the good things we obtaine of God for the bodie ought of vs to bee applied as arguments of confirming our faith for the obtaining the best things for the soule and we must make them so many pledges and seales of Gods loue and mercie to vs in Christ Iesus for otherwise wee partake in Gods blessings which respect our daily bread no otherwise than the bruite beasts or the wicked who haue many good things from Gods generall bountie and liberalitie but not from his speciall goodnes and mercie Wee reade that the land of Canaan was by faith inherited of the Israelites that by faith they passed through the red sea Heb. 11.30.31 and many other temporall blessings were through faith receiued by them which is thus to be vnderstood viz. by faith they receiued these temporall deliuerances and blessings and vsed them as seales and pledges of heauen and heauenly blessings whereof the former were types onely And this is to rise from earth to heauen from the daily bread of the bodie to the spirituall bread of life to support and vnderprop our faith in Christ for the remission of our sinnes and the saluation of our soules with the earthlie pillars of meate and drinke and apparell and what other things are the staffe and stay of our bodily life This doctrine the outward shape of the Sacrament seemeth to teach vs for there is bread and wine the nourishers and comforters of our life whereby the Lord doth seale vp vnto vs the spirituall nourishment and comfort of our soules heauenly matters in earthly creatures In like manner by analogie and proportion though not sacramentally yet by discourse of reason and by a worke of faith wee may allegorize all outward matters As for example God giueth vs clothes for to couer our nakednes therefore hee will giue vnto vs the wedding garment of Christs righteousnesse to couer our sinnes God giueth the light of the Sunne for our comfort therefore he will giue vs the light of his countenance in mercie to lighten our darknes and affliction And thus we may ascend from things visible sensible and palpable to things inuisible insensible and intelligible and with the Apostle Iohn say 1. Ioh. 1.1 that wee see feele taste and handle the Lord Iesus Christ yea and grope him in these outward matters Act. 17.27 as Paul saith the Gentiles might haue done God And this may bee sufficient for the three particular branches of that doctrine which riseth from the order here vsed by our Sauiour Christ in preferring the petition for daily bread to the petition for grace 2 The meaning of this petition VVhat bread signifieth Now followeth the second thing to bee considered in this petition which is the meaning of the words for the discussing of the particular words we are to remember this distinction This prayer containeth Rem rei circumstantias the subiect and the adiuncts that which is desired and the circumstances thereto appertaining That which is here desired is generally called Bread The circumstances hereto appertaining are fiue following First circumstance is Modus acquirendi the manner of obtaining the bread which is by free gift Giue Second circumstance is Persona the persons for whom wee aske this donation or gift of bread vs viz. our selues and others Third circumstance is Tempus for how long time wee begge this bread this day for the present Fourth circumstance is Qualitas the condition of that bread which we aske daily bread for repairing our life Fifth circumstance is Dominus the owner or to whom the bread appertaineth ours to the children of God Of all which circumstances with the subiect thereof something must be vttered First therefore of Bread Bread as some of the ancient Fathers interpret VVhat bread signifieth signifieth Christ Iesus which is that bread of life or liuing bread that bread that came downe from heauen or heauenly bread and so they expound that other word supersubstantiall that is celestiall or heauenly according as Christ saith I am the liuing bread which came downe from heauen Ioh. 6.51 To this exposition some of the new writers incline Others and namely the greater and better part of ancient and new writers to whose iudgement as it is meete we subscribe in such a matter of doubt not determined in Scripture expound the bread here named the corporall bread the foode of our bodies yet so as the word containeth a Synecdoche bread being put for all outward prouision so that bread here must signifie three things First bona corporis the good things of the bodie Bona corpoâ—is a part of bread which may be generally called health or the due constitution and temperature of the bodie whereto appertaineth Nourishment Apparell Recreation and Physicke Secondly Bona fortune a part of bread Eccles 9.11 Bona fortunae if the word fortune may be tolerated namely such outward good things as doe indifferently befall good and bad men viz. 1. Wealth 2. Honour 3. Libertie 4. Peace 5. Plentie whereto appertaine 6. Labour in our callings 7. Magistracie 8. Fruitfull seasons Thirdly Gods blessing a part of bread the blessing of God vpon all the former good things whether inherent in the bodie or adherent thereto Now that bread may generally signifie all these things it is is but a meere vsurper of all his substance and therefore hath need to aske this second interest to his goods of God whose is the earth and all that therein is Psal 24.1 and who only giueth his creatures through Christ Iesus to the faithfull his friends and not to the wicked his enemies Secondly it will further be obiected that Gods seruants that are rich neede not aske their daily bread of God seeing they haue before men the ciuill title to their goods and before God a religious interest also they being Gods friends and members of Iesus Christ through whom they are made the heires of all things But for answere of this obiection also wee must remember to distinguish betwixt the title to the bread or the vse of the bread and the benefit or commoditie which is reaped by the bread or by the vse of the bread for the children of God oft times vse bread and yet haue no benefit by the vse thereof as they vse mariage and want children they vse Physicke and recouer not their health therefore Gods children are taught to aske a staffe to their bread Gods powerfull word or blessing vpon the meanes without which man cannot liue and hence it is that all Gods creatures and ordinances must bee sanctified by prayer 1. Tim. 4. as the Apostle teacheth This prayer then includeth these foure particulars following First Lord giue vs a ciuill title to bread Secondly Lord giue vs a religious title to bread Thirdly Lord giue vs leaue to vse the bread Fourthly Lord giue vs comfort by the vse of the bread The first is opposed to pouertie the second to vsurpation the third to the taking of
by the shew of good workes wring from the Church the charitable censure of a godly man he being nothing lesse yet that censure also is due being false and in charitie and iustice hee can haue no lesse for the heart is vnknowne to man and we can know them only by their fruits And this may serue for the order of the petitioÌ„ For the meaning of this petition consider three things 2 The meaning of the third petition 1. What is Gods will 2. What it is to doe Gods will 3. How Gods will must be done For the first we are to know that Gods will is partly reuealed to the Church in his word and workes VVhat is Gods will partly kept secret to himselfe in the closet of his owne eternall counsell which distinction is grounded vpon that speech of Moses The secret things to the Lord Deut 29.29 the reuealed things to vs. For example these are things secret Which man is a reprobate amongst vs if he haue not sinned the sinne against the holy Ghost Where hell is How the Angels are distinguished When the day of iudgement is which things God hath concealed from vs as impertinent for vs to know and to search whereunto were to passe the bounds of a modest and sober inquisition Now things reuealed are such as are contained in the world viz. All that holy doctrine of the law and Gospell contained in the writings of the Prophets and Apostles as also whatsoeuer other things the workes of God ordinary or extraordinarie discouer vnto vs. As for example the howre of this mans death is vnknowne till he be dead then it is knowne c. And thus God doth daily reueale new matters to vs which before were hidden thus by the obseruation and inquisition of