Ghost either severally or of the Trinitie joyntly but especially to the setting up of any image of God in any place where God was to be worshipped knowing that the beholding of the image doth readily and unavoidably beget a false and carnall conceit of God misleading the imagination turning God into an idoll Rom. 1.23 changing the glory of the incomprehensible and incorruptible God into the image of a finite and corruptible man For indeed by reason of mans pronenesse to idolatry and of Satans deceiveable cunning suggestions and instigations as also for that an image cannot possibly set forth the incomprehensible Being and glory of God but yet leaveth a strong impression that God is present in the image and that he is like unto it therefore it is impossible for any man to represent God to himselfe by an image though it be but to put him in remembrance of God but that he shall quickly become an idolater According to the doctrine of our Church namely Idolatry is to images Hom. Tom. 2. pag. 4◠especially in Churches an inseparable accident God saith that the children of Israel saw no manner of similitude on the day that he spake to them in Horeb Deut. 4.15 16. c. out of the midst of the fire Isa 40.18 And to whom will you liken God or what likenesse will you compare unto him saith the Spirit by the Prophet Isaiah Wherefore when we pray we must not conceive of him in the likenesse of any thing but as an incomprehensible Spirit Father Sonne and holy Ghost from whom by whō through whom and to whom are all things God blessed for ever one alwayes to be admired and adored but not possible to bee delineated or comprehended by any imagination of man What though God did sometimes manifest his presence by things visible as to Moses in the burning bush Exod. 3.2 Exod. 24.15.16.17 and to the children of Israel in the cloud and in the likenesse of devouring fire Gen. 3.8 1. Sam. 3.4 1 Kin. 19.12 as also he did to Adam to Samuel and to Eliah by the sound of a voice And what though in a mentall vision God appeare as a majesticke * 1. King 22.19 judge sitting upon a throne in such appearances as might set forth to Micaiah Dan. 7.9 to Daniel and to Iohn Rev. 4.2 3 the soveraigntie eternity puritie severitie and all-sufficiencie of God And what though the holy Ghost descended upon Christ like a * Mat. 3.16 Act. 2.3 dove and upon the disciples in cloven tongues like fire These were onely acts of particular dispensation usefull for the present occasiōs but not to be patterns to set forth God thereby for our imitation For notwithstanding that God appeared in divers
fashions to the Patriarches before the Law yea the second person in Trinity appeared to Abraham Gen. 18.1.3.22 Gen. 32 24. and to Iacob in shape of a man yet in the * Deu. 4.16 law God expresly forbiddeth the representing of him by any similitude whether of man or of any other thing Wherefore neither can any act of Gods particular dispensation in his apparitions to man since the Law bee a dispensation to us who are bound to keepe the Law For it is our duty to obey Gods Law not to follow the examples of Gods owne particular dispensation he being a Law to himselfe and under no Law It is true Christ Iesus was a very man in all things like to us sinne onely excepted was crucified upon a material crosse capable of portraiture yet no image can set forth Christ as he is our Saviour and as he is to be worshipped For an image can onely set forth his bodily shape and his outward state of humiliation These images therefore debase Christ who now is glorified And who so shall now represent Christ to his mind according to the likenesse of an ordinary man or in the likenesse of Christs manhood as it was in his state of debasement the same turneth Christ into an idoll For he is to be conceived of in the minde and to be worshipped not as a meere man whose body onely the image can but uncertainly represent but as God and man and as man now glorified subsisting not as other men do but in the second person of the Deitie Faith apprehendeth more of Christ than the eye can represent or if an image could represent more than it doth yet we have not Gods institution for it but against it Thirdly sith God is in heaven wee learne that we must not needlesly multiply words before him when wee pray but that our words be few This same thing the Holy Ghost inferreth saying God is in heaven and thou upon the earth therefore let thy words bee few Eccl. 5.2 The meaning is bee not rash and inconsiderate but ponder as well your words that you may know how to utter your minde to God as to consider the matter what to speak unto him namely you must use such words and so many as may aptly and sufficiently expresse your desires to God without superfluity of speech and without needlesse and heartlesse repetitions and unnecessary digressions This vain repetition of words babling Mat. 6.7 our Saviour forbiddeth Against this rule Papists doe grosly offend in measuring out their prayers not by weight but by number as they will say so many Pater-nosters so many Avie-maries so many Dirges c. to obtaine their desires of God according as they are prescribed in their Rosaries and they presume to be heard by the merit of their much babling In like manner do offend all those which utter their minde to God with affectation of fine words as if they would court God or on the other side in a loose and carelesse expression or though using apt words yet they utter them without understanding or affection Quest But may we not at all make long prayers nor repeat the same petitions which will require many words Answ The case touching long prayer When there is cause wee may use long prayers we may use repetitions and therefore many words in some prayers namely when the matter of our prayer is large and when in repetition of the same things we do indeed renew and double our desires and do withall expresse a farther degree of seriousnesse and earnestnesse of our heart in putting up the said desires The examples of the prayers of David of Salomon Psal 51. Psal 119. 