to satisfie for the least of our sinnes our Saviour hath taught us to say not with that servant Matth. 18. 26. Have patience Master I will satisfie but Lord remit takâ—… away and blot out our offenses Furthermore we are taught to pray that the Lord would remit our debts that is not onely forgive the fault but also remit the punishment in respect whereof sinnes are called debts And therefore it cannot be truly said that God forgiveth the fault and reteineth the punishment for which we our selves must satisfie either in this life or in purgatory For if God should requiâ—…e of us satisfaction for those sinnes which he pardoneth in Christ it would follow necessarily that either the sufferings of Christ were unsufficient or else that the Lord is unjust Moreover it is absurd that sinne being remitted the punishment should be reteined For sinne is the cause of punishment and the cause being taken away the effect also is removed And again whereas sinne is infinitely increased in respect of that infinite Majestie and justice of God which is violated sure it is that we cannot satisfie for it before we have endured endlesse punishment which will never be Whereas therefore our Saviour Christ teacheth us thus to pray he sheweth that we cannot be discharged from these our debts by our own satisfaction or merits or any other means but onely by the free remission of them and imputation of Christs righteousnesse And this is to be understood not onely of our great and grievous sinnes but also of our lesse offenses which the Papists call veniall and erroneously hold not to be mortall neither need the death and merits of Christ for their expiation but may by the holy-water-sprinkle or by episcopall benediction or by knocking of the breast be taken away As therefore every sinne great or small deserveth death and is also punished with death either in Christ or in the sinner himself and as the bloud of Christ doth purge us from all iniquitie 1. John 1. 7. so that by him we have remission of all our sinnes so are we to pray that the Lord would for the precious merits and righteousnesse of our Saviour Christ remit all our sinnes both more and lesse from which we could by no other means be delivered but by the merits of Christ. But here it may be objected Our sinnes were forgiven in baptisme Acts 2. 38. therefore we need not now the forgivenesse of them Some answer That because we sinne after baptisme therefore we ought after baptiâ—…me to pray that the Lord would forgive our sinnes But this answer is not sufficient considering that in baptisme is sealed the remission of sinnes not onely past but also for the time to come during the whole course of our life For otherwise baptisme had need to be reiterated I answer therefore That we feeling the burden of our sinnes pray that the forgivenesse of sinnes which was represented and sealed unto us in baptisme may indeed be granted unto us and that we may feel in our selves the fruit and effect of our baptisme For we must not think that the Sacraments absolutely conferre grace to every receiver but onely upon those conditions which are conteined in the promises of the Gospel whereof baptisme is a seal Now the Gospel promiseth remission of sinnes and salvation onely to them that believe and therefore the Sacrament sealeth and assureth remission onely to them that believe For we ask forgivenesse onely for the righteousnesse of Christ but the righteousnesse of Christ is there imputed to righteousnesse where it is apprehended by faith In which sense we are said to be justified by faith alone and by faith to have remission of sinnes And therefore in this petition we desire that the Lord would work in us true faith that being united unto Christ and made partakers of his merits we may have not onely forgivenesse of sinnes but also assurance thereof by the anointment of the holy Ghost the Spirit of adoption crying in our hearts Abba Father c. And because none attein to that measure of assurance but that it is mingled with some doubting therefoâ—…e all had need to pray that the Lord would increase their faith and more and more assure them of the pardon of their sinnes Vs. This teacheth us to pray not onely for the remission of our own sins but also of our brethren it being a duty of charity to desire and to further the salvation of our brethren And this duty as it belongeth to all so especially to those that are governours of others either in the Church or Commonwealth Examples of Moses who oft stood in the gap Psal. 106. 23. Exod. 32. 21 32. Num. 14. 19. Samuel 1. Sam. 12. 23. Neither are we to pray for our friends and well-willers alone but also for them that hate and persecute us according to the precept and practice of our Saviour Matth. 5. 44. Luke 23. 34. and the holy martyr Stephen Acts 7. 60. And as we are to pray the Lord to forgive them so must we as willingly forgive them as we desire to be forgiven of the Lord neither can we in truth of heart desire God to forgive them if we do not Duties in prayer The duties which here we are taught to perform in prayer are either more peculiar to this kind of deprecation or common The former is Confession which must concurre with Deprecation of pardon and goeth before pardon as appeareth Psal. 32. 3 5. Prov. 28. 13. 1. John 1. 9. Num. 5. 7. Examples 2. Sam. 12. 13. Luke 15. 21. Now this confession is to be made of unknown sinnes generally as Psal. 19. 12. of known sinnes particularly Isai. 59. 