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
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
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
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
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
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
else it is not made in due and right manner as it ought to bee wherefore this conclusion must bee vnderstood in euery petition as must also the preface Feruency is the summe of the conclusion Iam. 5.16 The manner of making and ending our prayers expressed in this conclusion may bee vttered in one word Feruencie as S. Iames saith The feruent prayer of the righteous auaileth the word which the Apostle vseth signifieth such a prayer as is effectuall Energoumene operatiue working for the inner man must not be idle in time of prayer Feruencie therefore is the inward operation of the soule in the time of prayer VVhat feruencie is euen as a pot boyleth and seetheth by reason of the fire put vnder so the soule of a man moued through the spirit of God as it were a hot fire within his bowels must conceiue inwardly such sighes and groanes which cannot be expressed Rom. 8.26 which maketh a feruent and effectual prayer This feruencie then is when all the faculties of the minde and reasonable soule are occupied about the matter of the prayer the vnderstanding conceiueth matter and inditeth the memorie remembreth things needfull the will hartilie wisheth things necessary the affections stirring themselues according to the seuerall matters conceiued in the prayer sometime reioycing sometime mourning sometime fearing sometime hoping sometime hating sometime louing and so foorth as the matter varieth this in generall is feruencie Parts of feruencie faith desire which hath two parts here expressed The first is faith and assurance and confidence Fiducia The second is earnest and vehement and ardent desire Votum The first is the principall worke of the vnderstanding the second is the principall worke of the will the other two parts of the soule being the handmaides of these for the memorie ministreth to the vnderstanding and the affections are seruiceable to the will the conscience is compounded of them all Faith the first part of feruencie Of faith in prayer is expressed in the conclusion by certaine arguments which shall be handled afterward something first in generall of faith Faith is necessarily required to make a feruent prayer Faith is necessarie in prayeâ— Iam 1.6.7 the Apostle therefore calleth it the prayer of faith and further auoucheth that the man that doubteth shall obtaine nothing at Gods hands not as though any man could pray without some doubting and vnbeleefe but the Apostles meaning is of such doubting which raigneth in the heart as may appeare by the text also our Sauiour Christ requireth faith plainly if wee will obtaine Mark 11.24 and wee shall obtaine if wee haue faith Now wee must alwaies remember that faith is grounded vpon Gods word Faith is grounded vpon Gods will and Gods word is his will and so our faith must be grounded vpon his will wherefore if wee aske any thing in faith according to his reuealed will we shall obtaine 1. Ioh. 5.14 Now Gods will is in generall this to grant vs euery thing that is good if it bee euill it is not his will nor promise to giue it Psalm 34.10 and many things are good for vs which seeme euill vnto vs and many things are euill for vs which seeme good vnto vs wherefore we must not define good and euill after our owne fancies but as the truth is A diâ—tinction of good euil God knoweth best what is good for vs and what is euill for vs herein therefore we must submit our wils to Gods will alwaies being faithfully perswaded that God will graunt at our prayers euery thing good for vs. And although the new supporters of Poperie the Iesuites I meane auouch that such a faith is not needfull yet the word of God 1. Tim. 2.8 which is the ground of euery sound doctrine teacheth vs thus much and therefore wee ought to build our house thereupon Mat. 7. as on a sure and stedfast rocke rather than vpon the sandie conceits of popish teachers For whereas it is alleaged by them that Dauid when hee prayed for the life of his childe â— Sam. 12.22 doubted whether God would giue him life yea or nay it may bee answered two waies Vers 14. First Dauid did not well to pray for the life of the childe seeing it was expressely signified to him before of Nathan that the childe should die for so doing his prayer was against Gods will reuealed Secondly it being a temporall blessing Dauid ought to aske it conditionally if it were good and so his assurance might be certaine to obtaine it but Dauid seeing it not good for him presently after the death of the childe is comforted as hauing obtained all that he askt It appeareth therefore that faith is requisite in prayer namely such a faith as doth assure a man certainly to obtaine euery good thing hee asketh Faith to â—btaine our prayers ariseth from iustifying faith Rom. 8.32 This faith ariseth from iustifying faith and is a necessarie consequent thereof for a man beleeuing in Christ Iesus for the pardon of his sinne is also assured that God will giue him all other good things so the Apostle reasoneth If God giue vs Christ how shall he not giue vs with Christ all other things that shall be good for vs so Christ promiseth that the kingdome of God and his righteousnes shal bring all other things with it as appurtenances This may suffice for the generall view of faith Gods kingdome Now more specially faith is supported by one argument principally thine is kingdome which may be framed after this forme Euery good king will prouide not onely for the aduauncement of his kingdome for the obedience of his lawes and for his honour and glorie but also for the good and welfare of his subiects in soule and body But thou Lord art a good King for the kingdome is thine Thou therefore wilt prouide c. This argument doth either directly or indirectly confirme our faith for the obtaining of all the sixe petitions as may easily be perceiued directly it confirmeth our faith in the second but indirectly and by consequent in all the rest This kingdome of God which is the ground of the argument is amplified by three arguments 1 It is a powerfull kingdome thine is power 2 It is a glorious kingdome thine is glorie 3 It is an euerlasting kingdome for euer And so there are three other arguments whereby our faith is supported for obtaining the petitions The second argument therefore which is taken from the power of God is added necessarily as an answere to an obiection which might be opposed thus Power of Gods kingdome though God be a king yet except he haue power to subdue his enemies the aduauncement of his kingdome shall be hindered the answere whereof is that as God is a king so he is omnipotent able to conquer all his enemies that shall rebell against him and so this argument taken from Gods power may thus be