signifieth his attributes which are nothing but himself For the justice of God is the just God the wisdome of God is the wise God the mercy of God is the mercifull God c. And these also are the name of God as appeareth Exod. 33. 19. and 34. 5 6 7. For this is the name which he proclaimeth The Lord the Lord strong mercifull and gracious slow to anger and abundant in goodnesse and truth c. Secondly the name of God signifieth that whereby God is named whereby he is either renowned or known The name of renown is his glory which is as it were his good name For so in great persons their good name is their glory and renown and therefore they are said in the Scriptures to be men of name Gen. 6. 4. In this sense the word name is used Gen. 11. 4. That we may get us a name Gen. 12. 2. I will make thy name great Jer. 13. 11. name praise and glory Deut. 26. 19. The name of God therefore signifieth that whereby he is renowned and acknowledged to be glorious that is his glory So Exod. 9. 16. Psal. 8. 1. Again the name of God signifieth that whereby he is known to wit not onely his Titles which more properly are called his name and by which he is known but also the Means whereby he is known The titles are the names of the Godhead of the attributes and of the Persons Of the Godhead as Jehovah Lord God c. Exod. 3. 15. This is my name Exod. 6. 3. Psal. 83. 18. Attributes as Wisdome Mercy Justice Majesty c. Persons as Father Christ Jesus Saviour holy Ghost c. The means whereby God is known are either peculiar to the Church or common unto all Of the first sort are his word and religion therein prescribed The word of God is called his name as Acts 9. 15. to carry my name c. and 21. 13. 1. Tim. 6. 1. with Tit. 2. 5. Rom. 2. 24. Psal. 22. 22. Heb. 2. 12. So is the doctrine of religion and worship of God Mich. 4. 5. We will walk in the name of our God 1. Kings 5. 3 5. to build a house unto the name of God The common means are the works of God The works of Creation Psal. 19. 1. Rom. 1. 19 20. In respect whereof he is called the Creatour of heaven and earth As also of Administration as his blessings and judgements In respect whereof he is called the Governour and Judge of the world Exod. 34. 7. All these doth the name of God signifie To sanctifie signifieth either to make holy or to acknowledge declare holy In the first sense things are said to be sanctified and in themselves being not holy to be made holy which are set apart to holy uses as the Sabbath the Temple Priests Christians consecrated and set apart to the worship and service of God In which sense the name of God which is most holy Psal. 111. 9. cannot be said to be sanctified 2. To sanctifie is to acknowledge declare holy as wisdome in the like phrase of speech is said to be justified Luke 7. 35. and God to be magnified and glorified And thus the name of God is sanctified either by us or by God himself Num. 20. 12 13. By us I mean our selves and others for whom also we pray when as the name of God is most holy and reverend so we in our hearts acknowledge and that effectually in our tongues professe in our deeds use it as most holy reverend By God himself his name is sanctified when either he manifesteth the glory of his mercy and justice or else freeth it from the pollutions of men especially when men neglect it and removeth the impediments Num. 20. 12 13 First we pray that Gods name may be sanctified of us that is That God would vouchsafe unto us his grace that we may give unto the Lord the honour due unto his name Psal. 29. 2. that as his name is most excellent holy glorious and reverend so his prayse may be unto the ends of the earth Psal. 48. 11. We sanctifie the name of God which is most holy and reverend and glorious Deut. 28. 58. whenas in our hearts words and deeds we do use it holily and reverently But to speak more especially according to the significations of the name of God The names of God first signifie himself and his attributes which are himself which we desire in this prayer that we may sanctifie in our hearts tongues and lives In our hearts we sanctifie God as Peter exhorteth 1. Epist. 3. 15. when as 1. we do acknowledge and that effectually That there is a God That this God is such an one as he hath revealed himself in his word most wise most just most mercifull infinite in power essence and continuance c. 2. When in our minds we think and conceive nothing of God but that which beseemeth his glorious majestie that is when we alwayes think and conceive of God most holily and reverently In our mouthes 1. When we confesse and acknowledge and professe God and his attributes c. Rom. 10. 10. 2. When we speak of God and his attributes holily and reverently In our lives when the knowledge of God and his attributes is effectuall to bring forth in us a conversation answerable thereunto Knowest thou there is a God worship him That he is a Spirit worship him in spirit and truth That he is just fear him That he is mercifull love him That he is omnipresent behave thy self as in his presence That he is omnisufficient repose thy trust in him That he is omniscient and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a searcher of the heart approve thine heart to him c. Thus then we desire that the name of God in the first sense may be sanctified by us The uses 1. Concerning prayer THat we may pray fervently we must have a feeling of our want as our ignorance of God here we pray for knowledge of God without which we cannot acknowledge him the vanity of our minds thinking amisse of God Job 1. 5. our irreverent speech of God our not sanctifying of God in our lives a fault incident to the best Num. 20. 12. For who can say that he hath loved and feared God c. as he ought and behaved himself alwayes as in Gods presence 2. Concerning our lives The use concerning our lives That as in our prayers we desire so in our lives we endeavour thus to sanctifie God For if we our selves will not endeavour thus to do it sheweth that we have no true desire hereof but pray in hypocrisie with feigned lips Their hypocrisie therefore here is detected who desiring with their mouth that they may sanctifie God will think that there is no God Psal. 14. 1. will think basely of him Psal. 50. 21. or deny his providence mercy and justice Psal. 10. 11. who use to speak unreverently of God and his attributes to murmure against his justice
