if we loue any thing more than him wherefore this order insinuateth this selfe-deniall which is opposed to selfe-loue Secondly this order teacheth zeale to Gods glory for procuring whereof we are to spend our selues and all we haue The light account wherof deserueth a very sharpe reproofe Apoc. 16.21 Matth. 24.12 Iohn the Diuine prophesieth of a great haile which like talents shall fall from heauen vpon men and Christ he prophesieth that because iniquitie shall abound the loue of men shall waxe colde this colde haile and colde loue is now apparant in the world it is marueilous to see how furiously the world flameth with contention about worldly profits and preferments and yet how frozen their affections are to the obedience of Gods will the enlarging of his kingdome and the aduancement of his glorie whereas indeede the zeale of Gods glory should so possesse vs as that in comparison thereof our care for daily bread should occupie a very meane place Lastly this order teacheth vs the end of our daily bread remission of sinne and strength in temptation namely the obedience kingdome and glory of God for to this purpose doth God bestow vpon vs riches honor gifts and graces that we might imploy them to the best aduantage of God who gaue them The rich man must so vse his wealth as that thereby God may gaine glory the honorable personage must account it his chiefe honor to honor God the man of learning and speech and counsell in like manner and so forth of the rest Exod. 22.29 Leuit. 27.30 32. Hence it is that in the olde Testament the Lord requireth the tenth of all the encrease whether of the earth or of cattell for the maintenance of his worship which by proportion must also be enlarged to whatsoeuer God bestoweth vpon vs as the tenth of our learning honor wit children and the rest if they were increaseable and communicable but beeing otherwise the Lord requireth and accepteth that which may bee had a carefull imployment of them all to the further enlarging of his praise in the world This may suffice in generall for the order of the petitions Now more specially the petitions which concerne God simply and meerely admit this distribution for they respect either the end or the meanes procuring the end Gods glory mentioned in the first petition is the end the kingdome and will of God mentioned in the second and third petitions are the meanes procuring the end for God is glorified when his kingdome is aduanced and his will fulfilled The first prayer Hallowed be thy name 1 The order of this petition The first thing to be obserued in this prayer is the order why the end is before the meanes why Gods glory is first prayed for seeing that the meanes are in nature before the end for it is impossible that God should be glorified except his kingdome come and his will be done and vpon the aduancing of his kingdome and the obedience of his wil his glory is purchased The reason of this order is to be fetcht from the Lords predestination and the Churches intention for the Lord in his eternall counsell first propounded his glory vttering as it were this euerlasting decree in the first place viz. I wil be glorified by the creature this being set downe the Lord in the next place predestinateth the meanes whereby this end must be atchieued thereupō he vttereth this second decree viz. I will aduance my kingdome and cause my subiects to obey my will that by this meanes I may be glorified by them And as this is the order of Gods predestination so Gods glory is first in the Churches intention who in all their actions and endeuors propound Gods glory whether it bee eating or drinking c. they doe all to the praise of God 1. Cor. 10.31 Which is the instruction that ariseth from this order whence this exhortation is to be deduced to all sorts of persons whether the publike officer of the common-wealth or Minister of the Church or the priuate man the Magistrate so ought to gouerne as Gods glory may best be procured and not to administer iustice for rewards Esa 5.23 or of affection whereby it sometime falleth out that the iust and righteous man hath his righteousnes taken from him and the wicked and vngodly are iustified and so Gods honor is obscured 1. Cor. 8.1 The Minister ought so to vse his gifts that God thereby may gaine glory and not to seeke himselfe by ostentation of knowledge which puffeth vp and edifieth little without loue Euery man in his place and calling must so demeane himselfe as that he may credit the Gospell and adorne his profession and that no aduantage be giuen to the aduersarie to blaspheme the name of God but we must so shine by our good workes Matth. 5.16 that God may be glorified in all things yea the man of trade and occupation in the exercising thereof must seeke to honor the Lord when as his worke and wares are such as may carry the commendation of honestie and truth yea euen in the iudgement of malice and testimony of enuie it selfe Thus much for the order of this petition 2 Sense of the first petition The next is the sense and meaning of the words they containe two things first the action secondly the obiect where about the action is conuersant or occupied the action appertaineth to vs the obiect of which action is the Lords for we must sanctifie and his name must be sanctified Gods name is any thing whereby he is knowne vnto man VVhat Gods name sinifieth as one man is knowne vnto another by his name for in the first institution of names whereof mention is made in the historie of the creation euery creature had his name out of his essence or essentiall properties Genes 2.19.20.23 as is very probable by the imposition of the name to the woman who is so called in the Hebrue of her matter as Adam also had his name by God of his matter the earth being the matter of the man the man of the woman So then although God is not nor cannot be knowne of vs by his essence yet he may be knowne of vs by his properties and actions which may be conceiued and seene of vs in some measure Now the things whereby God is knowne are his workes Gods vvorkes are his name and his word his workes manifest vnto vs diuers things of God as the Apostle teacheth namely Rom. 1.20 Gods vvord is his name Ioh. 5.39 his eternall power and God-head but his word doth fully and sufficiently discouer whatsoeuer is needful for vs to know of God and that which is darkely and imperfectly shrouded as it were vnder a curtaine in the creature the same cleerely and throughly is exposed to the view of all those that will search the Scripture Gods titles are his name now Gods word doth describe God generally by titles and attributes
as the world endureth in that outward polity and forme of gouernment established by the word 1. Corinth 15. It lasteth for euer euen so long as God is God in the most gracious and glorious regiment thereof in heauen these outward meanes ceasing What is the place of this Kingdome There are two places the one is this world where the Church is militant fighting against her enemies the other is heauen where the Church is triumphant raigning for euer What are the offices and officers of this Kingdome The offices and officers besides these that were temporarie and extraordinarie as Prophets Apostles Euangelists are these following The first office is teaching and that officer is called a Doctor The second is exhorting and that officer is called a Pastor The third office is ruling and that officer is called an Elder in the Church of England he is called a Bishop The fourth office is distributing and that officer is called a Deacon The fifth office is shewing mercie which officer is called a widow These are all set downe Rom. 12.7.8 The questions that are betweene the reformed Churches concerning these offices and officers I of purpose spare to handle being both vnfit to debate them and loth to offend onely I wish that such controuersies might be ended by Councels and that the peace of the Church might be kept Who is the Deputie or Vicar of this King There is no one person Christs Lieutenant for wee renounce the Pope who is Antichrist but we acknowledge euery King in his Kingdome the supreme Gouernor in all causes and ouer all persons aswell ecclesiasticall as ciuill next and immediatly vnder Christ which Prince hath authoritie to substitute ecclesiastical Magistrates according to the word for the polity of the Church in the exercising of iurisdiction visitation of Churches and ordination of Ministers which persons in England are called Bishops What are the properties or qualities of this Kingdome It is spirituall not worldly and exercised vpon the conscience wherein it differeth from the ciuill state Thus we see what Gods kingdome is How Gods Kingdome commeth now we are further to enquire how Gods Kingdome is said to come namely 1. When it is erected or established where before it was not 2. When it is enlarged and increased where before it was 3. When it is repaired or restored from some former decayes 4. When it is perfected and accomplished fully of each something First How Gods Kingdome is erected Gods Kingdome is erected and set vp generally and specially generally when it is entertained by publike consent in a countrie or Kingdome and that is when the Magistrate by law doth establish the worship of God according to the word and execution is done