the waters of Strife did not sanctifie the Lord by believing and acknowledging his omnipotent power then the Lord did sanctifie his name himself Num. 20. 12 13. Lev. 22. 32. Neither shall ye pollute my holy name but I will be hallowed amongst the people of Israel So when Herod would not give the glory to God the Lord glorified himself in his destruction In the second place therefore we pray in zeal of Gods glory That howsoever men pollute and profane his holy name yet he would glorifie it and manifest the praise both of his mercy in blessing and preserving his Church and also of his justice in executing his judgements upon the wicked and enemies of his Church by removing the impediments by freeing it from the pollution of men and mainteining his glory Duties 1. Zeal of his glory that he may sanctifie it whatsoever become of me 2. Fear to profane his name seeing he will be sanctified c. V. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy kingdome come What Gods kingdome is THe first petition conteined the main scope of all our desires This and the next contein the way and means whereby that end is to be atchieved for then is God glorified when his kingdome is advanced and his will is performed The meaning of the words Thy kingdome come We must know that there are two kingdomes in the world ruling in the minds and hearts of men the one of darknesse the other of light the one of Satan the other of God Col. 1. 13. unto the one of which every man in the world is subject The kingdome of Satan and darknesse is whereby the children of disobedience being blindfolded and bewitched of the devil go on and continue in ignorance and sinne to their own perdition The prince of this kingdome is Satan the prince of the air Ephes. 2. 2. and God of this world 2. Cor. 4. 4. John 12. 31. The subjects are all men by nature untill they be brought out of this kingdome of Satan into the kingdome of God and then is the kingdome of God said to come to them But in this subjection do none finally remain but the reprobate who are the children of disobedience in whom Satan worketh effectually Ephes. 2. 2. and blindeth their minds that the light of the glorious gospel of the kingdome of God shine not unto them 2. Cor. 4. 4. and carrieth them away captive to the obedience of his will 2. Tim. 2. 26. The law of this kingdome whereby he ruleth is sinne Hujus regni 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The law of this kingdome is to be without law This sin reigneth in the mortall bodies of men mâ—…king them give up their members to be instruments of sinne unto iniquity Rom. 6. 12 13. untill it please God to let his kingdome come upon them ruling them by his word and spirit The end of this kingdome is endlesse perdition 2. Thess. 1. 9. and against this kingdome are we taught to pray in this place c. The other is the kingdome of God And this is either universall or speciall The universall is that whereby the Lord ruleth over all things even over his enemies whereunto all things are subject and from which subjection nothing can exempt it self This of Divines is called regnum potentiae the kingdome of power whereof the holy Ghost speaketh Psal. 99. 1 2. and 145. 13. and in the clause of this prayer For thine is the kingdome But most plainly Psal. 103. 19. The Lord hath established his throne in heaven and his kingdome is over all This kingdome nothing can resist nothing can hinder no not although all creatures should band themselves together against it The speciall kingdome of God is that whereby he ruleth not over all men in generall but onely over the Church that is the company of the elect And as there be two parts of the Church the one militant upon the earth the other triumphant in heaven so are there two parts of Gods kingdome the first of grace the Church militant the second of glory the Church triumphant The former is the blessed estate of Christians in whom he reigneth in this life for it doth not consist in meat and drink or in any temporall or worldly thing but it is righteousnes that is assurance oâ—… justification and peace of conscience arising from thence Rom. 5. 1. and joy in the holy Ghost a consequent of both the other Rom. 14. 17. The latter is the glorious and blessed estate of the faithfull after this life where they shall have the fruition of God in whose presence there is fulnesse of joy c. Of these two the former is the way to the latter therefore whosoever would be an inheritour of the kingdome of glory in heaven must first be a subject of God in the kingdome of grace in this life Luke 22. 30. and therefore out of the Church there is no salvation And on the other side whosoever is a true subject of God in the kingdome of grace shall be an heir of glory in heaven and therefore to them that be true members of the Church there is no condemnation And this David teacheth us Psal. 15. 1. Who shall sojourn c. both parts of that question concerning one and the same man The kingdome of grace is that government whereby the Lord doth effectually rule in our hearts by his word and Spirit working in us his own good work of grace and making us fellow-citizens and meet to be partakers of the inheritance of the saints and of the houshold of God Ephes. 2. 19. Saints in light Col. 1. 12. In this kingdome the Prince is the Lord who exerciseth this kingdome by his Sonne Psal. 96. 10. and 97. 1. and 110. 1. The people are the Church which is therefore called the kingdome of heaven Matth. 5. 19. and the particular subjects are all true Christians The sceptre of this kingdome is the word of God Psal. 110. which is also the law whereby he reigneth and is therefore called the word of the kingdome Matth. 13. 19. the gospel of the kingdome of God Mark 1. 14. The preaching of which word and gospel is also called the kingdome of heaven Matth. 13. 11. and 22. 2 c. Where by the way we may note that where the word of God and gospel of the kingdome is truly preached there is the kingdome consequently the Church of God and therefore that may be also verified of us which our Saviour Christ speaketh of the Jews that the kingdome of God is amongst us Luke 17. 21. This preaching of the word is also called the arm of God Isa. 53. 1. whereby he pulleth men out of darknesse into light and out of the power of Satan unto God Acts 26. 18. But especially the Lord ruleth in our hearts by his Spirit drawing us unto his Sonne bending and bowing us to the obedience of his word inlightening our minds and sanctifying our hearts and leading us