12 13. And to this end it will be profitable to examine our hearts and our lives by the law of God taking a view of the duties therein commanded and vices forbidden that we may particularly see and acknowledge what duties we have omitted and what vices we have committed The common duties That we pray in fervency faith and perseverance That we may pray in fervency we must have both a true sense of our wants and earnest desire to have the same supplyed The wants which we are to bewail are 1. our manifold sinnes and transgressions for which we are to be grieved that we have by them displeased and dishonoured God And to increase this godly sorrow in us we are First to consider and meditate of Gods manifold benefits undeservedly bestowed upon us and our unthankfull behaviour towards him c. Secondly we are to desire the Lord that he would poure upon us the spirit of deprecation that we may with bitternesse bewail our sinnes whereby we have so violated the justice of God that nothing could be found sufficient to appease or to satisfie the same but the death of Christ whom we by our sins have pierced Zech. 12. 10. Thirdly we are to consider the misery whereunto our sinnes make us subject both in this
into all truth c. mortifying sinne and corruption in us and renewing us unto holinesse of life The end of this kingdome is the kingdome of glory And therefore Christ saith to his Church Luke 12. 32. Fear not little flock c. For therefore doth he pull us out of the kingdome of darknesse and bring us into the kingdome of grace that by faith we may have remission of sinnes and inheritance among them that are sanctified Acts 26. 18. By reason of the certainty hereof it is said that those that believe have everlasting life John 5. 24. and are translated from death unto life that those whom God hath justified he hath also glorified Rom. 8. 30. The kingdome of glory in respect of us is the blessed estate of the godly in heaven when as God shall be all in all 1. Cor. 15. 28. where God hath prepared such things for them that love him as neither the eye of man hath seen nor eare heard nor c. 1. Cor. 2. 9. What this word come signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adveniat This word Come is diversly to be expounded according to the divers significations of the kingdome of God The universall kingdome or kingdome of power is said to come when it is manifested and made apparent that all things are guided by the power and providence of God Here therefore we are taught to pray That the Lord would vouchsafe to advance his kingdome bring all things into subjection under his feet and also that all men may acknowledge this universall kingdome of God ruling all things according to the counsel of his will and may willingly submit themselves to the government of this absolute Lord who hath placed his seat in heaven and his kingdome ruleth over all That he would subdue his enemieâ—… Psal. 110. 2. governing them with an iron rod Revel 12. 5. and 19. 15. and bruising them like a potters vessel Psal. 2. 9. That he would execute his holy and eternall decrees both in the generall government of the world and also in the saving of the elect and destroying the reprobate to his own glory working all things according to the counsel of his will And albeit this kingdome cannot be resisted or hindred maugre all the enemies thereof yet we are to pray that it may come and that he would exalt his kingdome as before glorifie his name not meaning thereby to move God but to shew the concurrence of our will with Gods will and our affection towards the advancement of Gods kingdome and zeal towards his glory Secondly the kingdome of grace is said to come unto us whenas it is either begun erected in us or continued and increased amongst us And in this behalf we are taught to pray not onely for the coming of this kingdome but also for the granting of the means whereby it cometh also removing the impediments of the coming I As touching the coming it self we are to note out of this word That we come not to this kingdome of grace of our selves but this kingdome cometh unto us and in coming preventeth us as our Saviour speaketh Luke 11. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is come upon you for we naturally are the bondslaves of Satan and subjects of the kingdome of darknesse out of which bondage we are not able to come except the Lord do pull us and as our Saviour saith John 6. 44. No man cometh to the Sonne but whom the Father draweth Wherein appeareth the undeserved mercy of God in preventing us in seeking that which was lost in being found of them that sought him not in coming to them that neither could nor would through their own default come unto him And secondly because there must be alwayes a daily progresse in this kingdome and work of grace in this life therefore we are taught to pray daily that this kingdome may come Now let us see how this kingdome cometh and what it is which here we ask Of the coming of this kingdome there be three degrees The first is the pulling and drawing us out of the kingdome of Satan and power of darknesse unto God which is our effectuall calling whereby we are brought from the spirituall bondage of sinne and Satan into the glorious liberty of the sonnes of God and are made fellow-citizens of the Saints domestici Dei of the houshold of God Ephes. 2. 19. And this calling is wrought by this means First to us sleeping in our sinnes the word of God is sent to rouse us the law shewing us our sinnes and the punishments due for them the Gospel promising salvation upon the condition of faith and repentance Secondly the spirit of God concurring with the word inlighteneth our minds to understand the word of God inclineth our minds to attend thereunto mollifieth our hard and stony hearts in the sight and sense of sinnes and then travelling under the burden of them with wearinesse he stirreth up in us a hunger and thirst after the righteousnesse of Christ and reconciliation with God and teacheth us to pray with sighs which cannot be expressed Secondly when the Spirit of God applieth the merits and efficacy of Christs death and râ—…surrection to the justification of the sinner and by degrees worketh in him faith and assurance of the paâ—…don of his sinnes whereupon followeth peace of conscience and joy in the holy Ghost In which three tâ—…e Apostle saith that the kingdome of God doth consist Rom. 14. 