rather allowed to young Christians that want the gift of conceiuing and vttering an orderly prayer or to those that want audacitie and boldnes to speake before others than to strong and exercised Christians vnto whom God hath vouchsafed the gift of knowledge and vtterance and boldnes 3. It is safer to conceiue a prayer than to reade a prayer for a man may reade a prayer and neither vnderstand it nor consider the matter thereof nor affect or desire the petitions therein contained hauing his minde pestred with wandring thoughts but hee that conceiueth a prayer though perhaps hee doe not desire the things he conceiueth yet at the least he must haue attention and so be free from many wandring thoughts he must haue also memorie and knowledge and consideration needfull all for the inuenting of matter and so there is lesse feare of babling in conceiuing a prayer than reading one 4. An vniforme order of publike prayer in the seruice of God is necessarie 2. Chro. 29.30 Thus the Priests and Leuites in the old Testament praised God with the Psalmes of Dauid and Asaph which Psalmes were framed of those holie men and sent to the Musitions to bee sung vpon Instruments Thus all the reformed Churches vse thus the Church immediatly after the Apostles time vsed yea thus in the time of the Apostles vsed the Church of Corinth 1. Cor. 14.26 as may probably bee gathered by that which Paul speaketh concerning the bringing of a Psalme into the publike assemblie of the Church 5. Lastly notwithstanding in priuate prayer when a Christian being alone calleth vpon the name of God it seemeth most expedient and profitable that he powre out his soule vnto God with such a forme of words as hee can for there and then the edification of other is no end of his prayer as it is of publike prayer 1. Cor. 14.26 and the Lord hee regardeth the heart and hee knoweth the meaning of the spirit though thy speeches bee neuer so ragged and broken though thy sentences bee neuer so short and imperfect though thy words be rude and barbarous and yet a man ought to labour to glorifie God with the best of his lippes also But here certaine obiections must be answered which are alleaged against the vsing of read prayers Obiection For they say it is to quench the spirit to limit the spirit of God that teacheth vs to pray For answere whereof we are to know that as he cannot be said to quench the spirit that readeth a chapter of holy Scripture and no more or that preacheth a sermon which he hath premeditate so also he cannot bee said to quench the spirit that pray th a portion of holie Scripture as the Lords Prayer or the salutation of Paul or a Psalme of Dauid or any other prayer agreeable to the word which hee hath premeditate before and committed to memorie for the spirit is not limited though kept within the bounds of holy Scripture as it ought to be Againe in a prayer which a man readeth though a man doe not speake euerie thing that the spirit of God putteth into his heart yet hee quencheth not the spirit for to quench the spirit is to oppose â—gainst the voyce of the spirit Neither is it to limit or stint the spirit if a man pray it with his soule though hee speake not the words For example sake I say the Lords Prayer yea when I speake these words Giue vs this day our daily bread there commeth into my soule by the motion of Gods spirit this petition Grant me grace to be content with the mediocritie thou hast giuen me If I pray this in my heart though I doe not vtter these very words yet I cannot bee said to stint the spirit for the substance of that petition is comprehended in that fourth petition of the Lords Prayer So likewise reading any prayer agreeable to holy scripture and hauing attention to the matter read though many motions come into my minde vpon consideration of the words of that prayer which I vtter not in particular speeches yet I vtter them in gâ—nerall for they are all comprehended in the matter of that otherwise they may iustly bee termed wandring thoughts though good prayers at other times Lastly publike wants are alwaies knowne and may bee expressed in the publike Liturgie also priuate wants and blessings are for the most part knowne as at meate labour rest recreation Physicke c. Secret wants and blessingâ— may be acknowledged in secret prayers if any extraordinarie occasions occurre extraordinarie prayers accordingly may bee had They alleage also against set prayers the speech of the Apostle Obiection Rom. 8. We know not what to pray but in a set prayer a man knoweth what to pray therfore set prayers are not prayers warrantable For answere wherof the speech of the Apostle in another place must be remeÌ„bred 1. Cor. 2.14.15 the naturall man cannot discerne spirituall things but the spirituall man can discerne them so may we say the naturall man cannot tell what to pray but the spirituall man can tell what to pray Flesh and blood reuealed not the knowledge of Christ vnto Peter but God the Father Matth. 