accordingly and when the Ministers in their ministerie teach and minister the word and worship of God established Specially the Kingdome of God is established or erected when men by the word of God are conuerted to the faith and outwardly make profession thereof Thus Gods Kingdome is set vp Hovv Gods Kingdome is enlarged Secondly Gods Kingdome is enlarged both when there are new subiects made when as before they were enemies that is to say when there are added to the Church such as shall be saued or when they that are ordained to life euerlasting beleeue as also when the former subiects are confirmed and bettered that is when such as are within the Church and doe beleeue grow in grace and in the knowledge of our Lord Iesus Christ Hovv Gods Kingdome is repaired Thirdly Gods Kingdome is repaired from two great ruines and downefals especially the one of doctrine the other of manners and they are both of them vniuersall and particular for there are some which depart totally from the whole doctrine of the saith of Christ as when a Christian becommeth a Turke and some depart onely from some particular doctrines as they in the kingdome of Antichrist Againe there are some which being baptized and professing Christ powre out themselues afterward to all manner of licentious wickednes others fall into some particular sinnes as adultery with Dauid Now if a man recouer againe from false doctrine as from Turcisme or Papisme that repayre is dogmaticall but if a man recouer by repentance from lapse into sinne that repaire may be called morall all which kindes both of Apostacie and backsliding and of repairing and restauration may sometime befall a whole kingdome or common-wealth aswell as particular families or persons Hovv Gods Lastly Gods Kingdome is perfected and fully accomplished at two times Kingdome is perfected The first time is the day of a mans death the second time is the last and general day of iudgment The day of death is the speciall perfection of this kingdome in the subiect that dieth for then grace is perfected and consummated The day of iudgement is the generall perfection of this kingdome in all the subiects thereof which shall either die or be changed suruiuing at that day The speciall perfection of this kingdome is the glorie of the soule only in sanctification and saluation the generall perfection of this kingdom is the glorie both of bodie and soule of the whole man which then shall perfectly according to the measure be sanctified and glorified Thus we see how the kingdome of God commeth Hauing now deliuered the meaning of this second petition it followeth according to the order propounded to speake of the contents thereof in the supplication deprecation and thanksgiuing and first of the supplication which is the third generall The things which wee aske at Gods hands in this petition 3 The supplication of the second petition 1 Tim. 2.3 1. Godly Magiâ—tâ—ates further Gods kingdom are these following the first concerneth the Common-wealth viz. 1. Godly Magistrates for whom the Apostle willeth to pray teaching that it is a thing good and acceptable in the sight of God our Sauiour so to doe and the Wiseman forbidding to curse the King and the rich on the contrary signifieth that wee should pray for them and blesse them for the negatiue includeth the affirmatiue and contrarily for Magistracie is an excellent meanes to further the kingdome of Christ Esay 49.23 and therefore they are compared to nursing fathers and nursing mothers by the Prophet for as parents doe both beget and bring vp their children so godly Magistrates doe erect and maintaine the faith and true religion by the sword hence it is that the Kings and Queenes of England are intituled Defenders of the Faith which is the most royall part of the title royall 2 Godly lawes 〈…〉 fâ—ther Gods kingdome 2 Wee pray in this petition that the godly Magistrates may makâ— godly lawes and establish the whole truth of the word and see that both the tables of the Commadements be obs rued for the Apostle in the former place to Timothie expressâ—th the substance of the Magistrates dutie which is to procure that the subiects may leade a peaceable and quiet life in
some Magistrates and Ministers yet they are generall sinnes that indifferently possesse the hearts of all men of all estates and callings 1. Infidelitie hindereth Gods Kingdome Infidelitie is one leafe of the yron gate that barreth the Lord Iesus Christ out of the soule who being kept out it is impossible that his Kingdome and scepter should there be erected So long as the diuell who is the strong man keepeth possession all things are safe but when saith entereth into the soule Psal 24. then one leafe or head of the euerlasting gate is lifted vp and the Kâ—ng of glory commeth in Matth. 12. then that man Iesus Christ which is stronger than the diuell spoileth him of his castle and furniture and taketh possession of the spirituall fort and aduanceth his scepter and Kingdome proclaiming himselfe the King and Lord of that subiect 2 Impenitencie hindereth Gods Kingdome Luk. 3. Impenitencie is another leafe of that yron gate which excludeth Christ Iesus and causeth the owner to rebell against his soueraigne Lord and King which must be opened and lifted vp before Christ will enter Repentance may be termed the Haruenger of the King as Iohn the Baptist was of Christ who taught the baptisme of repentance for the remission of sinnes whereby the Lords way was prepared and his paths made straight This is the doctrine which Christ himselfe taught Repent for the Kingdome of God is at hand for Gods Kingdome being at hand is admitted into the soule by repentance and excluded by impenitencie 3 Raigning sins hinder Gods Kingdome Raigning sinnes also may be termed the locke vpon the gate or the barre or the port-culles whereby the yron gate is further fortified and strengthned against an entery For so long as any one sinne raigneth in the soule the Lord Iesus cannot nor will not raigne there who will haue all the place of the soule or none for Christ can indure no consort or copartner in his Kingdome especially his enemie and no man can serue two contrary masters or be a good subiect to two Kings 4 False doctrine and superstition hinder Gods Kingdome inioyning contrary lawes Secondly we pray against al the Kingdome of darkenes as against Gentilisme Mahometisme Iudaisme Papisme and against the proceeding of all those or any other false doctrines and superstitions for by all these false meanes the Kingdome of Antichrist and of Mahomet the two eldest sonnes of the diuell is aduanced and the Kingdome of Iesus Christ is deiected and cast downe Lastly we pray against wicked men and Angels that God would hasten their iust destruction and damnation and in the meane space represse and bridle their malice and rage that they doe not preuaile against the truth of God and professors thereof Rom. 11 9. Psal 69.22 and if wee doe discerne any man to be a reprobate as namely one that committeth the sinne against the holy Ghost directly and particularly to pray for his speedy damnation and all the meanes effecting the same Finally Rom. 16.20 that God would shortly tread downe Sathan vnder our foote This is the deprecation The thanksgiuing followeth 5 Thankesgiuing of the second petition which how it is to be made may be gathered by the particulars of the supplication and deprecation This is the first of these two petitions which concerne the meanes of Gods glory from whence this may be obserued that one and the selfe same vertue and vice may be referred to diuers petitions in diuers respects which is agreeable to the rules of reason which teacheth that the respect being chaunged the argument is also chaunged To this petition the fourth commaundement is to be referred Now followeth the second of these petitions which respecteth the meanes of Gods glory which is the obedience of his will Thy will be done in earth as it is in Heauen This petition followeth consequently vpon the former 1 Order of the third petition for when men are subiects of Christs Kingdome then they begin to obey his will whereas before they were rebels and traytors and the slaues of sinne and Sathan whence this instruction ariseth That obedience to Gods will are the fruites of Gods Kingdome Or that good workes are the effects and signes of grace and the Kingdome of God in vs or that good workes iustifie â—hat is declare that we are iustified and that they argue faith and grace in the heart The tree is knowne by the fruite saith Christ and Iohn Baptist willeth those that came to bee baptised Mat. 12.33 Mat. 3.8 to bring forth fruites worthie amendement of life or worthie conuersion as if it had been said by Christ and Iohn Baptist Euill fruite argueth an euill tree and good fruite commendeth a good tree so euill workes shew an euill heart and good workes shew a gratious heart Repentance or conuersion appeareth in godlines and righteousnes and not in prophanenes and wickednes And therefore if you will approue that you haue repentance which is the inward baptisme whereof the outward baptisme of water is a signe bring forth such fruites of a holy and righteous life which may euidently declare the same for the inward disposition of the heart is outwardly ingrauen in the life Iam. 2.18 Shew me thy