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
precept as being a dutie most straitly injoyned and a principall part of that worship and service which we ow unto God This necessitie is not absolute but if we will avoid his curse Jer. 10. 25. 2. Necessitate medii necessitie of the means as being the means ordained by God for the obteining of all good things which he hath either purposed or promised to bestow upon us for our good so that if we ask aright we have if we ask not we have not as S. James saith chap. 4. 3. Necessitate signi necessitie of the signe as being a necessarie signe and cognizance of all true Christians who are described in the Scripture to be such as call upon the name of God As contrariwise the foolish Atheist who saith in his heart There is no God is deciphered by this note that he doth not call upon the Lord Psal. 14. 4. In which respects the holy man Daniel held the performance of this dutie so necessary that when the king had published a decree which might not be revoked That whosoever should ask a petition of either God or man save of the king for thirtie dayes he should be cast into the lions den he chose rather to be cast into the den of the lions then to omit this dutie but thirty dayes Dan. 6. neither did he omit it one day see vers 10. CHAP. IX Who are to perform the dutie of prayer ANd thus you have heard that it is required of all to call upon God Now let us consider what is required in all those that do call upon him That I expressed in the definition when I defined prayer to be a speech of the faithfull or as the holy Ghost styleth them also the righteous the godly the Saints of God Where by the way note that all faithfull and true Christians are righteous are godly are the Saints of God And thus are they to be qualified who will either pray unto God or praise him For prayer the holy Ghost saith that every one that is godly shall pray unto God Psal. 32. 6. and the prayer of a righteous man availeth much Jam. 1. 16. For praise and thanksgiving unto God be glory in the Church saith the Apostle Ephes. 3. 21. that is in the company of the faithfull And so David Sing unto the Lord O ye Saints of his give thanks at the remembrance of his holinesse Psal. 30. 4. It is true that all the works of God do praise him as the matter of his praise but the Saints do blesse him as the instruments of his praise Psal. 145. 10. For both see Psal. 50. 14 15 16. where the Lord as he commandeth the faithfull to whom his speech is directed v. 5 7. to offer unto him thanksgiving and to call upon him in the day of trouble so he taketh exception against the wicked But unto the wicked God saith What hast thou to do to declare my statutes or that thou shouldst take my covenant in thy mouth seeing thou hatest instruction and castest my words behind thee But here we are carefully to consider who are the godly and righteous lest we exclude from hope of being heard those whom the holy Ghost doth not exclude There is therefore a twofold righteousnesse mentioned in the Scriptures the one Legall the other Evangelicall According to the legall righteousnesse none can be said to be righteous who doth not perfectly and perpetually perform whatsâ—…ever the law which is the Divine rule of perfect righteousnesse doth prescribe For if a man do not abstein from all things forbidden if he do not also the things commanded if he do not all and that in that manner and measure which the law prescribeth if he do not continue in doing all the things required but breaketh the course of his obedience by any one sinne though but of omission though but in thought he is notwithstanding all his obedience by the sentence of the law not onely a sinner but also accursed Gal. 3. 10. By this righteousnesse no man since the fall of Adam could be said to be righteous Christ onely excepted but we had all need to pray with David Psal. 143. 2. Enter not into judgement with thy servant O Lord for in thy sight shall no flesh living be justified viz. by the works of the law Gal. 3. 16. For there is not a just man upon the earth that doth good and sinneth not Eccles 7. 20. Yea in many things we offend all saith S. James chap. 3. 2. And if we say we have no sinne saith S. John 1. epist. 1. 8. we deceive our selves and the truth is not in us Wherefore the law concludeth all under sinne and consequently under the curse Gal. 3. 22. So that there is no man so godly and righteous but in himself by the sentence of the law he is a sinner Which serveth notably to confute the Popish hypocrites which teach that none are justified but such as are formally just by a righteousnesse inherent in and performed by themselues that is habituall and actuall according to the law of God and that no man who is a sinner in himself by reason of sinne inherent can be said to be justified But whatsoever Pope-holy men do conceive of themselves we must confesse with the forenamed Apostles that we are sinners in our selves and had need daily to pray as our Saviour taught them for the forgivenesse of our sinnes and so to appeal from the sentence of the Law to the promise of the Gospel for the law hath concluded all under sinne that the promise by faith of Jesus Christ might be given to them that believe Gal. 3. 