1 Kings 8.22 to 53. Dan. 9. Luke 6.12 of Daniel and of our blessed Saviour Christ Iesus who spent whole nights in prayer and therefore must needs use many words do give us a sufficient warrant But words in prayer without matter many words and repetitions without understanding and without new affections Mat. 6.7 and when men think they shall the rather bee heard for their Oratory or much speaking or when men make long prayers that they may bee thought to have a large gift in prayer or when they do it under any colourable pretence to serve their base ends Mat. 23.14 in these and in like cases long prayers and many words in prayer are unlawfull Fourthly the consideration of this infinite heavenly Majesty and goodnesse of our God and father doth teach us that when we pray unto him wee must performe it with holy adoration and devotion with all holy reverence alwayes inwardly in our hearts as also outwardly when time place and ability serveth with reverent and apt gestures of the body Reason 1 For Christ hath redeemed both our soules and bodies therefore wee must serve him and glorifie him in and with our body and spirit 1 Co. 6.20 which are Gods Reason 2 Though the essence of prayer consisteth in the desire and lifting up of the heart which must therefore be looked unto that it be rightly affected and though God be a Spirit and is not moved with bare bodily gestures Vse of befitting gestures in prayer yet befitting gestures are of speciall use in prayer as partly to help the inward man making the spirit more apt and lively and the minde to bee more attentive to what we are about and partly to expresse the inward devotion and affection of the heart But how far is a man bound in conscience to use outward gestures Quest and what gestures must wee use The worship of God consisteth not in outward gestures Answ The case touching gestures in prayer and when a gesture is not by him commanded it is not properly any part of Gods worship And the Scripture hath not commanded any particular gesture to bee used alwayes in prayer therefore the conscience is not bound to any thing certaine thereabout but left free to observe what in Christian discretion is fittest to be done In Scripture we read of variety of gestures in prayer as bowing the knees Eph. 3.14 Psal 95.6 Iohn 17.1 1 Tim. 2.8 2 Chr. 6.13 Mar. 11 25 Luk. 18 13 and prostrating the body this is most usuall and when we can conveniently is fittest to be used also lifting up the eyes and hands stretching out of the hands knocking the breast looking downe to the earth standing Luk. 24 30 Isa 38.2 sitting at meat and lying in the bed all these postures of the body have been used indifferently Rules touching gestures Yet some rules consonant to Scripture may bee given for our better direction In short ejaculations and in secret praier while a man is in company Neh 2.4 or on his way in his journey or the like in these cases bodily gestures are neither fit nor usefull No gesture is to bee used but such as is apt to stirre up or holily to expresse a right affection to God ward as either
but trouble and death Psal 104.29.30 and returning to dust wherefore his kingdome of power is to be desired Whereas it is most generally conceived Ob. that this kingdome of God's providence is fâ—â— to be prayed for because it cannot be resisted and because it shall come certainly I answer Sol. that unto me it seemeth most evident that the divell the prince that ruleth in the aire doth so farre as God doth permit usurpe upon this kingdome of power as well though not so much as upon the kingdome of grace by causing disorder in the course of nature by infecting the aire by ruising tempests by causing of fires whereby hee doth much mischiefe as in Iob's case Iob 1. Hee prevaileth much also in holding many parts of the world in barbarisme And when he cannot hinder the ordinary works of God then hee blindeth the eyes of men that they cannot see God in his workes but maketh them beleeve that all things come from nature fortune or humane policie deposing God as much as he mâ—â— of his regencie in the worâ—e And what though this kingdome shall come certainly the kingdome of grace shall come as certainely if wee consider Gods decree and power to execute it Onely I confesse the divell more especially would play rex against the kingdome of grace for which cause it is most especially to bee prayed for Moreover this kingdome of power is yet in comming untill this world shall be dissolved And though this kingdome of power be come in respect of Gods act yet there is but a part of his wayes Iob 26.14 yea but a little part that is heard of him that is come to our knowledge and understanding therefore in this respect prayer must bee made that wee may know his kingdome of power for which we may sanctifie his Name The kingdome of grace must bee desired for these causes Reason First the holinesse of Gods Name in all his attributes doe shew themselves most manifestly in the comming thereof The comming of his word to any man and the worke of conversion by the word doe shew the infinitenesse of his wisedome power mercy