A GVIDE TO GOE TO GOD OR AN EXPLANATION of the Perfect Patterne of Prayer The LORDS PRAYER By WILLIAM GOVGE B. in D. and Minister of Gods Word in Black-Friers LONDON ISA. 30. 21. This is the way walke in it AT LONDON Printed by G. M. and R. B. for Edward Brewster and are to be sold at his shop neere the great North dore of S t. Pauls Church at the signe of the Bible 1626. TO THE RIGHT HONOVRABLE RIGHT Worshipfull and other my much respected Parishioners Inhabitants in Blacke-Friers London All needfull Prosperitie in this world and eternall Felicitie in the World to come I DESIRE my much honoured and entirely beloued Parishioners so long as the Lord of life shall preserue mee in the Land of the liuing I desire to goe on in promoting your spiritual edification euery way that I can priuately publikely by prayer by preaching yea and by printing too Behold here an euidence thereof What priuately I first digested in mine owne meditation and then publikely deliuered by word of mouth whereof in the open Church you heard your children and seruants examined Deus est nobis summum bonum Neque infra remanendum nobis est neque vltra quarendum Alterum euim periculesum alterum nullum est Aug. de Mor. Eccl. Cath. l. 1. c. 8 and for a blessing whereupon many prayers by vs all ioyntly and seuerally haue beene poured out before God is now thorow Gods gracious prouidence so published as it may be reuiewed so oft as you please Well accept it for it is A GVIDE TO GOE TO GOD. God is the highest and chiefest Good below which we may not remaine beyond which we cannot attaine To place our rest in any thing before we come to God is dangerous Oratione intramus coelestem illam curiam in qua Rex regum stellato sedet solio c. Bern. Serm. de 4. modis Orand Oratione praesentamus nos quasi saci◠ad faciem cum Deo loquentes Ibid. To attaine to any rest beyond God is impossible This therefore is that proper place whether the soule well enlightened and rectified aspireth as all hot light things aspire to the high hot Region The meanes whereby wee men on earth haue accesse to God in Heauen is Prayer By Prayer we enter into the Court where God sitteth in his Maiestie and wee present out selues before him speaking vnto him as it were face to face That therefore which instructeth vs to pray aright directeth vs to God This doth the Lords Prayer And nothing can doe it better For this end To teach vs how to pray it was first prescribed It is not onely a most absolute prayer in it selfe but also a perfect patterne for other prayers And in this respect the only way wherein we can goe to God Full of matter is this forme of Prayer but few the words thereof Such fulnesse of matter in so few words make it to many as the prophesie of Christ was to Candaces Eunuch whereof he said to him that moued this question Vnderstandest thou what thou readest How can I except I had a guide A guide therefore is needfull for many to direct them in this way to goe to God Loe a Guide at hand This Explanation of the Lords Prayer is offered to you for that purpose But as a Guide that directeth a Traueller in his iourney to the Kings Court maketh not the way better but sheweth him how to order his trauell in that way so this Guide this Explanation addeth nothing to the Perfection of the Prayer but onely helpeth you in the vse thereof The many particulars which minister iust matter of ardent supplication hearty gratulation deepe humiliation and conscionable obseruation of our wayes are in this Explanation distinctly set out Thereby you may see how rich a Cabonet the Lords Prayer is how full of most precious iewels vsefull for the soule of man The Excellencie of this forme of Prayer is set forth in the first Section of this Explanation Whatsoeuer is therein performed is the fruit of my affected Retirednesse and suspected Idlenesse in the countrey So many so continuall are my imployments in the Citie so many interruptions from my studies day after day are there caused as I neuer yet could find any leasure to set down distinctly such points as by Gods assistance were vttered out of the Pulpet Whatsoeuer hath hitherto been published by me hath in my retiring time been prepared for the Presse This benefit of a few weekes absence in the yeare from my charge there being in that time a good supply made by my Reuerend Brethren may gaine a sufficient dispensation with those that are not too supercilious which I hope you my Parishioners will not be For I haue euer found such true loue such good respect such kinde vsage such fauourable acceptance of all my paines in euery kinde as I haue iust cause to blesse the diuine prouidence for bringing me to this place The Lord God so blesse all my labours vnto you all as we may haue al iust cause to blesse him one for another and to continue mutually and heartily to pray one for another Doe ye so So will doe Your carefull Pastor Church-Court in Black-Friers WILLIAM GOVGE London 17. Febr. 1625 OVR Father which art in Heauen Hallowed be thy Name Thy Kingdome come Thy will be done in earth as it is in heauen Giue vs this day our dayly Bread And forgiue vs our trespasses as we forgiue them that trespasse against vs. And leade vs not into temptation But deliuer vs from euill For thine is the Kingdome and the Power and the Glorie for euer Amen A Table of the seuerall and distinct points handled in this Explanation of the perfect Patterne of Prayer as in order they follow one another PREFACE § 1. OF the Excellencie of the Lords Prayer Page 1 2. Of the seuerall branches of the Lords Prayer 5 3. Of the preparation to Prayer 6 4. Of the meanes to prepare vs to prayer 7 5. Of praying to God alone 7 6. Of Gods goodnesse and greatnesse ioyntly considered together 8 7. Of this title Father applyed to God 10 8. Of instructions wich the title Father applyed to God import 11 9. Of the prerogatiue of Gods children to speake to him face to face 13 10. Of their dutie who haue free accesse to God 14 11. Of the parties comprised vnder this particle OVR 15 12. Of applying Gods fatherhood to our selues 16 13. Of Gods impartiall respect to all his children and sufficiencie of blessing for all 18 14. Of their mutuall duties which say Our Father 19 15. Of the Saints participation of one anothers Prayers 21 16. Of Gods being in heauen 22 17. Of the direction which Gods being in heauen giueth vs for manner of praying 24 18. Of the direction which Gods being in heauen giueth for the matter of Prayer 28 1. PETITION § 19. OF the manner of handling euerie Petition 30 20. Of the name of God and
vnto our selues an inuincible resolution For while wee liue in this world it cannot be but that we shall haue wrongs offered vnto vs. It is not without cause that the Apostle aduiseth to Let patience haue her perfect worke Iam. 1. 4. The perfect worke of patience consisteth as in the truth of it whereby it is sound not fained so in the extent of it that it reach to all kinds of wrongs and offences and in the continuance of it that it endure to the end The a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 notation of the word which the Apostle vseth implyeth this last branch of perfection which is a persisting to the end euen to the end of this mortall life wherein wee shall haue vse and need of exercising this duty of forgiuenesse We may not therefore so much consider what wrongs and offences we haue forgiuen as how many more we may hereafter take occasion to forgiue that by our continuall practise of this duty wee may day after day say I doe forgiue Thus much of the Duty required The Parties tyed thereto are next to be considered §. 139. Of dealing with man as we desire God should deale with vs. Q. VVHo are especially tyed to the condition of the fift Petition A. They who call God Father and craue forgiuenesse of him For this Particle WEE in the condition and the Particles OVR VS in the Preface and in the Petitions are all of the same Number and Person and haue a mutuall reference to the same persons Q. What doctrine hence ariseth A. Saints that craue and expect mercy of God are most bound to shew mercy to man This did the Lord presse vpon his seruant thus I forgaue thee all thy debt because thou desiredst mee shouldest not thou also haue had compassion on thy fellow-seruant euen as I had compassion on thee This also doth the Apostle especially presse vpon Professors Ephes 4. 4 5 6. as these Reasons shew There is one body and one Spirit euen as yee are called in one hope of your Calling One Lord one Faith one Baptisme one God and Father of all By the mercy which Saints that craue and expect mercy from God shew both God that forgiueth them and Christ for whose sake God forgiueth them are most glorified The Gospell also and their profession thereof are most graced and honoured thereby yea and the mouthes of such enemies as watch for occasions to disgrace professors of the Gospell are stopped Finally the mutuall good of the members of Gods Churches is hereby much promoted What great and iust cause of complaint is in these respects giuen Quarrels of Professors by reason of the teachy wrathfull reuengefull disposition of many that in profession of Religion are very forward Of those who in outward profession make their houses Gods Churches by the dayly exercises of piety therein This complaint against quarrels of Professors is not made as an inuectiue against profession but against such as abuse profession and made it a cloak to â—ouer their hypocrisie constantly offering vp their morning and euening spirituall sacrifices who also by frequenting the house of publike prayer the ministerie of the Word the Lords Table and other seruices of God make great shew of much piety haue the name of Saints and seeme to expect much mercy from the Lord of those I say there be many who are full of enuy wrath and reuenge very quarrellous and contentious ready to arrest to bind to the Peace and good behauiour to cast into Prison to commence suites in Law and enter actions of trespasse of defamation and of other like pettie matters vpon very sleight occasions The Prophet foretold the Wolfe should dwell with the Lambe Isa 11. 