faith by thy workes and I will shew thee my faith by my workes for we cannot otherwise iudge one of another but by the outward practise for God onely is the searcher of the heart This doctrine will minister vnto vs a touchstone whereby we may try a sound and substantiall Christian from a foggie and bumbasted hypocrite the life of the one is religious and righteous full of good workes Psal 45.2 Ephes 4.29 his lips are full of grace and rotten communication proceedeth not out of his mouth whereas the life of the other is either grosely vitious or meerely ciuill who though perhaps he doe no harme yet he doth no good especially he will be dissolute in religious exercises and worldlines tainteth his life and though happily himselfe will not talke corruptly yet he can either with patience or delight 1. Cor. 4.5 heare others Againe although wee may not clime vp into Gods iudgement seate to giue the definitiue sentence of his election or reprobation vpon other men for that were to rob God of his honor yet without breach of charitie we may censure the present estate of other men leauing the issue to the Lord neither ought men thereat to be offended considering that Christ hath left vs a most certaine rule of direction ye shall know them by their fruites Mat. 7.16 and howsoeuer a godly man may sometime be censured for a wicked man he being in some grosse sinne a long time as Dauid in adultery without repentance yet though the censure bee false it is charitable because it is according to the rule By their fruites yee shall know them And contrariwise though sometime a wicked man may play the hypocrite so kindly as that he may
was in Dauid who continued in his murder and adulterie three quarters of a yeere in which time there was a spirituall mist of carnall securitie which couered his minde and heart which afterward was dispersed and thus the Lord is said actually to blinde and harden men as we see in the kingdome of Antichrist and in the old Iewes and in Pharaoh the King of Egypt 2. Thes 2.11 Esay 6.10 Exod. 4.21 whose eyes the Lord blinded and whose heart the Lord hardened Here a scruple may arise viz. that seeing God blindeth men and hardeneth their hearts he therefore may be said both to be the author of sinne and to tempt to sinne both which neuerthelesse the Scripture peremptorily denieth to be in God as being contrarie to his infinite goodnes Psal 5.4 Iam. 1.13 For answere whereof wee must remember that God may bee said to harden and blinde and tempt God is not the author of sin and yet neither is the author of sinne nor a tempter to sinne First God tempteth man especially foure waies 1 By afflictions which are therfore called temptations Iam. 1. 2 By a commandement speciall as that of Abraham Genes 22.1 3 By prosperitie and abundance of outward things Prou. 30.9 4 By occasioning obiects as Genes 3. God obiected the apple to Adams and Eues eye and 2. Thess 2. God sent vpon them strong delusions which is to be vnderstood in regard of the obiect entising and deluding True it is therefore that God doth tempt but he doth not tempt to sinne the Lords temptation may more properly be called a probation than temptation hee rather doth trie what euill is in vs than moue vs to euill rather he proueth what we wil doe than stirreth vs vp to doe any thing wherefore wee are to distinguish betwixt these two words Dokimazein Peirazein temptation and probation howsoeuer they may perhaps sometime admit one and the same signification Secondly and more fully to the purpose God hardeneth Man hardeneth and Satan hardeneth in diuers considerations 1 Man hardeneth his owne heart by refusing the grace offered in the meanes of saluation How man hardeneth his owne hart and thus Christ complaineth that when hee would haue gathered the Iewes together they would not And thus in the Psalme the Prophet exhorteth the people not to harden their hearts Psal 95.7.8 as their fathers did at Massah and Meribah but to heare the voyce of the Lord to day How Satan hardeneth mans hart Heb. â— 13 2 Againe Satan hardeneth mans heart by perswading and tempting to refuse grace to continue in the practise of sinne in impenitencie and so by consequent there is such a callion or hardnes brought vpon a man through the daily custome of sinne by the subtiltie of Satan that all the meanes of grace rebound backe againe as a ball cast against a stone wall How God hardeneth mans heart Mat. 20.15 3 Lastly when a man is come to this passe God hath his worke also for he withholdeth his grace which he is not bound to giue except it please him he being the absolute Lord of his owne and hauing left vs to the swinge of our owne corruption hee notwithstanding euery day or very often smiteth our hard harts with his word with his iudgments with his blessings with the motions of the spirit or of our owne conscience the which not breaking our stony hearts to contrition as the stone is broken by the hammer of the workman which is the proper effect of Gods word Ierem. 23.29 by accident the heart is hardened as the stiddie the more strokes lighteth vpon it the more it is beaten together the faster is the substance and so the harder and so in his iustice and iudgement punisheth one sinne with another casting occasions and obiects whereupon the corruption that is in man worketh to the committing of most vile abominations Rom. 1. 2. Thes 2. as the Gentiles fell from idolatrie to sins against nature they in the seate of Antichrist neglecting the loue of the truth were strongly deluded by the occasion of entising obiects to beleeue lies as namely all those lying signes and fables mentioned in their Legends And thus God hardeneth and in the same sense he blindeth Summarily therefore God doth thus harden the heart and blinde the minde and tempt the creature and so leade into temptation but is not the author of sinne or tempter to sinne Thus much for temptation which is the first enemie of grace and impediment of perseuerance now followeth the second which is euill But deliuer vs from euill Here also we are to consider two things VVhat is good and euill 1 What is euill 2 What is to deliuer from euill or how God deliuereth from euill First therfore to know what euill is we must know what good is that by the opposition of contraries the matter may be more euident Good is of three sorts for there is a naturall good a morall good and a good instrument and so by contrarietie there is a naturall euill a morall euill and an euill instrument A natural good is whatsoeuer God hath at the first creared so the Lord saith that all his works were good A naturall good Genes 1.21 which must needes be vnderstood of that naturall goodnes that is of the good essence and qualities wherewith God indued his creatures for the beasts and the plants the foules and fishes the heauens and meteors the earth and metals are onely good in respect of their essence and qualities for they are not capable of vertue or vice seeing that God neuer gaue the law morall vnto them A morall good is whatsoeuer qualitie is in the reasonabe creature agreeable to the law morall A morall good Genes 1.21 Micah 6.8 commonly called the tenne commandements as also whatsoeuer qualitie is in man agreeable to the Gospell the summe whereof is repentance and faith which are qualities supernaturall infused into man A good instrument is whatsoeuer God in his mercie and loue to his children vseth as a meanes to procure the good of his Church though it be the diuell A good instrument though it bee sinne than which there is not a greater euill yet it is not summum malum Rom. 8.28 for that God vseth sinne as an instrument of good and therefore sinne is not absolutely euill for it hath a respect of good It is euery way euill in it selfe but God which is infinitely good turneth euill to good 2. Cor. 4.6 and bringeth light out of darknes yea further whatsoeuer God vseth as an instrument of his glorie in his mercie and iustice is instrumentally good and so there is no summum malum though there be summum bonum We see the kindes of good let vs see also the kindes of euill A naturall euill A naturall euill is whatsoeuer is opposed to a naturall good and that is commonly called malum poenae the euill of punishment namely whatsoeuer serueth for the