16. so flesh and blood cannot reueale vnto vs what wee ought to pray but the spirit of God helpeth our infirmities which spirit was in our Sauiour Christ that taught the Lords prayer and in the rest of Gods seruants that wrote prayers wee are not able of our selues to thinke any good but God giueth vs abilitie 2. Cor. 3. so of our selues we are not able to pray but God giueth vs the spirit of prayer which teacheth vs to pray with sighs and groanes which cannot be vttered when we haue this spirit of God then wee know what to pray and can teach others also This may suffice for the answere of their maine obiections against set prayers To conclude then Christ hath not commanded vs to vse these words and no other neither hath hee forbidden vs to vse these words or any other holy forme of prayer but hee hath left it indifferent and arbitrarie to vse them or not to vse them as was said Hitherto of the precept of prayer in the two general points thereof first that we must pray secondly how wee must pray Now followeth the prayer it selfe In handling whereof we will first propound some generall considerations after descend to the particular exposition of the words thereof In the generall consideration of the Lords prayer wee may obserue three things Generallâ— of the Lords prayer 1. The abuse of the prayer 2. The true and holy vse thereof 3. The qualities and conditions of it And first to entreate of the abuse of this prayer How the Lords prayer is abused and so of any other godly prayer for this prayer is all prayers in vertue and largenes seeing that all prayers must be framed of the matter and affections herein expressed it is abused especially by foure sorts of
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
principall part of Gods worship and the propertie of a true child of God wheras it is the propertie of a wicked man not to pray Therefore it is not a thing indifferent or arbitrarie left in our choyse to pray or not to pray but it is a matter of meere necessitie absolutely enioyned euery Christian vpon paine of damnation and yet it is a wonder to see how this dutie is neglected by many who passe ouer daies and yeres prophanely and Atheistlike neuer calling vpon God in prayer as if either there were no God or no necessitie of worshipping this God by prayer Thus much of the necessitie of prayer or that we must pray Seeing then this dutie of prayer must bee performed for the practising thereof these two circumstances must be considered The time and the place of prayer for euery action must be done in time and place First of the time The time is threefold 1 When we must pray Time of prayer 2 How oft we must pray 3 How long we must pray First circumstance of the time is When. VVhen we must pray The Apostle saith Pray continually 1. Thes 5.17 Which must not be vnderstoode as some heretikes haue deemed called Euchitae that a man must doe nothing but pray but the meaning of it is that there must neuer a day ouerpasse vs but therein certaine times we must pray more plainely and distinctly thus 1. Pray at the enterprising and ending of all thy affaires pray vpon all occasions 2. Pray vnto thy liues end neuer cease praying till thy soule part from thy body Now although this bee generally true that a man must pray vpon all occasions yet it is not needefull that a man should vpon euery seuerall occasion fall downe vpon his knees and vtter a long prayer to the spending of time and hindering his affaires but a man must from his heart send vp prayers to heauen if it be but a wish or sigh or groane of the spirit or such a short prayer as the publicane vsed or the theefe vpon the crosse vpon all our occasions This we see warranted by the practise of Nehemia who before he made his petition to the King for the repayring of Ierusalem prayed vnto the God of heauen Nehem. 2.4 no doubt this was inwardly with a sigh of the spirit vnto the Lord who knoweth the heart as may be seene in the text Furthermore and specially we are to vnderstand that the principall occasions and times of prayer are these following 1. The time of religious exercises 2. The time of affliction 3. The time of eating and drinking and vsing physicke 4. The time of sleeping and waking 5. The time of working and labour 6. The time of recreation and sporting The truth of all these appeareth by that which the Apostle writeth 1. Tim. 4.4 5. that euery creature or appointment of God is sanctified by the word of God and prayer and thankesgiuing Gods word warranteth vs the lawfull vse thereof prayer obtaineth the blessing from God in the vse of it thanksgiuing returneth the praise to God who gaue the blessing The second circumstance of time is How oft we must pray how oft we must pray Daniel prayed three times a day Dan. 6.10 Dauid prayed seauen times a day Psal 119.164 euen so oft as we alter our affaires and enterprise new busines as hearing or reading the word working and laboring in thy speciall calling eating and drinking sleeping c. also vpon all extraordinarie occasions as iudgements and blessings all which are things of seuerall condition and the condition of our affaires