6. and the Leopard lie dâ—wne with the Kid c. But now such as professe themselues to bee Lambs and Kids of Christs flocke can scarce dwell quietly one by another Many Professors are as very fire-brands as any other Iam. 1. 27. Surely their profession and religion is vaine They mocke God they deceiue man they lie against their conscience when they say We forgiue Their sinne is the greater in that thereby they open the mouthes of prophane persons against the Gospell of Christ and a profession thereof Let vs who call God Father who craue who expect mercie of God learne with what mind to do it namely with a mind ready and willing to do for others what we desire to be done for vs. Lift vp pure hands without wrath thou that desirest God to turne away his wrath from thee Shew mercie thou that crauest mercie of God Be bountifull thou that longest to taste of the sweetnesse of Gods bountie Forbeare thy brother thou that wouldest haue God forbeare thee So deale in euery other respect as thou prayest God to deale with thee This is acceptable to God This well becommeth thy profession This will bring much comfort to thy soule Thus shall not thy prayer be made in vaine The Dutie and Parties most bound thereto being declared The Persons to whom the dutie is to bee performed are to bee set out §. 140. Of the seuerall kinds of debts whereby we become debters to man Q. VVHo are meant by DEBTERS A. Such as any way wrong man For the Apostle ioyneth together these two phrases a Philem. v. 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wronged endebted So many wayes as one wrongeth another he becometh a debter to him But one may wrong another according to those seuerall distinct heads of duties which the law enioyneth to bee performed to our neighbours fiue waies 1. In his place or dignitie Herein b Numb 12. 2. Aaron and Miriam c 16. 3. Corah Dathan and Abiram became Debters to Moses They spake against that authoritie eminencie and dignitie which God had giuen him 2. In his Person or life Herein d 1. Sam. 19. 10 11. c. Saul became a debter to Dauid by persecuting his person and seeking to take away his life Herein also e Acts 2. 23. the Iewes were debters to Christ 3. In his chastitie Herein f 1. Sam. 25. 44 Phalti and Michal became debters to Dauid in that g 2. Sam. 3. 14. Michal being Dauids wife they two as man and wife liued and kept companie together 4. In his goods Herein Onesimus became a debter to Philemon by running from him and purloyning his goods which moued Saint Paul to say h Philem. v. 18. If he haue wronged thee or oweth thee ought c. 5. In his good name Herein i 2. Sam. 16. 7 8. Shemei became a debter to Dauid by reproaching him and calling him a man of bloud a man of Beliall All these wrongs hath God expresly forbidden in his Law so as they are double debts One as transgressions against God The other as iniuries against men The later of these kinds of debts is here meant in this condition Of that kind are all the forenamed instances §. 141. Of making
I had pittie on thee Considering the great things we receiue for small let vs not be slacke to forgiue one another Cyril loc citat Meditate on Gods patterne This patterne of God is duly to be weighed and oft to be meditated on Good patternes and presidents as they giue good directions so they are great incitations and inducements to stirre vs vp to do a thing especially when they are the examples of such as we haue iust cause highly to esteeme Now who is more highly to be esteemed then God what more worthy patterne can there be An high honor it is to be like vnto God to do as he doth Gods example is a perfect patterne and in that respect to be followed yea so much the rather because it taketh away all those pretences which men vse to alledge for iustifying their reuenge and not forgiuing such as wrong them Their pretences are such as these Pretences for reuenge answered 1. He that hath wronged me is a base fellow A. What more base to thee then thou art to God 2. The wrong done is vnsufferable A. What more vnsufferable then thy sinnes against God 3. It is not the first time that he hath wronged me A. Diddest thou neuer but once sinne against God 4. He may wrong me againe and againe if I put it vp A. Why doest thou thinke so vncharitably of thy brother But maist thou not sinne againe and againe against God 5. It beseemeth not my place and honour to put vp wrongs Quid aduersus cum tantopere iracundia efferuescis si quis negligentior c. quum te ipsum inspicere oporteat qualis tu aduersus Dominum fueris Greg. Nyss lib. de Orat. A. Is thy place and honour greater then Gods 6. I shall be counted a Coward if I reuenge not wrongs A. Is God so accounted for bearing with sinnes If God do thus why art thou so much incensed with wrath when any doth any wrong to thee Thou shouldest rather behold thy selfe how thou hast carried thy selfe against God If any thing will make thee forgiue surely this will §. 153. Of praying without reuenge and of praying for reuenge Q. VVHat other doctrine doth the said end of the condition added to the Fift Petition import A. Prayer may not bee made for pardon with a reuengefull minde For we are bound to make profession of forgiuing our debters so oft as we pray for pardon of our sinnes The charge of lifting vp pure hands without wrath tendeth to this purpose 1. Tim. 2. 8. So doth also the charge of leauing the gift before the Altar and being first reconciled Math. 5. 23 24. if we remember that our brother hath ought against vs. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. 24. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This phrase hath ought against thee is a Law terme and implyeth a sute in Law or a difference So is it vsed by Saint Paul in his Apologie before Felix They ought to haue beene heere before thee and obiect if they had ought against mee So as the reconciliation required is in a variance whether we haue done or receiued wrong Satisfaction must be made for the wrong which a man doth Remission must be granted to the wrong which is done to a man He that refuseth to doe the one or the other if he say the Lords Prayer maketh a fearfull imprecation against himselfe as wee shall a §. 155. Sacrificium Deus non recipit dâ—ssidentis Cypr. de Orat. Dom. §. 18. hereafter more distinctly shew Let not therefore that man thinke that he shall receiue any thing of the Lord. The God of peace accepteth not the sacrifice of him that is at variance Obiect Is prayer then to be omitted when by a wrong done passion is moued Answ A double sin would so be committed One by omitting a bounden dutie The other by persisting in an hatefull sin The onely warrantable and comfortable course in that case is to subdue passion to cast off desire of Reuenge Breach of charitie giueth no dispensation for neglect of piety Christs charge is this * Mat. 5. 24. Iubot prius con cordare cum fratre tunc cum pace redeuntem Deo munus offerre Cypr. de vnitat Eccl. §. 11 First be reconciled then come and offer thy gift Let this bee well noted of such as forbeare to come to the Lords Table because they are not in Charitie An vnchristian practise On this ground as at all times so especially when we draw neare to the Throne of Grace wee ought to keepe a narrow watch that anger wrath enuie malice reuenge enter not into vs. Yea then especially we ought thorowly to sift search and examine our selues whether those or any other like euill qualities haue been bred in vs or haue entred into vs and still remaine lurking in vs. First purge them out before thou prayest d Oâ—e 6. 6. Ad sacrificium cum dissentione venientem Deus reâ—ocat ab altari c. Cypr. Loc. citat God preferreth mercy before sacrifice Him that commeth to offer a sacrifice being at variance God calleth from his Altar e Isa 58. 4 5. Them that fast for strife and debate God regardeth not f 1. 15. neither will hee heare the many prayers of them whose hands are full of bloud g Iam. 1. 20. For the wrath of man worketh not the righteousnesse of God What now may wee say or thinke of such as * See the whole Armour of God on Ephes 6. 19. Treat 3. Part. 2. §. 57 58. pray for vengeance to fall vpon others Surely their prayers are odious in Gods sight and thereby they pull vengeance on their owne pates which they doe much more that by Prayer Vow and Sacrament binde themselues to doe mischiefe and take reuenge yea that vpon their Soueraigne and Kingdome where they liue as Iesuites and other Papists oft doe It is probable that h Luk. 13. 1. they whose bloud Pilate mingled with their sacrifices so did and that that kinde of punishment as a iust recompence was by the diuine prouidence inflicted on them i Psal 109. 17. 1â— As a man loueth cursing so shall it come vnto him as he cloatheth himselfe with cursing so shall it come into his bowels like water and like oyle into his bones §. 154. Of the assurance which our forgiuing giueth of Gods forgiuing vs. Q. The first end was A motiue to forgiue §. 152. VVHat doctrine doth the other end of the condition annexed to the fift Petition afford A. Mans forgiuing his Brother giueth assurance of Gods forgiuing him This is one maine end of adding this condition of our forgiuing our brother to our desire of Gods forgiuing vs as is euident by that causall Particle FOR which Saint Luke setteth before it Luke 11. 4. thus For wee also forgiue The reference which Christ maketh immediately after this prayer doth make the point most cleare Math. 6. 14.