22. The Evangelicall righteousnesse is that which without the Law is revealed in the Gospel whereby men that are sinfull in themselves I mean believing sinners and penitent sinners are accepted of God as righteous in Christ. And it is twofold For it is either imputed to a believing sinner as the righteousnesse of justification or infused and so inherent in a repentant sinner as the righteousnesse of sanctification The former is perfect and not inherent being the righteousnesse of Christ apprehended by faith The other is inherent but not perfect being our new obedience wrought in us by the spirit of regeneration In respect of the former it is said that the righteous man shall live by his faith In respect of the latâ—…er that he is a righteous man which worketh righteousnesse And this twofold righteousnesse must of necessitie concurre in the same partie c. By the doctrine thereforâ—… of the Gospel he is a righteous a godly man a Saint of God who doth believe and repent And this is to be understood not onely of those who are indued with perfect faith and repentance or the higher degrees thereof but even of the lowest degrees of true faith and unfeignâ—…d repentance So that whosoever truly assenting in â—…is judgement to the promises of the Gospel concerning salvation by Christ doth earnestly in his heart desire
faciat Which is not so to be understood that we should think the holy Spirit of God which in the Trinitie is God incommunicable and with the Father and Sonne one God should pray for the Saints unto one who is not that which God is But it is said He prayeth for the Saints because he inableth the Saints to pray as it is said Your Gâ—…d tempteth you that he may know whether ye love him that is that he may cause you to know it It is well said of Chrysostome Supravires hominis est facere cum Deo colloquium nisi adsit vis actus Spiritus sancti It is above the strength of man to conferre with God unlesse the vertue operation of the Spirit be present And therefore when we pray we are to crave the assistance of Gods spirit which is the spirit of grace and prayer Zech. 12. 10. which God hath promised to give to them that ask him Luke 11. 13. and in and by his holy spirit we are to call upon God Jude v. 20. For whereas many graces and duties are required in prayer all which are above our own strength the spirit of God which is the spirit of grace and supplication effecteth them all in the children of God It is he that prepareth our hearts to prayer Psal. 10. 17. that openâ—…th our lips that our mouth may shew forth his praise Psal. 51. 15. It is he that anointeth our blind eyes that we may see and toucheth our senselesse hearts that we may feel our misery and want that in true humility of soul we may poure forth our hearts before God It is the spirit of the fâ—…ar of God that maketh us to come with due reverence of his Majestie It is the spirit of supplications that maketh our frozen and benummed hearts to pray fervently with sighs that cannot be expressed It is the spirit of adoption who testifieth unto our spirits that we are the children of God by which we do cry in our hâ—…arts Abba Father Finally it is the spirit of grace which helpeth our infirmities and furnisheth us with those graces which be requisite in prayer and teacheth us to pray according to God And this is that which Paul teacheth us that we have accesse to the Father through the Sonne and by the holy Ghost Ephes. 2. 18. that is in the name and mediation of Christ by the help and assistance of the holy Ghost For being both unworthy in our selves and of our selves unable to call upon God as we ought if we come in the name of Christ craving the assistance of the holy Spirit in Christ we shall be accepted and by the holy Ghost enabled to pray according to God But here we are to take heed that we abuse not this doctrine concerning the help and assistance of the holy Ghost in prayer by neglecting our own indeavour and presuming of the extraordinary inspiration of the holy Ghost for that is to tempt God But in doing the uttermost of our own indeavour we are to crave the assistance of Gods Spirit who will not be wanting to those who are not wanting to themselves Now if it be demanded how these things may stand together that no man can pray without the spirit of God and without faith and yet both the spirit and faith is to be obteined by prayer I answer God by his preventing grace worketh in us a true desire of grace and of faith which desire of grace is the beginning of the grace desired And therefore the grace of the spirit and faith in order of nature go before prayer which is the effect of that desire and yet prayer goeth before the knowledge or feeling of either of both CHAP. XXVI Of the circumstances of prayer ANd thus much of the substantiall points of Invocation Now follow the accidentall which are the circumstances of Person Time and Place Prayer in regard of persons is either publick or private Publick invocation is the prayer of a congregation as of a parish or colledge Of publick prayer we are to make speciall account For if the prayer of some one man can avail so much as heretofore I have shewed what shall we think of publick where the prayers of so many ascend together unto the Lord As the flame of one faggot-stick to the flame of the whole faggot or bundle so is the prayer of one man to the prayer of the whole congregation for Vis unita est fortior force united is so much the stronger and a threefold cable is hardly broken Our Saviour Christ hath bountifully promised that where two or three be gathered together in his name there is he in the middest of them Matth. 18. 20. Yea such is the presence of the Lord in publick assemblies that those which have been excluded thence have thought themselves banished from the presence of God and to be put away from his face It was the punishment of Cain and so he esteemed it Gen. 4. For when the Lord had banished him from that earth which had received his brothers bloud from his hand v. 11. which was the place of the visible Church v. 14. he saith that by reason of this punishment he should be hid from Gods face We see the same in the practice of David Who when he was in banishment desired nothing more then to have libertie to come into the assemblies of the saints when he had liberty he rejoyceed in nothing more For the first reade Psal. 27. and 42. and 84. In Psal. 27. 