being changed our prayers are to be repeated and renewed The false Church of Antichrist hath deuised certaine houres which they call Canonicall which are in number eight as Father Robert rehearseth them which must be obserued euery day and cannot be omitted without deadly sinne as he teacheth but we are to know that Christians must stand fast in that libertie wherewith Christ hath made vs free Galath 5. and seeing that we are redeemed with a price we must not be the seruants of men 1. Cor. 7. much lesse of times only thus much the Lords day of conscience being Gods commandement must be kept as oft as it commeth and seeing the Church for order and conueniencie hath appointed certaine houres when all the Church publikely may come together to worship God therefore we cannot breake that holy custome and constitution without confusion and scandall and breach of charitie for priuate prayer or priuate necessities occasions and opportunities may afford a godly heart sufficient instruction alwayes remembring that there is no time vnfit to worship God in How long we must pray The third circumstance of time to be considered is how long we must pray Our Sauiour Christ giueth vs this instruction generally by way of parable that we ought not to waxe faint in prayer the Apostle willeth vs to pray with all perseuerance and to watch thereunto Luk. 18.1 Ephes 6.18 as Christ said to his disciples Watch and pray This then is the ftrst rule for the length of our prayers that we be not wearie The second rule is that we are to pray so long as the spirit of God feedeth vs with matter of prayer for otherwise we should stint the spirit of prayer Christ prayed till midnight our infirmitie will not beare that wherefore it is better to cease praying when the spirit ceaseth to minister matter than to continue still and babble yet notwithstanding here we must know First it is our dutie to striue against our corruption Secondly it is our dutie to strengthen our soule before prayer with premeditate matter that so comming to pray and hauing our hearts filled with matter we may better continue in prayer for as a man that hath filled his belly with meate is better able to holde out at his labour than being fasting euen so he that first replenisheth his soule with meditations of his owne sinnes and wants of Gods iudgements and blessings vpon himselfe and others shall be better furnished to continue longer in hartie and feruent prayer than comming sodainly to pray without strengthening himselfe aforehand thereunto To conclude this point all prayers are either long or short a long feruent prayer is best a short feruent prayer is better than long babling a short prayer containing all thy grace and matter in thy soule is acceptable to God The second circumstance to be considered needefull for practise of prayer is the place where we must pray Thâ— place whâ—re we must pray As was said before there is no time vnfit to pray so there is no place vnfit for prayer The world and euery place in the world is fit for a Christian to call vpoÌ„ the name of the Lord. Ioh. 4.20 Paul wisheth men in all places to lift vp pure hands 1. Tim. 2.8 that is to pray Christ prayed vpon the mountaine in the garden in the wildernes Peter vpon the house top
they speake this prayer to God they are neuer a whit bettered thereby and so it is in vaine to them also they vse it without feare and reuerence as euery part of holy Scripture should bee vsed and therefore abuse it Esa 66.5 whereby it appeareth euidently that wicked and hard harted and impenitent persons that purpose to continue stil in their sins doe abuse this prayer though peraduenture they vnderstand it when they vtter it in the worship of God Thirdly the papist also abuseth this prayer and that three wayes especially 1. They say it in Latin a tongue vnknowne to the common sorte of people 2. They say it in number vpon their beades 3. They say it as satisfactory and meritorious 1 First they abuse it because they say it in Latin How papists abuse prayer a tongue which for the most part is not vnderstoode of them that say it and hardly well pronounced by the multitude but vnderstanding is necessarily required in prayer 1. Cor. 14.26 as was said before and whereas the Iesuites auouch that God vnderstandeth Latin or any language and prayer is directed to God and that instruction of the hearer is no end of prayer but of preaching we answere that the Apostle saith flatly that all things must be done to edification therefore prayer also which is some thing nay a chiefe and principal part of the publike seruice of God hence we reade that the title of some of the psalmes which are prayers is to giue instruction as Psal 74. and 89. That therefore is but a forgerie of man contrarie to the word for prayer is an excellent meanes of edification it being as a whetstone to sharpen the grace of God in vs especially if it proceed feruently from the heart and lips of the Minister it doth rouze the drousie spirits of dull Christians for there is no difference betwixt preaching