else it is not made in due and right manner as it ought to bee wherefore this conclusion must bee vnderstood in euery petition as must also the preface Feruency is the summe of the conclusion Iam. 5.16 The manner of making and ending our prayers expressed in this conclusion may bee vttered in one word Feruencie as S. Iames saith The feruent prayer of the righteous auaileth the word which the Apostle vseth signifieth such a prayer as is effectuall Energoumene operatiue working for the inner man must not be idle in time of prayer Feruencie therefore is the inward operation of the soule in the time of prayer VVhat feruencie is euen as a pot boyleth and seetheth by reason of the fire put vnder so the soule of a man moued through the spirit of God as it were a hot fire within his bowels must conceiue inwardly such sighes and groanes which cannot be expressed Rom. 8.26 which maketh a feruent and effectual prayer This feruencie then is when all the faculties of the minde and reasonable soule are occupied about the matter of the prayer the vnderstanding conceiueth matter and inditeth the memorie remembreth things needfull the will hartilie wisheth things necessary the affections stirring themselues according to the seuerall matters conceiued in the prayer sometime reioycing sometime mourning sometime fearing sometime hoping sometime hating sometime louing and so foorth as the matter varieth this in generall is feruencie Parts of feruencie faith desire which hath two parts here expressed The first is faith and assurance and confidence Fiducia The second is earnest and vehement and ardent desire Votum The first is the principall worke of the vnderstanding the second is the principall worke of the will the other two parts of the soule being the handmaides of these for the memorie ministreth to the vnderstanding and the affections are seruiceable to the will the conscience is compounded of them all Faith the first part of feruencie Of faith in prayer is expressed in the conclusion by certaine arguments which shall be handled afterward something first in generall of faith Faith is necessarily required to make a feruent prayer Faith is necessarie in prayeâ— Iam 1.6.7 the Apostle therefore calleth it the prayer of faith and further auoucheth that the man that doubteth shall obtaine nothing at Gods hands not as though any man could pray without some doubting and vnbeleefe but the Apostles meaning is of such doubting which raigneth in the heart as may appeare by the text also our Sauiour Christ requireth faith plainly if wee will obtaine Mark 11.24 and wee shall obtaine if wee haue faith Now wee must alwaies remember that faith is grounded vpon Gods word Faith is grounded vpon Gods will and Gods word is his will and so our faith must be grounded vpon his will wherefore if wee aske any thing in faith according to his reuealed will we shall obtaine 1. Ioh. 5.14 Now Gods will is in generall this to grant vs euery thing that is good if it bee euill it is not his will nor promise to giue it Psalm 34.10 and many things are good for vs which seeme euill vnto vs and many things are euill for vs which seeme good vnto vs wherefore we must not define good and euill after our owne fancies but as the truth is A diâ—tinction of good euil God knoweth best what is good for vs and what is euill for vs herein therefore we must submit our wils to Gods will alwaies being faithfully perswaded that God will graunt at our prayers euery thing good for vs. And although the new supporters of Poperie the Iesuites I meane auouch that such a faith is not needfull yet the word of God 1. Tim. 2.8 which is the ground of euery sound doctrine teacheth vs thus much and therefore wee ought to build our house thereupon Mat. 7. as on a sure and stedfast rocke rather than vpon the sandie conceits of popish teachers For whereas it is alleaged by them that Dauid when hee prayed for the life of his childe â— Sam. 12.22 doubted whether God would giue him life yea or nay it may bee answered two waies Vers 14. First Dauid did not well to pray for the life of the childe seeing it was expressely signified to him before of Nathan that the childe should die for so doing his prayer was against Gods will reuealed Secondly it being a temporall blessing Dauid ought to aske it conditionally if it were good and so his assurance might be certaine to obtaine it but Dauid seeing it not good for him presently after the death of the childe is comforted as hauing obtained all that he askt It appeareth therefore that faith is requisite in prayer namely such a faith as doth assure a man certainly to obtaine euery good thing hee asketh Faith to â—btaine our prayers ariseth from iustifying faith Rom. 8.32 This faith ariseth from iustifying faith and is a necessarie consequent thereof for a man beleeuing in Christ Iesus for the pardon of his sinne is also assured that God will giue him all other good things so the Apostle reasoneth If God giue vs Christ how shall he not giue vs with Christ all other things that shall be good for vs so Christ promiseth that the kingdome of God and his righteousnes shal bring all other things with it as appurtenances This may suffice for the generall view of faith Gods kingdome Now more specially faith is supported by one argument principally thine is kingdome which may be framed after this forme Euery good king will prouide not onely for the aduauncement of his kingdome for the obedience of his lawes and for his honour and glorie but also for the good and welfare of his subiects in soule and body But thou Lord art a good King for the kingdome is thine Thou therefore wilt prouide c. This argument doth either directly or indirectly confirme our faith for the obtaining of all the sixe petitions as may easily be perceiued directly it confirmeth our faith in the second but indirectly and by consequent in all the rest This kingdome of God which is the ground of the argument is amplified by three arguments 1 It is a powerfull kingdome thine is power 2 It is a glorious kingdome thine is glorie 3 It is an euerlasting kingdome for euer And so there are three other arguments whereby our faith is supported for obtaining the petitions The second argument therefore which is taken from the power of God is added necessarily as an answere to an obiection which might be opposed thus Power of Gods kingdome though God be a king yet except he haue power to subdue his enemies the aduauncement of his kingdome shall be hindered the answere whereof is that as God is a king so he is omnipotent able to conquer all his enemies that shall rebell against him and so this argument taken from Gods power may thus be
concluded A king that is of abilitie will aduance his kingdome cause himselfe to be honoured cause his subiects to obey his will and prouide for the outward prosperitie and inward felicitie of his subiects God he is of abilitie being a powerfull king Therefore he will prouide for his honour c. The third argument is taken from the glory of Gods kingdome Glory of Gods kingdome Where first consider the meaning of the words Thine is glorie that is 1. Thou hast made al things for thy glory 2. The things we aske are meanes of thy glory 3. The things we aske shall by vs be referred to thy glory and so the conclusion followeth Ergo graunt vs these things which we aske in these petitions Secondly let vs also consider the argument framed thus directly confirming our faith for the first petition That which is most deere to thy selfe thou wilt procure But thy glory is most deere to thy selfe Therefore glorifie thy selfe by vs or in vs or giue vs grace to glorifie thy name Indirectly it confirmeth our faith in all the other petitions after this manner Thou Lord wilt further all the meanes of thy glorie But the enlarging of thy kingdome the obedience of thy will our daily bread remission of sinne and perseuerance in grace are meanes of thy glory Therefore Lord we are perswaded thou wilt cause c. The eternitie of Gods kingdome The fourth argument wherby our faith is strengthened is taken from the eternitie or euerlasting continuance of this kingdome and of the two other properties thereof mentioned in the second and third arguments for the kingdome power and glory of God is euerlasting or Gods powerfull and glorious kingdome is eternall and that in a double respect 1 In themselues for that they neuer haue end 2 In the faithfull who doe and will euerlastingly remember and magnifie the Lord the most mighty and glorious king This fourth argument is framed after this manner If thy kingdome power and glory shall euerlastingly be remembred and magnified by vs as it is euerlasting in it selfe then grant these our praiers which are means thereof But by granting these our petitions we shall be prouoked to procure the euerlasting remembrance of thy kingdome power and glory by our selues as long as we liue by our holy seede after vs and for euermore in thy heauenly kingdome Therefore we are perswaded thou wilt graunt vs these our petitions Faith is supported God is not perswaded by arguments Thus our faith is supported and strengthened by arguments which are vsed not to perswade God who is vnchangeable and immoueable in his purposes but to perswade vs who are of little faith and scarse beleeue God himselfe and therefore haue need to find out in our selues strong arguments as it were maine pillars to support our faith as it were a crasie house ready to fall to decay continuallie Desire a part of feruency The second part of feruencie is desire which is expressed in the word Amen As faith is the principall worke of the vnderstanding so desire is the principall worke of the will in regard of that which we want and as faith may well be compared to the hand or arme laying hold vpon blessings so desire may be compared to the brawne or sinewes of the arme or hand the instruments of strength whereby wee holde fast that which we apprehend Mat. 7.7 This is expressed by Matthew in very significant and forcible metaphors Aske as a begger doth to get an almes Seeke as one with a candle looketh for a iewell lost vpon the ground Knocke with strength and force to get open the gate of Mercie The word whereby desire is expressed is an Hebrue word and it signifieth VVhat Amen doth signifie verely truely certainely so be it let it bee so O Lord I desire it might be