That we may walk worthy our calling 2. Wants to be bewayled 1. Irreverence in using the titles of God 2. Rash swearing 3. Not walking worthy our calling Vses in our lives As we pray that we may sanctifie the name of God so must we be carefull in our lives 1. To be mindfull of God and to mention him in matters serious to a good end after a reverent manner We mention not our prince without some shew of reverence how much more ought we to bow the knees of our hearts when we mention the glorious name of our God Example Rom. 9. 5. 2. To use blessing and not cursing Rom. 12. 14. 3. To swear by the Lord alone in truth judgement and righteousnesse 4. To labour by all means to walk worthy our calling even as it becometh the saints Ephes. 5. 3. Otherwise if our practice be and we continue therein either not to mention God at all which the Scriptures call the forgetting of God and it is a signe that God is not in their thoughts in whose mouthes he is not seeing out of the abundance of the heart the mouth speaketh or else by mentioning his name to pollute it either in respect of the matter mentioning it in jests and ridiculous matters And in the name of God O God O Lord Good God Jesu Lord Mercy God c. or of the manner either by carelesse light and unreverent using of Gods name without fear or conscience sense or regard of God or by superstitious using of the titles doing more reverence to the words then unto God himself and sticking not to blaspheme his name by wicked swearing like to the souldiers Matth. 27. 39. Or in respect of the end when the name of God is mentioned to wicked yea to devilish ends as inchantments c. or by cursing which is a most horrible profaning of Gods name or by wicked swearing or by living unworthy their calling for so they take the name of Christ upon them in vain and profane it Considering Luke 1. 73. Tit. 2. 14. 2. Tim. 2. 19. In vain therefore they professe themselves the sonnes of God whilest they behave themselves as the sonnes of men Gen. 6. 2. or rather as the sonnes of the devil And besides they cause the holy name of Christ to be blasphemed If this I say be our practice and we continue therein and yet pray that we may sanctifie the name of God we play the hypocrites IV. How the name of God as it signifieth his Word is sanctified FOurthly the name of God doth signifie his word whereby he is especially known Which is sanctified by the Ministers when it is purely powerfully and profitably taught by the people when it is heard with reverence attention good conscience and purpose to practice it by all when in our hearts we do holily meditate thereon and are inflamed with a desire of practicing it Psal. 119. In our tongues when we apply it to those uses whereunto it is profitable 2. Tim. 3. 16. In our lives when we knowing it do perform it Vses in prayer Wants to be bewailed 1. The want of preaching where it is wanting 2. The neglect and contempt of the word a capitall sinne of these times 3. The little practicing of it where it is known especially in these dayes ubi scientiae multum conscientiae parùm where there is much science little conscience Vses in our lives In our lives we are to endeavour to sanctifie the word of God if Ministers by dividing it aright if people by saving hearing thereof by meditating on it by desire to do it by applying it to its right uses by yielding simple obedience unto it Otherwise if we desire it may be sanctified and yet we profane it and please our selves in so doing either preaching it unprofitably or hearing it without reverence attention or purpose to practice it if neither in our hearts we care to know nor have desire to practice it if we abuse it to confirm errours and confute the truth to impenitencie jests superstition and charms c. if we profane it either by neglect or contempt Mal. 1. 12. Amos 2. 7. Prov. 30. 9. Levit. 22 31 32. in word we desire to sanctifie it but in deed profane and pollute it V. How the name of God is sanctified as it signifieth the Doctrine of religion FIfthly it signifieth the doctrine of religion and the worship of God In which respect his name is sanctified when as we walk in his name Mich. 4. 5. For religion is the way by which we go to heaven Isai. 30. 21. and therefore in the Scriptures is often called the way When as therefore we walk in this life so as that our life doth answer to our profession it is in this sense said to signifie the name of God As we professe the Christian religion so our life is answerable to our profession if denying all ungodlinesse and worldly lusts we live soberly righteously and godly in this present world Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ Tit. 2. 12 13. Our religion is the truth in Christ which if we be truly taught we must put off the old man Ephes. 4. 20 c. Our religion is the light and we professe our selves children of the light and so must we walk Ephes. 5. 