and praying but this that preaching is directed to men from God prayer is directed from man to God both preaching and prayer is the word of God or ought to be so Wherefore as preaching or reading the word are excellent meanes of edification and instruction so likewise conceauing or reading prayer is a worthie meanes appointed of God to edifie the people of God and prayer is a second hammer or a second stroke with the hammer to beate the naile to the head that is to say to fasten the holy doctrine exhortation admonition reproofe consolation or what else deeper in the conscience or vnderstanding and this is the edification of prayer Therefore herein the Iesuites are greatly mistaken that they thinke instruction and edification no end of prayer 2 Secondly our Sauiour Christ requireth and it is the very summe of the first table of the law Deut. 6.5 Matth. 22.37 Luk. 10.27 Psal 103.1 that we loue God with all our heart our soule our mind our thought our strength and all that is within vs must praise his holy name But as was said before prayer is commaunded in the first table and is therefore a part of loue we owe to God hence then it followeth as a necessarie conclusion that we must testifie that we loue God with our minde and with all our minde in prayer when our minde is busied about the vnderstanding and consideration of that holy matter which we vtter to God but that cannot possiblie be if wee vnderstand not what we spake as they doe not that speake their prayers in an vnknowne language as Latin they therefore abuse prayer that pray in Latin not vnderstanding it 3 Lastly as hath been said it is plaine babling to speake any thing with the lips in the presence of God which a man vnderstandeth not or desireth not in the heart and minde 1. Cor. 6.20 for we must glorifie God with the body and with the spirit both for they are both Gods by creation and redemption now to pray to God is a principall part of the glorifying of God therefore we must pray with the spirit as well as with the tongue which is a part of the body For whereas the schoolemen teach that actuall attention is not needefull in time of prayer but it sufficeth to come with a holy purpose to pray it is as vaine a forgerie as the former of the Iesuites that held instruction no end of prayer for whereas they alledge for confirmation of their opinion that our heart is not in our owne power and therefore we are not able to keepe it from wandering surely we must needes graunt it to be so and yet notwithstanding it is sinne for vs to suffer our hearts to wander and who durst goe speake to his prince his minde either not vnderstanding his matter or wandering from it which in effect are all one Wherefore if babling be abusing of prayer and they babble which vnderstand not or attend not their prayers no doubt they that say the Lords prayer in Latin not vnderstanding Latin abuse it Thus then the papist abuseth this prayer by saying it in Latin a tongue vnknowne to the people Secondly the papists abuse this prayer especially by saying it in number and numbering it vpon their beades and hence it is that they say a whole beadrole of prayers as for example 30. prayers Pater nosters aue maries creedes c. which will be proued to be a manifest abusing of the Lords prayer For first this is to babble for it cannot bee that euery mans deuotion should last so long as the number of the prayers lasteth for some weake Christians feruencie and zeale will not indure longer than the saying of the prayer twise or thrise ouer at which time he must cease saying it for if he still continue saying it without feruencie and deuotion and attention in a word without sense and feeling his saying is babling onely a liplabor which is abominable in the sight of God Matth. 6.7 Eccles 5.1.2 2 Againe our Sauiour Christ condemneth vaine repetitions and the wise Preacher requireth that our words should be few because God is in heauen and we are vpon the earth therefore we must not rashly and hastely huddle ouer ten or twentie prayers as a post horse runneth his post miles but if in any action surely in this holy and reuerent action the calling vpon Gods name our prouerbe is true Hast makes waste for God is in heauen that is to say a heauenly God most wise most holy most iust most mightie and euery way most glorious and therefore must be worshipped after the best manner we can possibly afford againe we are vpon the earth that is to say men dust and ashes subiect to sinne in the best actions improuident and vnwise persons especially in our affaires which are done sodainely and hastily therefore we are not either with our heart to conceiue or with our tongue to vtter a matter rashly and speedily before God but we must be well aduised before hand and in the action vse al solemne decencie but to racket ouer the
