the cause as namely sinne And howsoever sin is evil yet it is good that sinne should be for the manifestation of the glory both of the mercy of God and also of his justice and therefore though the Lord doth not velle peccatum per se will sinne properly by it self yet he doth will it per accidens by accident as it is referred to good ends Again sinne may be considered as it is malum culpae or malum poenae an evil of fault or evil of punishment Sinne as it is a punishment is a work of justice in him that punisheth for it is just that he that doth commit malum culpae the evil of fault should suffer malum poenae the evil of punishment as it is therefore a punishment i. a work of justice and not sin it is willed of God the authour of all good In sin as it is malum culpae the evil of fault three things do concurre actus macula reatus the act stain guilt The action is materiale peccati the matter of sin the corruption is formale peccati the form of sin reatus est obligatio ad poenam the guilt is the obligation to punishment the which is just as the punishment it self The action as it is an action severed from the corruption is good Omne ens quatenus ens est bonum Every being as it is a being is good and God is the authour of it for in him we live and move and have our being Acts 17. 28. But of the corruption wherewith the action is stained God is not the cause For unto every action concurreth the first cause and some secondary cause depending from him as being the instrument of the first The which instrument being bad as many times it is there is a double work in the action one of the first cause good the other of the instrument evil God then is the cause of the action but not of the corruption but yet useth ordereth disposeth the corruption of the instrument for the execution of his own good work When the Lord gave his Sonne to death he used Judas as his instrument The action is the delivering of Christ which as it came from God was a most glorious work John 3. 16. Rom. 8. 32. But quem Deus tradidit Judas prodidit whom God delivered Judas betrayed When God will chastise his servant he useth some wicked man as his instrument to afflict him This affliction as it cometh from God is castigatio a chastisement but as from the instrument persecutio rapina c. persecution rapine c. A man that rideth on a lame horse is the cause why he goeth but not why he halteth Again Deus non est autor ejus â—…ujus est ultor God is not the authour of that of which he is the punisher and revenger Thus we see that howsoever God doth voluntarily permit sinne and also useth ordereth and disposeth the same to good ends for such is his wisdome that he knoweth how to use that well which is evil yet he cannot be said properly to will sinne which he hateth or to be the authour of it which he revengeth For this priviledge Gods will hath Whatsoever it willeth it is therefore good but sinne as it is sinne cannot be good But to return to my purpose That this absolute will of God be performed we need not to pray â—…nlesse it be to shew our affâ—…ction to Gods glory and conformity submission to his will As in the time of affliction The will of the Lord be done Neither indeed doth our Saviour speak of it as appeareth by the clause following in earth as it is in heaven Secondly therefore the will of God which he requireth to be done of his creatures quatenus praecipit vel prohibet so farre forth as he commandeth or forbiddeth which is therefore called voluntas Revelata Conditionalis Signi Antecedens Inefficax non quatenus promittit vel minatur absque conditione est decreti revelatio the Revealed will Conditionall of the Signe Antecedent Inefficacious not as he promiseth or threatneth and without condition is the revelation of the decree Now the word of God is called voluntas signi the will of the signe because it signifieth what our duty is and what is acceptable unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and conditionall because it doth not shew simply what God will have done but upon condition Si vis ad vitam ingredi serva mandata Si vis servari crede If thou wilt enter into life keep the commandments If thou wilt be saved believe and inefficax uneffectuall because it is not alwayes performed Fit voluntas Dei de omnibus non ab omnibus The will of God is done concerning all though not of all To do the will of God is in respect of the matter to perform that which he commandeth after the same manner to the same end that he appointeth but if you look into our weakenesse this doing of Gods will by us is especially to be understood of the will and endeavour which the Lord in his children accepteth as the deed Prâ—…camur optamus ut non tantùm faciat Deus quod vult sed nos facere possimus quod vult We pray and wish not onely that God do what he will but that we may be able to do what he will Whereas therefore this will of God is contemned of men oppugned by the flesh the world the devil and yet must of necessity be obeyed of us if either we would be subjects of the kingdome of grace or inheritours of the kingdome of glory great cause there is why we should instantly make this prayer c. In earth that is by us men on earth and consequently as Paul speaketh Tit. 2. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in this present world So as Oecumenius saith on that place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For this life susteineth the sight but the life to come shall receive the reward In this life eternall life is either won or lost In this life we must do the will of God or else we shall not enter into the kingdome of heaven Matth. 7. 22. According to that which every man doth in the flesh shall he be judged 2. Cor. 5. 10. And therefore whilest we have time let us do good remembring that the Lord hath placed us here on the earth for a short time to do his will which time if we let passe without repentance and turning to God and doing his will afterwards it will be too late As it is in heaven that is as the Angels in heaven do perform it And they perform Gods will Psal. 103. 20 21. 1. Scienter knowingly 2. Sincerely and uprightly 3. Willingly and chearfully 4. Readily expecting the beck of the Lord Matth. 18. For which cause they are said to stand before the Lord Dan. 7. 10. Revel 5. 11. 5. Speedily without delay For which cause wings are attributed unto them 6. Fully and not by
to be performed after prayer 144 25. Of the Subject matter of our prayers and what is required thereunto namely that it be good and according to Gods will 146 That being unable to pray we are assisted by the Spirit 147 Chap. 26 Of the circumstances of prayer 150 Of Publick prayer 151 Of Private prayer in the family and alone 154 27. Of the time of prayer 156 The Euchetae confuted 157 28. Concerning the Place of prayer 161 The vanity of Pilgrimages 163 29. Of Prayer or Petition and what is required unto it 164 Prayer and thanksgiving must be joyned 165 What things are required in prayer 167 We must pray in sight and sense of our wants 169 We must pray with fervency of deâ—…ire 172 30. Of Faith which is chiefly required in prayer 173 We must pray in faith and submission to Gods will 176 31. Of duties to be performed after prayer 178 32. Distinctions of prayer in regard of the object 181 For whom we must pray 184 Of prayer against others 188 Of Imprecations 189 33. Of the reall object of prayer or the things to be prayed for 191 We must pray for temporall blessings 193 34. Of Deprecation 195 Of Confession of our sinnes 196 How this Confession is to be made 197 35. Of Thanksgiving 201 What is required in Thanksgiving 202 36. Speciall duties required in Thanksgiving 206 37. Of the outward expressing inward thankfulnesse by praysing God 212 38. Duties to be performed before after thanksgiving 216 ¶ The chief things handled in the second part of this Treatise viz. The exposition of the Lords Prayer THe generals of Invocation applyed to the Lords Prayer 226 The Preface 231 How God is called Father ibid. Of the name Father and what duties it teacheth us 234 What is meant by the word Our 237 The meaning of these words Which art in heaven 244 The division of the Petitions 251 The meaning of the first Petition 252 How Gods name is sanctified by us 255 How Gods name signifying his Glory is sanctified by us 257 How it is sanctified signifying his Titles 259 How it is sanctified signifying his Word 263 How it is sanctified signifying the Doctrine of religion 264 How it is sanctified signifying his Works 265 How God himself sanctifieth his name 269 The second Petition handled 271 What Gods kingdome is 272 What it is for Gods kingdome to come 275 Christs kingdome cometh by means 279 The impediments of Gods kingdome to be prayed against 282 Uses concerning the coming of Gods kingdome 289 Of the coming of the kingdome of glory 293 We must expect and pray for the second coming of Christ 294 How we must expect the second coming of Christ 298 The third Petition explained 301 Of the will of God and things which he willeth 303 How Gods will is done on earth 307 How Gods will is done on earth as in heaven 310 The matter and manner of our obedience 314 315 Wherein our obedience resembleth that of the Angels 319 The exposition of the fourth Petition 324 Why we ask temporall blessings before spirituall 325 What is meant by Bread 327 What is meant by daily bread 330 How God is said to give us daily bread 333 c. Duties to be performed by them that ask daily bread 339 340 c. The fifth Petition expounded 350 We must be justified before we can be sanctified 352 That our sinnes are debts 355 What is meant by forgiving our trespasses 359 By this petition we are put in mind of our misery and Gods mercy 361 No man can satisfie Gods justice for his