These are like the Luke-warme Laodiceans who can expect nothing but to be spued out of the mouth of Christ Reu. 3. 15 16. Let vs be otherwise minded and for that end 1. Well discerne betwixt things that differ Direction Till the vnderstanding be throughly enformed in the difference of matters and know which are the more excellent the will cannot encline it selfe to one more then to another This therefore doth the Apostle pray for in the Philippians behalfe Phil. 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vt dignoscatis quae discrepant Psal 4. 6. To discerne things that differ 2. Wisely preferâ—e the more excellent As Dauid who when others said Who will shew vs any good meaning temporall goods thus prayed to God Lord lift thou vp the light of thy countenance vpon vs 3. Stirre vp the gift of God 2. Tim. 1. 6. That desire that loue that delight that in any measure is in thee towards the spirituall good things of thy soule nourish and encrease that they neither decay nor die in thee 4. Helpe the weaknesse of nature Mat. 26. 41. When the spirit is ready the flesh will be backward Rom. 7. 21 23. And when one would do good euill is present with him A law in the members warreth against the law of the mind This oft maketh vs dull heauie and sluggish Wherefore as the wise man aduiseth when the iron is blunt Eccl. 10. 10. put to more strength Hitherto of the generall matter common to the two last Petitions §. 159. Of the blessings which Pardon of sinne bringeth Q. VVHat proper thing is to be considered about the order of the fift Petition A. 1. The inference of it vpon the fourth 2. The Precedence of it before the sixt Q. What doctrine doth that inference afford A. By pardon of sinne the things of this world are made true blessings All the things which in this prayer we are taught to craue are so to be craued as blessings But sinne is as deadly poyson to daily bread while it remaineth vpon vs vnpardoned nothing that this world affordeth can be a true blessing for sinne bringeth a curse vpon euerie creature that we vse Deut. 28. 16 c. but pardon of sinne taketh away that curse and so maketh all that wee vse to be true blessings Psal 32. 1. That man therefore is pronounced blessed whose transgression is forgiuen Learne hereby in the vse of all temporall blessings to seeke for pardon of sinne It is one end of Grace before meate according to the * 1. Sam. 9. 13. Math. 14. 19. Luke 24. 30. Acts 27. 35. ancient and commendable custome of Gods people to haue the curse taken away from the creatures we vse and to haue them turned into a blessing Do the like craue pardon of sinne before thou goest about the worke of thy calling before thou takest a iourney before thou goest to any recreation though thou knowest it to be lawfull and meete before thou goest to bed when thou risest vp in all things at all times seeke remission of sinne Neuer thinke thy selfe well or safe no not in thy greatest abundance or best prosperitie till thou haue assurance thereof Gen. 4. 7. Sinne not remitted lieth as a bondage at the doore and keepeth all Gods blessings from entring Lam. 3. 44. Sinne like a cloud hideth from vs the bright Sunne-shine of Gods fauour Sinne like the accursed thing which Achan stole Ios 7. 11. c. 2. King 4. 40. maketh vs a prey to our deadliest enemies Sinne as the wilde gourdes bringeth death with it and that into such things as are otherwise wholesome Dan. 5. 5 6. and good Sinne like that hand-writing which on a wall appeared to Bel-shazzar in the middest of our greatest iolletie will change countenance trouble thoughts loose ioynts and make knees to smite one against another Is there not then great and iust cause in all things at all times to seeke pardon thereof This of the Inference of the fift Petition on the fourth §. 160. Of the precedence of Iustification before Sanctification Q. VVHat Doctrine doth the precedence of the fift Petition before the sixt import A. Iustification goeth before Sanctification For the former of the two last Petitions concerning our spirituall good setteth out our Iustification the latter our Sanctification This precedence is to be applyed rather to Order then to Time For at that very moment that Christ pardoneth sinne he conueigheth his Spirit into vs whereby sinne is mortified S. Paul therefore where hee setteth downe these two together setteth Righteousnesse before Sanctification Iustification causeth Sanctification 1. Cor. 1. 30. in which respect the Apostle saith that we are sanctified by faith in Christ Acts 26. 18. that is faith vniting vs to Christ by whom we are iustified receiueth grace for grace a further grace to sanctifie vs. Sanctification declareth Iustification Iam. 2. 24. in which respect Saint Iames saith that we are iustified by workes that is declared so to be As by vertue of our Iustification wee are presented blamelesse before God so by vertue of our Sanctification wee are declared to be righteous before men As the cause therefore goeth before the effect and as the effect followeth the cause so are Iustification and Sanctification in their order one to another 1. This order affordeth one sound argument against Iustification by workes Rom. 3. 28. 11. 6. All good workes are parts of Sanctification If by the merit of them we be iustified Sanctification must goe before Iustification 2. This order proueth our Iustification to be free Rom. 3. 24. Because in order of nature it goeth before any good thing that wee can do 3. It also demonstrateth the precedence of faith before acceptable repentance in order of nature Faith is the instrument of our Iustification Repentance a principall grace of our Sanctification 4. It layeth downe the ground of pardon of sinne Psal 51. 1. which is nothing in our selues but the meere free grace of God which is to be pleaded for obtaining pardon Thus much of the Order of the fift Petition The particular good things to be craued are next to be declared §. 161. Of graces to be prayed for in regard of the pardon of our owne sinnes Q. VVHat are the particular good things for which wee are taught to pray by vertue of the Fift Petition A. 1. Such as concerne the Petition it selfe 2. Such as concerne the condition annexed to it The things which concerne the Petition it selfe haue respect to the pardon both of our owne and of others sinnes For wee are taught to say in the plurall number and first person Forgiue VS OVR trespasses Q. What are the things that concerne the pardon of our owne sinnes to be prayed for A. 1. Knowledge of the nature of sinne how horrible a thing it is into what a wofull plight it bringeth the creature making it a debter to the reuenging
11. c. Moses g Ios 7. 7 8 9 Iosua h 2. Chro. 14. 11. Asa i 20 6 c. Iehosaphat k 2 Kin. 19. 15. c. Hezekiah and others Grounds and reasons of Prayer being rightly ordered demonstrate a necessitie of making the Prayer and great equity for obtaining the things prayed for and in that respect they put life vigour and feruencie into the spirit of him that prayeth whereby the prayer commeth to be much more acceptable and auaileable I earne we hereby to ponder our prayers before wee poure them forth and duely to consider what we aske why wee aske that which we aske what grounds we haue of obtaining our desire that so wee may with the greater feruencie of desire and stedâ—astnesse of faith yea and importunitie and constancie hold out and that though God seeme at first not to heare or regard our prayer They who know that their prayers are grounded on good iust and weighty reasons will m Luke 18. 7. cry day and night vnto him and n Isa 62. 1. not hold their peace nor rest They will o Exo. 32. 10. not let the Lord alone but p Gen. 32. 26. hold him till he blesse them §. 204. Of taking grounds for faith in prayer from God himselfe Q. VVHence is the reason vsed in the Lords Prayer taken A. From God himselfe For the summe of it is a declaration of such things as appertaine to God and shew him to bee both able and willing to grant such suites as are rightly made vnto him Q. What doctrine doth the kinde of reason import A. In Prayer the maine ground of our pleading must be fetcht from God Well consider the fore-named prayers of a Exo. 32 11 c Moses b Ios 7. 7 c. Iosua c 2. Chro. 14. 11. Asa d 20. 6 c. Iehosaphat e 2. Kin. 19. 15 c. Hezekiah and others like to them and in them all you shall finde Gods Couenant truth mercie power and other like motiues pleaded In particular take for this purpose speciall notice of Daniels powerfull prayer thus expressed Dan. 9. 18 17. O my God encline thine eare and heare open thine eyes and behold our desolations and the Citie which is called by thy name For wee doe not present our supplications before thee for our righteousnesse but for thy great mercies O Lord heare O Lord forgiue O Lord hearken and doe Deferre not for thine owne sake O my God for thy Citie and thy people are called by thy name Here protestation is made against any worth in themselues and the name and mercies of God onely are pleaded And that for good reason For 1. In our selues there can bee nothing to plead before God whereby hee should bee moued to grant our desire For who seeth not iust cause to say fo himselfe as Iaakob once did I am lesse then all thy mercies that is I am not worthy of the least of all thy mercies Gen. 32. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Psal 143. 2. yea and to cry as the Psalmist did Enter not into iudgement with thy seruant for in thy sight shall no man liuing be iustified 2. Out of God there can bee nothing to moue him For n 1. Cor. 4. 7. who hath any thing that he hath not receiued of God o Rom. 11. 36. Of him and through him are all things Whatsoeuer therefore is in Prayer pleaded before God must bee fetcht from God himselfe Obiect p Exod. 32. 13. Moses in his Prayer pleaded Abraham Isaak and Israel desiring God to remember them q Psal 132. 1 2. The Psalmist pleadeth Dauid his afflictions his oath and vow r 1. Kin. 20. 3. Hezekiah pleadeth his vprightnesse and integritie Å¿ Isa 64 9 10. Psal 79. 7. The desolations of Gods people and t Psal 13. 4. the insultations of their enemies are also oft pleaded and other like reasons taken from men 38 16. Answ 44. 13 14. The maine force of all these reasons resteth in God 80. 6. For 1 where Abram Isaak Israel and Dauid are named Gods Couenant made to them is intended so as no worth in their persons but Gods truth in keeping his Couenant made with them is pleaded 2. where mention is made of his seruants Oath and Vow the honour and glory which by their oath and vow was couenanted to God is meant so as not the worth of the oath and vow as mans worke but the matter thereof which tended to Gods glory is pleaded The praise of God is in this forme of the Lords Prayer chiefly intended and u Psal 22. 21 22. oft by the Saints expressed and pleaded in their prayers 79. 13. to enforce the same 119. 175. 3. Where the integritie and vprightnesse of any of Gods Saints is produced in prayer it is to be considered as an effectuall worke of Gods Spirit and an vndoubted euidence of Gods fauour so as no desert of man but the stampe of Gods owne worke and pledge or seale of his owne fauour grace is pleaded Besides respect hereby may be had to the truth of Gods Couenant as in Hezekiahs case For God had made a Couenant with Dauid Psal 132. 11 12. and confirmed it by oath that his children euen the fruit of his body if they kept Gods Couenant should sit vpon his Throne for euermore Now Hezekiah being lineally descended from Dauid and hauing endeauoured in all sinceritie to keepe Gods Couenant was so sicke as he receiued the sentence of death before he had a child to succeed him on the Throne of Dauid 1. Kin. 20. 1 c. Wherefore for sparing of his life at least till hee might haue issue and Gods Couenant thereby bee verified hee pleaded his integritie which was the condition required of God hee pleaded it I say not as a matter of merit but as an euidence that the God of truth would make good his owne word Gods truth and faithfulnesse therefore is the ground of Hezekiahs plea. 4. Where the miseries afflictions and desolations of Gods people are vrged in prayer there Gods pittie is especially aimed at For misery is the obiect of mercie and pittie That obiect is laid forth to giue assurance that the God of pittie will afford succour where so fit an obiect for succour is presented before him Yea in this kinde of plea Gods truth and power is also aimed at For the greater the distresse is the more euidently is Gods power manifested in giuing deliuerance And God hauing promised to deliuer his Saints out of all their troubles by mentioning any troubles of his Saints vnto him his owne promise and his truth in keeping promise is pleaded 5. Where the insultations of enemies are pressed as a reason the ground of that reason must needs bee the honour of God because such insultations make to the dishonour of his great name Thus by answering these