God an heauenly Father for children come into their parents presence with reuerence so also is behoueth vs religiously to reuerence before so great a Maiestie as he is who though he be a father yet is also a consuming fire to fall into whose hands is a thing most dreadfull This honourable estimation Heb. 12.29 10.31 and reuerent feare the Lord challengeth by veâ—tue of his Fatherhood as the Prophet Malachie pleading the Lords cause Mal. 1.6 reporteth which will arise in our hearts vpon these grounds duly prepondered 5. Of holy med â—â—tions Psal 95.6 Genes 18.27 First if we consider that God is the Creator of vs all and that it is hee that hath made vs and we are his workmanship then as Abraham confessed so shall we let not the Lord be offended that we are bold to speake vnto him being but dust and ashes Iob 39.37 and as Iob saith Behold we are vile when wee speake vnto the Lord that maketh answere out of the whirlewinde Secondly if wee seriously weigh with our selues that God knoweth the inward disposition of the soule that he searcheth the hearts Heb. 4.13 and trieth the reines and that the bowels of the soule are seene of him and requireth spirituall seruice of vs Iob. 4.24 himselfe being a spirit it will work in vs religious feare and reuerence with sinceritie which is opposed to pride rashnes and dissembling with God Thirdly if wee consider with our selues the wonderfull attributes of God as his heauenly omnipotencie his exquisite iustice his incomprehensible Maiestie and glorie euery way infinite it may cause in vs rather astonishment and horror than a bare and naked feare But of this doctrine ariseth a reproofe of their practise that come into Gods presence A reproofe of carnall affections and thoughts in time of Prayer Eccles 4.17 either with common ordinarie affections or with vile and base estimations vpon whom the censure of irreligious and prophane persons may in some degree be charged for that they look not vnto their feete when they come into Gods house for there are some that come before God as men that goe to the market to buy or sell or to dispatch other ciuill businesses Thoughts of ciuill matters reprooued or it may bee with lesse circumspection for worldly men for the most part follow worldly affaires with great diligence desire and warines but wee must be otherwise affected for seeing prayer is a matter of religion and directed to God our heauenly father for our euerlasting good therefore we must put on reuerence and religion in regard both of God of our selues and of that holy action and doffe off ordinarie and common affections as it were a paire of foule shooes of our feete with Moses Exod. 3.5 when wee come to talke with God who is in the midst of the fire Others there are more vile and base in their estimations who bring before God the price of a dogge Vile and wicked thoughts reprooued or of an harlot for this is the practise of many who come to pray as the theefe to steale the drunkard to the Ale the leacher to the stewes or as men that come from stealing drinking and whoring for when they haue wearied themselues with these sinnes then they drop out of the stewes or Ale-house into the Church to prayer these men say as the Priests and people said in the Prophet Malachies time Mal. 2.7.8.13 The table of the Lord is not to be regarded wherefore before we appeare before the Lord some time must bee spent in preparing our hearts to prayer Preparitiue before Prayer needfull that all carnall and fleshly affections may be set apart and wee throughly possessed with an honourable and reuerent regard of that holy busines wherefore the Prophet exhorteth the true Iacob or Israelite to lift vp the heads of the euerlasting doores that is Psa 24.6.7 the cogitations and affections of the soule which is eternall that Christ the King of glorie may come in for sensuall and worldly thoughts and desires doe barre and lock the doore against him And in the next Psalme the Prophet himselfe practiseth his exhortation like a good Teacher lifting vp his soule vnto the Lord when hee speaketh vnto him in prayer Psal 25.1 for seeing we pray to God our Father which is in heauen and heauenly therefore wee must haue heauenly affections and meditations in time of prayer Christ saith Mat. 6.21 where our treasure is there will our hearts be If God bee our treasure who is in heauen our hearts and mindes will be there also wherefore wee must pitch our affections on things which are aboue and not on things which are below Collos 3.2 VVanderings reprooued so that here falleth to the ground all wauing and gadding thoughts and desires in time of prayer besides or contrarie to the matter vttered in prayer as about our dinner our money our cattell our pleasures our suites and aduersaries and a thousand of like qualitie so that if our prayers were written as wee conceiue them and our by-thoughts as parentheses interlaced they would be so ridiculous as that wee might very well bee ashamed of them and yet alas God must haue such prayers of vs or he must haue none for wandrings will creepe into the prayers of the most godly and vigilant though in time of prayer they watch their hearts with double diligence which ineuitable infirmities being disliked and bewailed shall not be imputed to Gods