4. One thing have I desired of the Lord that will I require even that I may dwell in the house of the Lord all the dayes of my life to behold the beauty of the Lord and to visit his temple Psal. 42. 1 2. As the hart brayeth for the rivers of waters so panteth my soul after thee O God My soul thirsteth for God even for the living God when shall I come and appear before the presence of God c. And v. 4. he saith that his soul languished when he considered that had it not been for the tyrannie of his oppressours he might have gone with the rest of the assembly into the house of God Psal. 84. 1. O Lord of hosts how amiable are thy tabernacles My soul longeth yea and fainteth that I might come to the courts of the Lord my heart and my flesh cry out after the living God In the third verse he seemeth to envie the sparrows and the swallows which had liberty to lay their young ones there where he had no accesse And then he cryeth out abruptly with a wonderfull patheticall exclamation O thine altars Jehovah my King and my God! In the three next verses he pronounceth them happy not onely that dwell in the Lords house to praise him but also those who have liberty to come to the Church although it were by redious and troublesome journeys both in respect of the way and the weather thereby signifying that
unthankfull See Deut. 6. 10 11 12. and 8. 11 14 17 18. and 32. 15 18. Psal. 103. 2. and 116. 21. And this remembrance it must be effectuall moving us to be thankfull both in heart word and deed Psal. 78. 7. Deut. 8. 11. The second is a gratefull acknowledgement beneficii Divini of Gods goodnesse and officii nostri of ou beholdingnesse To the gratefull acknowledgâ—…ent of Gods benefit is required first a faithfull gnizing of the authour or benefactour and a rigâ—… prizing of the benefit For if we would be trâ—… thankfull unto God we must acknowledge wâ—…t good thing soever we have whether spiriâ—…all or temporall by what means soever that God iâ—…â—…he authour and giver thereof Jam. 1. 17. But inâ—…delity in not acknowledging God to be the giver â—…ut either resting in the secondary causes which are but the instruments of God or ascribing the good things we have either to our good fortune or to our own industry or worthinesse maketh men unthankfull unto God For faithlesse men as when they desire any good thing which they want do not seek unto God so having obteined their desire they do not return praise unto him but ascribe the good thing which they have either to blind fortune with profane Atheists or to their idoles with idolaters and Papists Hos. 2. 5 8. or else rest in secondary causes as the principall and preferre the tool before the workman Isai. 10. 15. or attribute it to their own means and industry and so sacrifice to their net Hab. 1. 16. or lastly to their own wisdome and worthinesse as if they were gods to themselves Deut. 8. 17 18. The second thing is a gratefull estimate and a right prizing of Gods benefits as well when we have them as when we want them But ungratefull men lightly esteem the benefits of God when they have them which they greatly desire and highly prize when they want them The which is most usuall in ordinary blessings The benefits of â—…ealth of peace of liberty the spirituall food of â—…ods word c. we make no reckoning of them whâ—… we have them but carendo magis quà m fruendo by â—…ting rather then enjoying them we learn rightlâ—… to prize them and God many times bereaveth meâ—… of these benefits that by the want they may learn rigâ—…tly to value them and to be thankfull unto him 〈◊〉 them Our duty therefore is not to extenuaâ—… Gods blessings but with thankfull acknowledge ment rather to amplifie them in respect of the greatnesse of them the excellency the profit the commodiousnesse the necessity the sufficiencie saying with the Psalmist Psal. 16. 6. acknowledging also therein Gods wisdome power goodnesse fatherly providence and bounty towards us being perswaded that he doth all things well Mark 7. 37. and that by the gracious dispensation of his good providence he causeth all things to work for our good Rom. 8. 28. They therefore are unthankfull who either extenuate or lightly esteem the benefits of God which as I said is usuall in ordinary blessings Num. 11. 6. or which is worse do take in ill part that which God hath done for their good Deut. 1. 27. which is usuall in the fatherly chastisements and crosses which God layeth upon us for our profit Heb. 12. 10. But who is wise and will observe these things even he shall understand the loving kindnesse of the Lord Psal. 107. 43. And as we are thankfully to acknowledge Gods goodnesse towards us so also we are humbly to acknowledge our own beholdingnesse Which we shall the better do if to the acknowledgement of Gods goodnesse we shall adde the consideration of our own nullity in our selves and our own unworthiâ—…esse For first if we consider that we came naked into the world in respect of temporall blessings and void of all spirituall goodnesse we will acknowledge that what good thing soever we have we are beholding unto the Lord for it Job 1. Naked we came into the world and naked we shall go out of it for what have we that we have not received 1. Cor. 4. 7. and that by the grace of God we are that we are 1. Cor. 15. 10. But secondly if we adde thereto the consideration of our unworthinesse by reason of our sinnes by which we have deserved the plagues of God in this life and eternall damnation in the life to come we shall be thankfull to God in all estates acknowledging that he hath not dealt with us after our sinnes nor rewarded us according to our iniquities Psal. 103. 10. In time of distresse we shall acknowledge his great bounty that we are not consumed Lam. 3. 