8 10 11. In this way we must walk in respect of God uprightly in respect of men inoffensively Duties in prayer Wants to be bewailed 1. Our backwardnesse in religion 2. Our hypocrisie 3. Our scandalous conversation Duties in our lives In our lives we are to desire and to endeavour that we may adorn the profession of religion by renouncing all ungodlinesse c. to set God before our eyes that we may walk uprightly as in his sight to walk inoffensively Heb. 12. 13. Otherwise if we professe religion and renounce not our sinnes nor put off the old man if we call our selves the children of the light and yet walk in darknesse we profane the name of God and his religion And this is done 1. In respect of God by hypocrisie 2. Tim. 3. 5. when as the profession of religion is pretended to worldly or wicked respects 2. In respect of men by the profane and dissolute life of common Christians and by the falls and scandals of them that would seem the best professours If we continue in this course and please our selves therein we cannot make this prayer in truth c. VI. How the name of God signifying his works is hallowed SIxthly the name of God signifieth his Works whereby he is known and that both of creation and administration The creatures are sanctified First by an holy and religious meditation and mentioning of them 1. To the glory of God acknowledging in them the wisdome justice power and goodnesse of God glorifying him being known in his works as God Rom. 1. 21 22. 2. To our good when we imitate and flie such things
true God but an idole for the true God is the Father the Sonne and holy Ghost Forasmuch therefore as the Jews and Turks do not worship the Trinity they are not worshippers of the true God but as our Saviour said of the Samaritanes They worship they know not what John 4. not acknowledging the true God nor Jesus Christ whom he hath sent John 5. 23. He that honoureth not the Sonne honoureth not the Father and Whosoever denieth the Sonne hath not the Father 1. John 2. 23. Here therefore it may be demanded That seeing we are to worship the holy Trinitie whether it be lawfull to direct our prayers to some one person as to the Father to the Sonne or to the holy Ghost He that acknowledgeth the Trinitie when in his prayers he nameth one onely person he doth not exclude the other persons but rather includeth thē For in every person or supposite that is named the Divine nature is presupposed so that when the Father is nominated Christ and so the holy Ghost is the same God which is invocated and therefore as there is one essence of all the persons so one worship Furthermore concerning our Saviour Christ it may also be demanded That seeing God is the onely object of religious invocation whether he being the mediatour between God and man is to be invocated and if he be how and in what respect we are to call upon him That he is to be called upon as our Lord and Saviour in whose name we are baptized in whom we believe and trust there is no doubt All men must honour him as they honour the Father John 5. 23. and All the angels must adore him Heb. 1. 6. and to his name must every knee bow Phil. 2. 10. Examples Stephen Acts 7. 59. Thomas John 20. 28. the Apostles Luke 24. 52. But all the question is Whether we are to call upon Christ as God alone or as man alone or as both God and man Since our Saviour Christ was incarnate and did personally and inseparably unite unto himself the humane nature his whole person as he is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Immanuel God manifested in the flesh is to be worshipped by one and the same act of invocation and worship without separation or division The Papists have found out a peculiar worship for the humanitie of Christ and for the blessed Virgin which they call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the humanitie of Christ as it doth not subsist of it self so are we not severally to worship it with Nestorius but the whole person both God and man But yet so as that our prayer be not directed to the humanity which is a creature but to the Sonne of God having assumed and united unto himself the humane nature So saith Cyrill Non igitur tanquam hominem adoramus Emmanuelem Absit Deliramentum enim hoc esset deceptio ac error In hoc enim nihil differremus ab his qui creaturam colunt ultra Conditorem Factorem that is We do not therefore worship our Emmanuél as man alone God forbid For this were a dotage a false conceit and errour neither should we in this differ from those which worship the creature more then their Creatour and Maker To conclude this second point Whereas the whole world almost is overflown with idolatry as with an universall deluge the Paganes invocating a multitude of false gods the Jews and Turks worshipping one God but not in the Trinitie of persons nor acknowledging Jesus Christ the Papists which call themselves the Catholick Church invocating besides the true God a multitude of angels and Saints images the crosse and Eucharist and in their prayers representing the invisible and incomprehensible God in a visible form notwithstanding God in his great mercy hath taken us who professe the reformed religion into the ark of his Church teaching us by his word and spirit to call upon him the true God in the name of Christ his Sonne himself also being near unto us as he was to the Church of Israel in all that we call upon him for Deut. 4. 