wise men the course of heauen and the whole order of nature was discouered VVhat it is to doe Gods will For the second thing which is the doing of Gods will wee must consider thereof according to the distinction of Gods will before set downe and first for the reuealed will of God that is done two waies either by obeying the commandements willingly or suffering the chastisements patiently for the chastisements which befall vs are parts of Gods reuealed will of what kinde soeuer they bee and here are two vertues suggested vnto vs when wee pray let thy reuealed wil be done Obedience which is so often vrged in Deuteronomie Deut. 6.1.2.3 and Submission which is insinuated in the emphasis of the word Thy will containing a negation of our owne wils as Christ said in his prayer Not my will Mat. 26.39 but thy will be done Secondly for the secret will of God we doe also in part pray that it may be done I say in part for example sake we pray that God would daily more and more reueale vnto vs Antichrist which to the Primitiue Church was a secret and in part is a secret to vs. So also we pray Apoc. 22. Come Lord Iesus come quickly and yet the second comming of Christ vnto iudgement in regard of the time is concealed so we pray for patience to beare the crosses which God shall inflict which of what kinde they are and when they shall befall vs is vnknowne How Gods will must be done Thirdly Gods will must be done in earth as in heauen which words are diuersly expounded by Interpreters 1. Cor. 6.20 Some say Let the bodie which is earthly obey Gods will as the soule and spirit which is heauenly but that is as good as nothing for the soule is sinfull as well as the bodie yea is the author of sinne to the bodie which is only the instrument 1. Cor. 15.47 Others say Let the earthly minded men bee conuerted and yeeld obedience as the heauenly minded are and do but this also is as good as neuer a whit being neuer the better for the heauenly minded are imperfect and wanting in the best of their obedience But the better sort of Expositors say thus Let men vpon earth obey the will of God as the Angels doe in heauen Psal 103.20 and this seemeth to bee the true exposition of the words now the Angels obey Gods wiâ—l readily and perfectly Gods will must be done readily Esay 6.2 Exod 36.35 Exod 25.20 The willingnes and readines of the Angels doth appeare by the similitude and shape which is giuen them they are said to haue wings by the Prophet Esay and the Cherubims imbroidred vpon the vaile of the Tabernacle and the two Cherubims vpon the Mercie seate had wings yea further the two Cherubims vpon the Mercie seate did looke with their faces to the Mâ—rcie seate ward which is by our Sauiour Christ expounded of their willingnes where he saith that the Angels alwaies behold the face of my father which is in heauen Mat. 18.10 Now it is apparant that the beholding of the face s gnifieth in a seruant readines to bee imployed about his masters busines according as it is in the Psalme Psal 123.2 The eyes of seruants looke to the hands of the masters and mistresses by which phrase the Prophet signifieth not onely confident hope and expectation of deliuerance but in the meane season till deliuerance come patience to beare contempt mocking and despightfulnes and readie obedience to Gods will yea in these great extremities which in that Psalme is insinuated by the Prophets prayer The Angels also obey Gods will perfectly Gods will must be done perfectly who are therefore called holy Angels for that they haue no spot of sinne or disobedience in them for howsoeuer the Angels being compared with God haue in them imperfections in regard whereof Eliphaz speaketh in Iob Iob 4.18 that hee found no stedfastnes in his seruants and laid follie vpon his Angels and therefore in Esay the Seraphims with two wings couer their feete Esay 6.2 yet neuerthelesse if the Angels bee compared with Gods law which is the rule of their obedience they are able and doe perfectly euen in the strict and exact measure and manner of obedience yeeld obedience thereunto otherwise they could not continue in that estate of grace and glorie wherein they are now and so shall abide confirmed for euer So then the meaning of these words is thus much Graunt that wee may willingly and perfectly obey thy will as thy holy Angels doe But here in opposition to this last propertie of the Angels obedience it may bee obiected that seeing it is impossible we should perfectly obey Gods will therefore we must not in our prayers aske that at Gods hand for shall it be thought lawfull and reasonable to aske impossibilities For answere whereto thus much in briefe Impossibilities are of two sorts viz. alwaies impossible and impossible for a certaine time Now although it be for the present impossible that Gods children should perfectly obey Gods will yet it is not so for euer for when wee shall bee perfectly regenerate then shall wee
ouerthrow and destruction of Gods creature that which God created secondarily after the fall thus the Prophet saith directly that God created euill as well as good Esay 45.7 that is punishments and afflictions of all sorts as pouertie deformitie sicknes famine death damnation and whatsoeuer other euill serueth for the execution of Gods iustice vpon those that violate the iustice of God A morall euill A morall euill is whatsoeuer is opposed to a morall good namely sinnes of all sorts whether against the decalogue or the Gospell commonly called malum culpae and this is the fountaine of the former euill of punishment for if there had been no sinne there had been no iudgements no punishments prepared for sinne An euil instrument An euill instrument is whatsoeuer God in iustice and wrath against sinne and sinners turneth to the hurt of the sinner Prou. 1.32 thus the diuell the world riches honour pleasure the word and meanes of grace are turned to bee instruments of Gods wrath and so of euill to the wicked for as God doth turne euill to good to them that feare him so he doth turne good to euil to them that hate him for among things created by God or deuised by the creature there is nothing absolutely good or absolutely euill but euery good may haue some relation of euill and euery euill may haue some respect of good Thus wee see what euill is in generall but more specially wee must know that there is furthermore the euill of euill which although it bee generally suggested in the former distinction of good and euill yet neuerthelesse here must more distinctly bee noted Wherefore we must obserue also that there are foure combinations of good and euill which are these following 1. The good of good 2. The euill of good 3. The good of euill 4. The euill of euill The good of good is that fruite or commoditie which Gods children reape by all the gifts of God The good of good as the benefit of health and wealth peace and libertie the word and all the meanes of grace whereby the godly man is not only comforted and refreshed in his bodie but furthermore fed and nourished and strengthened in his soule to conuersion and saluation The euill of good is that hurt and detriment which the wicked reape by all the gifts of God aforesaid The euill of good as that not onely their life health peace libertie wealth and prosperitie in the world but also all the meanes of grace and saluation becommeth the bane and poyson both of soule and bodie to their euerlasting damnation another day that although the wicked are nourished by their meate and cured by their physicke and instructed and reprooued by the word c. yet there is a secret poyson therewithall infused into their soules which shall another day in Gods appointed time burst out to their vtter ouerthrow The good of euill is that good which the Lord as a skilfull Physition gathereth from the afflictions and sinnes of his children as it were a purgation out of poison The good of euill for God can and doth expell one sinne with another and many sins with afflictions as a father correcting and amending the faults of his children by correction The euill of euill is that damage which the wicked sustaine by falling into sinne The euill of euill and the punishment thereby deserued which is that thereby their damnation is increased for a great measure of wrath is heaped vp by their sins and a greater number of sinnes are committed by their afflictions Thus we see what euill is and by contrary what good