sinnes 362 Severall duties arising out of the fifth petition 368 369 Our forgiving no cause of Gods forgiving us 376 How we can be said to forgive 379 Reasons moving us to forgive 385 c. The sixth petition expounded 390 Those whom God pardoneth the devil tempteth 391 The necessity of this prayer Not to be lead into temptation 392 Of probations and trialls 1. by prosperity 2. by afflictions 394 395 Of divers sorts of temptations 396 1. Of the flesh ibid. 2. Of the world 397 3. Of the devil 400 Of the divers sorts of the devils temptations 401 c. How God may be said to tempt 406 Satan can neither tempt or overcome without Gods permission 409 That temptations are good for Gods children 410 How we must pray against the temptations of the flesh the world and the devil 413 414 415 c. The Conclusion of the Lords Prayer both authenticall and necessary 419 Our faith confirmed by this Conclusion 420 What is meant by thine is the kingdome 422 423 What is meant by the power and the glory 424 425 Everlasting kingdome power and glory belongeth to God 427 What the word Amen signifieth 429 CHAP. I. Of the definition of prayer and of the persons who are to pray AMong all the duties of Christianitie as there is not any more honourable in it self more glorious to God more profitable and necessary for us then the exercise of prayer and invocation so is there none wherein we do more need direction and instruction and consequently nothing wherein my labour in speaking and yours in hearing may better be imployed For as Chrysostome saith Pulcherrima est scientia veréque Christiano homine digna quae docet rectè precari That is the most excellent knowledge and truly worthy a Christian man which teacheth rightly to pray In treating whereof I purpose by the help of God to observe this order First I will set down the doctrine of invocation and then explain that absolute form or pattern of prayer prescribed by our Saviour Christ wherein the practice of the doctrine is conteined The doctrine must first be generall and common to both the sorts of invocation viz. prayer and thanksgiving and then speciall and peculiar to either The generall doctrine consisteth of such points as are either more substantiall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or accidentall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The substantiall points are all of them comprised in this definition Invocation or prayer is a religious speech of the faithfull directed unto God in the name of Christ framed according to the will of God by the help of the holy Ghost concerning good things apperteining to his glory and our good The phrase of invocating or calling upon the name of God sometimes signifieth the profession of the true religion whereby we take the name of God upon us and are called after his name as Gen. 48. 16. and 4. 16. Isa. 63. 10. Acts 9. 14. 1. Cor. 1. 2. And first as touching the name This part of Gods worship is usually in the Scriptures expressed by the phrase of calling upon the name of God and therefore is fitly called invocation that is calling upon God whether it be by way of praying or praysing In which generall sense the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tephillat is sometimes used 1. Sam. 2. 1. Psal. 86. 1. Isa. 56. 7. Domus orationis
that offendeth will never forgive But these men that will not forgive them whom they have offended of all others are farthest from pardon because they be farthest from repentance Now let us consider how we are to behave our selves towards them that offend us Our duty standeth on foure degrees First if the offense be not notorious to take no notice of it but to dissemble it and to passe by it For as Solomon saith Prov. 10. 12. Hatred stirreth up contention but love covereth the multitude of offenses and Prov. 19. 11. The discretion of a man maketh him slow to anger and it is his glory to passe by an offense Examples in Saul 1. Sam. 10. 27. and David Psal. 38. 13 14. Our first duty therefore when we are wronged is not to fret and fume storm and chafe and much lesse to proceed to brawling or blows For as Solomon saith Indignation resteth in the bosome of fools Eccles 7. 10. but he that is slow to anger is wise Prov. 14. 29. And to moderate our anger and desire of revenge let us consider these two things 1. That thy brother which offendeth thee is the rod of God c. 2. That as thou forgivest so thou must look to be forgiven If when thou art wronged thou chafest and stormest and presently revengest thy self when thou makest this prayer thou dost desire the Lord so to deal with thee that is when thou offendest presently to be revenged of thee The second duty is when we have been offended not to retein anger purpose or desire of revenge but freely and from our hearts to forgive one another Lev. 19. 18. Rom. 12. 19. Ephes. 4. 32. Col. 3. 