God to take away his blessing as he threatned Israel Hosea 2. 8 9. The things which God vseth to bestow vpon gratefull persons hee vseth to take away from the vngratefull The most memorable iudgements that are recorded in the Scriptures were caused by vngratefulnesse Gen. 6. 2. c. When God had culled a Church out of the world who in that respect were called sonnes of God they vnmindfull of Gods gracious calling mixed themselues with daughters of men which made God repent that he had made man and thereupon he brought vpon the world that generall deluge wherewith he swept away all but eight persons Compare Gen. 14. 16. c. with Gen. 18. 20 21. Gen. 19. 24. After that God by his seruant Abraham had rescued Sodome and the neighbouring Cities from the hand of their enemies they were not carefull to render praise to God but continued in their beastly abominations They were therefore all burnt with fire and brimstone from heauen 2. Chr. 36 16 17. Israels vngratefulnesse was the cause of her captiuitie This was it that prouoked God to giue ouer the Gentiles to a reprobate sence Rom. 1. 21. c. and to giue Christians ouer to Antichristianisme 2. Thes 2. 9 10 11. This caused that Nebuchadnezzar was made as a beast and that Herod was eaten with wormes Dan. 4. 30 31. This I hope may be sufficient to worke some care and conscience to performe this duty of praise Acts 12. 23. §. 239. Of praising God How it is done Q. VVHat is it to praise God A. 1. To acknowledge God to be what he is Thus doth Moses in his Psalme of thanksgiuing praise God saying The Lord is a man of warre Iehouah is his name Exod. 15. 3. 2. To attribute to God that which is his as Christ doth in this forme 1. Chr. 29 10 11. and Dauid saying Thine ô Lord is the greatnesse and the power and the glory c. 3. To ascribe to God that which is done by him Thus doth c Exod. 15. 4. Moses praise God by ascribing to him the ouerthrow of Pharaoh and his hoast So doth d Psal 107. 2 3. c. the Psalmist in most of his Psalmes of praise 135. 1. c. 4. To professe that which God giueth to be giuen of him 136. 1. c. as Dauid in his forme of praise thus doth e 1. Chro. 29. 14 c. All things come of thee and of thine owne haue we giuen thee 5. To declare to others all the forenamed points concerning God 1. Chro. 16. 8 9. To this purpose saith Dauid Giue thankes vnto the Lord make knowne his deeds among the people Sing vnto him sing Psalmes vnto him talke ye of all his wondrous workes And againe I will declare thy name vnto my brethren in the middest of the congregation will I praise thee 6. To worship God in testimonie of all the said points as is euident by this exhortation 1. Chro. 16. 29. Giue vnto the Lord the glorie due to his Name bring an offering and come before him worship the Lord c. By all these particular branches of praising God gathered out of the Scriptures it is most cleare that by praising and glorifying God we giue nothing at all to God but onely what he is what is â—is what is done or giuen by him is acknowledged and declared and God with due respect reuerenced and adored Which as it directeth vs how to praise God so it setteth out Gods goodnesse in accepting that which is his owne as giuen to him by vs and also it discouereth the peruerse disposition of vngratefull persons who do as much as in them lieth to with-hold from God that which is his owne and most due vnto him §. 240. Of the things for which God is to be praised Q. VVHich are the Principall grounds for which God is to be praised A. 1. His Excellencie in himselfe 2. His Soueraigntie aboue vs. 3. His Mercie towards vs. All these shew that God is most worthy of all praise 1. Excellencie in any thing is praise worthy as excellencie of knowledge excellencie of wisedome excellencie of power and strength excellencie of any vertue yea excellencie of eloquence excellencie of beautie and euerie other excellencie It is said of the woman whose excellencies were many Pro. 31. 30 31. Shee shall be praised and Let her owne workes praise her But * §. 218. we haue shewed that all excellencies are in God Yea the excellencies which are in creatures are Gods because they come all from God If therfore praise be due to any much more to God That very praise which in any respect may lawfully be giuen to any creature is most properly due to him Where Dauid blesseth Aâ—igail for her wise aduise he first blesseth God that sent her saying Blessed be the Lord which sent thee this day to meet me 1. Sam. 25 32 33. and blessed be thy aduise Act. 12. 23. and blessed be thou c. But because Herod gaue not God the glorie which was giuen to him he was eaten of wormes Besides there are such infinitely surpassing excellencies in God as no creature is capable of as Selfe-existencie Etermitie All-sufficiency Immutabilitie Omnipotencie Vbiquitie c. That praise therefore is due to God Exod. 15. 11. which may be ascribed to no other For who is like vnto thee ô Lord amongst the Gods Who is like thee glorious in holinesse 1. Sam. 2. 2. fearefull in praises c. There is none holy as the Lord for there is none beside thee neither is there any rocke like our God Great is the Lord 1. Chron. 16. 25. and greatly to be praised Thus we see how Gods excellencie ministreth iust and great cause of praising God If when we are about to praise God our hearts were deepely fixed on a due meditation and serious consideration of Gods excellencies they would bee much quickened vnto this heauenly dutie of praising God 2. Soueraigntie maketh one to be much praised Who more praised then Kings They are praised for the things praise-worthy in their owne persons and praise-worthy in their subiects If in a kingdome there be learned Deuines faithfull Ministers iust Magistrates wise Counsellers valiant Souldiers victorious Captaines skilfull Artificers industrious Husbandmen obedient Subiects the King is much praised for them all and it is supposed that his wise and good gouernment is the cause of all Besides praise vseth to be proportioned according to the dignitie wherein men are The higher a mans place is the more praise vseth to be giuen to him Kings therefore being the highest in their Dominions greatest praise vseth to bee giuen to them But God hath beene a § 207. prooued to be the most supreme and absolute Soueraigne ouer all The King of Kings On this ground we are thus incited to praise God Sing praises to God Psal 47. 6 7. sing praises sing
the Church made by open enemies whereof Dauid much complaineth so doe also other Prophets 6. Cant. 1. 2. Treacheries of false-hearted brethren The Church complaineth that all her friends dealt treacherously with her and Christ complaineth that his owne familiar friend in whom hee trusted Psal 41. 9. which did eate of his bread lift vp his heele against him 7. Vnsaithfulnesse in Magistrates suffering such as beare no good will to the Church to creepe into it lodge in it and worke mischiefe against it Neh. 13. 4 c. This did good Nehemiah much complaine of Much more cause of complaint there is when Princes in the Church are roaring Lyons Zeph. 3 3. and her Iudges are euening Wolues 8. Vnfaithfulnesse in Ministers when they are insufficient idle corrupt in doctrine or life whereby the edification of the Church is much hindered Isa 56. 10. The Prophets oft complaine of such ler. 23. 14 17. 9. Desolation of Seminaries as of Schooles Colledges Vniuersities and such like 1. Sam. 22. 22. Dauid lamented the destruction of the Citie of Priests which was a Seminarie The comming of the Kingdome of God is much hindred by the desolation of Seminaries So also is it as much if not more hindred by corruption in Seminaries If fountaines bee poisoned can wholesome streames bee expected to flow from thence In corrupted Seminaries more vassals of Satan then true subiects of Christ are bred and brought vp 10. Disorder of Families When pietie findeth in priuate Families little or no entertainment if it bee not cleane thrust out of doores and such licentiousnesse vsed as houses are rather made sties for Satan then Churches of God great cause of mourning is giuen Ier. 7. 18. Ieremiah complaines that husbands and wiues parents and children were all giuen to wickednesse 11. Professors vnworthy walking It is meanes to keepe such as are not of the Church from entring into it when they see such as professe themselues to bee of the Church to walke as children of darknesse and to turne the grace of God into wantonnesse Phil. 3. 18. Saint Paul doth bitterly complaine of such 12. Reproaches cast vpon the Saints Sarah when she beheld Ismael scoffing at Isaak Gen. 21. 9. 10. was exceedingly moued thereat So was Dauid at Michols scorning of him for the manifestation of his zeale 2. Sam. 6. 20. Some weake members of the Church may be discouraged thereby and in that respect it is a matter to bee lamented 13. 1. King 19. 10. Persecution raised against the Church This did Eliah much bewaile yea it made him weary of his life A free passage of the Word and a free vse of other holy ordinances of God is much hindered thereby and many are thereby brought to deny the faith and therefore it is to be bewailed 14. 2. Tim. 4 16. Timorous backesliding of Professors This did S. Paul complaine of in his time Much doth this tend to the discouragement and disaduantage of the Church and much to be lamented 15. 1. Cor. 1. 11. 11 18. Scismes sects and dissentions in the Church These doe much hinder the growth of the Church yea they oft cause greater desolation then open oppositions of professed enemies 16. Repugnans fit vt quaeramus inseculo diu viuere qui petimus regnum dei velociter advenire Cypr de Orat. â— dom §. 14. Too much loue of life in this world and feare of death If men might liue as long they would how slowly would Gods Kingdome come That wee who desire the kingdome of God to come speedily should seeke to liue long in this world implyeth contradiction §. 