7. CHAP. XIIII That Christ alone is the Mediatour of intercession as well as redemption HAving spoken of the subject of invocation viz. men and the object viz. God we are now in the third place to enquire how it cometh to passe that man being stained and polluted with sinne and by reason thereof an enemie to God should have any accesse unto God or be admitted to any speech with him who is most just and terrible a consuming fire hating all iniquitie with perfect hatred Indeed it must be confessed that sinne maketh a separation between God and man and that both we are unworthy in our selves to appear before God and our prayers also by reason of our manifold wants and corruptions unworthy to be offered unto him And therefore of necessitie a mediatour was to come between God and man who reconciling us unto God and covering our imperfections might make both our persons and our prayers acceptable unto God And for as much as it was needfull that the justice of God should be satisfied in the same nature wherein he had been offended neither could obedience be performed to the law given to man nor the punishment due to the sinnes of man be satisfied but by man neither could the righteousnesse be meritorious for all nor the price of ransome sufficient if the person which should perform both were not God It was likewise needfull that the mediatour who should reconcile us unto God and make us and our prayers acceptable unto him should be both God and man therefore God in his unspeakable mercy hath appointed and given his onely begotten Sonne to be our Mediatour Advocate and Intercessour who having assumed our nature should therein satisfie his justice and appease his wrath and having performed perfect obedience for us and given himself a ransome for our sinnes should ascend into heaven and there sitting at the right hand of the Father should make intercession for us that both the persons of such as believe in him and their prayers which call upon God in his name should be accepted of him But as in the former points we were forced to prove two things not onely that God is to be invocated but that he alone is to be called upon and not Saints and Angels so in this we are by the like superstition of the Papists compelled to demonstrate two things first that Christ is the onely Mediatour of intercession and secondly that we are alwayes to call upon God in his name For as they invocate others besides God and so are indeed worshippers of more gods so have they appointed other mediatours and intercessours besides Christ. And the reason is alike in both But the Apostle teacheth us That as there is but one God so there is but one Mediatour between God and man the man Christ. The Papists make two sorts of mediatours the one
aliud cogitare debet animus orantis quà m quod precatur that is How doth he desire to be heard who doth not heare himself is ignorant of what he speaketh For he cannot be said to pray who prayeth with bended knees if he be distracted with wandring thoughts and therefore the mind of him that prayeth ought to think of nothing else then what is prayed And likewise Chrysostome Si corpore humi prostrato ore incassum nugante mens totam domum forum circumeat quomodo talis dicere poterit quòd in conspectu Dei precatus sit Nam orat in conspectu Dei totam colligens animamsuam nil habens cum terra commune sed in ipsum se transferens coelum omnem ex animo pellens humanam cogitationem that is If the bodie lying prostrate upon the ground and the mouth vainly trifling the mind wandreth throughout the whole house and market how can such a one say that he prayeth in Gods sight For he prayeth in the sight of God who recollecteth his whole soul that he may have nothing to do with the earth but may wholly raise himself into heaven and banish all humane cogitations out of his mind And to conclude let the absurditie of the fault it self and the grosse abusing of the majestie of God breed in us a lothing of this fault and a care to shun it For when at any time our minds have wandred in prayer let us endeavour to joyn into one speech the prayer of the mouth and the speech of the heart both which do sound in the eares of the Lord and then consider whether we would make such a speech I say nor according to Malachi's rule to our Prince but to any man whom we regard which we are not abashed to offer unto the Lord. And thus have you heard the two faults opposed to praying in truth whereof the former is a note of hypocrites and impenitent sinners the latter though a foul fault and carefully to be avoided yet incident to the children of God For even in this sense the best of us may complain with David that our heart forsaketh us Psal. 40. 12. and as Augustine citeth out of Ambrose Ipso in tempore quo elevare mentem paramus insertis inanibus cogitationibus adterrena plerunque dejicimur In the very time wherein we indeavour to lift up our minds vain thoughts being inserted we are for the most part cast down unto earthly things Wherein if we please our selves and are satisfied with such wandring prayers as though suâ—…h wandring thoughts were not to be regarded as the Schoolmen teach we also play the hypocrites in our prayers and speak in vain in the aire without fruit or efficacie for such a prayer is dead and withour life But if we come with upright hearts intending a religious service unto God though sometimes our devotions be hindred with wandring thoughts yet if we be grieved for them and pray and strive against them this infirmitie through Gods mercy and intercession of Christ shall not be imputed unto us CHAP. XVII Of knowledge which is required necessarily in prayer THus much of that which is generally required in the soul Now let us see what is more particularly required in the mind and in the heart In the mind two things are required Knowledge and Faith Knowledge 1. Of God to whom we pray and of his will according to which we are to pray 2. Of that which we in our invocation do utter in the presence of God First there is required knowledge and acknowledgement of the true God and of Jesus Christ whom he hath sent otherwise we are subject to the censure of our Saviour given to the Samaritanes John 4. 