22. and so be thankfull for his privative blessings And for the positive if we have any as we never are without some more or lesse we will acknowledge with Jacob Gen. 32. 10. that we are lesse then the least of his mercies But if in stead of heaping his judgements upon us which we have deserved he multiply his blessings which we have not deserved in the least degree how are we then to acknowledge our own unworthinesse with David 1. Chron. 17. 16. and 29. 14 15. True humility therefore is the mother of thankfulnesse But pride contrariwise maketh men unthankfull perswading themselves either that they have not so much as they are worthy of and so are discontented that they have no more or that whatsoever they have is to be ascribed to their own worthinesse wisdome or strength Deut. 8. 17. Isai. 10. 13. which is to make themselves Gods Ezek. 28. 4 5 6. Dâ—…n 4. 30. Now this acknowledgement of Gods goodnesse and our beholdingnesse if it be effectuall as it ought to be will work upon the heart that it shall be gratefully affected with the sense of Gods goodnesse and bounty towards us causing us to love God and rejoyce in him and to be obsequious towards God in all duties of thankfulnesse For upon this sense and acknowledgement of Gods goodnesse towards us wherewith we are affected followeth alacrity and chearfulnesse which is the second inward duty required in thanksgiving For as the Lord loveth a chearfull giver so a chearfull thanksgiver and as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thanks cometh of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is to rejoyce so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with joy Phil. 1. 4. Jam. 5. 13. If any man be merry let him sing Psalmes The holy Ghost in many places hath joyned them together as Psal. 9. 2. and 33. 1. and 81. 1. and 92. 1 4. and 100. 1 2 4. and therefore they ought not to be severed by us It is the duty of the faithfull who have tasted how good and gracious the Lord is to rejoyce in the Lord Psal. 104. 34. and 149. 5. and 32. 11. and 33. 1. Phil. 4. 4. especially when we prayse him and give him thanks For when men are dull neither affected with any sense of Gods goodnesse nor with
4. To labour by all means to walk worthy our calling even as it becometh the saints Ephes. 5. 3. Otherwise if our practice be and we continue therein either not to mention God at all which the Scriptures call the forgetting of Goâ—… and it is a signe that God is not in their thoughts in whose mouthes he is not seeing out of the abundance of the heart the mouth speaketh or else by mentioning his name to pollute it either in respect of the matter mentioning it in jests and ridiculous matters And in the name of God O God O Lord Good God Jesu Lord Mercy God c. or of the manner either by carelesse light and unreverent using of Gods name without fear or conscience sense or regard of God or by superstitious using of the titles doing more reverence to the words then unto God himself and sticking not to blaspheme his name by wicked swearing like to the souldiers Matth 27. 39. Or in respect of the end when the name of God is mentioned to wicked yea to devilish ends as inchantments c. or by cursing which is a most horrible profaning of Gods name or by wicked swearing or by living unworthy their calling for so they take the name of Christ upon them in vain and profane it Considering Luke 1. 73. Tit. 2. 14. 2. Tim. 2. 19. In vain therefore they professe themselves the sonnes of God whilest they behave themselves as the sonnes of men Gen. 6. 2. or rather as the sonnes of the devil And besides they cause the holy name of Christ to be blasphemed If this I say be our practice and we continue therein and yet pray that we may sanctifie the name of God we play the hypocrites IV. How the name of God as it signifieth his Word is sanctified FOurthly the â—…ame of God doth signifie his word whereby he is especially known Which is sanctified by the Ministers when it is purely powerfully and profitably taught by the people when it is heard with reverence attention good conscience and purpose to practice it by all when in our hearts we do holily meditate thereon and are inflamed with a desire of practicing it Psal. 119. In our tongues when we apply it to those uses whereunto it is profitable 2. Tim. 3. 16. In our lives when we knowing it do perform it Vses in prayer Wants to be bewailed 1. The want of preaching where it is wanting 2. The neglect and contempt of the word a capitall sinne of these times 3. The little practicing of it where it is known especially in these dayes ubi scientiae multum conscientiae parùm where there is much science little conscience Vses in our lives In our lives we are to endeavour to sanctifie the word of God if Ministers by dividing it aright if people by saving hearing thereof by meditating on it by desire to do it by applying it to its right uses by yielding simple obedience unto it Otherwise if we desire it may be sanctified and yet we profane it and please our selves in so doing eitheâ—… preaching it unprofitably or hearing it without reverence attention or purpose to prâ—…ctice it if neither in our hearts we care to know nor have desire to practice it if we abuse it to confirm errours and confute the truth to impenitencie jests superstition and charms c. if we profane it either by neglect or contempt Mal. 1. 12. Amos 2. 7. Prov. 30. 9. Levit. 22 31 32. in word we desire to sanctifie it but in deed profane and pollute it V. How the name of God is sanctifiâ—… as it signifieth the Doctrine of religion FIfthly it signifieth the doctrine of religion and the worship of God In which respect his name is sanctified when as we walk in his name Mich. 4. 5. For religion is the way by which we go to heaven Isai. 30. 21. and therefore in the Scriptures is often called the wâ—…y When as therefore we walk in this life so as that our life doth answer to our profession it is in this sense said to signifie the name of God As we professe the Christian religion so our life is answerable to our profession if denying all ungodlinesse and worldly lusts we live soberly righteously and godly in this present world Looking for that blessed hope and the glorious appearing of the great God and our Saviour Jesus Christ Tit. 2. 