justice patience and goodnesse in gathering and saving the elect also his wisedome power hatred of sinne and justice in over mastering sinne Sathan and revenging himselfe upon the disobedient are thereby most manifest Secondly the publishing of the word whereby this kingdome is erected is the meanes of revealing the will of God and of making men able to doe his will Therefore the comming of this kingdome is to be desired Reason The kingdome of glory is to be desired because untill it be come the kingdome of grace is not perfect for while there is need of Ministers and ministery there is still a perfecting of the Saints Eph. 4.12 and the measure of the fulnesse of the stature of the body of Christ is not yet attained unto Besides wee which are now called cannot without those who yet are to be called Heb. 11.40 be made perfect But when the kingdome of glory shall be come we shall all be glorious And then it is 1 Cor. 15.28 when God shall be all in all and bee perfectly glorified Thus it is evident that the kingdome of power grace and glory is to bee desired Before wee can make use of this point it shall be needfull to consider the particulars compreheÌ„ded in it to be praied for Concerning the kingdome of power request is first made unto God that he would continue the worke of creation renewing the face of the earth upholding all things by his power ordering all things by his wise providence that all men may see his infinite greatnesse goodnesse and all other his holy excellencies We must likewise deprecate that confusion disorder vanitie and defects of the creatures to which the sin of man hath made them subject Then more particularly prayer must be made for mankinde first that that blessing Be fruitfull and multiply and replenish the earth may bee continued else how can the number of the elect bee made perfect Then prayer must be made that men may be endued with such good gifts of nature as may make them civill and apt for societie and may be able in some measure to hold that dominion over the creatures which once man had that he may subdue them and know the use of them Wherefore also Arts and Sciences are to be desired and for that cause that Schooles and all Nurseries of good learning and profitable knowledge may be erected maintained frequented and be blessed and the rather because these make much as for the good of civil societie so for the building up of the Church and do serve to helpe man more clearly to see God in all things The contrarie to these as depopulation and Barbarisme are to be deprecated The requests to bee made concerning the kingdome of grace do respect first the King then the meanes of setting up and governing this kingdome externall both the ordinances and officers of this kingdome and internall the comming of the holy Ghost Next they respect the subjects Then they respect the enemies Lastly they respect the franchises liberties and priviledges of this kingdome The King of this kingdome of grace as at large is before shewed is Christ Iesus God and man for he saith All power is given to me in heaven and in earth Matth. 28.18 And it is He that must reigne till he hath put al his enemies under his feet 1. Cor. 15.25 Now Christ then reigneth when grace Rom. 5.23 and the gift by grace reigneth unto eternall life wherefore prayer must be made that Christ may reigne that grace may be communicated to the elect and may reigne in them by him and that Satan the Prince of darknesse may not reigne RoÌ„ 16.20 but be troden under foot daily The externall meanes of establishing this kingdome are first the ordinances thereof viz. Isa 11.4 2. Thes 2.8 Mat. 1.14 the Word Sacraments and Discipline The Word is the rod and breath of Gods mouth it is the Scepter and Gospell of this kingdome The Sacraments are the seals of the covenant that is passed betweene King and subjects Discipline serveth to reforme or cut off evill members of the Church The kingdome of God is come when his ordinances are set up in any place Luk. 17 21 In which respect he said it was among the Iews Prayer therefore must be made 2. Thes 3.1 that The word of the Lord may have free passage and bee glorified every where among Iews and Gentiles And that meere inventions Doctrines and Traditions of men may be abolished and that all superstition will-worship and false worship Mat. 15.13 everie plant which God hath not planted may bee rooted out Likewise that the two onely Sacraments of the new Testament Baptisme and the Lords Supper 1. Cor. 11 23. may be purely and duely administred according to their first institution And that all corruption of the
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
Scripture is that we should abhorre that which is evill and cleave to that which is good Rom. 12.9 Reas 1 For Iustification and Sanctification are so inseparably conjoined that no man hath his sins forgiven who hath not withall the fruit of it unto repentance and holinesse of life here in this life This I shall make evident by these arguments following 1 It is one part of the new Covenant of grace that men should be holy and for that cause God hath not onely required holiness to be shewne on their part but hath promised as well to write his Law in the hearts of his people Heb. 8.10.12 as to be mercifull to their unrighteousnesse and not to remember their sinne 2. It is one end to which God hath chosen men in Christ to be holy Eph. 1.4.5 and without blame before him in love as well as to be adopted children by Christ to obtaine everlasting life 3. It is the end of the office and comming of our Saviour