is Now followeth the second thing How God deliuereth from euill which is how God deliuereth from euill which in part may be conceiued by the former distinctions Yet thus much for the present purpose God deliuereth vs from euill foure waies First by preseruing vs from committing of sinne Secondly by freeing vs from iudgements due to sinne Thirdly by freeing vs from the â—urt of sinne and affliction Fourthly by turning all those sinnes which we commit and the afflictions which we sustaine to our good This may suffice for the second generall poynt to bee considered in this petition viz. the meaning of the words Now followeth the third generall which should be the supplication but because the petition is propounded negatiuely and by way of deprecation as none of the rest are therefore it shall be conuenient to alter the order formerly propounded and to speake in the third place of the deprecation annexing in the fourth place the supplication 3 The deprecation of the last petition Again t tentation 2. Cor. 12.7.8 The things that wee pray against are these following 1 Temptation but not absolutely against temptation but so far forth as it is a means to draw vs away from God to commit sinne and so the Apostle Paul prayeth that the pricke of the flesh might be remoued from him which he tearmeth the Angell of Sathan because that the diuell sent it for a diuelish end howsoeuer God sent it for his humiliation and humilitie by temptation in this place vnderstand solicitation to sinne Against affliction 2 Affliction but not absolutely against it neither only so farre forth is it lawfull to pray against afflictions as they are the punishments of sinne the curse of God meanes to driue vs to impatiencie Prou. 30.9 or to take Gods name in vaine so Agur prayeth against pouertie which is one kinde of affliction Here before we proceede any further two questions or doubts must be discussed and resolued and that ioyntly each depending of other 1 Whether it be lawfull to pray for a temptation or a crosse 2 How farre forth it is lawfull to pray for or against temptations and afflictions It may seeme at the first sight VVhether it be lawfull and how far foorth to pray for or against tentation and afflâ—ction that seeing the ende of temptation is to prouoke vs to sinne and the end of afflictions are to destroy the creature that therefore it is vnlawfull to pray for them Againe it may in like manner bee thought that seeing through temptations God worketh much good vnto vs and that through afflictions God teacheth vs and nurtereth vs in his law therefore it is very lawfull to pray for a temptation and afflictions There is a triple solution of this doubt some say thus 1 That seeing temptation and affliction are in their owne nature the meanes and punishments of sinne therefore in no case we are to pray for them but against them for God forbiddeth vs to practise any thing that is a means of sinne and therefore consequently he willeth vs to pray against all the meanes of sinne as temptation is and seeing afflictions in their owne nature and first institution are Gods plagues vpon sinners we are to auoide them by all meanes possible as we doe and so to pray against them 2 Others distinguish and answere thus
pardon of sinne and for all manner of good things for bodie and soule so that whatsoeuer good thing wee aske Hâ—b 11.30 wee may certainly resolue our selues wee shall obtâ—ine for if God the Father hath giuen vnto vs Iesus Christ Rom. 8. Pâ—al 34.10 how shall he not with him giue vs all things els that are good If he giue vs the greater hee will giue vâ— the lesser also for temporall blessings are additions and dependants of heauenly blessings Matth 6. More shall be said of this point afterward in the conclusion of the prayer whither the reader is to be referred The third thing requisite for the true and holie vse of prayer is Repentance Repentance necessarie for the holy vse of prayer Ioh. 9. Psal 66. Prouerb for God heareth not sinners that liue in sinne vnrepented of that regard wickednes in their hearts that purpose to liue in knowne sinnes al their prayers are abominable for that they turne their eares from hearing of the law as the Wiseman testifieth Wherefore he that will haue his prayer heard must in his hart bewaile his sinnes hate them renounce them studie and striue to forsake them pray against them and then the Lord will gratiously graunt his petitions Indeede sometime God graunteth wicked men that which they aske or wish to haue from God but that is in wrath and vengeance for that which hee giueth them shall turne to their woe and miserie another day And as it may be said of a godly man that God heareth him by denying that he asketh so also may it be said of a wicked man that God heareth him not by granting that he asketh the godly man is heard by denying the euill he asketh and granting the good he asketh not the wicked man is not heard by granting the euill he asked and withholding the good he asked not for though none of Gods creatures are euil in themselues yet through the abuse of the wicked and Gods curse 1. Tim. 4. they may be euill vnto the euill man Againe though God heare what the wicked man saith when hee pray and grant him that very selfe same thing hee asketh yet God cannot properly bee said to heare his prayer and grant his request for the wicked mans prayer is not a means of obtaining neither doth God graunt him any thing by meanes or through instancie of his prayer but God is truly said to heare the prayer and graunt the request of the godly seeing that he graunteth that which they aske through the instancie of their prayers they being the onely meanes of obtaining Deuotion necessarie for the true vse of prayer The fourth thing necessarie for the holy vse of prayer is Deuotion which is the due regard and religious estimation a man ought to haue of Gods Maiestie and his owne miserie in time of prayer which deuotion hath a speciall signification in this place and containeth these foure things in it principally 1. Attention in time of prayer 2. Reuerence in regard of Gods presence 3. Feeling of our sinnes and wants 4. Desire to obtaine that we aske Attention a part of deuotion Attention is opposed against wandring thoughts which vsually in the time of prayer creep into the minds of men for expelling and auoiding whereof it behoueth euerie carefull Christian to watch ouer his vnderstanding and affections that by-thoughts either rush not into the minde or if they do that then presently they be thrust out againe This attention is threefold 1. Attention to the words of prayer 2. Attention to the matter contained in the words 3. Attention to God to whom prayer is directed Attention to the words is when a man doth so watch ouer his tongue that no words vnsanctified or vnfit for the holy matter of prayer doe vnawares breake out of his mouth Attention to the matter is when a man doth so busie his vnderstanding in conceiuing and affections in pursuing the substance of his petitions as that by-matters take not place to disturbe the course of his prayers 1. Cor. 7. Attention to God is when a man doth so conceiue of God as the words of prayer affoord according to the seuerall names titles attributes properties and workes wherewithall in time of prayer wee intitle God according to his holy word as Father mercifull iust c. Reuerence is opposed against either a common or base estimation of Gods excellencie and glorious maiestie Reuerence a part of deuotion before whom wee appeare when wee come to pray When a man commeth to make a supplication to a Prince he is striken with a reuerent feare of so excellent a person as the Prince is much more ought wee so to bee affected comming before the Prince of all the Princes in the world wherefore the Psalmist counselleth vs to feare when wee serue God and to tremble when we giue thankes Psal 2.11 This reuerence will be increased if we consider who God is before whom we come and what we are that come before God God is in heauen and we are vpon the earth Eccles 4.1 Gen. 18 27. Psal 95. Iob 42. Dan. 9. wee are dust and ashes as Abraham spâ—ke to God and God is the Creator and maker of vs all we are vile and to be abhorred to whom appertaineth shame and confusion of face but God is excellent admirable and glorious If these things possesse our affections throughly a holy reuerence also wil enter vpon our soules Gen. 28.17 And as it befell Iacob when he slept at Bethel which is by interpretation Gods house that hee was afraid saying it was a fearefull place and no other but the house of God and the gate of heauen euen so ought we to bee affected by faith seeing God spiritually present which is a spirit and inuisible searching the hearts and knowing the thoughts of all the sonnes of men Feeling of sin is opposed against hardnes of heart Feeling of sin a part of deuotion both that generall obduration which is contrarie to repentance and a more speciall which the children of God sometime are cumbred with for want of a continuall renouation of repentance and growing by occasion of lapse into some sinnes whence issue hardnes of heart and a carelesse securitie and affections benummed for the time This feeling of sinne is called by our Sauiour Christ a heauie load Matth. 