so as I aske And this may afford an argument for the confirmation of our faith to obtaine taken from the trueth of God framed in this forme Thou Lord art a God of trueth Amen containeth an argument to support our faith thou art true in all thy promises thy promises are yea and Amen thou art Amen the faithfull and true witnesse thou keepest fidelitie for euer But thou hast promised to grant the petitions of thy seruants made in feruencie of desire and faith Therefore grant these our petitions so qualified Thus the manner of making our prayers is taught vs in the conclusion of this prayer which is feruencie in the two parts thereof faith and desire Now contrary to feruencie is coldnes in prayer Coldnes in prayer whereof something briefely must be spoken that contraries may be more perspicuous by their opposition A cold prayer is either when a man vnderstandeth not that which he bableth with his lips or hath no assurance to obtaine that hee asketh or regardeth it not in comparison or prayeth liuing in sinne vnrepented of for all these conditions are as it were colde water cast into a boyling caldron which boyling before through heate now ceaseth Iam. 1.6 The Apostle Iames compareth such prayers to waues of the sea tost to and fro with the wind and at length are consumed into froth or beaten in peeces vpon the rocke A cold prayer obtaineth nothing for although perhaps a cold prayer may swell in great and eloquent words and roare with pitifull complaints and outcries and be tumbled vp and downe in the mouth by repetitions or in the mind by imagination yet at the length the winds of wandring thoughts faint affections or grosse ignorance driueth them vpon the rockes of presumption doubting despaire and impenitencie and so suddainely they are dissolued into froth and consumed into nothing In briefe therefore to conclude this conclusion wee must striue and wrastle with the Lord in time of prayer as Iacob did with the Angell Genes 32.24 Hosea 12.4 holding him fast not letting him goe till he blesse vs till he change our names and call vs Israel men preuailing with God that so after our prayers we may find spirituall ioy and comfort and incouragement in all our waies which is the fruite of feruent prayer Here should bee the end of this treatise but that there are certaine extrauagant questions to bee discussed which could not be referred to any one proper place of the former method and yet containe matter very profitable though onely probable and consisting of vncertainties and coniectures for the most part The questions with their answeres are briefely these following VVhether Christ prayed the Lords prayer 1 Whether Christ euer prayed the Lords prayer The answere It is probable that Christ did pray the Lords prayer himselfe for himselfe and for vs for although the expositors say that the word Father is Naturae nomen non personae that is to say common to all the three persons not proper to the first person and therefore it would follow that if Christ prayed this prayer he should pray to himselfe
of the Lords prayer now it followeth in like manner to intreate of the petitions which are the second part thereof and may bee termed the matter of prayer The matter of this prayer in handling whereof generally this method shall be obserued First because the petitions are propounded by our Sauiour Christ in due order some first and some last Rules for expounding the petitions therefore the reason of this order shall be searched out Secondly for that the words of some or all the petitions are doubtfull therfore the sense and meaning of the words in the next place is to be scanned Thirdly seeing the words of euery petition are so short the contents are also to be obserued for better inuention whereof cerraine rules must be remembred Whereof the first is that seeing the petitions are as the Commandements certaine generall heads or places Rules for the contents of each petition whither the specials are to be referred or else some speciall put for the rest therefore a particular enumeration will be requisite of such matters as by Rhetoricall discourse may arise and here the figure Synecdoche and Metonymia haue speciall vse in most of the petitions A second rule is that where good things are prayed for euill things of the same kinde as the hinderances and impediments of the good are prayed against and so the petitions containe supplications and deprecations A third rule also is that seeing this prayer is a perfect platforme of prayer or inuocating of God therfore of necessitie there must place of thankfulnes be had in this prayer and hereupon it followeth that in each petition as we pray for good things so we giue thankes for them and as wee pray against euill so wee giue thankes for immunitie and preseruation from euill Fiue things to be considered in euery petition 1. The order 2. The sense 3. Supplication 4. Deprecation 5. Thankesgiuing Hence therefore it followeth that in euery petition fiue things are to be considered which are these following First the order of the petitions Secondly the sense and meaning of the words of each petition Thirdly the good things we aske called supplication Fourthly the euill we pray against called deprecation Fiftly the good wee giue thankes for which is either in blessings conferred or euill preuented called thanksgiuing Out of which consideration appeareth also the difficultie of vsing the words of the Lords prayer for a prayer namely The difficultie of vsing the Lords Prayer aright for that it is an instrument for seuerall purposes opposed each to other as for good and against euill in asking and praising and that in euery petition so that we had neede vse great leisure in vttering the words deep meditation in searching out the contents and contrarie affections in respect of contrarie obiects good and euill and so foorth or else very likely wee shall in no mediocritie diue into the depth of the matters therein contained and yet neuerthelesse I thinke it may lawfully bee vsed for a prayer for ought that I yet conceiue These things being generally prefixed as materiall for the vnderstanding of each petition it remaineth that we descend to a particular discussing of them and first they admit this distinction Some of them respect God simply and meerely others respect vs also now these prayers which concerne God directly and simply without any respect of vs are propounded first of all the reason whereof is diuers First for that God is the absolute Lord of all the creatures and hee must absolutely bee regarded all respect of our selues set apart wherefore if wee wanting our daily bread and remission of sinnes God thereby might gaine glorie we ought to be content therewith Hence we see how vehemently Gods children haue bin carried with fierie zeale of Gods glorie Ioh. 2.17 1. King 19.14 Exod. 33.31 Rom. 9.3 The zeale of Gods house consumed Christ famished Elias and vrged the Prophet Moses to reiect his owne saluation and caused Paul to wish himselfe Anathema or at least to be content so to be Secondly God in creating the world intended his owne glorie which was the first and chiefe end Pro. 16.4 and all other things all Gods creatures and ordinances are but meanes to that end as our daily bread remission of sinne strength against temptation Christ himselfe the Mediatour with all his workes and sufferings the Gospell Magistracie Ministerie the creatures and whatsoeuer else that therefore which was first in Gods intention must also bee first in our intention if we be zealous of his glorie aright Thirdly Gods glory kingdome and will are most deere to himselfe he loueth them as he loueth himselfe wherefore if wee will be like God and approue our selues to bee the sonnes of our heauenly father and his faithfull seruants wee must loue and procure and further that which God our Father and Master prizeth so highly Fourthly God will be honoured his kingdome shall be enlarged and his will shall be fulfilled let all the men and diuels in the world striue to the contrarie neuer so long or so much Wherefore it is better for vs voluntarily to become seruiceable to his glorie kingdome and will than by resisting to take the foyle and procure iudgement to our selues Lastly Gods glorie is the end of the creatures creation and all the vnreasonable creatures in the world aime at this end Psal 148. wherefore the Prophet exhorteth all the creatures of all kindes and mankinde of all ages and sexes by necessarie consequence of an argument from the lesser to the greater to laud and praise God True it is that men and Angels of all the creatures are onely are irregular and degenerate from the end of our creation wherein we are inferior to the bruite beast that perisheth Psal 49.20 we are the end of the vnreasonable creatures and God is the end of man wherefore as the creature is seruiceable to vs so ought we also to be to God for because we are rebellious to God the creature prooueth rebellious to vs. Thus we vnderstand the reason of this order which the holy Ghost vseth in the petitions preferring God before our selues as reason requireth which instructeth vs many waies Frst to the deniall of our selues which is the maine doctrine of mortification the full measure whereof is the perfection of Christianitie which consisteth both in affection and that is continually to resolue to part with all rather than to deny the truth or to offend God and in action Luk. 14.26 which is the confession of the truth vnto death wherefore Christ in the Gospell teacheth that he is not worthie to be his Disciple that doth not in affection at the least and resolution intend so to doe viz. to forsake father and mother wife and children liuing and life it selfe for Christs sake Cant. 2.16 for he must be our best beloued as we are his and therefore his honor and praise must specially be intended and procured which cannot be