17. Thirdly when Christ our King ruleth and reigneth in our hearts by his word and Spirit teaching us to deny ungodlinesse and worldly lusts and to live soberly justly and holily in this prâ—…sent world expecting the happy hope and glorious appearance of the great God our Saviour Jesus Christ Tit. 2. 12 13. that is when by his Spirit he applieth the merits of his death to the mortifying of sinne in us and of his resurrection to raise us up to newnesse of life And this we desire not onely for our selves but also for the whole company of the elect That the Lord would from all sorts gather his Church electing them from the world engraffing them into his Son justifying them by faith and sanctifying them by his Spirit Thâ—…t he would 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 preserved 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 gathâ—…r 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 hâ—… 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
which is chiefly required in prayer BUt the chief thing which maketh prayer effectuall is Faith whereof Fervency it self is a fruit And therefore our Saviour attributeth the earnestnesse and importunity of the woman of Syrophenicia's prayer to the greatnesse of her faith Matth. 15. 28. For that prayer which S. James chap. 5. 16. calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 15. verse he calleth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the prayer of faith Now in prayer there is a double faith required The one more generall apprehending the promises of the Gospel concerning salvation by Christ by which we are in some measure perswaded that we and our prayers are accepted of God in Christ Of which I have spoken before in the general doctrine Rom. 10. 14. Heb. 11. 6. Ephes. 3. 12. The other more speciall giving speciall assent to the promise made to our prayer whereby we are perswaded that our particular requests shall be granted unto us according to Gods gracious promise in this behalf Matth. 7. 7 8. John 14. 13 14. and 16. 23 24. To pray effectually therefore is to pray faithfully For what things soever saith our Saviour ye desire when ye pray believe that ye shall receive them and ye shall have them And it is usuall with our Saviour Christ to disâ—…isse his suiters with this answer As thou believest 〈◊〉 be it unto thee On the other side he prayeth not effectually who doubteth whether he shall be heard or not Wherefore as S. James saith chap. 1. 5. If any man want wisdome let him ask it of God and it shall be given him But let him ask in faith nothing wavering for he that wavereth is like a wave of the sea driven with the wind and tossed to and fro Neither let that man think that he shall receive any thing of the Lord. So S. Paul 1. Tim. 2. 8. would have men pray without doubting Examples Psal. 4. 3. and 55. 16 17. And the Apostle S. John saith This is our confidence that we have in him that if we ask any thing according to his will he heareth us and if we know that he heareth us whatsoever we ask we know that we have the petitions that we desired of him 1. John 5. 14 15. Wherefore seeing in Christ we have boldnesse and accesse with confidence by the faith of him Ephes. 3. 12. we ought as we are exhorted Hebr. 4. 16. to come boldly to the throne of grace that we may obtein mercy and find grace to help in time of need and draw near with a true heart in full assurance of faith Heb. 10. 19 22. But here a distinction is to be used In matters spirituall necessary to salvation as we are to ask them absolutely as being perswaded that God hath subordinated our salvation to his own glory so are we absolutely to believe that the Lord will grant them unto us Yea this may be added for our comfort that if God hath given us grace unfeignedly and earnestly to desire any saving grace the same grace is begun in us In matters temporall or spirituall which are not necessary to salvation as 2. Cor. 12. as we are to ask them conditionally so far forth as they may stand with Gods glory and the good of our selves and our brethren so are we to believe that he will so far forth grant them and therefore that he will either grant our desire or that which is better For which cause in such requests we are most willingly with our Saviour Christ to submit our will and desires to the will and pleasure of God Matth. 26. 39 42. who as he knoweth what is good for us better then our selves so he is most ready to give good things unto us Matth. 7. 11. and therefore we are alwayes to believe that our requests being rightly conceived shall be granted unto us I would believe that I should be heard were it not for mine unworthinesse and my wants in prayer Indeed thou mayest be such an one and such may be thy prayers as thou canst have no hope to be heard that is if thou be an impenitent and unbelieving sinner God will not heare thee or if thou pray in hypocrisie and dissimulation the Lord will not heare thy prayer But if thou art a penitent and believing sinner yea if thou dost unfeignedly desire to believe and repent and dost pray unto the Lord in truth with unfeigned lips thou oughtest to pray with assurance to be heard and this thy faith and assurance must not be grounded on thine own worthinesse or dignitie of thy prayer but on the undoubted promises of God and on the merits and mediation of Christ in whom both we our prayers are accepted of God As for the sense of thine unworthinesse if it be in truth and joyned with unfeigned desire of grace it ought to make thee the rather to pray in faith for such as I have shewed our Saviour calleth with promise to heare and help them And such he pronounceth blessed Matth. 