56. Of the will of God here meant and doing it Q. VVHich is the third Petition A. Thy will bee done in earth as it is in heauen Q. What is here to be considered A. 1. The Thing desired 2. The Manner of performing it The substance then of the Petition is in these words Thy will be done in earth In the words following is a direction for the better performing of that which is desired Of these two points therefore we are to speake in order And first of the Petition that setteth out the rule which in all things we ought to set before vs namely the will of God Q. How doth God will a thing A. 1. a Ephes 1. 11. By ordaining and deternining it 2. b Rom. 12. 2. By liking and approuing it By this differing manner of willing things Gods secret and reuealed will may Gods will be distinguished into his Secret Counsell and Reuealed Word The former of these is that Soueraigne absolute will of God by which all things are and without which nothing can be For c Ephes 1. 11. He worketh all things after the counsell of his owne will d Psal 115. 3. And hath done whatsoeuer he pleased e Rom. 11. 34. For who was his Counseller The latter is stiled Gods good and acceptable will Rom. 12. 2. whereby he manifesteth what is pleasing vnto him Gods reuealed will here meant Q. Which of these is here especially meant A. His reuealed Word as is euident by these reasons 1. The reuealed things of God belong to vs and our children for euer Deut. 29. 29. 2. Gods reuealed Word is that rule which wee must lay before vs Non vbiquè sicut potestas sic voluntas eius bona beneplacita persecta Ber. de verb. Esa Serm. 5. and the marke whereat wee ought to haue an eye in all things Psal 119. 9. 3. This will of God may be resisted and is much resisted by the sonnes of men For saith Christ How oft would I c. And ye would not Math. 23. 37. Gods good and acceptable and perfect will is not euery where as his power is There is therefore great need that wee should pray to haue this done Non vt Deus faciat quae vult sed vt nos facere possimus quae deus vult Cypr. de Orat. dom §. 11. Not that God would doe what he will but that we may be able to doe what he will As for Gods secret coâ—nsell as it is kept secret it cannot be here meant as appeareth by these reasons 1. Deut. 29 29. Secret things belong vnto the Lord our God 2. Pro. 19. 21. The counsell of God shall stand it cannot but be done so as we need not pray that it may be done 3. A desire may bee made contrarie to Gods secret will without sinne Instance the desire of Dauid to build a temple for the Lord which desire both Nathan the Prophet of the Lord 2. Sam. 7. 3. and God also himselfe approued and yet it was the determined purpose of God that Dauid should not doe that which he desired 1. King 8. 18. Yet if the foresaid counsell of God bee made knowne either extraordinarily by speciall reuelation How Gods counsell is to be yeelded vnto or ordinarily
benefit Freedome from Egypt the house of bondage The other bond is the curse of the Law whereunto we are tied by forfeiture of the former Deut. 27. 26. For he that performeth not the condition of a bond standeth liable to the penaltie of the bond In regard whereof the Law is called o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 2. 14. an hand-writing against vs. Adam euen in his innocencie and all we that come from him are in the former respect debters by vertue of our creation Adam since his fall and all his wicked off-spring are in the latter respect debters by reason of our transgressions Q. Which of those debts do we here desire to be forgiuen A. The latter most especially whereby wee are bound to the q Gal. 3. 10. curse of the Law which is the penalty of it This penalty if it were exacted would make vs most miserable There is good cause therefore of praying to haue that remitted As for the other debt of obedience we ought to desire rather abilitie to performe it then libertie to be freed from it Yet notwithstanding because it is impossible for vs so long as flesh is in vs to pay that debt as it ought to be paid by consequence we desire a remission of that debt namely that God would not exact of vs to be performed by vs in our owne persons such exact and compleate obedience as the Law requireth §. 107. Of Christs actiue righteousnesse imputed to vs. Q. IN regard of our disabilitie to discharge our debt of obedience to God what may be inferred A. Imputation of Christs righteousnesse is necessary for our instification Christ teacheth vs to desire a discharge of all debts The Law requireth a debt of perfect righteousnesse This we are not able to pay of our selues But our Suretie being able did pay it a Mat 3. 15. He fulfilled all righteousnesse By the imputation thereof to vs are we discharged b Rom. 5. 18 19 For as by one mans disobed ence many were made sinners so by the obedience of one shall many be made righteous His righteousnesse is vpon vs to iustification of life In this respect Christ is said to be c 1. Cor. 1. 30. made vnto vs righteousnesse and we are said to be d 2. Cor. 5. 21. made the righteousnesse of God in him This kind of debt is not duly considered of them Arg. against Christ actiue right answ who exclude the actiue obedience of Christ from our iustification They presse those places which make mention onely of the bloud of Christ forgetting the Synecdoche which is frequent in the Scripture whereby one member or part is put for all of that kind In particular they presse this Petition which placeth our iustification in remission of sinnes not conceiuing that vnder debts here mentioned all manner of debts are comprised and vnder this word forgiue all manner of needfull discharge Where further they say that Christs actiue righteousnesse was necessarie for himselfe they do not duely consider the dignitie of his person by vertue of the hypostaticall vnion of his two natures which dignitie exempteth him from all necessitie of obedience to the Law in regard of himselfe This doctrine of the imputation Comfort euen of the Actiue obedience of Christ Isa 64. 6. bringeth much comfort to poore sinners who knowing that all their righteousnesses are as filthy rags do thereupon tremble at the thought of the presence of the righteous Lord. But their faith in Christ his righteousnesse imputed to them in stead of that debt of righteousnesse which they owed to God whereby they are accounted righteous before God maketh them with much comfort and great confidence present themselues before him §. 108. Of mans subiection to sinne Q. VVHat obseruation doth the acknowledgement of debt afford Nemo sine peccato Ambr. in Psal 118. Sâ—rm 16. A. No man is free from sinne Peccatum habeâ— qui clamat ad deum Dimitte nobis debita nostra August l. de Haer. cap. 88. As this Prayer so this Petition therein is prescribed for euery one on earth which by iust consequence implyeth that euery one is guiltie of sinne otherwise he had no need to pray for forgiuenesse But besides this necessarie consequence the point is in expresse termes b 1. King 8. 46. oft set downe in Scripture Rom. 3. 23. And euery one whose eyes the god of this world hath not blinded Iam. 3. 2. and whose heart and conscience hee hath not hardened and seared 1. Ioh. 1. 8 10. findeth it by wofull experience to be too true Vitium boc vnde praua oriuntur desideria manet in homine Aug. contr â—ul lib. 6. Lex peccati remissa est in re generatione spirituali â—anet in carne mortali Aug. de Nupt. Concup l. 1. c. 25. Neither can it be otherwise because originall corruption the mother and nurse of sinne abideth in him so long as any breath and life remaineth Obiect They who haue their sins forgiuen are free from sin But in this world many haue their sinnes forgiuen Answ Remission taketh away the guilt of sinne but not the roote of sinne The law of sinne is remitted in spirituall regeneration and yet it remaineth in mortall flesh otherwise sinne could not be propagated in the regenerate Iustificatis dâ—sci pulâ—s lequebatur Aug de ciu dei l 21. c. 27. who haue their sins forgiuen Therefore this Petition was prescribed euen to the Disciples that were iustified Iust cause on this ground haue we to detest the contrary positions of our aduersaries Presumptuous positions of Papists which are these that follow and such like 1. Whatsoeuer is truly and properly sinne is taken away by Baptisine Concil Trid. §. 5. Decret de oâ—ig pec And to explaine their meaning to the full lest it should be thought that by taking away sinne they vnderstand no more then forgiuing or not imputing sinne Bellarm. de Bap. lib. 1. cap. 13. their great Champion addeth that by Baptisme all sins are in very deed taken away so as not onely it is not imputed Baptismo reâ—psa telluntur omnia peccaâ—a vt non solum non imputetur sed 〈◊〉 siâ— quod imputart possit ad culpam but there is not that which maybe imputed for fault or blame Do they not hereby shew that the truth is not in them For * 1. Ioh. 1. 8. if we say that we haue no sinne we deceiue our selues and the truth is not in vs 2. That concupiscence which is in the regenerate is not truly and properly sinne Answ What is this but to hold that the spring of sinne is cleane dried vp in the regenerate Concil Trid. ibid. Bellar de Amiss grat l. 5. c. 7. If the spring be drie whence shall any streames of sinne proceed 3. They which are iustified are able to keepe the whole Law Concil Trid. §. 6. c. 11. Answ
If then they do what they are able what need they aske remission of sinne Bellar. de Iustis l. 4. c. 10. Loc. citat which is a transgression of the Law 4. The workes of iust men are perfect Answ Perfection needs no remission For such workes then by their doctrine they need aske no pardon O presumptuous and arrogant conceipts Let the vndeniable certaintie of the forenamed doctrine Be humbled for sinne that No man is free from sinne humble vs for that wofull condition wherein we liue Bonum est homini vt imitetur publicanum nec tumescat sicut pharisaeus qui iâ—ctauit 〈◊〉 sua texit vulâ—era sua Aug. hom 42. in l. 50. Hom. while here we liue Sight of sinne was it that humbled the Publican whom it is better to imitate then to swell as the Pharisie did who braged of his merits and couered his wounds Assuredly this ministreth iust cause of great humiliation and it cannot but force such as haue any spirituall sight sence thereof to say as the Leper vnder the law was wont to say b Leu. 13. 45. I am vncleane I am vncleane and in horror deteâ—station of our selues when we thinke of the presence of the Lord to say as Peter did c Luke 5. 8. Depart from me for I am a sinfull man ô Lord. Yea to crie out with Saint Paul d Rom. 7. 24. O wretched man that I am who shall deliuer me from the bodie of this death And that those out-cries may appeare to be effects of true humiliation Seeke pardon for sinne rather then of desperation we ought earnestly and instantly to seeke remission of sinne which is the maine matter intended in this Petition well weighing for the point in hand that e 1. Tim. 1. 15. This is a faithfull saying worthy of all acceptation that Christ Iesus came into the world to saue sinners §. 109. Of falling into sinne daily Q. VVHat obseruation doth our daily praying for forgiuenesse of sinne afford Docetur peccare se quotidiè dum quotidiè pro peccatis iubetur o rare Cypr. de Orat Dom §. 16. For the word this day expressed in the fourth Petition is to be vnderstood in euery Petition A. Euery day men fall into sinne The Metaphor of a Iob 15. 