8.18.19.20 which are not to be bought with all the worlds good 5 Persecution dishonoreth God Hauing spoken of those sinnes which respect God and his worship or the meanes whereby God is worshipped now followeth a sinne which is committed vpon the persons that worship God which generally is termed Persecution and that either of the Preachers or professors of the truth which is a manifest indignitie offered euen to God himselfe for the Ministers are Gods Embassadors and euery true professor is a member of Christ wherefore as the Prince is then disgraced when his Embassadour is shamefully intreated so is the Lord dishonoured in his Ministers and messengers and as Christ was abused when his bodie was crucified vpon the crosse so is he also now when the members of his mysticall bodie are persecuted And these are the fiue grand-sinnes of Gods dishonour in action and practise there follow fiue other of lesser disgrace whereby notwithstanding God is blemished in his glorious name 6 Vnreuerent vsing Gods word and sacraments dishonoreth God In the next place therefore wee must consider that God is dishonoured when his Word and Sacraments c. are vnreuerently vsed which falleth out sundrie waies sometimes by want of attention our minds and hearts and eyes are in the corners of the world about our worldly affaires so that the matter handled in the word and Sacraments passeth into the ayre without our attention and consideration otherwhiles through the sleepie sluggish disposition of the flesh a great drowsines of the soule and body falleth vpon vs so as either we heare not at al or else we heare onely as the man in the Gospell saw men walke like trees at other times wee carpe at the word and blame the Preacher some come to catch and to intrap none of vs all do so heare as that there is no fault in our hearing for the best of vs neglect some forget other dislike this or do not applie that doctrine or exhortation reproofe or consolation whereby Gods word losing part of that reputation which it ought to haue of vs is in part also disgraced by vs. After the vnreuerent vse of Gods word 7 The vnreuerent vse of Gods creatures and ordinances d shonoureth Goâ—â— aâ— meates and marriage followeth the vnreuerent vse of Gods creatures and ordinances which hee in mercie permitteth vnto vs for the refreshing of our bodies and the inferiour faculties of the soule wherein we communicate with the bruite beast for seeing therein God manifesteth his mercie and loue and goodnes to the creature we are not to neglect the same but with due animaduersion obserue all those his attributes and further take heede that wee doe not immoderatly glut our selues with the creatures and ordinances of God but with a necessarie and pleasurable sobrietie as occasion serueth relieue and comfort nature 1. Tim. 4.4.5 and prouoke our hearts to the glory of the Creator who hath made the infinite varietie of the creatures to refresh and delight man Amongst the creatures and workes of God there are some extraordinarie as miracles and wonders 8 Inconsideration of Gods vvorkes d shonouret God of vvonders and miracles others ordinarie whereof some are iudgements some blessings all which seeing they teach vs excellent things of God are not to be ouerpassed inconsideratly for miracles and wonders being strong impressions of Gods power and Godhead ought to smite deeply by extraordinarie affections as admiration and astonishment into our hard hearts least God thereby be dishonored 9 Of ordinarie vvorke of Gods prouidence and euen the workes of God which ordinarily befall are so many witnesses of Gods prouidence to mankinde which are not sleightly to be ouerpassed for he that cannot see and acknowledge the glorie of God in the heauens and the interchangeable course of day and night Summer Haruest Spring and winter c. is as blinde in not seeing Gods prouidence as the mote is to the Sunne and so through his negligent or wilfull inconsideration Gods glory is darkned at noone day whereas in them all the attributes of God shine most cleerely as his power mercie wisedome iustice Psal 104. and 136. and to this purpose the Prophet hath composed whole Psalmes Amongst Gods ordinances lots obtaine a special place 10 〈…〉 seem◠〈…〉 God which as it seemeth must not bee vsed but in weightie and serious busines for so the examples of Scripture where lots haue been vsed doe certifie vs Pro. 16.33 1. Sam. 14.41.43 Ios 7.14 1. Sam. 10.20 Act. 1.16 Num. 26.54 c. Mat. 27.35 as about life and death election of Ministers distribution of inheritance and matters of like consequence and the Scripture expressely noteth the abuse of lots in the souldiers that cast lots for Christs coate without seame and as it seemeth for men to sport and play with lots is to dishonour the immediate prouidence direction of God where the wit and arte of man hath no place but in this point I doe not delight to bee long seeing it is a matter something controuersall Thus wee see these prophane actions whereby God especially is dishonoured and so the deprecation of this petition is in some sort opened to bee against whatsoeuer wants thoughts affections speeches and actions are any way dishonourable to the Lord. Now the last thing to bee considered in this first petition is the thanksgiuing 5 The thanksgiuing of the first prayer or petition We giue thanks vnto God for these good things which he hath bestowed vpon vs and others his children as 1. Knowledge of his word and workes 2. Acknowledgement of the same 4. Religious affections speeches and actions Also we giue thanks for that he hath mortified the contrary sins in some measure both in vs and our brethren as first ignorance secondly error thirdly Vanitie of minde fourthly prophanenes in affection speech and action the particulars of all which may easily be collected by the former tractate in the supplication and deprecation And this also in briefe may suffice for the thanksgiuing For a conclusion of this petition let this generall rule be remembred that whatsoeuer vertue is commanded in the three first commandements that is here desired whatsoeuer sinnes are forbidden in the same are here also prayed against for the vertues appertaining to Gods worship are worthie meanes of honouring God and the contrary vices are so many cloudes that hinder the cleere Sunneshine of Gods glorie in the world wherefore whosoeuer listeth more particularly to search into these matters let him search the writings of the learned expounding the commaundements This is the first petition concerning Gods glory which is the end of all now followe the two petitions which inferre the meanes of his glory and first that of the Kingdome of God Thy Kingdome come This petition in order of nature goeth before the third 1 The order of the second â—etâ—tion as the cause before the effect for Gods Kingdome is that onely meanes which enableth
vs to obey his will First God must erect his Kingdome in our hearts and we must be his subiects before we can yeeld obedience to his lawes from which order ariseth this instruction That a man can neuer obey Gods will till he haue Gods grace or a man can neuer keepe Gods lawes till he be Gods subiect and God be his Lord and King to rule and ouerrule him Heb. 11. Rom. 14. 1. Tim. 1. or which is all one in effect good workes proceede from grace or without faith which is the roote of grace it is impossible to please God or whatsoeuer is not of faith is sinne or the end of the commaundement is loue out of a pure heart and a good conscience and faith vnfained and the necessarie consequence of this doctrine is Pro. 15.8 Esa 1.13 Matth. 