children And thus the fourth affection viz. reuerence is requisite by occasion whereof the fifth holy disposition also hath been handled which is as hath been said heauenly meditations and affections seuered from the world and worldly matters Now therefore the sixth and last of these holie dispositions is Faith 6. Of Faith which is grounded vpon the former foundation for seeing God is our Father therefore wee may be assured of his loue and seeing hee is in heauen or heauenly we need not doubt of his power Foure grounds of faith loue power wisedome truth of God and seeing he is so in heauen as that hee is euery where else as hath been said wee may bee sufficiently perswaded of his presence adde hereto his truth and fidelitie which will assure vs of performing his promises and wee may haue full assurance of faith which may thus be singled out 1. First God is euery where and so knoweth our wants 2. Secondly God is powerfull and omnipotent and so able to doe whatsoeuer he will 3. Thirdly God is louing and mercifull and therefore hath will to doe for vs what is best 4. Lastly God is true and therefore performeth his promises and keepeth his fidelitie for euer So that if these meditations frequent our mindes our faith will marueilously bee confirmed which is thus grounded out of this preface And these are the persons affections of prayer Hauing thus discussed the preface which is the first part
some Magistrates and Ministers yet they are generall sinnes that indifferently possesse the hearts of all men of all estates and callings 1. Infidelitie hindereth Gods Kingdome Infidelitie is one leafe of the yron gate that barreth the Lord Iesus Christ out of the soule who being kept out it is impossible that his Kingdome and scepter should there be erected So long as the diuell who is the strong man keepeth possession all things are safe but when saith entereth into the soule Psal 24. then one leafe or head of the euerlasting gate is lifted vp and the Kâ—ng of glory commeth in Matth. 12. then that man Iesus Christ which is stronger than the diuell spoileth him of his castle and furniture and taketh possession of the spirituall fort and aduanceth his scepter and Kingdome proclaiming himselfe the King and Lord of that subiect 2 Impenitencie hindereth Gods Kingdome Luk. 3. Impenitencie is another leafe of that yron gate which excludeth Christ Iesus and causeth the owner to rebell against his soueraigne Lord and King which must be opened and lifted vp before Christ will enter Repentance may be termed the Haruenger of the King as Iohn the Baptist was of Christ who taught the baptisme of repentance for the remission of sinnes whereby the Lords way was prepared and his paths made straight This is the doctrine which Christ himselfe taught Repent for the Kingdome of God is at hand for Gods Kingdome being at hand is admitted into the soule by repentance and excluded by impenitencie 3 Raigning sins hinder Gods Kingdome Raigning sinnes also may be termed the locke vpon the gate or the barre or the port-culles whereby the yron gate is further fortified and strengthned against an entery For so long as any one sinne raigneth in the soule the Lord Iesus cannot nor will not raigne there who will haue all the place of the soule or none for Christ can indure no consort or copartner in his Kingdome especially his enemie and no man can serue two contrary masters or be a good subiect to two Kings 4 False doctrine and superstition hinder Gods Kingdome inioyning contrary lawes Secondly we pray against al the Kingdome of darkenes as against Gentilisme Mahometisme Iudaisme Papisme and against the proceeding of all those or any other false doctrines and superstitions for by all these false meanes the Kingdome of Antichrist and of Mahomet the two eldest sonnes of the diuell is aduanced and the Kingdome of Iesus Christ is deiected and cast downe Lastly we pray against wicked men and Angels that God would hasten their iust destruction and damnation and in the meane space represse and bridle their malice and rage that they doe not preuaile against the truth of God and professors thereof Rom. 11 9. Psal 69.22 and if wee doe discerne any man to be a reprobate as namely one that committeth the sinne against the holy Ghost directly and particularly to pray for his speedy damnation and all the meanes effecting the same Finally Rom. 16.20 that God would shortly tread downe Sathan vnder our foote This is the deprecation The thanksgiuing followeth 5 Thankesgiuing of the second petition which how it is to be made may be gathered by the particulars of the supplication and deprecation This is the first of these two petitions which concerne the meanes of Gods glory from whence this may be obserued that one and the selfe same vertue and vice may be referred to diuers petitions in diuers respects which is agreeable to the rules of reason which teacheth that the respect being chaunged the argument is also chaunged To this petition the fourth commaundement is to be referred Now followeth the second of