11. 28. John 7. 37. Matth. 5. 4 5 6. Now for the helping of our faith we are in our preparation to meditate of these things especially First of the power of God who is able to do exceeding abundantly above all that we do ask or think Eph. 3. 20. Secondly of his fatherly good will who will deny us nothing that is good Matth. 7. 11. The consideration of both which our Saviour hath prefixed before the Lords prayer when he teacheth us to call upon God as our Father therein noting his love good will which is in heaven therein noting his power Psal. 111. 3. that being perswaded that God is both able and willing to grant our requests we might pray in faith and assurance that our prayer shall be heard Thirdly of his gracious promises made unto prayer as Matth. 7. 7 8. John 16. 23 24. which if we cannot find in our hearts to believe we are not to pray for in not believing we make God a liar Lastly and especially of the merits and mediation of our Saviour Christ who sitteth at the right hand of his Father making intercession for us Though our prayer must be fervent and confident yet with submission to the will of God Quid Quale Quantum Quomodo Quando Vbi what of what kind how much after what manner when and where he is pleased to give knowing that he is able 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceeding abundantly We are not to limit God or to circumscribe him by circumstances It is reckoned Psal. 78. 41. among the faults of the old Israelites that they circumscribed the holy One of Israel and is effectually reproved by Judeth chap 8. 11 16. in the governours of Bethulia who appointed to the Lord the term of five dayes to deliver them otherwise they would give up their city Not that it is simply unlawfull to mention circumstances so it be done with submission to the will of God
who are like himself But the faithfull who are at peace with God have also joy in the holy Ghost whereby they do rejoyce in God in all estates not onely in time of peace prosperity but also in time of adversity Rom. 5. 3. Yea the greatest afflictions of this life are to be born of the godly not onely meekly and patiently but also comfortably and thankfuly For 1. as God in all his judgements remembreth mercy so must our faith apprehend his mercy as well as our sense apprehendeth his judgements And therefore we ought to say with Job chap. 13. 15. Though he kill me yet will I trust in him 2. Because the faithfull have this priviledge that as nothing can hurt them Isai. 54. 17. so all things even their afflictions do work together for their good Rom. 8. 28. 3. Because God afflicteth them for their good whether by triall or chastisement 4. Because with the outward affliction he vouchsafeth inward comfort 2. Cor. 1. 5. 1. Sam. 30. 6. Acts 16. 25. Psal. 94. 19. 5. Because the afflictions of the faithfull though for sinne are under their desert and in them the anger of God is carried not against their persons but against their sinne 6. Because of those other favours of God which in their afflictions they do enjoy Desinentes contristari propter ea quae non habemus de rebus praesentibus gratias agere debemus Ceasing to grieve for those things we have not we are to give thanks for things which we presently have 7. Because though positive blessings are wanting yet there are alwayes innumerable privative blessings for which we are to give thanks Consider the evils we have deserved and the dangers whereunto we are exposed Consider that by our sinnes we have deserved all the plagues denounced in the law Deut. 28. 15. not onely in this life but also in the world to come Whilest therefore our condition is better then those in hell we have cause to prayse God who hath not dealt with us after our sinâ—…es nor rewarded us after our iniquities Psal. 103. 10. Lam. 3. 22. Now if they are bound to prayse God that are not consumed how much more have we cause to prayse God whom he hath not onely not consumed but hath heaped and multiplied his mercies upon us both privative and positive And as at all times we are to prayse God so in solemn festivalls ordained to that end such as was that of Purim Esth. 9. and ours of the Fifth of November for our marvellous deliverance from that horrible conspiracy of the Papists by the gunpouder-treason FINIS A GODLY AND FRUITFULL EXPOSITION OF THE LORDS PRAYER Shewing the meaning of the words and the duties required in the severall Petitions both in respect of prayer it self and also in respect of our lives PHIL. 4. 6. Be carefull for nothing but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God ¶ Printed by Roger Daniel Printer to the Universitie of Cambridge Ann. Dom. MDCXL MATTH 6. 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 LUKE 11. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 TO call upon the name of God by hearty and effectuall prayer is a duty in it self most excellent to God most glorious to our selves most profitable and necessary But such is the blindnesse and ignorance of our minds the dulnesse and hardnesse of our hearts that we know not either how to pray or what to ask Like to Zebedee's children Matth. 22. 20. We ask we know not what and as Paul speaketh Rom. 8. 