16. drinking iniquitie like water importeth as much for it sheweth that it is as ordinarie and familiar for a man to sinne as to drinke which he doth oft euery day Dares any man denie the truth of this doctrine vpon his experience If he dare surely his conscience is as seared with an hot iron or else he lyeth against his conscience For the forenamed originall corruption as it remaineth in vs so it remaineth as a spring in vs continually sending forth some salt and bitter water of sinne more or lesse Many excellent directions may fitly be inferred from this obseruation Duties for redressing the sin whereinto we daily fall As 1. To set apart some time euery day for examination of our selues that so we may the better obserue those seuerall sinnes which euery day passe from vs. If they be not obserued they may lie so long festering the soule as thereby proue incurable 2. To humble our soules daily before God Euery day is the fire of Gods iealousie kindled by our daily sinnes whereby he is prouoked to come out in wrath and to take reuenge Euery day therefore must we fall downe before him with broken spirits and humbled soules This is a meanes to turne his furie to pittie 3. To renue our couenant with God euery day For euery sin maketh forfeiture of the couenant The couenant being forfeited with what comfort can wee apply it to our selues with what confidence can we plead it before God 4. To repent daily b Luke 17. 4. Repentance is a prouiso annexed to a mans forgiuing his brother Quia nullus est dies in quo 〈◊〉 possit esse siâ—e peccato vna die esse non debet si ne paenitentia Aug. in Apoc. Hom. 2. Much more doth God expect it of such as expect forgiuenesse of him He that sinneth seuen times in a day must repent seuen times in a day As sinne incenseth wrath so repentance for sin maketh God to repent his wrath Because therefore there is no day wherein a man is without sin he ought not to be one day without repentance 5. To meditate euery day as on the satisfaction which the Lord Iesus once made vpon the crosse for our sinnes so on the intercession which he continueth daily to make at the throne of Grace Rom. 8. 34. This giueth good ground of assured hope of continuall pardon for our continuall sinnes For the maine end of Christs continuall intercession is to make continuall application of his all-sufficient sacrifice to our continuall sinnes 6. To pray euery day for pardon This we are here expresly taught to do All the forenamed points are but preparations vnto this This if it be performed in faith is it that obtaineth pardon so oft as we sinne The daily offerings which euery morning and euening were appointed vnder the Law Exo. 29. 38 39. prefigured thus much 7. To watch continually The more subiect and prone wee are to fall into sinne the more needfull it is that with all heedfulnesse we watch against sinne Satans sedulitie the deceitfulnesse of sinne and our owne foolishnesse require diligent and constant watchfulnesse §. 110. Of the difference betwixt Gods absolution and mans apprehension thereof Ob. GOds forgiuenesse is full compleate and absolute Whom once he acquitteth he neuer calleth to accompt againe His discharge is of sinnes past present and to come What need then of those daily duties Answ That which on Gods part is at once fully done is on our part by degrees apprehended and applyed I grant it to be so in the eternall decree and secret counsell yea and in that couenant which is made betwixt him and his Sonne our Suretie But in the application thereof to vs and in our apprehension of it by faith whereby onely our soule can rest quieted and assured of it a proceeding by degrees must be acknowledged Though a beleeuer do for the present apprehend a full discharge of all the sinnes whereof he doth then stand guiltie yet through the violence of temptation and the weakenesse of flesh he may againe and againe make question and doubt of that discharge especially when he hath fallen into other sinnes or returned to the same sinnes for which he before craued pardon Oft sinning doth much shake and weaken faith Christ saw it needfull to giue to the woman whom hee himselfe absolued Ioh. 8. 11. this caueat Sinne no more Wherefore for strengthening our weake faith in a full pardon of all our sinnes for new setling of it when it is shaken for healing the wounds which are dayly made in our conscience by dayly sinnes for preuenting the aduantage which might bee taken from
Deprecation must be added to Petition We must be carefull as well to pray against those euils which doe or may annoy vs as for those good things which may or doe helpe vs a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Tim. 2. 1. This kinde is expressely mentioned among the other warrantable kindes of Prayer and on all occasions it hath been vsed by the Saints Accordingly it may and must be vsed by vs and that in regard of Gods glory and our owne good 1. The glory of Gods pittie and power is much magnified hereby Of his pittie in that by going to him in all our miseries we acknowledge him to be a God of compassion moued with our miseries else could we haue no heart to goe to him The seruants of the King of Syria perswade their Lord being ouerthrowne in battell to go with sackcloth vpon their loynes 1. King 20. 31. and ropes vpon their heads to the King of Israel on this ground We haue heard that the Kings of the house of Israel are mercifull Kings Were we not perswaded that he to whom we goe is pittifull and mercifull scarce should we be moued to lay open our sores before him Well marke b Num. 14. 18 19. the prayers of the Saints and you shall finde the mercy pitie and compassion of God much pleaded in them Dan. 9. 9. The glorie of Gods power is also magnified by Deprecations Psal 51. 1. in that he is acknowledged to bee for all turnes able to doe and able to vndoe Able to doe that good for vs which he seeth to be needfull for vs and able to vndoe that knot of misery wherewith thorow our owne folly we are bound and to breake those snares wherewith wee are entangled 2. Our need requireth that being in misery we should be deliuered out of it or else all the good that can be bestowed vpon vs will bee but as a shew or shadow of goodnesse no sweetnesse thereof can be tasted no benefit can bee reaped thereby Abraham conceiuing it to bee a great misery to be childlesse Gen 15 1 2. when God graciously promised him to be his shield and exceeding great reward he answered What wilt thou giue me seeing I goe childlesse This supposed euill tooke away the sweetnesse from that exceeding great reward which was proffered to him The Israelites being in grieuous bondage when Moses came to them in the name of the Lord to comfort them Exod. 6. 9. They hearkned not to him for anguish of spirit All the delights which the heart of man can desire are as nothing to him that is sicke at heart or tortured with tormenting diseases if he bee not freed from that sicknesse and eased of that paine In what a desperate case may we now thinke them to be that being in miserie either seeke no helpe at all or which is all one seeke helpe of such as can afford them no true helpe Of the former sort are 1. Refusers of helpe in misery Such as thorow a blockish stupiditie like beasts lye vnder that euill which lyeth vpon them and seeme not to be moued therewith as those Iewes of whom the Prophet thus complaineth O Lord thou hast stricken them Ier. 5. 3. but they haue not grieued c. 2. Such as through wilfull obstinacie are so farre from praying to haue the euill that is on them remoued as by continuing in sin they bring more and more euill vpon them like Ahaz who therefore is thus branded 2. Chro. 28. 22. This is Ahaz 3. Such as through a malitious impudencie when they are pinched and pressed with the euill that lyeth on them blaspheme the Name of God as the prophane m 2. King 6. 33. King of Israel and n Ren. 16. 8 9. they who were tormented at the pouring out of the fourth viall did Of the latter sort are Seekers of helpe where no helpe is 1. Such as trust to meanes without God as o 2. Chro. 56. 12 Asa who sought not to the Lord but to the Physitians and the p Isa 31. 1. Israelites who went downe to Egypt for helpe but sought not the Lord. 2. Such as seeke helpe of such things as haue no powre or vertue at all to helpe them in that for which helpe is sought as they who being troubled in conscience and wounded in soule seeke to ease themselues by merrie company musicke gaming and the like So q 1. Sam. 16. 17. Saul when the euill spirit came vpon him must needs haue musicke and the r 1. King 18. 26 28. Baalites when their request was not granted Leaped vpon the Altar and cut themselues with kniues and lancers and Papists to like purposes whip themselues yea also they seeke to driue the Diuell away with holy water holy oile crucifixes crossing themselues and other like foolish toyes 3. Such as seeke helpe of him that will take all aduantages against them and worke them the more mischiefe for trusting to him euen the Diuell himselfe All that go to Witches Coniurers Sorcerers and such instruments of Satan for helpe in any need seeke helpe of Satan as ſ 1. Sam. 28. 8. Saul that went to the Witch at Endor and t 2. King 1. 2. Ahaziah that sent to Baal-zebub All these and other like helpes are no better then a u Ezek. 29. 7. reede whereupon if a man leane it breaketh and renteth his flesh that leaneth thereon For our part therefore let vs take notice of the euils whereunto we are subiect What euils are to be prayed against and how See in the whole Armour of God on Eph. 6. 18. and of the remedie warranted and sanctified for remouing of them and wisely and conscionably vse the same This of Deprecation which is the distinct kind of the two last Petitions Treat 3. §. 32 33 c. The generall Matter of them both followeth §. 157. Of taking care for our spirituall welfare Q. VVHat is the generall matter nf the two last Petitions A. Spirituall Such as concerneth our soules As in the fourth Petition wee were taught to pray for such temporall blessings as were meet for our bodies Post subsidium cibi petitur ve nia delicti vt qui à Deo pascitur in Deo viuat nec tantum praesenti temporali vitae sed aternae consulatur Cypr. de Orat. Dom. §. 16. and for our outward estate in this world so in the fift and sixt Petitions wee are taught to seeke such spirituall blessings as concern the good of our soule that he who is fed of God may liue in God Q. What are we taught hereby A. We must take care of our spirituall welfare Care must be had for the good of our soules as well as of our bodies a Ioh. 6. 27. Where Christ moueth vs to moderate our immoderate care for the things of this world he presseth vs earnestly to care for our soules And that not without iust