7.22 that whatsoeuer a man doth wanting grace is sinne whether they be actions naturall ciuill or religious for some Preachers and Prophets in the day of iudgement shall bee found workers of iniquitie Here notwithstanding wee must remember to distinguish betwixt the action and the manner of preforming the action the agent the ouerseer Fiue things in euery action 1. Actio 2. Agens 3. Modus agendi 4. Res mota 5. Patiens and the matter the action is naturall the manner of performing the action morall the agent is terminus á quo the efficient cause the obiect is terminus ad quem or the patient vpon whom the action falleth Now to all those must be added the matter or the thing moued This destinction being remembred let vs take for examples preaching and almes The vttering of the voyce in preaching is action Hovv preaching is good or bad good in it one nature the matter of preaching is good the holy word of God The obiect whereupon the action is occupied is a godly man the hearer of the word all which make the action so farre forth good but the agent and the manner of performing the action may turne it to sin for if the agent that is the Minister or Preacher be a man out of Christ wanting faith and grace being no member of Christ nor subiect of his Kingdome he cannot possibly obey his wil but the fountaine being vncleane the streame flowing from the fountaine is vncleane also Againe if the Preacher erre in the manner of doing the action though he be in Christ as if he preach Christ of contention or malice and so forth his preaching may proue sinne sinne I say not to the godly and carefull hearer nor in it selfe but onely to the Preacher How almes is good or bad In like manner the reaching faith of the hand in giuing almes is good in nature the money or matter giuen is Gods creature the person to whom the almes is offered a godly man but if either the person that giueth the almes or the manner of distributing be vitious as aforesaid as if the proud Pharisie should cause a trumpet to be blowne for ostentation and vaineglorie he being not qualified with the foundation and forme of a good worke all his almes if it were all his substance were abominable in the sight of God 1. Cor. 13. as it came from him and as good as nothing as the Apostle teacheth This distinction then being remembred will cleere this doctrine that the good deedes of wicked men are sinne from whence the conclusion also will follow that the wicked in the day of iudgement shall be condemned for their good deedes This besides that it thwarteth the doctrine of the Church of Rome which teacheth good workes before grace and their merit of congruitie it teacheth vs further to labour for two things 1. Tim. 1.5 1. Cor. 13.1.2.3 first that we haue the foundation of a good worke which is faith in Christ by and through whom our persons and actions are accepted of God Secondly that in all our good workes we haue the forme and manner of doing which in generall the Apostle calleth loue not onely to God ayming at his glory which excludeth vaine-glorie and hypocrisie but also to man intending the benefit of him to whom the good worke is extended And this is the doctrine and vse which ariseth from the order of this petition before the third The sense and meaning 2 The meaning of the second petion which is the second thing to be obserued followeth wherein these two things are to be considered as before in the first petition viz the obiect and the action that is to say First what Gods Kingdome is Secondly how Gods Kingdome is said to come Gods Kingdome which is the first point VVhat Gods Kingdome â—s is the heauenly politie or regiment which God through Christ exerciseth in the hearts of the faithfull by his spirit and word in this life and by glory and blisse in the life to come in regarde whereof the Kingdome of God is called the Kingdome of grace when it is begun in the consciences of the faithfull and continually cherished and increased by all the holy meanes of saluation and it is called the Kingdome of glory when it is consummate and perfectly accomplished the Saints yeelding absolute obedience to the will of God in heauen whence issueth the glorious happines of the creature For better vnderstanding of this point what the Kingdome of God is consider shortly these twelue points which followe Who is the King Christ Iesus as he is God and man where we must know that the Father and the holy Ghost are not excluded but all the creatures of what excellencie soeuer Heb. 2.5 Who are the subiects They are of two sorts true subiects who are the whole companie of beleeuers wheresoeuer and counterfeit subiects who though they be in the Church yet are not of the Church which distinction is grounded 1. Iohn 2. What are the lawes They are the law of nature which is the decalogue and the lawe of grace the summe whereof is contained in the Gospell namely faith and repentance and obedience which is the summe of the decalogue Who are the enemies They are these ten following First Sathan secondly sinne thirdly death fourthly hell or the graue fifthly damnation sixtly the world seauenthly the flesh eightly the Pope and all Papists and heretikes ninthly the Turke and all Pagans tenthly the hypocrits Atheists and all prophane and professed wicked men What rewards to the subiects They are in this life all good things that may profit them and freedome from all euill which may hurt and in the life to come euerlasting happines in heauen What punishments or chastisements The punishments are all taken away in Christ who hath vndergone them for vs yet there remaine corrections of diuers sorts to nurture and discipline vs and to keepe vs in awe and so forth What weapons to resist our enemies The weapons are spirituall Ephes 6. namely faith hope loue righteousnes the word prayer What is the time of this kingdome It lasteth so long
all godlines and honestie 1. Tim. 2.2 where there are three things appertaining to the Magistrate which he must endeuour for his subiects Peace Godlines Honesty which doe comprehend the substance of the whole law of God such Kings were Dauid Iehosaphat Ezechias Iosias Nehemiah Zorobabel Hester and Mardochai with others whose care was to establâ—sh holesome lawes to ouerthrow Idolatrie and superstition and to procure the peace of the Church and Common-wealth Dan. 6.26 Nehem. 2. Such lawes did Darius and Artaxerxes procure to bee made for restoring the worship of God in Ierusalem although they were Heathen Kings who in some sort did helpe forward the kingdome of God The second thing we aske appertaineth to the Ministerie of the Church 1. Able Ministers further Gods kingdom 1. Able and faithfull Ministers which both haue gifts and willing mindes to employ their gifts in their Ministerie to the glorie of God and the edification of the bodie of Christ Mat. 9.37.38 This is that which Christ teacheth his disciples to pray for that seeing the haruest is great and the labourers few therefore the Lord of the haruest would send foorth labourers into the haruest and the Apostle willeth the Thessalonians to pray for him and other the Ministers of the Gospell 2. Thess 3.1 for next vnto godly Magistrates are godlie Ministers the one establish Gods worship the other teach Gods worship hence it is that as Magistrates are called nursing fathers and mothers so Ministers are called Gods fellow-workmen 1. Cor. 3.9 builders shepheards and such like for that they feede the flock build the citie and performe the worke of the Ministerie outwardly as God doth inwardly yea there are more excellent titles giuen to the Ministerie in the holy Scripture than to Magistracie as that they are the light of the world the salt of the earth Christs Ambassadours indeede there is one onely title giuen to Magistrates before Ministers that they are termed Gods Psal 32 6. which is not so much in regard of their office as of their superiority and authoritie ouer all persons whereas the titles of the Ministerie are rather giuen to the office than the person 2. Wee pray also that these Ministers may faithfully A powerful Ministerâ—â—theretâ— Gods kingdome powerfully and zealously exercise their offices ministerial not onely in preaching but also in gouerning the Church as in teaching the ignorant reproouing suspending excommunicating the obstinate comforting the comfortles confirming the weake confuting errors and heresies and generally in building vp the kingdome of Christ according to their seuerall functions delegated vnto them by the politie Ecclesiasticall Thus Moses prayeth for Leui that Vrim and Thummim might be with him Deut. 33.8.10 and that he may teach Iacob the law and iudgements of God So the Apostle Paul wisheth the Ephesians to pray for him Ephe. 6.19.20 that a doore of vtterance may bee giuen vnto him to speake boldly as hee ought for the powerfull Ministerie is as it were horsemen and chariots to ouerthrow the kingdome of the diuell that so the kingdome of Christ may take place 2. Cor. 10.4.5 it is the spirituall weapons which are mightie through God to cast downe the holds of mans imaginations and of euery high thing that is exalted against the knowledge of God and bringing into captiuitie euery thought to the obedience of Christ 3. 