12 13. Our religion is the truth in Christ which if we be truly tâ—…ught we must put off the old man Ephes. 4. 20 c. Our religion is the light and we professe our selves children of the light and so must we walk Ephes. 5. 8 10 11. In this way we must walk in respect of God uprightly in respect of men inoffensively Duties in prayer Wants to be bâ—…wailed 1. Our backwardnesse in religion 2. Our hypocrisie 3. Our scandalous conversation Duties in our lives In our lives we are to desire and to endeavour that we may adorn the profession of religion by renouncing all ungodlinesse c. to set God before our eyes that we may walk uprightly as in his sight to walk inoffensively Heb. 12. 13. Otherwise if we professe religion and renounce not our sinnes nor put off the old man if we call our selves the children of the light and yet walk in darknesse we profane the name of God and his religion And this is done 1. In respect of God by hypocrisie 2. Tim. 3. 5. when as the profession of religion is pretended to worldly or wicked respects 2. In respect of men by the profane and dissolute life of common Christians and by the falls and scandals of them that would seem the best professours If we continue in this course and please our selves therein we cannot make this prayer in truth c. VI. How the name of God signifying his works is hallowed SIxthly the name of God signifieth his Works whereby he is known and that both of creation and administration The creatures are sanctified First by an holy and religious meditation and mentioning of them 1. To the glory of God acknowledging in them the wisdome justice power and goodnesse of God glorifying him being known in his works as God Rom. 1. 21 22. 2. To our good when we imitate and slie such things in them as the holy Ghost hath appointed Secondly by a holy and sanctified use The creature is sanctified by the word and prayer 1. Tim. 4. 5. Col. 3. 17. Duties in prayer Wants to be bewailed 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is the hardnesse and senselesnesse of our hearts in not seeing and acknowledging the goodnesse wisdome and power of God in his creatures Mark 6. 52. 2. Our jesting at some of his works as at the form or countenance of some man c. 3. Our suffering of the brute creaturâ—…s to go beyond us as the crane and swallow in knowing their times and seasons the ant in diligence the trees and plants in bringing forth fruit 4. Our irrâ—…ligious use of
halves 7. Constantly till the Lord bid them cease 8. Faithfully doing all to Gods glory assuming no glory to themselves Revel 19. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As here signifieth not equality but similitude as 1. John 3. 3. For if we should understand it of equality we should pray for an impossibility Eccles 7. 20. No man on the earth doth good and sinneth not True it is indeed that we should contend and aspire towards angelicall perfection although whilest we are on the earth we cannot attein thereunto In this petition therefore we pray that we may perform the will of God on earth after an heavenly and angelicall manner Of this obedience there are two degrees the matter and manner First we will speak of the obedience it self and then of the manner Of the matter of obedience As touching the former Whereas our Saviour teacheth us thus to pray it is evident that of our selves we are not able to do his will and therefore the doctrine of Freewill is here refuted Phil. 2. 13. It is God which worketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both to will and to do of his good pleasure Vt voluntatem Dei faciamus facit hoc ipse Deus in nobis God himself doeth this in us that we do the will of God Wants to be bewailed The defects therefore which we are to bewail are these 1. Our inability through our own default to perform obedience to the will of God 2. Our pronenesse to sinne and to transgresse the will of God being stirred thereunto by every occasion By our corrupt nature we are as apt to sinne as a bird to flie 3. The frowardnesse of our wills rebelling against the will of God Rom. 7. 23. and our preposterous affections the law in the members 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The carnall mind is enmitie against God Rom. 8. 7. 4. The disobedience also of others must wring tears from us Psal. 119. 136. 5. Our impatience in troubles 2. In respect of the matter wants to be bewailed In respect of the matter we are to bewail our imperfect obedience our righteousnesse being like a polluted cloth Velle praestò est sed perficere bonum non invenio To will is present but I find not how to perform that which is good Rom. 7. 18. Our best actions if God should enter into judgement with us are not justifiable The Graces which we ask We ask 1. in respect of obedience it self That the Lord would vouchsafe us this grace to deny our selves our own wills and affections which are opposite to his will Matth. 16. 24. 2. That we may labour in all things to perform simple obedience to the Lord Heb. 13. 21. more especially That he would convert us and we shall be converted Ezek. 33. 11. 3. That he would bring us to the knowledge of his truth 1. Tim. 2. 4. 4. That he would give us faith which is the gift of God 1. John 3. 23. 5. That he would make us thankfull 1. Thess. 5. 18. 6. That he would sanctifie us 1. Thess. 4. 3. 7. That he would arm us with patience that in all aâ—…lictions we may say with Christ Not my will O Father but thine be done Matth. 26. 39 42. 8. That we may not be in subjection to sinne and Satan and carried away captive to the obedience of his will 2. Tim. 2 26. but that he would renew stablish and gâ—…ide us by his free spirit that we may will and do those things which are acceptable in his sight 9. That we may not be carried away with the world or conformed thereunto but transformed by the renewing of our minds and that we may prove what is the good will of God acceptable and perfect And â—…o That we may give up our selves a lively holy and acceptable sacrifice unto God that is our reasonable service of him Rom. 12. 