these petitions which respecteth the meanes of Gods glory which is the obedience of his will Thy will be done in earth as it is in Heauen This petition followeth consequently vpon the former 1 Order of the third petition for when men are subiects of Christs Kingdome then they begin to obey his will whereas before they were rebels and traytors and the slaues of sinne and Sathan whence this instruction ariseth That obedience to Gods will are the fruites of Gods Kingdome Or that good workes are the effects and signes of grace and the Kingdome of God in vs or that good workes iustifie â—hat is declare that we are iustified and that they argue faith and grace in the heart The tree is knowne by the fruite saith Christ and Iohn Baptist willeth those that came to bee baptised Mat. 12.33 Mat. 3.8 to bring forth fruites worthie amendement of life or worthie conuersion as if it had been said by Christ and Iohn Baptist Euill fruite argueth an euill tree and good fruite commendeth a good tree so euill workes shew an euill heart and good workes shew a gratious heart Repentance or conuersion appeareth in godlines and righteousnes and not in prophanenes and wickednes And therefore if you will approue that you haue repentance which is the inward baptisme whereof the outward baptisme of water is a signe bring forth such fruites of a holy and righteous life which may euidently declare the same for the inward disposition of the heart is outwardly ingrauen in the life Iam. 2.18 Shew me thy faith by thy workes and I will shew thee my faith by my workes for we cannot otherwise iudge one of another but by the outward practise for God onely is the searcher of the heart This doctrine will minister vnto vs a touchstone whereby we may try a sound and substantiall Christian from a foggie and bumbasted hypocrite the life of the one is religious and righteous full of good workes Psal 45.2 Ephes 4.29 his lips are full of grace and rotten communication proceedeth not out of his mouth whereas the life of the other is either grosely vitious or meerely ciuill who though perhaps he doe no harme yet he doth no good especially he will be dissolute in religious exercises and worldlines tainteth his life and though happily himselfe will not talke corruptly yet he can either with patience or delight 1. Cor. 4.5 heare others Againe although wee may not clime vp into Gods iudgement seate to giue the definitiue sentence of his election or reprobation vpon other men for that were to rob God of his honor yet without breach of charitie we may censure the present estate of other men leauing the issue to the Lord neither ought men thereat to be offended considering that Christ hath left vs a most certaine rule of direction ye shall know them by their fruites Mat. 7.16 and howsoeuer a godly man may sometime be censured for a wicked man he being in some grosse sinne a long time as Dauid in adultery without repentance yet though the censure bee false it is charitable because it is according to the rule By their fruites yee shall know them And contrariwise though sometime a wicked man may play the hypocrite so kindly as that he may
perfectly obey Gods will which we are here by way of implication taught to pray for Three kinds of perfit obedience Esay 38.3 and so to long after Furthermore perfection is of three sorts First perfection opposed to hypocrisie and so is Ezechias said to haue walked before the Lord in truth and with a perfect heart and this may bee termed perfectio qualitatis when our obedience is perfect in qualitie and not dissembled Secondly perfection of number when obedience is not performed to some onely but to all the commandements of God Luk. 1.6 as Zachary and Elizabeth are said to haue walked in all the commandements and ordinances of God without reproofe and this may bee called perfectio partium ac numero when obedience is complete in all the members thereof whereto one kinde of imperfection is opposed Thirdly perfection of degree when obedience in the highest and exactest measure is exhibited so Christ onely and Adam in the state of innocencie and the holy Angels and Saints in heauen doe obey Gods will of this Christ speaketh Mat. 22.37 alleaging the sentence of the Law Thou shalt loue the Lord thy God with all thy heart with all thy soule with all thy strength Luk. 10.27 and with all thy thought this is called perfectio quantitatis ac graduum whereto another kinde of imperfection is opposite Of all these kindes of perfection the Apostle speaketh in one place Phil. 3.12.15 denying in himselfe the perfection of degree and contending to it but affirming of himselfe and others the other two kindes of perfection for although hee was not perfect in the highest and absolutest degree of obedience yet hee and other of the Philippians were vpright in regard of the qualitie Verse 1â— and complete in respect of the parts of obedience The distinction being thus warranted must be applied to the purpose Although then as yet it is impossible for vs to yeeld the perfect measure of obedience to