3. Preseruation of 〈…〉 from the â—ersecution 〈…〉 dâ—sâ—reth Gods kingdome We pray also that these godly Ministers may be preserued and kept from the persecution of tyrants and wicked men whom the diuell enrageth against them especially as we see by euident experience that no sort of men is so much maligned and exposed to the despight of malitious men as the faithfull Ministers Yea and the more faithfull and powerfull they are the more doth the â—iuell in his members outray against them Deut. 33 â— Thus did Moses pray that the Lord would smite through the loynes of them that rose vp against Leui to persecute him so the Apostle willeth the Thessalonians to pray that he might be deliuered from absurd and euill men 2. Thes 3 2. for persecution is a great discouragement to a Minister and it driueth many a godly man to his dumpes and interrupteth his Ministerie or at the least his cheerefulnes in his Ministerie and so by this meanes the efficacie of his Ministery being hindred Christs kingdome receiueth hindrance also Thus we pray for Magistracie and Ministerie which are the two generall and maine pillars of Gods kingdome Now follow the fruites and effects of them both which are reformation and conuersion Reformation and conuersion further Gods kingdome In the third place wee pray that by godly Magistrates inacting wholesome lawes and causing due execution of them and by godly Ministers powerfully exercising their ministeriall actions men may bee reformed from their errors and misdemeanour and bee truly conuerted to the faith and brought to repentance out of the snare of the diuell or at the least by outward punishment from the Magistrate and ecclesiasticall censures from the Ministerie be restrained and repressed so as they breake not out to open prophanenes and also that those which are alreadie conuerted and reformed may bee further built vp in the spirituall building of Gods temple The substance of this point is that God would vouchsafe to adde the operation of his spirit to the outward meanes both of Magistracie and Ministerie This the Apostle calleth the kingdome of God Rom. 14.17 when he teacheth that the kingdome of God standeth not in meate and drinke or any outward meanes by consequence but in the effectuall operation of the spirit which worketh in vs righteousnesse peace and ioy in the holie Ghost which three things are principall parts of this kingdome 1 Righteousnes a part of Gods kingdome Righteousnes is twofold first imputatiue which is the righteousnes of Iesus Christ the Mediatour and Redeemer purchased through his doings and suffrings for the church and imputed to euery beleeuer by the holy Ghost which righteousnes is apprehended and applied by faith The second is righteousnes inherent resident in vs as a qualiâ—ie really qualifying the subiect which righteousnes is an effect of the former righteousnes of Christ imputed whereby sinne daily is crucified and weakened and we are enabled to yeeld obedience to the will and law of God in some measure acceptable to God through Christ from which inherent righteousnes as from the bodie of the tree Christs righteousnes imputed being the roote spring manifold branches which bring foorth fruites worthy repentance and true conuersion After righteousnes followeth peace 2 Peace a part of Gods kingdom which is peace with God who of an enemie is made a friend through the mediation of Iesus Christ and peace with our owne consciences which before were either ouerwhelmed with despaire or puft vp with presumption and senselesse securitie and peace with all the creatures so farre
labour These are the specialties of disobedience In the third place is Selfe-will Peeuishnes Repining Selfe-will opposed to Gods will Grudging Murmuring Complaining Discontentment Frowardnes all which containe seuerall circumstances of one and the same sinne when men will not become seruiceable to Gods prouidence but will choose what they list themselues as though they knew what were best for them thereby controlling Gods wisedome and causing it to yeeld to their wilfull corruptions for this sin the diuell did calumniate Iob but Iob proued him a lyer Iob. 2 5.10 being content to receiue euill at Gods hands aswell as good howsoeuer there appeared in Iob though he be propounded as a patterne of patience to the Church a little spice of impatiencie Iam. 5.11 In the fourth place followeth Backwardnes in obedience and wearines of well doing Backwardnes opposed to Gods will Mal. 1.13 the fault which the Prophet Malachy reproued in his time when men say it is a wearines and suffe at the paines and cost of Gods seruice which in those dayes was a fault more tolerable than now by how much Gods seruice was more chargeable and painfull than it is now in regarde of the outward ceremonie the yoke of the ceremoniall law being intolerable as the Apostle speaketh Act. 15 10. Gal. 6.9 This sinne the Apostle preuenteth by admonition in the Galathians vsing an argument for the purpose In due season we shall reape if we faint not therefore let vs not be wearie of well-doing In the last place followeth hypocrisie Hypocrisie opposâ—d to Gods will or a false and dishonest heart when men purposing to liue in sinne neuerthelesse make shew outwardly of godlines and honestie for aduantage sake Mat 15. and Esay 29. Christ calleth it drawing neere with the lips and remouing the heart farre off a sinne so odious in Gods sight as that it seemeth he hath assigned it a speciall place in hâ—ll because Christ ioyneth the euill oppressing Mat. 24.51 and drunken seruant together with the hypocrite and dissembling mocke-God in the portion of such a punishment where is weeping and gnashing of teeth This may suffice for the deprecation The thankesgiuing of this petition 5. The thanksgiuing which is the last thing to be considered in this petition may easily be collected out of the supplication and deprecation for we blesse God that he hath bestowed vpon vs and others his seruants these graces following First conuersion Secondly obedience to the law in godlines righteousnes speciall obedience and faithfulnes in our callings Thirdly submission Fourthly cheerefulnes and fifthly sinceritie And againe we praise God for that he hath preuented and mortified in vs and other his children the contrarie sinnes as first obstinacie or impenitencie and infidelitie secondly disobedience to the law in vngodlines vnrighteousnes rebellion and vnfaithfulnes thirdly selfe-will fourthly backwardnes fifthly hypocrisie This shall be sufficient for this petition and so for those petitions which directly concerne God in his glory and the meanes thereof his Kingdome and will Now follow the prayers which directly concerne our selues both in regarde of matters temporal for the body and also of matters spirituall for the soule from which order vsed by our Sauiour Christ there is offered vnto vs this instruction that our good dependeth vpon and issueth from Gods glory and is a necessarie consequent thereof or thus when men are carefull to glorifie Gods name to aduance his Kingdome and to obey his will then our daily bread and all other good followeth thereupon and contrarily when men dishonor God hinder his Kingdom and transgresse his commaundements thence issueth all woe and miserie This doctrine is the summe of the law in the promises and the threatnings annexed to the obedience or disobedience thereof Deut. 28. Leuit. 26. Deut. 27. The summe of this doctrine is expressed by Moses largely in Deuteronomie especially Cap. 28. And the Lord commaundeth Moses to cause sixe Tribes to proclame the blessing and promises to obedience vpon mount Gerizim and other sixe Tribes to stand vpon mount Eball to pronounce the curse to the disobedience of the law the which two mountaines were two strong witnesses as it were to the people of their consent to obey and to receiue the promise or else disobeying of the curse of God deseruedly to befall them Christ teacheth that the Kingdome of God and his righteousnes hath all temporall blessings annexed thereto Mat. 6.33 and the Apostle Paul saith Godlines hath the promise of this life 1. Tim. 4.8 and the life to come and by Christs speech to the man that was sicke of the palsie Mark 2.5 he doth plainly signifie that sinne is the cause of all sicknes and the remission of sin the meanes of remouing the curse which doctrine yeeldeth a profitable vse for the time of Gods iudgements vpon vs that then we are assured that the cause is sinne and therefore wee are carefully to enquire what sinnes raigne most and to assure our selues that those sinnes are the greatest cause and that there is no reason wee should thinke that Gods iudgements shall be remoued till those sinnes bee reformed this especially concerneth the Magistrates who may with the sword and authoritie and the Ministers who by the power of their Ministerie may worke conuersion and reformation that the curse may cease from the land And this is the doctrine and vse which groweth from the order of the three first petitions concerning Gods glorie before the three latter respecting our good Now these three latter petitions admit this distribution also for they respect blessings temporall or spirituall the petition which is made concerning temporall blessings is this Giue vs this day our daily bread Concerning the order of this petition for things temporall before the other two which intend things spirituall 1 Order of the fourth petition this question may bee mooued viz. Whether temporall blessings are first to be asked in prayer or else why should Christ prescribe this order of prayer for things temporall before spirituall To which question or doubt answere may be made in this manner following The order of the fourth petition reprooueth our Corruption First Christ rather signifieth vnto vs our corruption telling vs what wee doe than instructeth vs in our dutie teaching vs what wee should doe although this latter ariseth from the former for a reproofe of our fault implieth an intimation of our dutie For first wee should seeke for the pardon of our sinnes then after and in the second place for daily bread Mat. 6.33 so Christ expressely teacheth yet we contrarily doe seeke earthly things more a great deale and in the first place the reason whereof is for that wee liue by sense and not by faith whereas we should as the Apostle saith liue by faith 2 Cor. 5.7 and not by sense and so this order reproueth our corruption and teacheth vs our dutie which is not to make worldly things our