11.28 and wearisome burthen For as a man that hath a burthen or load vpon his backe doth sensiblie feele it and is thereby greatly wearied oppressed and compelled to bow and stoope through the waight thereof his strength being not sufficient to match and ouercome the weight of his load euen so the man that once feeleth the heauie burthen of sinne which is the wrath of God euery way intolerable and insupportable of man is thereby so surcharged and oppressed Psal 40.12 as that hee cannot looke vp and then his heart beginneth to faile as a man in a swoune and therefore the Prophet
some vnholesome thing as tar c. desiring it eagerly for a fit and afterward abhorring it but the godly man he prayeth and prizeth grace inualuable for obtaining whereof he will sell all that he hath and separate himselfe to seeke it Matth. 14.44 Pro. 18.1 and occupie himselfe in all wisedome A wicked man wisheth but hath no assurance to obtaine for his wishes are driuen away with deâ—ire as the dust by the winde but the godly man prayeth and saith in some measure with the man in the Gospell I beleeue Lord helpe my vnbeliefe Thus wee see how a wish differeth from a prayer and that there is a great distance betweene wishing a prayer and praying a prayer and that they onely can pray that are qualified as is aforesaid And thus we see who are to pray For whom we must pray The second sorte of persons to bee considered in our prayers are for whom we are bound to pray the summe of the doctrine that concerneth this second sort of persones shall be comprehended in certaine propositions following whereof some are affirmatiue some negatiue the propositions affirmatiue are these sixe ensuing First we are to pray for all the seruants of God for all them that in present beleeue in Iesus Christ and repent of their sinne Secondly we are to pray for all the elect that as yet do not actually beleeue nor repent and these two propositions are confirmed vnto vs by the example of our Sauiour Christ Ioh. 17. who hath gone before vs in the practise of them both though he prayed in another kinde namely as the onely Mediator of redemption and intercession betwixt God and vs his prayer being satisfactory and meritorius ours onely dutifull and charitable Thirdly we are to pray for all the members of the visible Church whom in the iudgement of charitie we are to account Saints by calling Rom. 1.7 so the Apostle writing to the Romanes in his salutation prayeth for them Fourthly we are to pray for all men that is for all sorts or states and conditions of men 1. Iam. 2.1 according to the Apostles counsell Iewes and Gentiles bond and free rich poore Magistrate and subiect man and woman and if there be any other distinction of states and conditions of life Fiftly we are to pray for any one particular person that shall be noted out vnto vs as standing in need of our prayers as an excommunicate person the Turke the Pope heretikes and schismatikes and vitious pers ns of all sorts so wee reade that Christ prayed for his persecutors so did Steuen the first Martyr For although wee must not pray with them as being persons out of the communion of Saints yet nature bindeth vs to pray for them they being of our owne flesh and we know not how God hath disposed of them for their finall and futuer estate and it may be that our prayers shall be meanes of obtaining at Gods hands remission of their sinnes and their conuersion and saluation as it is probable Steuens prayer did further Pauls conuersion Sixtly and lastly we must pray for our very enemies that wish euill vnto vs and deuise mischiefe against vs Matth. 5.44 Rom. 12.20.21 according to the precept of Christ and the practise of all the Saints that so we may do good for euill and heape coales of fire vpon their heads Thus we see â—ffiâ—matâ—uely for whom we are to pray Now negatiuely we must also consider who they are for whom we must not pray For whom we must not pray and they are comprised in fiue propositions following First we are not to pray for all mankinde that is to say for all the men that haue liued do liue and shall liue in the world For al hough wee may pray for any particular person that is nominateâ— and pointed out vnto vs yet to pray for all that proceed of the roote of Adam is against Gods will Fâ—â— Christ did not pr y for the world Ioh. 17. neiâ—her is it Goâ—s will that all that issue from Adam should be conueâ—ted and saued yet beâ—â—use we know not which man is reprobate therefore by the generall rule of charitie wee may pray for any particular man excepting some which afterward shall be excepted Secondly wee are not to pray foâ— the dead for wee will take it graunted for this present that there is no purgatorie there being here no fit opportunitie to dispute the question for all the dead are either in heauen and so thy prayers cannot mend them or in hell and thence thy prayers cannot fetch them wherefore seeing prayer auaileth not there is no reason it should be vsed for the dead I will not discusse the quidditie that some of late haue deuised that wee may pray for the dead thus farre foorth that their bodies at the last may bee ioyned to their soules to their full and perfect blisse Thirdly we are not to pray for the diuels Fourthly wee are not to pray for them that sinne the sin against the holy Ghost Fiftly we are not to pray for them that are reprobates if we could know them the reason of all these things is most apparant for that therein wee resist Gods râ—uealed will hence we reade that God rebuketh Samuel for praying for Saul 1. Sam. 16.1 howsoeuer some may thinke that Samuels prayer was onely for enioying the kingdome and not for the pardon of Sauls sinne which hath little probabilitie hence it is that we pray against the diuell by the example of the Apostle Rom. 16.20 that God would tread Satan downe vnder our feet hence it is also that Dauid in the Psalmes by the spirit of prophecie oft times prayeth against his enemies whom he knew were reprobates or irrecouerable from their sinnes and if the Church hath the spirit of discerning one that sinneth the sinne against the holy Ghost and hath adiudged that person so to haue sinned we are not onely not to pray for him but to pray against him for his vtter ouerthrow and present damnation yea though it were Iulian himselfe the Emperour Thus negatiuely also we vnderstand for whom wee are not to pray Against whom we may pray onely there remaineth this point neere vnto the former against whoÌ„ we may pray which being shortly handled this second sort of persons also is limited Generally therefore we may pray against al the enemies of our saluation absolutely against the diuell the world the flesh and all reprobates whether sinning the sinne against the holie Ghost or otherwise if they may bee knowne Also we may pray against wicked men these cautions obserued First that our prayer be in concreto non in abstracto as the Logicians speake that is to say we must direct our prayer not against the creature of God but against the creature corrupted with sinne and rebelling against God Secondly in our prayers wee are not to intend the destruction of the creature which God hath made but the execution of iustice in