1 2. 2. Of the manner of our obedience As touching the manner We are here taught that we are not to rest in opere operato in the deed done but that we are to be carefull as of the matter so also of the manner It is not sufficient that we do the will of God unlesse we do it after a spirituall manner 2. Chron. 25. 2. Many think if they heare it is sufficient and care not how but Christ saith Luke 8. 18. Take heed how ye heare Therefore we must pray That we may do the will of God as the angels do it in heaven with knowledge faithfulnesse sincerity uprightnesse with willingnesse alacrity chearfulnesse readily speedily fully constantly doing all to the glory of God And whereas he hath appointed us to salvation that we may be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like the angels Matth. 22. 30. that it may please him to begin our conformity with the angels in this life These wants then we are to bewail and these graces we are to crave in this petition Duties in prayer Further we are in these words taught to perform these duties in prayer 1. That we pray according to Gods will 1. John 5. 14. asking such things onely as he hath promised to grant Otherwise in this petition we pray against our own desires namely that not our will but the will of God may be performed 2. That in our prayers especially for temporall matters we do humbly and willingly submit our selves to his will and wholly resigne over our selves to his good pleasure saying with our Saviour Christ Not my will c. because we ought to be assured that as for his wisdome he knoweth what is best for us so also for his fatherly love he is most ready to grant good things unto us Matth. 7. 11. Rom. 8. 32. and therefore if he deny our requests that the deniall is better then the grant And we are to remember that here we pray not that God would alter his will according to ours but contrariwise that our will may be conformable unto his Duties in our lives As we pray that we may do Gods will on earth as the angels do it in heaven so must we have a true desire an unfeigned care and an upright endeavour in our selves to perform holy obedience to Gods will Otherwise how can we perswade our selves that we pray in truth being not willing to obtein that which we our selves do ask Duties respecting the matter And therefore as it is the duty of every one to make this prayer so none of us ought to think our selves exempted from doing the will of God Neither may we think it sufficient in words to professe God and in prayer to crave good things of him unlesse we be carefull in our lives to do his will Not every one that saith Lord Lord c. Matth. 7. 21. yea those that make a profession of religion and obedience as though they would perform obedience to Gods will and yet do it not are many times further from salvation then open sinners as appeareth by the parable of the two
to satisfie for the least of our sinnes our Saviour hath taught us to say not with that servant Matth. 18. 26. Have patience Master I will satisfie but Lord remit takâ—… away and blot out our offenses Furthermore we are taught to pray that the Lord would remit our debts that is not onely forgive the fault but also remit the punishment in respect whereof sinnes are called debts And therefore it cannot be truly said that God forgiveth the fault and reteineth the punishment for which we our selves must satisfie either in this life or in purgatory For if God should requiâ—…e of us satisfaction for those sinnes which he pardoneth in Christ it would follow necessarily that either the sufferings of Christ were unsufficient or else that the Lord is unjust Moreover it is absurd that sinne being remitted the punishment should be reteined For sinne is the cause of punishment and the cause being taken away the effect also is removed And again whereas sinne is infinitely increased in respect of that infinite Majestie and justice of God which is violated sure it is that we cannot satisfie for it before we have endured endlesse punishment which will never be Whereas therefore our Saviour Christ teacheth us thus to pray he sheweth that we cannot be discharged from these our debts by our own satisfaction or merits or any other means but onely by the free remission of them and imputation of Christs righteousnesse And this is to be understood not onely of our great and grievous sinnes but also of our lesse offenses which the Papists call veniall and erroneously hold not to be mortall neither need the death and merits of Christ for their expiation but may by the holy-water-sprinkle or by episcopall benediction or by knocking of the breast be taken away As therefore every sinne great or small deserveth death and is also punished with death either in Christ or in the sinner himself and as the bloud of Christ doth purge us from all iniquitie 1. John 1. 7. so that by him we have remission of all our sinnes so are we to pray that the Lord would for the precious merits and righteousnesse of our Saviour Christ remit all our sinnes both more and lesse from which we could by no other means be delivered but by the merits of Christ. But here it may be objected Our sinnes were forgiven in baptisme Acts 2. 