22. You worship you know not what First we must know God before we can believe in him and we must believe in him or else we cannot call upon him Rom. 10. 14. Therefore David exhorteth his sonne Solomon â—… Chron. 28. 9. first to know then to worship the God of his fathers with a willing mind and an upright heart For all worship of God which is not guided by knowledge is mere will-worship and superstition Neither is that to be accounted religion or pietie which proceedeth from ignorance as the Papists hold ignorance to be the mother of devotion But that devotion is blind superstition Knowledge is as it were the 〈◊〉 which guideth us in the right way of serving God according to his word without which we wander into will-will-worship and superstitious inventions And theresore as of God there is knowledge required so also of his will revealed in his word For we can have no assurance that we shall be heard unlesse we pray according to his will 1. John 5. 14. Neither can we pray according to his will unlesse in some measure we do know it Col. 3. 16. Secondly there is required knowledge and understanding of that which we do pray otherwise we are subject to our Saviours reproof Matth. 20. 22. You ask you know not what Prayer not understood is the lifting up of the voice and not of the soul unto God and a pouring forth of our breath and speaking into the aire and not a pouring forth of our hearts and souls unto the Lord for as Augustine saith Seeing as it is Psal. 89. 16. Beatus populus qui intelligit jubilationem Curramus ergò saith he ad hanc beatitudinem intelligamus jubilationem non eam sinâ—… intellectu fundamus Quid opus est jubilare non intelligere jubilationem ut vox nostra sola jubileâ—… cor non jubilet Sonus enim cordis intellectus est that is Blessed is the people which understandeth the joyfull sound Let us therefore haste saith he after this happinesse let us understand this joyfull sound and not vent it our without understanding What use is there of a joyfull sound and not to understand it that our voice onely should make this joyfull sound and not our heart For the sound of the heart is understanding Wherefore the Apostle Col. 3. 16. exhorteth us that the word of God dwell in us plenteously in all wisdome teaching and admonishing our selves in psalmes and hymnes and spirituall songs singing with grace in our hearts to the Lord. Where the Apostle as he doth in generall require in every Christian a plentifull knowledge of the word of God to direct him in his worship of God so he teacheth us the use of our Psalmes and songs which we sing unto the Lord to wit that we and those that heare us may be instructed and edified thereby which without understanding of that which is said cannot be done as the Apostle sheweth 1. Cor. 14. And to the same effect doth the Prophet David exhort us Psal. 47. 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words though diversly translated do in every sense require understanding in those that call upon God whether you read it Sing praises every one that hath understanding or sing
things must be done decently and in order v. 40. But when publick prayers are made in an unknown language there happeneth much disorder and confusion like that of Babel The Minister though he speak Latine is a barbarian to the people and the people to the Minister v. 11. If I know not the meaning of the voyce I shall be to him that speaketh a barbarian and he that speaketh shall be a barbarian unto me not simply but to me saith Chrysostome Hierome truly saith Omnis sermo qui non intelligitur barbarus judicatur All speech not understood is deemed barbarous So Ovid in banishment Barbarus hîc ego sum quia non intelligor ulli I am barbarous here because I am not understood by any 2. The minister and people meeting to publick prayer use not publick prayer but private for it is not the place but the congregation that maketh it publick But the minister praying in an unknown language his prayer is private and the people when they do pray at all betake themselves to their private devotions Hereunto adde examples and precedents For the Patriarchs and Prophets under the law the Apostles and Primitive Church did alwayes pray in a known tongue Neither can any sound testimonie or approved example be produced to the contrary for six hundred yeares after Christ. Vitalicus the Pope about the yeare 666 which is the number of the beast whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought to have been the first authour of this ordinance concerning Divine service to be done in Latine Origen saith That every nation in their mother tongue make their prayers unto God and yield him due praises So Basil Epist. 63. ad cler Neocaesar And to the examples of the ancient Church we may adde the practice not onely of the reformed Churches but also of the Ethiopians and Egyptians Syrians Armenians Moscovites Moravians and Sclavonians all which at this day observe the ancient form of praying in their vulgar languages De Cyrillo Moraviorum praesule qui vixit 900 Aeneas Sylvius Hist. Bohem. cap. 13. scribit Ferunt Cyrillum cùm Romae ageret Pontifici supplicasse ut Sclavorum linguâ ejus gentis hominibus quam baptizaverat rem Divinam faciens uti posset De qua re dum in sacro senatu disputaretur esséntque non pauci qui contradicerent auditam vocem tanquam de coelo in hâ—…c verba missam OMNIS SPIRITUS LAUDET DOMINUM ET OMNIS LINGUA CONFITEATUR EI. Indéque datum Cyrillo indultum c. They report that Cyrill when he was at Rome sued unto the Bishop that executing Divine service he might use the tongue of