passe that much of Gods honor and glory fell to the ground vnrespected of the Prophet but then God is dishonored when he is not honored in that measure as the meanes affoord and our grace may permit Hauing hitherto intreated how Gods name is inwardly profaned in our mindes and hearts Prophane speeches dishonor God it followeth now in the next place to speake how by our words and actions we dishonor God and for our speeches which is the fourth generall head we must remember that they are especially of sâ—xe kindes Frst to speake of Gods workes or word without reuerence and feare and attentiue respect to the matter 1 Vnreuerent â—peeâ—â— of Gods vvord or vvorkes dishonor God 1. Cor. 24.13 whether it be in prayer or preaching or conference or howsoeuer else for Gods word being so reuerend and honorable a name of God must with proportionable reuerence and honor be handled and therefore the Apostle would haue Preachers so deliuer the word as that the matter and words be of the same nature for sanctified matter must haue sanctified words and spirituall matter spirituall speeches otherwise the matter is dishonored by the words therefore the Scriptures phrase and rhetoricke is to be obserued of Preachers that their sermons may sauor of them as much as is possible Here also they are to be reprooued that make prayer a lip-labor onely for they speake to God of his word and adde no attention and reuerence which is to dishonor that graue and solemne exercise of inuocation Hither also appertaine those curious schoole-disputes interlaced with philosophicall quiddities whereby Gods word is miserably stretcht and rackt and rent in peeces and disfigured as Christ was vpon the crosse by the souldiers in summe whatsoeuer vndecent homely and vnmannerly metaphors or comparisons whatsoeuer false glozes and expositions whatsoeuer railings and reuilings shall be vsed in disputations sermons or tractats vpon the word fall within the compasse of abusing the holy word of God and the Apostles counsell is reiected who willeth 1. Pet 4.10 that if any man speake he should speake as the words of God 2 Approbation o◠〈…〉 writing dishonoreth God Next to vnreuerent speech are such as giue approbation to error or false worship whether by word or writing as subscription to poperie Mahometisme or any other false doctrine or superstition For if it be alleadged that though they by word or writing may seeme to approoue that profession whereto they subscribe yet they keepe a pure heart free from any assent or allowance thereto The answere is 1. Cor. 6.20 Ioh. 4.24 1. Cor. 8.10.11 that God will be glorified with the whole man and not with the spirit onely though that be chiefely regarded of him himselfe being a spirit as Christ teacheth the Samaritane The reason which the Apostle vseth to disswade the Christian Corinthians from presenting their bodies at idolatrous feasts least thereby the weake be enboldned to doe so likewise is sufficient to enforce this conclusion that no outward approbation must be giuen to superstition least others be deceiued thereby and so Christ be dishonored For that which may be alleadged of Elishâ—es approbation to Naaman the Syrian 2. King 5.18 is altogether impertinent if the place be truely translated for Naaman doth not desire indulgence from God for idolatrie which he purposeth to commit as though hee spake in the future tense but for that idolatrie which he had formerly committed for indeede the words may aswell be translated in the time past and so they are directly in the originall So then whatsoeuer may be alledged to the contrarie it is manifest that all outward approbation of false doctrine or worship by word or deede is dishonorable and scandalous to our weake brethren Let vs take heede therefore how wee receiue the marke of the beast in our foreheads Apoc. 13.16 or our right hands that is that we by our gestures or subscription doe not approue the doctrine and superstition of the Pope or the Turke Vers 3. least by this meanes we worshipping the beasts and dishonoring God our names be not found in the booke of life After superstitious subscription or approbation of false worship 3 Scoffing speecâ—â—s about Gods wo d or wâ—rkes d shonor God follow mocking and iesting at or with Gods workes or word a thing very common now adayes for euery wittie or rather indeede witles braine wil be deuising and belching out the scum of their wit in iesting and scoffing at Gods workes or with Gods word or other holy writings agreeable to the word and consecrated to the worship of God These men in truth mocke God himselfe in that they mocke Gods workemanship for the disgrace of the worke tendeth to the dishonor of the workeman for the world hath Nick-names for euey one that hath either a great head or wry necke or long nose or crooked backe or lame legge or that wanteth a hand or an eye or so forth these deformities should stirre vp in vs humiliation as being so many prints of Gods wrath in man and if we be free from them to acknowledge with thankfull memorie the mercie of God to vs that haue desâ—â—ued as much that so wee might glorifie God in his iustice and mercie also the world and especially the stage which is a little world of wickednes is full of Scripture iests it would cause a mans hayre to stand vpright to heare how some please themselues in this kinde of Rhetoricke which the diuel deuised and suggested into the mindes and mouthes of mocke-gods 2. King 1.24 We reade how seuerely God punished young children that mockt the Prophet for his infirmitie of baldnes and his ministerie of prophecie and the Apostles condemneth iesting which notwithstanding the heathen man counted a morall vertue Now if it be a fault for one man to mocke another it is likewise a fault and much more for a man to mocke with the word of God it is a great sinne also for vs to make our selues merâ—y with the simplicitie of a naturall borne fooles in all which Gods workes and word and so God himselfe is dishonored 4 Vaine swearing dishonoreth God Furthermore vaine oathes diminish Gods glory when men vpon no necessitie hauing no calling in vaine toyes vsurpe the name of God or the name of Gods workes as by this light fire salt bread or the name of false gods or worship as the Masse our Lady Saint Anne c. In al which God is dishonored either directly or immediatly Matth. 5.34 as in vsing Gods titles or attributes or the parts of Christs body or soule Matth. 23.16.17.18.19 20.21.22 Psal 16.4 Exod. 23.13 idlely and fruitlesly or indirectly and by consequence in calling to witnes the workes of God which are so many memorials and testimonies of God as faith troth c. Or lastly in calling to witnes false gods or false worship which is to rob God of his honor and giue it to another which
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
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
forth as that they shall not hurt vs but become seruiceable to vs. After peace followeth ioy in the holie Ghost 3 Ioy spirituall a part of Gods kingdome arising from righteousnes and peace for being once through faith made partakers of the righteousnes of Christ and qualified with the manifolde graces of Gods spirit and being at peace with the Creator and the creatures 1. Pet. 1. Rom. 5. then we reioyce with ioy vnspeakable and glorious receiuing the end of our faith which is the saluation of our soules whereby also wee reioyce in the afflictions which befall vs for Christs sake These are the principall things we pray for in this petition appertaining to this life The last iudgemâ—nt â—thereâ— Gods kingdome some thing also appertaining to the life to come is here desired namely the speedy comming of Iesus Christ to iudgement and so the perfecting of the number of the elect the resurrection of the bodie and the euerlasting ioyes of heauen so in the Apocalyâ—s the Spirit and the Bride say Come come Lord Iesus Apoc. 21. come quickly And this may suffice for the supplication The thâ—ngs which wee pray against follow in the next place to bee handled 4 The deprâ—cation the 〈◊〉 of this petition which may bee gathered out of the supplication and are to be handled according to the order there vsed and in the first place things concerning Magistracie Anarchie hindereth Gods kingdâ—me Iudg. 19. 