26. We know not what to pray as we ought Wherefore our Saviour Christ in abundant mercy towards us that he might relieve our wants in this behalf hath set down a prescript form of prayer whereby we are to frame ours commanding us when we do pray to pray thus In which words as he forbiddeth us not to use this prayer so he doth not alwayes bind us to use the same words For here two extremities are to be avoided the first of the Brownists who think it unlawfull to use the prescript form of these words the second of the Papists who superstitiously insist in the very words and syllables themselves As touching the first Our Saviour commandeth us thus to pray and more plainly Luke 11. 2. When ye pray say Our Father c. Therefore unlesse it be unlawfull to obey the expresse commandment of our Saviour Christ it is lawfull to use these words Secondly the book of Psalmes doth prove that we may have set forms of prayers Psal. 86. is a form of prayer to be used in affliction The 92 is Psalmus in diem Sabbati A Psalme for the Sabbath The 102 Oratio pro paupere A Psalme for a poore man The 136 A solemn form of thanksgiving 2. Chron. 7. 6. and 20. 21. For the second when Christ commandeth to pray thus he doth not tie us to the words but to the things We must pray for such things as herein summarily are conteined with such affections as are herein prescribed For we must understand that our Saviour Christ propoundeth this prayer as a brief summe of all those things which we are to ask For as the Creed is summa credendorum the summe of things to be believed the Decalogue summa agendorum the summe of things to be done so the Lords Prayer is summa petendorum the summe of things to be desired But as all things particularly to be believed are not particularly expressed in the Creed nor all things to be done in the Decalogâ—… so neither are all things particularized in the Lords prayer for which we are to ask And therefore it is lawfull nay expedient and necessary often to descend into the particulars themselves For the proving whereof we have so many arguments as there are prayers of the godly recorded in the word For though all of them may be referred to this prayer or some part thereof yet none of them are conceived in the same words And moreover Matthew and Luke in setting down this prayer are not curious in observing the same words And therefore superstitious is the opinion and practice of the Church of Rome who think that the bare repetition of these words in an unknown tongue without understanding or faith is ex opere operato meritorious as though our Saviour Christ had prescribed these words to be used as a charm c. First whereas our Saviour Christ propoundeth this form we may be assured that it is a perfect pattern of prayer that nothing ought to be asked which is not in it conteined For in him are all the treasures of the wisdome and knowledge of God Col. 2. 3. He knoweth what is acceptable unto God what is needfull for us therefore in this prayer is conteined whatsoever is either fit for God to grant or for us to ask By this then as a pattern we are to form our prayers and as by a rule we are to examine them
no sense of their own misery c. 3. Those that seek not the kingdome of God and his righteousnesse but set themselves to seek their own carnall and worldly desires 4. Those magistrates ministers people that seek not the advancement of Christs kingdome in themselves contemning the word quenching the spirit nor yet in others As for those Magistrates who in stead of cherishing the Church do persecute it in stead of advancing Gods kingdome do deface it erecting superstition and idolatry suppressing vertue advancing vice or those Ministers that deprive the people of the food of their souls and like dry nurses hunger-starve them or those men whosoever that labour to withdraw men from allegeance unto God all those oppose themselves to the kingdome of grace and therefore being enemies in making this prayer do ask their own confusion For our Saviour Christ sheweth himself to be a King as well in subduing his enemies as in preserving his subjects Psal. 110. 1. Psal. 2. 6. 5. Those that follow the temptations of the devil the desires of the world and lusts of the flesh and please themselves in so doing they are not guided by the Spirit of Christ but are enemies to his crosse Phil. 3. 19. and souldiers in Satans camp As therefore we desire the kingdome of grace so let us seek it c. Of the coming of the kingdome of glory which we here desire Thirdly we desire that the kingdome of glory may come that is that the number of the elect being accomplished and all Gods enemies subdued Christ would hasten his coming to judgement to our full redemption and glorification that God may be all in all Here therefore we pray 1. That God would hasten the coming of Christ unto judgement and to that end would accomplish the number of the elect and subdue all his enemies under his feet 2. That this kingdome may come unto us and that it may be possessed of us and to that end would make us meet to be partakers of the inheritance of the Saints in light and would free and keep us from all evil unto his own everlasting kingdome 2. Tim. 4. 18. and would by his power through faith preserve us unto everlasting life 1. Pet. 1. 5. Vses 1. Dutie in our lives We must earnestly desire the coming of Christ and believe that it shall come and that to our salvation 2. Wants to be bewailed First the want of faith by reason of the conscience of our manifold sinnes which make a separation between God and us and make the remembrance of the judgement terrible unto us so that we cannot desire the coming of Christ to judgement as we ought Secondly the worldlinesse of our minds in that we are all more or lesse overtaken of the desires thereof and not so wained from the world as becometh pilgrimes on earth so that many of us are so farre from desiring another life that they could be content to live here for ever Thirdly our sinnes must be as an heavie burden unto us that being weary we may earnestly desire to be dissolved and so disburdened of them Rom. 7. 