the Sclavonians to the men of that nation which he had baptized About which when they disputed in the sacred senate and there were many that gainsaid it a voice sent as it were from heaven was heard uttering these words Let every spirit praise the Lord and let every tongue confesse unto him And so Cyrills suit was granted c. And yet will the Papists be counted Catholicks who in this point as in many more go against the practice and doctrine universall of the Primitive Church for six hundred yeares after Christ. But say they the Latine tongue doth better become the majestie of the Divine service which is diminished in vulgar languages The commendation of prayer consisteth not in the language whereof there is no difference to be made in respect of God but in the sense of the words and devotion of him that prayeth That which the Apostle speaketh against praying in unknown tongues is as much verified concerning the Latine tongue in respect of them which understand it not as concerning any other Yea but holy mysteries are not to be communicated to the vulgar nor precious stones are to be cast unto dogs and hogs But holy mysteries are to be expounded to the people of God who may not be compared to dogs or swine by whom are meant profane persons and scorners of religion But since prayers have been made in vulgar tongues devotion is waxed colder in those parts and religion decayed Many are made worse by the preaching of the Gospel and where best means are used the people if they be not the better are the worse In respect of them devotion is decayed but in respect of all sound Christians it flourisheth Neither was that true devotion or religion which they say by vulgar prayers is decayed but will-will-worship and superstition in which men are usually more fervent then in the profession of the truth For such is the common hypocrisie of men that when they think to satisfie the Lord with outward observations they will be forward in that kind Micah 6. 7. Now as touching private prayers in an unknown tongue it is certain that they which so pray do scarcely perform any dutie that is required or exercise any grace which is to be shewed in prayer For first he prayeth without understanding and therefore not as a man but rather as an unreasonable creature as Augustine saith Quid hoc sit quod in Psalmo dicitur AB OCCULTIS MUNDA ME intelligere debemus ut humanâ ratione non quasi avium voce cantemus Nam merulae psittaci pici hujusmodi volucres saepe ab hominibus docentur sonare quod nesciunt What this should be which is said in the Psalme Cleanse me from secret sins we ought to understand that we ought to sing with humane reason and not as it were with the voice of birds For even black-birds parrots pies and such like birds are often taught by men to sound that which they do not understand So Cassiod in Psal. 46. Nemo sapienter facit quod non intelligit No man doth wisely that which he understandeth not 2. Neither doth he pray in spirit but the prayer not understood is a mere lip-labour The sound of the soul is the understanding Neither is that any speech of the soul which it doth not understand neither can they pray but with continuall wandring thoughts For the mind will not attend that which it doth not understand or if they do they do but attend to the words and not to the matter which they do not understand 3. As he which prayeth before others in a language unknown to them his understanding is unprofitable to them neither are they edified thereby so when a man prayeth in a language which himself understandeth not his understanding is unfruitfull to himself And as he which praying in an unknown tongue to others is to them a barbarian so he which prayeth in a tongue which he doth not understand is a barbarian to himself 4. Neither can he pray with faith that his request shall be granted when he knoweth not what his request is 5. What reverence is here shewed to the majestie of God when men presume to babble before him they know not what And what conceit have they of God when
Psal. 84. 1. O Lord of hosts how amiâ—…ble are thy taberâ—…acles My soul longeth yea and fainteth that I might come to the courts of the Lord my heart and my flesh cry out after the living God In the third verse he seemeth to envie the sparrows and the swallows which had liberty to lay their young ones there where he had no accesse And then he cryeth out abruptly with a 〈◊〉 patheticall exclamation O thine altars Jehovah my King and my God! In the three next verses he pronounceth them happy not onely that dwell in the Lords house to praise him but also those who have liberty to come to the Church although it were by tedious and troublesome journeys both in respect of the way and the weather thereby signifying that he would think himself happy if he might have liberty to come to the assembly although he went through thick and thin and that no way or weather should hinder him And again v. 10. he saith that one day spent in the house of the Lord is better then a thousand elsewhere and that he had rather be a doore-keeper in the house of God then to dwell in the tents of iniquity Thus we see Davids affection to the assembly of the Saints when he might not enjoy them And as he placed happinesse therein when he wanted them so when he injoyed them his chief joy was therein Psal. 122. 1. I rejoyced when they said to me We will go to the house of the Lord. Reade 2. Sam. 6. 