Iesus Christ and of the merit and efficacy of his death resurrection and intercession not onely that beleevers should obtaine forgivenesse of sinne and everlasting life but that so many as the Father gave unto him might beleeve repent and live holily and righteously in this present world Tit. 2.14 hee purging them to himselfe to be a peculiar people zealous of good workes 4. It is the end of the Scriptures not onely to lay the foundation of faith for the remission of sinnes that through consolation thereof Ioh. 15 4. Ioh. 17.7 Eph. 5.26 beleevers might have hope but also to sanctifie and cleanse them from the filthinesse of their sinnes that they might be holy and without blemish 5. It is the end of everie Christian mans profession and calling 1. Thess 4.7 not only to beleeve and hope to be saved by Christ but also to be holy and to become the servant of Christ 6. It is the end why God sendeth his Spirit into their hearts and causeth it to dwell in his children Rom 8.16 not onely to be a spirit of adoption to witnesse to their spirits that they are Gods children but also to be a spirit of sanctification to worke out the stony heart Ezâ—k 36.26 27. and to frame in them a new heart causing them to walke in his statutes and to do them 7. It is the end of the Sacraments the seales of the new Covenant not onely to signifie and seale remission of sinnes by Iesus Christ but also that by him all that beleeve in him being ingrafted into the similitude of his death and resurrection Rom. 6.4 5 6. should dye unto sinne and walke in newnesse of life These things considered it is most apparant that justification and sanctification are never severed in one and the same partie wherefore he that prayeth for and expecteth to be justified must also pray and indeavour to approve himselfe to be sanctified A second generall reason why all Christians should pray for and labour after holinesse is because if a man be not holy and righteous in this life he is not capeable of true glory and happinesse in heaven in the life to come and that whether we respect God or a mans selfe remaining in his sinne God will not admit him let him make what claime hee can unto the kingdome of heaven his put off shall be Luk 13.27 Depart from me I know you not ye workers of iniquity For without holinesse no man shall see God Heb. 12.14 But suppose it were possible that a sinfull man might be admitted into heaven heaven would be no heaven to him The place persons and exercises there would be tedious and a vexation unto him For all things there are things of God holy and spirituall most contrarie to the disposition of a natural and carnall man 1. Cor 2.14 God saith The naturall man receiveth not the things of the Spirit of God they are foolishnesse unto him To whom Gods ordinances and presence in them as in hearing praying and praising God and to whom holy company and holy conference is tedious in this life the same heart and affections remaining even these and the like things would be an hell to them even in heaven For to make a man happy even in heaven it is needfull that the faculties and powers of his soule be so fully rectified and perfected that hee may comprehend and enjoy the object that thing wherein mans happinesse doth consist Now though Gods presence in his glory and in his goodnesse which is the object of mans happinesse is alwayes in heaven yet if the understanding the will and the affections of a man be not sanctified and thereby made capeable of and suteable to the object what content and joy can he take therein It is with the reasonable soule in the apprehension of intellectual and spiritual things as it is with the senses in bodily objects Colours though never so orient and various yet they can give no delight to a blinde or ill-affected eye Sounds though never so melodious cannot delight a deafe or ill-affected eare Meat and drink though never so well relished and delicious cannot delight him whose pallat is out of taste nay the best do savour and taste ill with such a one Even so the most spirituall things in heaven would be so farre from delighting a carnall and unholy man that they would seeme to his fancy very foolishnes and they would be to him a very vexation Vse 1 It is therefore an intolerable fault for a man to professe the name of Christ and yet to live ungodly Num. 23.10 this is the fault of too many who desire to have their sinnes forgiven but desire not to have them mortified they desire to go to heaven like cursed Balaam when they dye but endeavour not to be holy while they live But as if this were not enough to be sinfull themselves many do make a jest at all conscionable living in others and a scorne of all that endeavour to keep a good conscience in all things and yet will expect that Christ shall save them How hath the devill deceived these men yet thousands are justly given over to this strong delusion If any of you shall happen to cast your eyes on these lines consider the Doctrine in hand and learne that for certaine he that is not holy in this life shall not bee happy in the life to come For whomsoever God justifieth Rom. 6. those he sanctifieth and whosoever have faith to partake of Christs merits do by the same faith partake of the vertue of Christs death to the killing of sinne and of the vertue of his life and resurrection to the quickening of the inward man And at the day of judgement all that professe Christ and yet obey not the Gospell of Christ 2 Thes 1.8 shall be burnt in flames of Gods vengeance as well as those which know not the Gospell and professe it not at all For