13. And thus we are to forgive our brother openly if he acknowledge his fault and repent and that so oft as he seeketh reconciliation though it be seven times a day Luke 17. 3 4. If he do not ask forgivenesse but rather persist in hating and wronging us yet are we in our hearts to forgive him and to desire his good and to pray for his amendment Matth. 5. 44. Unto the performance of this duty we are to be moved by these arguments First if we will not forgive our neighbour the Lord will not forgive us Matth. 6. 15. Mark 11. 25 26. 2. If we retein anger and desire of revenge with what face can we pray unto the Lord to forgive us our great debts that will not for his sake remit those pettie debts of our brother And to this purpose notable is that saying of the sonne of Sirach Ecclus 28. 1 2 3 4 5. He that revengeth shall find vengeance from the Lord and he will surely keep his sinnes in remembrance For give thy neighbour the hurt that he hath done unto thee so shall thy sinnes also be forgiven when thou prayest One man beareth hatred against another and doth he seek pardon from the Lord He sheweth no mercy to a man which is like himself and doth he ask forgivenesse of his own sinnes If he that is but flesh nourish hatred who will intreat for pardon of his sinnes Therefore Paul exhorteth us to pray lifting up pure hands without anger 1. Tim. 2. 8. and Peter signifieth that anger interrupteth this exercise of prayer 1. Pet. 3. 7. 3. If we do not forgive our brother in making this prayer we desire that the Lord would execute his vengeance upon us rather then crave forgivenesse c. For this cause as Augustine exhorteth we are above all other sinnes to lay aside anger and hatred when we come to pray For this prayer obteineth pardon for other sinnes but for this sinne it doth not but rather pulleth down vengeance upon him that desireth revenge As for those reasons which we pretend for our anger hatred and desire of revenge they are most vain especially if we compare the debts of our brethren to us with those which we desire to be forgiven of the Lord. For some will alledge The offenses which he hath committed against me are great and I cannot put them up But they are nothing to those sinnes which thou hast committed against God 2. Yea but he hath touched my good name And thou by thy sinnes hast dishonoured God and hast caused his holy name to be blasphemed 3. Yea but he is mine inferiour c. And what art thou to God 4. Yea but the offenses which he hath committed against me are many and he never maketh an end of doing me wrong But nothing so many as thy sinnes are against God neither dost thou put an end to thy sinning 5. Yea but I have deserved well of him But not so well as God hath deserved of thee 6. Yea but I have sought to win him with kindnesse And hath not the Lord by his mercies invited thee to repentance 7. Yea but he hath been often admonished of his fault Not so oft as thou Furthermore as thy brother offendeth against thee so for the most part thou offendest against him either by giving him occasion of evil or by anger and impatience conceived against him therefore the debt being mutuall thou shouldst be ready to strike off thine own debt by pardoning of him And although perhaps thou hast not deserved so ill of him yet thou hast deserved worse of the Lord who by him as his instrument correcteth thee and therefore must say as Mich. 7. 9. I have sinned and therefore I will bear the anger of the Lord. The third degree is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgetfulnesse That we should not onely forgive but also forget the offenses done against us as we desire that the Lord would forget the sinnes which we have committed against him And therefore this art of oblivion which Themistocles wished we are to beg of the Lord. The fourth is by Christian charity to labour to win him and to overcome evil with goodnesse Rom. 12. 21. And this love must be exercised 1. by doing good to him that hath deserved ill Psal. 25. 21 22. for thereby also we shall resemble the goodnesse of the Lord who although he hath been diversly offended yet first seeketh reconciliation with us 2. in commending them to God in our prayers Matth. 5. 44. II. The second use is consolation to them who are ready to forgive the offenses of their brethren For if we do forgive we may be assured that we are forgiven Matth. 6. 14. If ye forgive men their trespasses your heavenly Father will forgive you For which cause our Saviour Christ pronounceth the mercifull to be blessed because they shall obtein mercy Matth. 5. 7. And undoubtedly the true love of our brother for Gods cause which is especially to be seen in forgiving offenses is an evident argument of the love of God The love of God is a fruit of faith for we love him because we are perswaded that he loved us first and where faith is there is justification and remission of sinnes by imputation