14 16. When the ark of the Lord was to be brought to the city of David David for exceeding great joy danced and leaped before the ark with all his might as if he had not been his own man insomuch as his wife despised him v. 20. derided him O how glorious was the king of Israel this day which was uncovered to day in the sight of the maids of his servants as a fool uncovereth himself If we were men according to Gods own heart as David was we would have the like estimation of the assemblies of the Saints both when we could not frequent them most earnestly to desire them and when we have liberty with wonderfull â—…hearfulnesse and alacrity to frequent the Churches as for other exercises of religion so for prayer In respect whereof it is called the house of prayer Isai. 56. 7. Neither must our private prayer exempt us from the publick For although it be an excellent exercise and in no case to be omitted yet if it come in comparison it must give place to the publick But the frequenting of the publick assemblies is especially to be understood on the Sabbath on which is mercatura animae the merchandise of the soul and the market-place is the Church Now as we are to frequent the publick assemblies so we must be carefull before we come thither to prepare our selves according to the counsel of the Wise man Eccles 4. 17. to look to our feet that is to our affections lest me offer the sacrifice of fools and to lift up holy hands 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without wrath or doubting 1. Tim. 2. 8. And also when we are there to behave our selves both in soul and body as I have shewed before labouring also inwardly for unanimity that we may call upon God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with one mind and heart To unanimity is the promise made Matth. 18. 19. If two of you shall consent c. as the Primitive Church did Acts 1. 14. and 4. 24. and outwardly for uniformity so farre forth as it is joyned with decency and order and severed from superstition Concerning the voice which I said was alwayes to be used in publick prayer we are to know If it be uttered in one voice as in praier the mouth of the people ought to be the minister because it is part of prophâ—…cie and the Apostles Acts 6. 4. make it part of their function If by the voice of many as in singing For singing also is warranted in the word of God both by the example of Christ Mark 14. 26. by the commandment of the Apostle Col. 3. 16. Ephes. 5. 19. of James ch 5. 13. then such singing is to be used as we may sing with grace in our hearts and spirits with understanding to instruct and edifie both our selves and others But we may not so sing as that neither we our selves can attend to the matter nor they which heare us understand what is said That both unanimitie and uniformitie may be used it is fit that there should be see forms of publick prayer for then may the people best joyn their consent and desire of heart when they know before-hand the very form of the request Indeed to that which they understand they may at the end of the prayer say Amen but when they know before-hand what shall be asked there may be a better concurrence between the prayer of their heart and the speech of the minister who is the mouth Private prayer is either the prayer of a familie or of some one To the former doth the promise of Christ also appertein When two or three are gathered together in my name there am I in the middest of them Matth. 18. 20. And it is so much to be preferred before the other as it seemeth to draw nearer to publick prayer And therefore it is the duty of an houshoulder to call his familie together and to pray with them The prayer of some one man is properly called private For privi with the ancient Latinists is the same with singuli That which properly is required in this prayer is this that it be private as that we be not heard to pray of any man This is done either when we are alone and ordinarily or in the sight of others upon occaâ—…ions offered If when we are alone we must neither be heard nor seen of any but obey the commandment of Christ Matth. 6. 6. When thou prayest enter into thy chamber and when thou hast shut thy doore pray unto thy Father which is in secret and thy Father which seeth in secret shall reward thee openly And therefore we are to be carefull to contein our voyce within the compasse of the private place wherein we pray For otherwise we break the commandment of Christ and it is all one as if we prayed openly For as Tertullian saith petitiones suâ—…s quid minùs 〈◊〉 quà m si in publico orent What do they lesse in their petitions then if they prayed in publick Again if we so pray privately as that either we be seen or heard of men our prayers wil not be void of ostentation But as we are to avoid evil so we are to shun all appearaâ—…ce of evil Now to pray for ostentations sake is a thing â—…imply evil and forbidden by our Saviour Christ Matth. 6. 5. And therefore we are to forbear not onely from it but also from the shew therof If privately thou art to pray upon
confirm them by his grace that they may increase more and more and be inriched with all spirituall blessings in heavenly things and finally by the power of God through faith may be preservâ—…d unto everlasting life 1. Pet. 1. 5. And because the Church of God is as we have said the kingdome of God we desire not onely that God would gather his Church but also that he would inlarge it more and more by the visible adding unto it those that are to be saved that he would prosper and preserve it Psal. 122. 