23 24. Phil. 1. 23. Fourthly we must bewail and be weary of the sinnes of the world whereby Gods name is dishonoured his kingdome hindred his will neglected that so we may truly desire that an end may be put to these evil dayes and may say How long Lord holy and true Revel 6. 10. We must believe 1. That Christ will come to judgement and that there will be a kingdome of glory after this life for these two articles of our faith are here presupposed For if we be in the number of those mockers of whom Peter foretold 2. Epistle 3. 4. that believe not this second coming of Christ c. we shall but mock God if we make this petition 2. That Christ will come to our salvation and that we shall be inheritours of that kingdome for we cannot else truly desire his coming c. Duties in our lives I. We must give all diligence to make our calling and election sure For by this means an entring shall be ministred unto us abundantly into the everlasting kingdome of the Lord c. 2. Pet. 1. 10 11. II. If we pray in faith that our request may be granted we must expect Christs second coming And we must expect it with faith fervency patience and vigilancie With faith that is with perswasion assurance that Christ will come to our full redemption For wheÌ„ a man can truly say by faith that our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 conversation is in heaven he will also adde with the Apostle from whence we look for a Sâ—…viour Phil. 3. 20. and consequently expect it with chearfulnesse and not with unhappy Felix tremble at the mention of judgement For howsoever it shall be a day of unspeakable terrour to the wicked yet to the godly it shall be a day of singular comfort For then the Lord shall wipe away all tears from their eyes Revel 7. 17. For which cause it is called the time of refreshing Acts 3. 19. And therefore our Saviour Christ Luke 21. 28. biddeth the faithfull to lift up their heads c. because the day of their full redemption both body and soul draweth near Secondly we must expect with earnest desire 1. eternall life 2. the coming of Christ Tit. 2. 13. For how can a man faithfully expect and certainly look for happinesse who doth not also earnestly desire it therefore the Apostle saith that we who have the first-fruits of the Spirit do sigh within our selves expecting the adoption that is the heavenly inheritance whereunto we are adopted and the redemption of our body at the second coming of Christ Rom. 8. 23. Secondly we are with desire to expect the second coming of Christ looking for and hastening unto the coming of the day of God 2. Pet. 3. 12. But there are many who with Balaam desire salvation but how few that desire the second coming of Christ Yet this is made a note of a true Christian to love and desire it 2. Tim. 4. 8. For as Th. Aquinas saith Qui diligit amicum cum desiderio exspectat eum He that loveth his friend expecteth him with longing desire And also they who believe that Christ is their Saviour they will also desire his coming And as the creature earnestly waiteth for that time which Acts 3. 21. is called the time of the restitution of all things which now are subject to vanity Rom. 8. 20. for then the heaven earth shall be renewed 2. Pet. 3. 13. so we also who have the first-fruits of the Spirit sigh within our selves waiting for the adoption even the redemption of our bodies Rom. 8. 23. Then is the time of Christs marriage with his Church and of our conformation with him in glory 1. John 3. 2. For when he shall appear we shall be like unto him If then the second coming of Christ shall be a day of refreshing of
as they are blessings and good things with this condition that if they may stand with Gods glory and our own good For God hath promised to give good things to them that ask them But these are not simply good but as they have reference to Gods glory and our spirituall and everlasting good We must remember that in temporall matters God heareth men either in mercy as a father or in wrath as a judge but we come unto him as a father and desire him as a father to heare us c. 3. That we ask them to good ends not to spend them on our lusts but to imploy them to Gods glory in the supply of our own wants and theirs that belong unto us and also in the relief of other mens â—…ecessities either private or publick Ephes. 4. 28. Therâ—…fore we are to ask and to ask aright and this is that which James â—…aith chap. 4. 2 3. Ye get nothing â—…ecause ye ask not ye ask and receive â—…ot because ye ask amisse that ye may consume it on your lusts The generall dâ—…ties to be performed in prayer for temporall blessings are that we ask them in fervency and in faith That we may ask them in fervency we must hâ—… 1. a true sense of our wants 2. a true desire that oâ—… wants may be supplied by the contrary gifts and graces We will for brevities sake joyn them together Every request presupposeth want Jam. 1. 