Gods commandements with the Angels yet wee may endeuour and desire to attaine vnto it with the Apostle and in the meane season we must performe and endeuour to performe and pray to performe true complete obedience with the Angels which is a thing possible to bee performed by Gods children as hath been declared in the examples of Ezechias Zachary and Elizabeth and the Apostle Paul This may suffice for the meaning of this petition whereby there is a doore opened to the contents thereof which now follow in order The third thing to bee considered in this third petition or prayer is the things which wee here aske of God 3 The supplication of this petition Conuersion a part of Gods will 1. Thes 4.3 Rom. 12.2 Ephes 5.17 Amos. 4. which are these Conuersion commanded in the Gospell which is one part of Gods reuealed will a thing so often vrged by the Prophets and the want thereof so sharply censured especially the Prophet Ioel and Amos are vehement in the matter Amos spendeth a whole chapter in vpbraiding the induration of the people For hauing repeated certaine grieuous punishments inflicted by God vpon them iustly for their sinnes as famine and pestilence and an ouerthrow like the destruction of Sodome and Gomorah hee endeth diuers verses with this foote or burden Yet haue ye not returned vnto me saith the Lord. Ioel. 2.12 In like manner Ioel hauing threatned famine and the sword against the rebellious people diuers times but especially in the second chapter vehemently exhorteth to conuersion that by this meanes they may preuent Gods fierce wrath Ezechiel also spendeth an whole chapter to this purpose Ezech. 18. This conuersion is vrged also by Iohn Baptist and our Sauiour Christ in their Ministerie as the first lesson Mat. 3.2 4.17 Mark 1.15 Repent for the kingdome of God is at hand and Repent and beleeue the Gospell And the signification of the word implieth these two things especially viz. First turning from the wrong way wherein a man wandreth Secondly entring into the right way from which a man erred Sâ—ub Conuertere the word in the Latin and Hebrue being borrowed from trauellers in their iourney and referred to the bodie and outward act Metanoâ—in but in the Greeke applied to the purpose and disposition of the minde which in conuersion is altered Conuersion in the new Testament in certaine differing respects hath diuers appellations as Renouation Regeneration Sanctification the first Resurrection Obedience to the Gospell and such like and the parts of conuersion also are diuersly intituled as the first is called Mortification crucifying the old man the crosse of Christ the second viuification newnes of life new obedience To conuersion appertaineth diuers excellent affections and dispositions mentioned in the Scripture as Humiiation sorrow for sinne hatred of sinne loue of righteousnes consolation feare ioy and such like diuers whereof the Apostle mentioneth writing to the Corinthians and others may easily bee obserued in reading the Scriptures 2. Cor. 7.10.11 but to make any tractate of conuersion is not the purpose of this tractate which onely by way of capitulation pointeth out a fit place for euery matter Obedience a part of Gods will Obedience commanded in the Law succeedeth next in order of nature to the obedience of the Gospell For the obedience of the Law issueth from the obedience of the Gospell 1. Tim. 1.5 as the Apostle saith Loue commeth from faith vnfained for although the Law bee a schoolemaster to whip vs to Christ yet Christ doth send vs backe againe to the Law for direction when he hath once admitted vs into his schoole by conuersion Obedience is either generall or speciall Generall obedience is that which appertaineth to all Christians Generall obedience respecteth God or man Mat. 22.37 Generall obedience respecting God is called holines or godlines or religion sometime Luk. 1.75 Generall obedience respecting man is called righteousnes one branch whereof is sobrietie 1. Tim. 2.2 Speciall obedience is that which appertaineth to some sorts of persons Speciall obedience is either of a Speciall commandement Speciall calling Obedience of a speciall commaundement is when the Lord inioyneth something contrarie to the morall law as Abraham was commanded to sacrifice his sonne Genes 22.2 and it is obeyed Obedience of a speciall calling is manifold as of the Magistrate the Minister c. The rules of all these kindes of obedience are these shortly Rules of obedience Obey God absolutely as the only law-giuer that is able to saue and destroy but man must not bee so obeyed but conditionally Worship God as hee hath taught Mat. 15.9 not as thou thinkest good for God knoweth best what is best and what best pleaseth him Loue thy neighbour as thy self Matth. 7.12 whatsoeuer thou wouldest that men should doe vnto thee euen so doe thou vnto them A speciall commandement ouerthwarting a generall must be obeyed In Antinomia lex posterior obligat Genes
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
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