6. protect and defend it from all enemies both corporall and spirituall that he would give all graces needfull and expedient unto them And thus we are to pray that the kingdome of Gods grace may come upon us and upon all his chosen servants The means are to be prayed for of the coming of Christs kingdome II. Now because this kingdome cometh by means we are also to pray for them The means are either outward or inward The outward are the preaching of the word and Christs government by his ministers The preaching of the word which is the Gospel of the kingdome of God is such a notable means of the coming of the kingdome that it is called the kingdome of God For whereas there be three degrees of this coming our Vocation Justification and Sanctification every one of them ordinarily is wrought by the preaching of the word We are called outwardly by the Gospel We are justified by faith faith cometh by hearing of the word Rom. 10. 17. We are sanctified by the word of truth by the preaching of the word we are begotten unto God Therefore we are to pray that the word of God may have a free passage and be glorified 2. Thess. 3. 1. and also that the preaching of the word and Gospel be not taken from us or as Matth. 21. 43. that the kingdome of God be not taken from us but continued to us and our posterity And because there cannot be preaching of the word except there be preachers Rom. 10. 14. we are taught to pray Matth. 9. 38. that God would send forth labourers into his harvest that he would furnish them with Vrim and Thummim gifts sufficient Ephes. 6. 19. that he would clothe them with righteousnes Psal. 132. 9. that he would open unto theÌ„ a doore of the word that they may speak the mysterie of Christ Col. 4. 3. And because there cannot be ordinarily learned guides and scribes taught unto the kingdome of God except they be first trained up in good literature we are to pray also for the Universities and schools of the prophets which are the seminaries and seed-plots of the Church The second outward means is the government of Christ by his servants both in the Church and Commonwealth In the Church by the Ministers and governours exercising in the name of Christ admonition suspension excommunication For whom we are to pray That they may execute their offices according to the will of God as shall most serve for the advancement of the spirituall kingdome of Christ and defacing of the kingdome of sin and Satan That the people submit themselves to the censures of the Church and be reclaimed thereby In the Commonwealth by Magistrates who are Gods ministers also c. Rom. 13. whom God hath advanced that they might be nursing-fathers and nursing-mothers to the Church Isai. 49. 13. For whom also we are to pray 1. Tim. 2. 2. That after the example of David Josias Ezechias they may reform religion defend the truth profession of it suppresse idolatry and superstition punish sinne c. That the subjects may live in all obedience unto them as unto the ordinance of the Lord. The inward means is the operation of Gods Spirit in the souls of men For it is the Spirit of God which maketh the outward means effectuall and without which neither the preaching of the word nor the other means of government will any whit prevail 1. Cor. 3. 7. Deut. 29. 4. It is the Spirit of God who in the ministery of the word knocketh at the doore of our hearts and inlighteneth our minds to understand it John 16. 13. he leadeth us into all truth 1. John 2. 20 27. he teacheth us he openeth our hearts to listen unto it as he did the heart of Lydia Acts 16. 14. he maketh the word the savour of life unto life For without the Spirit the word is a dead letter the Scripture a sealeâ—… book without him we cannot say that Jesus is Christ without him we cannot pray c. He mollifieth our hearts and worketh in us that godly sorrow working repentance never to be repented of which stirreth up in us earnest desires and maketh us to call upon God with sighs unspeakable and is therefore called the Spirit of supplication He worketh in us the assurance of our reconciliation with God which we call faith and is therefore called the Spirit of adoption whereby we cry Abba Father c. He sanctifieth us throughout mortifying sinne and raising us up into newnesse of life Ezech 36. 26 27. working in us all sanctifying and saving graces and is therefore called the Spirit of grace and so every grace is called by the name of the Spirit because it is a gift of the Spirit as the Spirit of wisdome and revelation Ephes. 1. 17. Isai. 11. 2. In this petition therefore we desire that the Lord would grant us his Spirit which he hath promised Luke 11. 13. and that by this Spirit he would rule and reigne in us and quicken us that being animated thereby we may behave our selves as members of Christ c. ruled and guided by his fanctifying Spirit The impediments of Gods kingdome to be prayed against III. Lastly because the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let it come seemeth to import and presuppose some obstacles and impediments whereby this kingdome is hindered we do also pray that these may be removed The impediments are these First the three main enemies of our salvation are also the chief oppugners of the kingdome of grace the Devil World and Flesh. The devil seeketh by all means the ruine of the Church in generall Revel 12. and also of the particular members Whilest this strong man possesseth his hold that is every naturall man all things are at quiet but when the Lord by his word and Spirit draweth any out of the kingdome and power of darknesse then he bestirreth him and by all tentations both by himself and his instruments he seeketh to entangle him in sinne When the seed of the word is sown in the hearts of men he carrieth it away as the birds do the corn which fall on the wayes Matth. 13. 19. or he blindfoldeth them that they shall not see the light of the gospel Ephes. 4. 4. or if they understand it he carrieth them away captive to the obedience of his will If they be called to repentance he perswadeth them to deferre it They may