1. Anarchie which is want of Mâ—gistrates whence issueth disorder and confusion that euery man may do what him listeth a fault taxed in the Common-wealth of Israel whereby it commeth to passe not onely that the second table of the Commandements concerning iustice and equitie is transgressed example whereof is brought of the Leuite whose wife was abused vnto death but that the first table also is violated which respecteth the kingdome of God Iudg. 18. as the example of Micah and his idolatrie teacheth For it is a thing that the diuell would wish principally that Magistracie were abolished and therefore hee hath inspired that diuellish doctrine into the confused heads of the Anabaptists who take away all rule and authoritie and all superioritie among men for if hee could compasse that then the feare of punishment being abandoned and the hope of rewards taken away which are the two sinewes of the Common-wealth he might easily prostitute men women and children to all impious and dishonest behauiour whereby the kingdome of God should be banished out of the world Hence it is that the light of nature teacheth that it is better to haue a Tyrant than no King for nature is not so extinct in any man no though he were an Atheist but he would if not of loue to order and ciuilitie yet in policy prescribe lawes to his subiects wherby peace may be maintained and some forme of moderation least the bruite beast should controll man to whom nature hath prescribed and limited a compasse as wee see labour in the Pismire chastitie in the Turtle curtesie in the Elephant and the like in other creatures and although a Tyrant might doe and suffer much impietie and iniquitie yet some good must needes proceed from him though he were neuer so great a monstâ—â— of men in regard whereof Tyrannie is better than Anarchie there being some order in the one and none in the other 2. Next vnto Anarchie is Tyrannie Euill Magistrates hinder Gods kingdome when euill Magistrates are in place which seeke by all meanes to erect and set vp the kingdom of Satan in Gentilisme Mahometisme Papisme or Atheisme or any other superstition and heresie whereby persecution is â—aised against the true worshippers of God and true religion Toleration of strange religion and worship hindreth Gods kingdome or else when there is a Toleration of many Religions whereby the kingdom of God is shouldered out a doores by the diuels kingdome for without question the diuell is so subtill that hee will procure through the aduantage of mans naturall inclination to false doctrine and worship more by thousands to follow strange Religions than the truth of Gods word wherfore the Magistrates should cause all men to worship the true God or else punish them with imprisonment confiscation of goods or death as the qualitie of the cause requireth Here notwithstanding a doubt ariseth how it is lawfull to pray against the euill Magistrates 1. Tim. 2.2 when as the Apostle doth wish prayers to bee made for Heathen Princes and Magistrates which then were persecutors The answere is very easie that we may pray for their saluation and conuersion but against their tyrannie and persecution for it is not vnlawfull to pray for the Turke Pope and Spaniard that they may be conuerted and saued but it is lawfull also to pray against their proceedings against the truth that God would discomfit them in battel bridle their corruption abate their pride asswage their malice Psal 68.1.2 and confound their deuices Thus wee see the Prophet prayeth against the enemies of the Church Iudg. 5.31 Psal 83.9.10 Thus also did Deborah and Barak pray that all the enemies of God might perish as Sisera perished and so in another Psalme prayeth the Prophet 3. Lastly Euill lavves hinder Gods kingdome Dan. 6. wee pray against all wicked and irreligious lawes and statutes that God would hinder the making of them or at the least the execution of them such as was the law made against Daniel that contained a mouths Atheisme that no man for thirtie daies should worship any God but the proud King such as was that which Haman procured to be made and ratified against the Iewes Hester 3. that all the true worshippers of God should be destroyed slaine such as were enacted in the time of the bloodie persecutions by Heathen Emperours that whosoeuer said he was a Christian should bee put to death for by such lawes the very foundation of Gods kingdome is shaken and greatly endangered Againe in the second place wee pray against certaine sinnes and enormities incident to the Ministerie which are these Ignorant Ministers hinder Christs kingdome Malach. 3.7 Hosea 4.6 1. Ignorance for ignorant and vnlearned Ministers pine the soules of men being not able to teach and instruct the people committed to their charge the Priests lips should preserue knowledge and the law should bee required at their mouthes and the Lord he refuseth such Priests as refuse knowledge for they are the lights of the world and therefore they must haue light in them whereby they may giue light they are the salt of the earth and therfore must haue fauour in them to season withall wherefore by law established in this land none ought to bee admitted into the Ministerie but such as can render a reason of their faith in Latine and can teach the Catechisme allowed by law containing the summe of Christian religion so as the people may vnderstand and at their ordination haue authoritie
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
greatest care The order of the fourth petition strengtheneth our infirmitie Secondly some men trusting in God for the pardon of their sinnes yet distrust God for the prouision of their bodies and so Christ in regard of their infirmitie and want doth in this order condescend vnto them teaching them first to pray for that which they most neede viz. grace to depend vpon God for outward matters a thing wherein Gods children faile mightily Hence it is that Christ doth so earnestly labour with his disciples to cast away immoderate Mat. 6.24.25.26.27 c. distrustfull and distracting care for outward prouision sending them to learne of the fowles of the avre and of the lillies of the field And the manner of the Apostles argument in the Epistle to the Romanes doth import as much Rom. 8.32 saying If God giue vs Christ shall hee not giue vs with Christ all things else As if so be that when wee had Christ we doubted whether wee should haue other things needfull and indeede so ordinarily wee doe For besides that Gods children are regenerate to the enduring of the crosse which is an inseparable concomitant of Christianitie it is true also that they are straightned in their consciences being not able to vse those indirect and vnlawfull meanes for the supplie of outward wants as the wicked worldlings can and doe vse without any present sensible disturbance of their peace and therefore the godly wanting many meanes of their daily bread and being by Gods predestination called to some scarsitie thereof no marueile though they bestow their cogitations and affections more liberally in the prouision of outward needes by lawfull meanes therein in part bewraying their infirmitie Mat. 6.30 and little faith in Gods prouidence for the world which little faith Christ in this order partly rebuketh partly confirmeth by instruction The same thing is to bee obserued by our Sauiour Christs mandate and commission deliuered to his disciples when hee sent them to teach Mat. 10.9.17 neuer a whit strengthening them in the assurance of the forgiuenes of their sinnes but many waies encouraging them against persecution and want of daily bread insinuating their infirmitie herein Thirdly The order of the fourth â—etition teacheth vs â—ome meanes of faith Christ by this method doth traine vs vp as it were by certaine rudiments and teacheth vs to ascend to the great and maine matters as it were to the top of the staiers by these lower degrees For as it is impossible for a man to come to the vpper roome but by staiers so it is impossible for a man to attaine fulnes of faith for pardon of sinne but by these inferiour exercises of faith which are to depend vpon God for the lesser matters as our daily bread For howsoeuer to Gods children hauing grace in some small measure and assurance of pardon of their sin the want of outward matters seemeth the greatest trouble and therein they bewray their greatest infirmitie yet indeede and in truth the pardon of sinne and the assurance thereof when the conscience is possessed with the feeling of sinne and Gods wrath is the greatest matter and at that time the trouble for daily bread is nothing or not sensible in comparison of the feare and doubt of the forgiuenes of sinne This three-fold reason of the order of this petition for daily bread before the petition for grace affoordeth one doctrine which may be distinguished into three branches First our greatest care must be for