5. Whereas therefore Christ biddeth us ask it proveth 1. our nullity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and poverty in our selves who neither have any thing but what it pleaseth God to give us neither can we by our means procure any thing that is good except it please God to blesse our means neither can we use and enjoy that which we have unlesse it please God to grant us the use thereof neither will the use thereof avail us except it please God to blesse the use of them giving them vertue to nourish and to cherish us and make them effectuall to our good Wants to be bewailed In true sense therefore of this our want we are to pray that it may be supplied by the contrary gifts namely that God would be pleased to give unto us that portion of temporall benefits which he knoweth to be most fit and convenient for us and to that end that he would blesse our means for the obteining of that which we have not and also grant unto us the use of that which we have and lastly that he would blesse the use thereof unto us making them effectuall to our good 2. Whereas Christ teacheth us every day to say Give us this day c. it argueth our mortality and frailty who cannot continue our lives except it please God to make a daily supply of his temporall benefits whereby we may be susteined In sense of which our frailty we are day by day to poure forth our souls before the Lord saying Give us this day our daily bread that is that bread â—…hich we have need of every day as the Syriack readeth Luke 11. 3. As we are to acknowledge 1. our own nullity who have nothing of our selves and 2. our frailty and mortality who cannot continue except we have a daily supply so in the third place whereas our Saviour doth teach us to ask these things not as our own desert but as the free gift of God we must confesse our own unworthinesse who cannot truly challenge unto our selves the least temporall benefit that may be as our own desert but must as our Saviour hath taught us beg it of God as his undeserved gift Therefore we are to come unto God not in our own worthinesse but in his manifold mercies acknowledging with Jacob that we are lesse then the least of his mercies that we are not worthy to breathe in the air not to dwell upon the earth or to enjoy any of his blessings which therefore we humbly beg of him that he would give them unto us for his mercies sake in Christ Jesus 4. Whereas our Saviour teacheth us to ask our bread which we have gotten by good means to be given us of God this argueth 1. our coveting of other mens goods 2. our diffidence and distrust in Gods providence which maketh us ready in time of our need to use unlawfull and indirect means In sense of which want we are to pray that we may depend upon his providence and cast our care upon him expecting with all the creatures our daily food from him and in all our need may be carefull to use good means and with quietnesse to work that is good that we may eat our bread given us of God For that is onely ours which we have by good means and that onely is given of God which is well gotten 5. Whereas we are taught to desire God to give us these things notwithstanding our means and the abundance of goods which we possesse this argueth our confidence in the means for obteining our desire and our trusting in the goods once gotten In respect whereof we are to pray that both in the means and in the use of the things we may learn to depend upon Gods blessings without which all means are uneffectuall and unprofitable and therefore we must desire notwithstanding all our means and abundance of goods that God would give us our daily bread 6. Whereas he biddeth us ask bread teaching us to bridle our desires and to be content with a little this sheweth our covetousnesse and discontentednesse many times with our present estate In sense whereof we are to desire that as we do ask our daily bread of God so having that which we have asked we may not onely rest contented but give thanks to God that heard the voice of our prayer 7. When he directeth us to ask 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 daily bread it be wrayeth our either superstitious and phantasticall contempt of Gods gifts with them that affect voluntary poverty or else our worldly and immoderate desire of more then is sufficient that in sense thereof we may with Agur pray Give me not poverty nor riches but feed me with food convenient for me 8. Where he biddeth us say Give us this pointeth at our self-love whereby every man desireth good things for himself although many times it be with the losse of others And in acknowledgement of this our evil inclination we are to pray unto God that he would give unto us c. that is not onely to me that pray but also to others and not onely private blessings to private men but also publick to the commonwealth as peace plenty prosperity 9. When we are taught to ask bread to be given to us and others by us today this sheweth 1. our immoderate desire in providing for the time to come and 2. our delay in helping and relieving the necessities of our brethren In respect whereof we are to pray that the Lord would this day give unto us and by us
â—…yes 3. Of the hands Châ—…ysosi Hom ad pop 79. T. 4. pag. 643. â—… Quest. Answ. August â—…pist 121. What is to be considered in our words Prolixity not to be affected Reaâ—…ons Alâ—…ibiad 2. Spist. 21. pag. 403. Iâ—…d pag. 402 Homil. 74. Tom. 4. pag. 641 642. â—…pist 121. 402. Whether a set form of prayer may be used A set form is to be preferred before ex tempoâ—… prayâ—…r without preceding meditation Reasons 1. 2 3 4. I. Preparation The reasons why preparation is necessary This preparation consisteth 1. in removing impediments Cassian Collat 9. cap. 3. 2. In using the means Meditation required before prayer Psal. 108. 1. II. Of the dutiâ—…s to be performed after prayer Cyprian Menandeâ—… How we may be enabled to pray according to Gods will Epist. 121. Lib. 2. De â—…do Deâ—… 120. Zech. 12 10. Heb. 10. 29. Quest. Answ. 1. Of the persons In which respect it is publick or private Of publick prayer Private preparation required before publick prayer Of the voice to be used in publick prayer Of pâ—…ivate prayer Object Answ. The Euchetae confuted 1. Thess. 5. 17. expounded Luke 18. 1. expounded Luke 21. 36. and Ephâ—…s 6. 18. 