heart Seeing no man is without sinne whosoeuer saith hee is without fault is either proud or foolish Let vs euen after wee haue good euidence and assurance of the pardon of our sinne remaine watchfull against all enticements and temptations to sinne and well remember that caueat which Christ gaue both to him that he healed at the poole of Bethesda Ioh. 5. 14. and also to her whom notwithstanding she were taken in the act of adulterie 8. 11. he absolued Sinne no more This caueat doth not imply that a man may keepe himselfe pure from all sinne but that hee ought with the best care and greatest watchfulnesse that hee can endeuour to bee so pure Care therefore must be taken to preuent sinne to come as well as to seeke redresse for sinne past otherwise sinne will soone creepe vpon vs againe If Satan be cast out of a man he will endeuour to returne into the house from whence hee was cast out Math. 12 43. 44 45. and if hee finde it empty he will soone take his opportunitie and enter with seuen other spirits more wicked then himselfe They who take notice of Satans subtilty in this kinde doe by wofull experience finde that after their most frequent prayers strictest obseruation of the Sabbath sincerest participation of the blessed Sacrament solemnest humiliation of their soules on a day of Fast in and by which holy duties they haue obtained great assurance of the pardon of their sinnes and much comfort to their soules Satan hath beene very busie in tempting them afresh and drawing them to wallow in the mire of sinne Though therefore Christ himselfe should say to vs at once hee did to the man which was brought on a bed to him g Math. 9. 2. Be of good cheere your sinnes are forgiuen you yet haue we no cause to bee carelesse and secure but rather to bee the more watchfull lest f Math. 12. 45. Opus est nobis quotidiana sanctificatione vt qui quotidie delinquimus delicta nostra sanctificatione assidua repurgemus Cypr. de Orat. dom § 9. Satan by a re-entry make our last estate worse then the first Wee haue need therefore of dayly sanctification that wee who sinne dayly may cleanse away our sinnes by continuall sanctification §. 191. Of Mans answering Gods Mercy by dutie Q. VVHat other Doctrine may bee obserued from the inference of the Sixt Petition on the Fift A. The mercy of God to man requireth dutie of man to God The Fift Petition noteth out Gods great mercy in discharging our debt and the sixt our bounden duty in auoiding that which displeaseth and dishonoureth him and by the rule of contraries in endeuouring after that which pleaseth and honoureth him It is said of them to whom a Zac. 13. 9. God saith It is my people that they shall say The Lord is my God Equitie and gratefulnesse require as much Most iust and equall it is that the goodnesse of a Soueraigne should bee requited with all the duty that a subiect can performe and not to do it is a great point of vngratefulnesse The vnrighteousnesse therfore Mans vngratefulnesse vngratefulnes of man to God is too manifestly declared Though man haue rebelliously risen vp against the Lord taken part with his enemie yet hath the Lord graciously offered pardon to man and notwithstanding his gracious offer of pardon man will not be drawne from the enemies side but as a sworne Slaue continueth to fight vnder his colours b Deut. 32. 15. God doth much complaine hereof Let vs be better aduised and first c Ephes 3. 18 19 take notice of the kindnesse of the Lord to vs and then endeuour to d Col. 1. 10. walke worthy of the Lord. Let vs therefore bee as conscionable in performing duty to God as wee are desirous to receiue mercy of God That so wee may manifest a true childlike disposition to God and shew we respect him as well as our selues in our desires and endeauours §. 192. Of auoiding temptations Q. VVHat may bee gathered from connexion of the latter part of the Sixt Petition with the former part A. For auoiding euill temptations must bee auoided To this purpose tend the many disswasions in Scripture from temptations as a Prou. 1. 15. Walke not in the way Refraine thy foot b 5. 8. Come not nigh the doore c 4 15. Auoid Passe away d Isa 52. 11. Touch no vnclean thing e Ephes 5. 11. Haue no fellowship with the vnfruitfull workes of darknesse f 2. Cor. 6 17. Come out from among them Temptations to sonnes of Adam are as fire to dry stubble Danger of temptation dry Tinder yea and dry Gunpowder A little sparke soone causeth a great flame Temptation first brought man euen in his innocent estate to euill If then corrupt man auoid not temptation how can he be free from euill Obserue the great euils whereinto the Saints in any ages haue fallen and you shall find them to be occasioned by temptations g Gen. 9. 20 21. Noahs drunkennesse h 19. 33. Lots Incest i 2. Sam. 11. 2. Dauids Adultery k 2. Kin. 11. 4. Salomons Idolatry l Mat. 26. 69 c Peters deniall of Christ were all euill effects of temptations Be wise now therefore O sonnes of men You especially that indeed desire to be free from euill Meddle not with temptations Dally not with temptations but rather as Christ a Mat. 4. 4 7 10. did resist them manfully and put them away as farre from you as you can Men will not bring barrels of Gunpowder neere the fire but lay them in places farre from fire Shall they be more carefull for their earthy houses then you for your heauenly soules Boast not of thine abilitie to quench the fire of all temptations Thine abilitie in this kinde must then be greater then Peters or Salomons or Dauids or Lots or Noahs yea or Adams in his innocencie For a man to cast himselfe into temptations and to receiue no euill from those temptations is as great a miracle as the preseruation of Shadrach Dan. 3. 26 c. Meshach and Abednego in the midst of the hot fiery furnace was §. 193. Of calling on God for all things Q. WHat may bee obserued from directing all the Petitions which any way concerne our good to God A. God is all in all The fourth Petition setteth him out a a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Giuer of good things The fift a b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forgiuer of debts The former part of the sixt a c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preseruer from danger whereunto wee are subiect The latter part of the sixt a d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliuerer from euill whereinto wee are fallen On this ground might Dauid well say Whom haue I in heauen but thee Psal 73. 25. and there is none vpon earth that I desire besides thee
Promises 6. i Reu. 1. 7. Denunciations of Iudgements What Amen importeth being added to a speech Three especiall things doth AMEN import when it is pronounced after any of the fore-named speeches 1. True assent k 1. Cor. 14 16. This the Apostle implyeth where hee directeth the Church to pray reade and preach in a knowne tongue for this end that euen the vnlearned Hearer may say Amen that is vnderstanding what hee heareth giue assent thereto 2. Earnest desire When the Prophet Ieremiah heard the prophesie of Hananiah concerning the returne of the King of Iudah to his Kingdome and the other Captiues to their land and of the vessels that were taken away to the Temple though hee knew that to bee a false prophesie yet to shew how earnestly hee desired that it might bee so l Ier. 28. 6. hee saith thereto AMEN and fully to declare what hee meant thereby hee addeth The Lord doe so the Lord performe thy words c. 3. Stedfast faith m Reu. 22. 20. Where Christ maketh a promise of his second comming saying Surely I come quickely the Church to shew her stedfast faith in that promise saith AMEN which importeth thus much Lord I beleeue what thou hast said Euen so come Lord Iesus These being the proper ends of saying Amen By whom Amen may rightly be vsed to manifest Assent Desire and Faith it is without contradiction true that whosoeuer saith Amen must vnderstand that whereunto he saith Amen In this case two things are necessarily to bee vnderstood 1. n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The words that are vttered 2. o 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the meaning of those words If the words spoken bee not vnderstood 1. Cor. 14. 9. they are as spoken into the aire altogether in vaine and the speaker and hearer are as Barbarians one to another No more benefit can bee receiued by the words of a man not vnderstood then by the indistinct voice of an vnreasonable creature But suppose the words bee such as in themselues are intelligible being English words to an English man yet if the sence and meaning of them bee not conceiued they are to no better purpose then words of a strange and vnknowne language Words haue sometimes a figuratiue sence and meaning which if it bee not vnderstood the proper and true vse and benefit of them is lost If Christ had not made his Disciples to vnderstand the sence and meaning of this direction Math. 1â— 6 c. Take heed and beware of the leauen of the Pharisies and of the Sadduces they had got no good at all thereby It is therefore necessarie that as the words themselues so the proper sence of them be well vnderstood Ob. AMEN is an Hebrew word that language is vnderstood of very few why then is it vsed of all Nations of all people in all Nations learned and vnlearned A. q Rom. 1. 15. The Apostles though they spake Why Amen is vsed of all sorts and wrote not in Hebrew but in Greeke yet they vsed this Hebrew word so as we haue an expresse warrant for retaining this word in another language 2. Continuall vse hath made it familiar to all persons of all languages in all nations So as it is euery where as a proper vulgar mother word Thus these two Titles Iesus Christ though the one be Hebrew and the other Greeke are made so familiar as in all languages they are retained 3. No other one word so fit for the purpose can in any other language be inuented as Amen is Not without reason therefore and iust cause is it that it hath beene made a word of all languages It compriseth vnder it whatsoeuer is expressed or vnderstood in and by the speech whereunto it is added These words Deut 27. 26. Cursed be hee that confirmeth not all the words of this Law to doe them had a large extent yet the AMEN which the people were to say thereto extended it selfe as farre §. 243. Of the duties which AMEN added to a speech implyeth Q. VVHat duties are implyed by the vse of AMEN after a speech ended A. 1. Such as concerne the Speaker 2. Duties which Amen requireth of such as vtter a prayer Such as concerne the Hearer 3. Such as concerne both Speaker and Hearer Three duties especially are required of him that vttereth the speech whereunto Amen is added 1. To speake intelligibly in a knowne tongue This is a point much pressed 1. Cor. 14. 2. c. See more hereof in The whole Armour of God on Ephes 6. 18. § 87 88. 2. To sprake audibly so as they which are to say Amen may heare what is said Deut. 27. 14. The Leuites vnder the Law were expressely enioyned to speake to the people with a lowd voice Accordingly the Leuites that were the mouth of the people to God and prayed in their presence Neh. 9. 4. cryed with a loud voice vnto the Lord their God Be a prayer made as intelligibly as may be if it bee not heard of them that are present they cannot with assent desire and faith say Amen 3. To speake distiâ—ctly that is so treatably as hearers may obserue euery Petition and euery particular point for which thankes is giuen It is expressely noted of such as instructed the people of God that they did it distinctly Neh. 8. 8. whereby the hearers better vnderstood what was deliuered If Prayer or Thanksgiuing be vttered by a voluble swift tongue too fast hearers cannot aduisedly obserue the seuerall branches thereof so as if they say AMEN at the best it cannot bee but to some parts it cannot bee to all the prayer or praise that is vttered Three duties also are required of them who say Amen to a speech vttered by others Duties which Amen requireth of such as heare a prayer 1. To attend diligently to that which is vttered Neh. 8. 5. The people that said Amen to Ezra his blessing are said to stand vp while he spake That gesture implyeth a diligent attention If our minds be wandring and not attentiue to that which is vttered what assent what desire what faith can there be And if there bee none of these to what end is Amen said Surely it is a plaine mockage of God 2. To giue assent therto If with the mouth Amen be vttered and no assent giuen with the heart heart and tongue are repugnant and no better censure can be giuen of such an Amen then that it is the Amen of an hypocrite which is odious and detestable to God 1. Cor. 14. 16. The Apostle vnder this phrase How shal we say Amen implyeth assent for a man may vtter this word Amen to that which he vnderstandeth not but with assent of minde heart he cannot say Amen 3. To manifest that assent Deut. 27. 15. c. Amen to bee vttered aloud by the whole assembly The phrase of saying Amen oft vsed in Scripture doth import