spirituall matters Secondly we must learne to depend vpon God for our daily bread and temporall matters Thirdly the temporall blessings which God vouchsafeth his children ought of them to be vsed as arguments and meanes of the assurance of remission of sinnes Of each of these doctrines something Grace must be first and principally sought In the first place seeing as hath been said this method reprooueth our corruption in the immoderate care for the world by consequent it discouereth our dutie which is to busie our selues more in obtaining pardon of sinne and grace than in seeking the world Psal 4.6 Dauid opposeth the worldlings care and his care saying Many say Who will shew vs any good but Gods people say Lord lifâ— the light of thy countenance vpon vs signifying their greater desire of grace than of the worlds good seeing that wee are risen with Christ as the Apostle saith let vs set our hearts on heauenly things Colos 3.1.2 and not on earthly things For the soule being the principall part of the man those things which appertaine to the soule must be principall also and so principally regarded now in the Scriptures wee see oft times the soule onely named 1. Pet. 1.9 as if that were onely to bee regarded for indeede the soules health is the fountaine of the bodies good and the good of the bodie is a necessarie dependant of the good of the soule for when the foule is saued the bodie cannot perish Hence it is that Christ and Steuen being readie to die Luk. 23.46 Act. 7.59 bequethed their soules onely into Gods hands for they knew right well that hee that receiued the soule would not reiect the bodie appertaining to the soule The body must be prouided for In the second place howsoeuer wee are chiefly to seeke the soules good yet wee are not to cast off all care for the bodie because God in giuing vs a bodie giueth therewithall a signification that it ought to bee prouided for and in that God hath created fruites and herbes and flesh and other parts of our daily bread hee insinuateth the vse of them and a care to be had for them and seeing he hath inspired into men diuers artes manuarie of preparing and fitting our daily bread for our vse Exod. 30.23.25 Exod. 35.30.31 the moderate vse wherof is lawfull as of the Cooke and Apothecarie c. thereby the Lord doth giue vs to vnderstand that sometime and therefore some care may bee bestowed to that end Here two extremities occurre carelesnes and that in the defect and carefulnes in the excesse The one that is immoderate and distrustfull care distracting the minde from the chiefe care equallizeth vs with the Heathen Mat. 6.32.30 and argueth little faith the other viz. no care no prouision no foresight and prouidence for our daily bread maketh vs worse than Infidels 1. Tim. 5.8 and is a plaine argument that we haue denied the faith which establisheth the meanes of life for God will haue vs liue ordinarily by bread Pro. 6.6 and the Pismire shal teach the sluggard labour and prouidence as the Wiseman morallizeth wherefore as a moderate care argueth faith in Gods prouidence so an immoderate care or no care denieth faith and maketh men brutish or heathnish In the third place Temporal blessings must be pledges of spirituall grace As wee are to seeke the good of the body aswell though not as much as the good of the soule so
others our friends and our enemies 1 For our selues yea though we know we are the children of God and haue already obtained pardon at Gods hands for our sinnes for Christ teacheth his disciples to make this prayer who no doubt had their sinnes pardoned before but it may be obiected that it is needles to aske that which a man hath alreadie and will it not be accounted mockerie to deale thus with God This knot is dissolued two waies first some answere that Christ teacheth vs to aske forgiuenes not as it commeth from God which is graunted already to Gods children but as it commeth to vs and as we apprehend and applie the merit of Christ for forgiuenes as if this should be the meaning Lord giue me grace more effectually to apply to my soule by faith the righteousnesse of Christ for the pardon of my sinne others and that more fully answer secondly thus that it is in the worke of iustification or remission of sinne as in the worke of creation for as when God had created Adam he was continually present with him by his prouidence to support his being Act. 17.28 and to stay and preserue his substance and nature which prouidence is nothing else but as it were a continuall creation euen so when God hath iustified a sinner and forgiuen him his sinnes he continually is assistant to the partie iustified vpholding his iustification this cannot be termed properlie a second iustification but a continuall supporting of iustification no more than preseruation can be termed a second creation Now further this continuall supporting of iustification is performed by the application of the salue to the sore Esay 53.5 of Christs righteousnes to the wounded soule of the sinner which application is the worke of Gods holy spirit principally and not of faith onely instrumentally For further declaration of this poynt we are to know that when God iustifieth a sinner he giueth him whole Christ and all his merits for euer so that the partie iustified cannot possiblie leese Christ yet the Lord doth onely applie Christ and his merits as it were the salue to those sinnes and sores that are alreadie in his soule burst out for the which he seeketh the salue and for which he asketh pardon and is humbled afterward as new sinnes and sores grow and hee espieth them feeleth them and asketh the salue for them the Lord applieth Christ the salue vnto them Wherefore directly and fully to answere the obiection Gods children aske at Gods hands that which they haue not for although in the counsell of God in the redemption of Christ in the donation of Christ to the partie iustified by the Father at the very first moment of iustification it may truly bee said that all his sinnes are forgiuen past present and to come yet in regard of the particular application of Christs stripes to the sores of sinne in the soule it cannot be said that the godly mans sinnes are pardoned or forgiuen or cured or couered till they be committed till they be espied till the pardon thereof be asked Gods children therefore doe not aske a primarie iustification but a secondarie application they doe not desire to be made righteous of persons wholly vnrighteous but to bee made righteous from some particular vnrighteousnesse As a man that is desireth God still to preserue his being by daily bread so a man that is iustified desireth God still to support his iustification by a continuall application of the salue to the sore Wherefore to conclude Gods actions in iustification are two first the donation and gift of Christ secondly the application of Christ giuen As a Chirurgion giueth a boxe of salue to a wounded person and after applieth plaisters of the salue to the wounds as they breake out in the bodie And sometime the Lord doth deferre and suspend the application of the plaister of Christs blood to the sores of sin in the soule that he may prouoke vs the more earnestly to consider of the hainousnes of sinne more seriously to bewaile sinne more carefully to auoide future sinnes seeing the smart of former sinnes is so sharpe more feruently and with greater perseuerance to pray vnto God for pardon thereof and with greater ioy and thankfulnes to receiue the pardon of sinne from our gratious God The vse of this doctrine then in briefe is thus much to teach vs daily to obserue our sinnes and particular lapses and accordingly to descend to a particular confession and penitencie for them Psal 51. and particularly to desire forgiuenes with the application of Christs righteousnes according as we doe euery day desire bread for our nourishment Pardon for others 2 Thus we pray forgiuenes for our selues we pray also pardon and forgiuenes for others yea euen for our enemies according to the example of Christ Stephen c. but this point hath alreadie been handled in the preface of the Prayer to which place the reader is to bee referred onely thus much wee are here to learne pitie and compassion to them that pitie not themselues that seeing it is vnknowne vnto vs how the Lord will deale with men that liue in impenitencie and grosse sinnes wee are therefore to hope the best in charitie and seeing they are of our owne flesh to haue commiseration of them it may bee that the Lord will at the instance of a godly mans prayer Iam. 5.16 which auaileth much haue mercie vpon them as it is supposed hee had mercie vpon Saul at Stephens prayer and the Centurion at Christs The fourth point followeth which is For whose sins vve aske pardon ours whose debts and sinnes they are whereof wee aske pardon They are called ours in a double respect first for that they are ours properly wee hauing committed them against the Maiestie of God and for that we cannot lay our sinnes vpon God the diuell or other men for God hee doth not compell vs to commit sinne neither doth hee inspire wickednes into vs Iam. 1.13 seeing he tempteth no man to sinne and howsoeuer the diuell or wicked men may tempt vs yet wee willingly and freely yeeld to the temptation and take a delight and pleasure in the committing of sinne and though a wicked man be a seruant and slaue to sinne and Satan yet hee is so willingly and he selleth himselfe for a slaue as it is said of Ahab 2 Sinne is called ours emphatically Ezech. 