〈◊〉 That we are alwayes bound to the duty of prayer Of stinted prayers at set times unstinted upon occasions offered No time exempted from private prayer That there is no limitation of place for prayer The vanity of Pilgrimages 1. A sense of our wants and a desire to have them supplyed Prayer and thanksgiving must be joyned together Th. Aquin. 2. 2. quaest 83. 17. c. What Prayer or Petition iâ—… The generals of Invocation applyed to Petition Fervency faith required in our petitions Bein De orat 〈◊〉 serm 4. sol 21. R. Sense and feeling of our wants required in prayer Jam. 1. 5. How we may come to a sight sense of our wants That we must in prayer have an earnest desire to have our wants suplyed Epist. ad Probum 121. Epist. 121. The means to obtein fervency of desire A double faith required in prayer Mark 11. 24. Matth. 22. 21 That we must pray for spiritual things absolutely for temporall things conditionally Object Answ. Meditations to strengthen our faith in prayer Rom. â—… 34. Heb. 7. 25. 〈◊〉 3. 20. 1. We must rest upon Gods pleasure for the obteining of our suits 2. We must use the means to obtein those things for which we have prayed 3. We must examine what is the cause that we are not heard 4. We must persevere in prayer 5. We must with patience expect Gods leisure 6. We must be contâ—…ed with Gods good pleasure when he seemeth to deny us Aug. Epist. 121. ad Proâ—…am How we must carry our selves when our requests are granted 1. Of the persons For and against whom we must pray That we ought not to pray for the dead Object Answ. That we ought to pray for those that are alive Object Answ. That we ought to pray for unbelievers Object Answ. Of Blessing a speciall kind of prayer Chrysoft hom 79. Of Prayer against others Complaintâ—… Imprecation Whether imprecations be lawfull Contra 〈◊〉 stum Our safest course is to abstein from imprecations 〈◊〉 147. Object Answ. August De serm Dom. in mâ—…te l. 2. Object Answ. Object Answ. Of confession of our sinnes and that it is most profitable and necessary De confessione peccat Serm. 66. De Tempor How this confession is to be made That examination should go before confâ—…sion Charity and repentance required before conâ—…ssion and aftâ—…r Of prayer against the evil of punishment Vide Aug. â—…pist 121. Of the divers names and phrases whereby thanksgiving is expressed in the Scriptures Of the common duties required in thanksgiving Thanksgiving what it is The proper subject of Gods prayse is the church Thanksgiving can be rightly performed by the faithfull onely Thanksgiving is to be offeâ—…ed unto God alone Thanksgiving to be offered in the name of Christ. Of the manner of thanksgiving 1. Thankfulnesse 2. Remembâ—…ance of Gods benefits 3. A gratefull acknowledgment of Gods benefits 4. A gratefull estimate of Gods benefits 5. An acknowledgement of our beholdingnesse 6. An acknowledgement of our unworthines 7. Humility the mother of thankfulnesse 8. Joy and rejoyâ—…ing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reasons moving us to praise God The excellency of this duty 2. Praise honourable to God 3. Praysing of God necessary Asâ—…census gratiarum est descensus gratiae Before is required preparation After we must testifie our thankfulnesse Of the object of thanksgiving We must give thanks continually Heb. 13. 15. Object Answ. Object 2. Answ. That we must give thanks alwayes for all things Basil. Basil. 386. f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The Lords prayer is to be used as a prayer That we ought not to be tyed onely to this form 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this form is a perfect pattern Ministers must teach their people to pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agnoscit Pater filii sui verba cùm preces sundimus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quest. Answ. Of the Lords prayer The parts The order The preface God a Father two wayes Quest. Answ. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. 3. 1. Cor. 12. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 2. Rom. 8. 16. 1. 〈◊〉 3. 1. Psal. 103. 13. Mâ—…l 1. 6. 1. Faith required in prayer 2. We must pray one for another Quest. Answ. 3. An use of comfort seeing all the Church prayeth for us Brotherly love required of all that pray 2. To â—…each the rich and comfort the poore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object Answ. Adoration of images condemned Sâ—…neca The order What is signified by Gods nâ—…vne What is meant by sanctified or hallowed Psal. 86. 12. Psal. 2. 10. Works of Creation Wâ—…rks of Administration Dan. 5. 22. How God sanctifieth his name 2. 〈◊〉 3. 1. Two kingdomes in this world the first the kingdome of darknesse The second is the kingdome of God 1. uniâ—…ll over â—…ll 2. Speciall over the Church Of the kingdome of glory Psal. 16. 11. Of the kingdome of grace How Gods universall kingdome is said to come How the kingdomâ—… of grace cometh Three degrees of the coming of Christskingdome 1. Outward means The second outward means 2. The inward means of the coming of Gods kingdome 1. The Dâ—…vil 2. The World Matth. 6. 24. 3. The Flesh The hypocrisie of many detected Things â—…o be believed We must expect I. with faith II. with earnest desire 1. of eternall life 2. of Christs coming III. With patience In 〈◊〉 IV. With vigâ—…lancy 3. We must remain constant in Gods love 4. We must walk worthy of God 5. We must so live as ready to meet Christ. In Matth. Hypocrisie detected All that God willeth is properly good Of the things which God willeth Quest. Whether Gods will be alwayes done Answ. How can the wicked sin seeing they do Gods will Answ. How sinne is by Gods decree Answ. Gods secret and absolute will is not here