Prayer without Reuenge 196 Prayer for others spirituall freedome 241 Prayer to be pressed with reasons 281 These reasons are all to be taken from God 282 No plea in prayer to God can bee taken from man 283 Prayer cannot obtaine whatsoeuer God is able to doe 314 Prayer may not abruptly bee broken off 340 PRAISE See thankes Praise to be added to Petition 324 Ten Reasons to stir vp to praise God 324 c. How God is praised 326 For what God is to be praised 327 Excellencie soueraignty and kindnesse make God praise-worthy 327 328 Preparation to Prayer 6 Professors Quarrels 173 Properties See Attributes 285 Promises of God ground of faith 337 How the Petitions of the Lords Prayer are Promised 337 Puritans who be 255 R. REcapitulation at the end of all the Prayer 339 Recouerie after a fall 250 REMISSION See Pardon REVENGE Man prone to Reuenge 164 Pretences for Reuenge 195 Pray without Reuenge 196 Reuengefull persons pull reuenge vpon themselues 201 RIGHT Right of man to things of this world 101 Right to be departed from 177 S. SAINTS SAints subiect to temptation 242 Sanctification accompanieth Iustification fication SATAN Meanes whereby Satan tempteth 244 Satan why stiled euill one 249 SATISFACTION Satisfaction by Christ and free remission stand together 146 Popish Satisfaction 148 159 Satisfaction for wrongs done to man 175 SINNE See Debts Mans sinnes Debts 226 Mans subiection to Sinne. 129 No man free from Sinne. 129 Papists contrarie Positions 130 Sinne dayly committed 131 Duties thence arising 131 Horriblenesse of sinne 135 Sinne mortall See mortall 136 Sinne our owne 143 144 Gods free and full discharge of sinne 145. 156 159. Sinne remissible 155 God no Author of sinne 235 Sinne a voluntarie action 243 Blame of sinne on man 245 Man prone to sin after forgiuenesse 255 SOVLES Care for Soule double 208 SOVERAIGNTY See Kingdome See Supremacie SPIRITVALL Spirituall good 〈◊〉 be sought 206 Spiritual things preferred before temporall by many 209 Spirituall freedome to bee prayed for 241 SVPREMACIE Supremacie of Gods soueraigntie absolute 286 Supremacie of God a cause of greater praise 328 T TEMPORALL See Bread TEmporall things to be prayed for 101 Mans right to temporall things 101 Temporall things giuen of God 107 How they are made blessings 107 Vses to be made thereof 108 Temporall blessings to bee craued for others 110. 117 Temporall blessings a meanes to stirre vp a desire of spirituall 115 Temporall blessings for which thankes is due 118 Duties for obtaining temporall blessings 120 Who neglect their temporall welfare 122 Who neglect others temporall welfare 123 Carking too much for temporal things 124 TEMâ—T To tempt What it is 228 Who tempt 228 c. Temptation Kindes thereof 229 Man subiect to temptation 231 Leading into temptation 233 How God leades into temptation 234 Mans disabilitâ—e to resist temptation 237 Gods ouer-ruling power in temptation 238 Tempters power restrained 239 Meanes whereby Satan tempteth 244 Temptation to be auoided 257 Graces requisite for auoiding temptation 259 Duties for auoiding temptations 270 How others kept from the power of temptations 274 How men brought into temptation 276 THANKES See Praise Thankes for the things whereby God is glorified 44 Thankes for the things which tend to the Churches good 66 Thanks for accomplishing Gods will 91 Thankes for temporall blessings 118 Thankes for the meanes of Gods forgiuing vs. 218 Thankes for the graces which make vs forgiue others 220 Thankes for freedome from temptatation 167 Thankes for recouerie out of euils 269 V Veniall See Mortall Vnchangeable See immutable VNiuersall Kingdome of God 48. 286. W. WELFARE See Temporall WILL. VVIll of God What it is 71 Kindes of Gods will 71 How Gods will is done 72 Will of God the ground and rule of goodnesse 73 Will of God to be practised 74 Man vnable to doe Gods will 75 Will of God to be preferred before all others 76 Doing Gods will is honourable to God 84 Graces to enable vs to doe Gods will 85 Sixe heads of the manner of doing Gods will 89 Matters of praise about the accomplishment of Gods will 91 Duties for doing Gods will 92 Sinnes against Gods will 95 Will of man free 243 Will of man an vnpregnable for t 246 Will and power in God ground of faith 315 Word of God See will of God World See Temporall
cause Mat. 6. 33. For 1. Our happinesse consisteth in the spirituall well-fare of our soules Psal 32. 2. Blessed is the man vnto whom the Lord imputeth not iniquitie and in whose spirit there is no guile 2. Herein lyeth a maine difference not onely betwixt reasonable and vnreasonable creatures or ciuill sauage men or Professors of true religion and idolaters but also betwixt all naturall and spirituall men The naturall man whether he liue in the Church or out of it mindeth onely the things of this life The things of the Spirit of God 1. Cor. 2. 14. which concerne his soule and the spirituall good thereof He receiueth not for they are foolishnesse to him Onely the spirituall man who is both in the Church and of the Church enlightned and guided by that Spirit which is in the Church and in euery part and member thereof well discerning the things of the Spirit of God tending to the happinesse of his soule doth carefully seeke after them The folly of most men is hereby discouered 1. Reproofe For their care is wholly and onely for the things of this life They neglect their soules as if they had no soules at all to care for or cared not what became of them Their owne Prouerbe verifieth as much against them which is this Let God take care for my soule and I will take care for my bodie A cursed Prouerbe In both the parts thereof it sauoureth ranke of Atheisticall prophanenesse The latter part implyeth a desperate casting off Gods care for their bodies the former a presumptuous thrusting of their soules on God against that course which he hath expresly prescribed Let vs learne wisedome from this ground of wisedome taught by him that is the wisedome of God 2. Aduice Let vs not disioyne the care of these two sweete companions which God hath so nearely linked together our bodie and soule Let both in their place and due manner be cared for Let spirituall things be prouided for the soule which is a spirituall substance as well as earthly things for the body which is of the earth By that care which nature moueth vs to take for the temporall good of our bodies we ought to be so farre from resting therein as we ought rather to be raised vp thereby to seeke how we may procure good to our soules Surely Christ by inferring the Petitions for our soules good immediatly vpon that which concerneth the good of our bodies intendeth thereby that by sence of our bodies need we should be made sencible of the soules need For this end let vs 1. Take notice of our spirituall needs Ignorance of need maketh men negligent of prouiding things needfull Laodicea not knowing that she was wretched Reu 3. 16 17 18 miserable poore blind and naked regarded not the gold that might make her rich the white rayment that might couer the shame of her nakednesse and the eye-salue that might make her see 2. Prou. 2. 4. Enquire after the meanes of helpe 4. 5. The wise man doth oft much presse this dutie of seeking and searching after the things that are needfull and vsefull 8. 5. 3. Conscionably and carefully vse the meanes which are afforded for helpe This was the counsell which Christ gaue to the forenamed Church of the Laodiceans to buy gold tried in the fire and white raiment Reu. 3. 18. and to annoint her eyes with eye-salue §. 158. Of doubling our care for the good of our soules Q. WHy are there two Petitions for our spirituall good A. 1. The things concerning our spirituall estate are farre more excellent as the soule is more excellent then the bodie Things of the soule most excellent and as things concerning eternall and heauenly happinesse surpasse such as concerne onely a temporall and earthly contentment Mat. 13. 44 45 46. The Merchant that sold all that he had to buy the treasure hid in the field and the pearle of price was not ignorant hereof 2. They are more absolutely necessarie Things of the soule most necessarie We may want the temporall things of this world and yet not be miserable God can turne that want to our aduantage Luke 10. 42. But the want of spirituall blessings maketh vs extreamely miserable True happinesse consisteth in the fruition of these Yea the happinesse of our temporall well-fare consisteth in our spirituall well-fare No benefit no comfort can be receiued from all that this world affordeth vnlesse sinne be pardoned and we freed from the power thereof 3. We are by nature more dull and backward to seeke after things spirituall Man carelesse of his soule then temporall These are visible and the sweetnesse of them is more sensible sooner discerned and more easily tasted The other being inuisible are more insensible So as we haue more need to be the more earnest in seeking of them Q. What are we taught hereby A. Our care for spirituall things must be double With much more earnestnesse must we seeke spirituall then temporall blessings It is of spirituall good things that Christ saith Mat. 6. 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 First seeke c. Both before and aboue all other things seeke them First doth not onely note out the order but also the manner of seeking 2 Pet 1. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Of spirituall blessings it is That Saint Peter saith Rather giue diligence or giue the more and greater diligence to make them sure Our mind must with the vtmost of our endeauour euen with full bent be carried that way A due consideration of this point doth manifest the e 2. Pet. 1. 9. blindnesse and aggrauate the folly of them who preferre temporall before spirituall blessings Mar. 5. 17. like to the Gadarens who made more account of their swine then of Christ Into this ship of fooles may they well be thrust 1. Who put of the time for seeking the good of their soules Who preferre things temporall before spirituall but will loose no time for aduancing and encreasing their temporall estate They who put off their prouiding of oyle till the houre wherein the Bridegroome came are stiled foolish Virgins Mat. 25. 2 c. 2. Who put bie the opportunities that by Gods prouidence are afforded for doing good to their soules As Felix who when by Pauls preaching his heart was so smitten as he trembled Acts 24. 26 27. said Go thy way for this time and yet watched all opportunities for a bribe 3. Who so eagerly pursue the things of this world wherein they take delight Gen. 25. 29 c. or from whence they expect profit as they neglect the care of their soules Such an one was prophane Esau who followed the profits and pleasures of the field till hee fainted and then sold his birth-right for a messe of pottage 4. Such as seeke the spirituall things of their soule but so loosely and carelesly as if they cared not much for them