18. Gal. 6.4.5 to signifie thus much that seeing the soule that sinneth shall die and that euery one shall beare his owne burthen therefore we especially seeke for the pardon of our owne sinnes howsoeuer wee are not to neglect our dutifull and charitable prayers for other men The last point is For whose sake we aske pardon Christs through whose merits we aske forgiuenes which is implied in the word pardon or forgiuenes for which purpose we must know that God is a iust God and therefore he will be satisfied wherein his iustice is violated
that we are neither to pray for them nor against them but to commit our selues to Gods prouidence and will to bee ordered as hee thinketh best and if afflictions befall vs with temptations to sanctifie them by prayer for our sanctification 3 Lastly others are directly of opinion that it is lawfull yea needfull sometime to pray for temptations and afflictions for that they are both a part of our daily bread though not of the body yet of the soule In this diuersitie of opinions it is very hard to finde out the trueth by keeping a meane betwixt them which must bee done otherwise the doubts cannot be dissolued we must know therefore for euidence sake that we reade in the Scriptures that Gods seruants haue alwaies prayed against temptation and affliction 2. Cor. 12.7.8 Prou 3â— 9 Psal 11â— 71 94.12 Iam. 1.2 so the Apostle prayed against the pricke of the flesh so the wise man prayed against pouertie wee reade also on the other side that the Prophet Dauid reckeneth affliction good for himselfe and the man blessed whom the Lord correcteth and the Apostle Iames willeth vs to account it a matter of all ioy to bee tempted and afflicted and it is probable if that Adam had neuer fallen from grace he might haue been assaulted with temptation and why may not the diuels sometime tempt the good Angels as well as they tempted Christ Especially if temptation be onely the propounding of an euill obiect to the vnderstanding with a reason to enforce it There being then a kind of repugnancie in these two practises of the holy men in Scripture some praying against temptation and affliction others accounting affliction good for them and exhorting to reioyce in temptation they must be reconciled by the change of the respect for howsoeuer in the Scripture there may be a shew of repugnancie yet indeed there is none Therefore in one respect Gods children prayed against temptation and affliction in another respect they accounted it a blessed and ioyfull thing to bee tempted and afflicted Gods purpose in temptation Sathans intent in temptation Temptation is to be considered according to Gods purpose and according to the diuels intendment God purposeth temptation to our good Sathan intendeth our hurt Againe temptation must be considered with the effect that the diuell produceth through the temptation and with the effect which God worketh thereby Sathan by the temptation produceth sinne the Lord he effecteth grace vpon sinne therefore we must and the seruants of God did pray against temptation according to the diuels intent and worke and intreate the Lord to turne the diuels effect produced to our good as God intendeth and worketh Affliction is a punishment Affliction is a correction Againe affliction is to be considered as God first inflicted it and as he afterward corrected it he inflicted it as a punishment for the destruction of the creature but he hath since in mercy to his children altered it for the correcting and bettering of them in the former consideration the seruants of God prayed against it in the latter they reioyced in it and accounted themselues blessed by it To make answere therefore directly wee may in some sense pray against affliction and temptation but in no respect pray for them yet when we are exercised by them finding in our selues the markes of election we may reioyce vnder them pray God to worke his worke in vs by them and so labour to become blessed by meanes of them for it will not follow by good consequence that because good redoundeth to vs by them that therefore wee must pray for them for by like proportion it should bee concluded that seeing through sinne God worketh out our good we should pray that we might fall into sinne which is a thing most absurd and irreligious In briefe whatsoeuer is properly the meanes of our good wee are bound to pray for but that which is the meanes of our good by accident we are not to pray for but hauing reaped good by it through Gods mercy to blesse him for it and when we are exercised by it to intreate his blessing by meanes of it And thus in some measure these doubts are cleered whether it be lawfull and how farre forth to pray for or against affliction and temptation Now we are to proceede in the deprecation 3 Desertion Gods forsaking the creature Against desertion is a thing that wee especially pray against in this place that God would not withdraw second grace from vs. 4 Lapse into sinne Against lapse into sinne which followeth vpon Gods forsaking of vs for then we being in the hands of the diuell and our owne lusts they will tyrannise ouer vs. 5 Gods hardening the heart and blinding the minde Against Gods blinding the minde and hardning the heart Against apostasie Heb. 3.12 Esay 1.5 which is a spirituall iudgement inflicted by God vpon them that customably liue in sinne 6 Apostasie or backsliding which is when a man reuolteth from a former measure of knowledge or grace or profession Apostasie is either partiall or totall Partiall Apostasie is when a man in some poynt of doctrine erreth whereas before he held the trueth or when a man leeseth some grace or measure of the same grace wherewith before he was indued or when a man falleth away from the profession of the trueth to Gentilisme c. Hymeneus and Philetus Alezander 1. Tim. 1.20 2. Tim. 2.17.18 were Apostataes in part erring concerning the resurrection Dauid fell from some measure of grace receiued and therefore he prayeth that God would restore to him ioy and gladnes which he had lost Psal 51.8 12. Demaâ— he imbraced the present world and fell from his profession to be a Gentile againe 2. Tim. 4 10. thus did diuers in the Primitiue Church Totall Apostasie is when a man falleth away from all the trueth and grace and profession of the trueth as Iulian the Apostata did hitherto appertaineth the sinne against the holy Ghost Aâ—ainst punishment of all sorts 7 Punishments of sinne of all sorts whether temporall and bodily or spirituall and eternall euill conscience Hell and so forth Against hurt of all sorts 8 Hurt through iugdements 9 Hurt through lapse into sinne 10 Hurt through the meanes of saluation and prosperitie Against Satan 11 Diuell that God would tread Sathan vnder our feete that hee would restraine and limit his power and malice Against the world 12 World which is the euill examples of the world the flattering intisements and fearefull threates thereof Against the fâ—â—sh 13 Flesh which is the lust and concupiscence of our heart which continually stirreth it selfe vp and fighteth against the spirit that God would represse it mortifie it and so subdue it that it preuaile not against vs. VVhether it be lawfull to pray against death Heb 9.27 Here a question is to be handled whether it be lawfull to pray against death The Apostle answereth It