38. therefore we need not now the forgivenesse of them Some answer That because we sinne after baptisme therefore we ought after baptiâ—…me to pray that the Lord would forgive our sinnes But this answer is not sufficient considering that in baptisme is sealed the remission of sinnes not onely past but also for the time to come during the whole course of our life For otherwise baptisme had need to be reiterated I answer therefore That we feeling the burden of our sinnes pray that the forgivenesse of sinnes which was represented and sealed unto us in baptisme may indeed be granted unto us and that we may feel in our selves the fruit and effect of our baptisme For we must not think that the Sacraments absolutely conferre grace to every receiver but onely upon those conditions which are conteined in the promises of the Gospel whereof baptisme is a seal Now the Gospel promiseth remission of sinnes and salvation onely to them that believe and therefore the Sacrament sealeth and assureth remission onely to them that believe For we ask forgivenesse onely for the righteousnesse of Christ but the righteousnesse of Christ is there imputed to righteousnesse where it is apprehended by faith In which sense we are said to be justified by faith alone and by faith to have remission of sinnes And therefore in this petition we desire that the Lord would work in us true faith that being united unto Christ and made partakers of his merits we may have not onely forgivenesse of sinnes but also assurance thereof by the anointment of the holy Ghost the Spirit of adoption crying in our hearts Abba Father c. And because none attein to that measure of assurance but that it is mingled with some doubting therefoâ—…e all had need to pray that the Lord would increase their faith and more and more assure them of the pardon of their sinnes Vs. This teacheth us to pray not onely for the remission of our own sins but also of our brethren it being a duty of charity to desire and to further the salvation of our brethren And this duty as it belongeth to all so especially to those that are governours of others either in the Church or Commonwealth Examples of Moses who oft stood in the gap Psal. 106. 23. Exod. 32. 21 32. Num. 14. 19. Samuel 1. Sam. 12. 23. Neither are we to pray for our friends and well-willers alone but also for them that hate and persecute us according to the precept and practice of our Saviour Matth. 5. 44. Luke 23. 34. and the holy martyr Stephen Acts 7. 60. And as we are to pray the Lord to forgive them so must we as willingly forgive them as we desire to be forgiven of the Lord neither can we in truth of heart desire God to forgive them if we do not Duties in prayer The duties which here we are taught to perform in prayer are either more peculiar to this kind of deprecation or common The former is Confession which must concurre with Deprecation of pardon and goeth before pardon as appeareth Psal. 32. 3 5. Prov. 28. 13. 1. John 1. 9. Num. 5. 7. Examples 2. Sam. 12. 13. Luke 15. 21. Now this confession is to be made of unknown sinnes generally as Psal. 19. 12. of known sinnes particularly Isai. 59. 12 13. And to this end it will be profitable to examine our hearts and our lives by the law of God taking a view of the duties therein commanded and vices forbidden that we may particularly see and acknowledge what duties we have omitted and what vices we have committed The common duties That we pray in fervency faith and perseverance That we may pray in fervency we must have both a true sense of our wants and earnest desire to have the same supplyed The wants which we are to bewail are 1. our manifold sinnes and transgressions for which we are to be grieved that we have by them displeased and dishonoured God And to increase this godly sorrow in us we are First to consider and meditate of Gods manifold benefits undeservedly bestowed upon us and our unthankfull behaviour towards him c. Secondly we are to desire the Lord that he would poure upon us the spirit of deprecation that we may with bitternesse bewail our sinnes whereby we have so violated the justice of God that nothing could be found sufficient to appease or to satisfie the same but the death of Christ whom we by our sins have pierced Zech. 12. 10. Thirdly we are to consider the misery whereunto our sinnes make us subject both in this
meant John 6. 4â—… Cyprian Gal. 6. 10. We must pray according to Gods â—…ll We must do Gods will as the Angels 1. In knowledge Heb. 11. 6. 2. In sincerity 3. Willingly Rom. 8. 18. 4. Readily and speedily 5. Fully and totally 6. Constantly 7. Faithfully The hypocrisie of many discovered How things apperteining to our own good are to be asked The order Why we ask temporall blâ—…ssings before spirituall Vlpian Why all commodities are comprehended under the name of bread Bernard What onâ—… bread signifieth What is mâ—…ant by daily bread Piscat The â—…vils that accompany richâ—…s The evils that accompany poverty The same measure is not convenient for all men In what respect God is said to give God giveth onelv the use of all God onely blesseth us in the use 1. Cor. 13. Quest. Answ. That it is lawfull to provide for the time to come Cautions Object 1. Answ. Object 2. Answ. We ought to ask temporall blessings of God 2. We musâ—… ask them aright 〈◊〉 dutiâ—…s Gâ—…nerall 〈◊〉 Joâ—… 1. 21. The sâ—…cond common duty â—…s Faith 1. â—…enerall 2. speciall Hypocrisie of worldlings discovered Two main benefits required in the two last petitions Justification and Sanctification The order We must be justified before we can be sanctified The connexion with the former petition Psal. 4. 6. The connexion with the latter petition Parts That our sinnes are debts The reason why sinnes are called dâ—…ts The Papiâ—…s confuted who hold that God forgiving the fault reteineth the punishment Their practâ—…ce foolish who dâ—…ferre their râ—…pentance What is meant by ouâ—… trespasses What is meant by this word foâ—…give By this petition we are put in mind of our misery and Godâ—… mercy No man can satâ—…sfie Gods justice for his sinnes proved Reason 1. 2. 3. 4. Object Answ. 1. Duties are 1. more peculiar 2. more common Meditations to increase our sorrow for sinne The graces which we desire The necessity 1. of the remission of â—…ur sinnes 2. of faith 1. We must be adâ—…rned with humility 2. We must believe in Christ. 3. We must repent of our sinnes 4. We must fear by sinne to offend God 5. We must use means to increase 〈◊〉 faith 6. We must labour to please God 7. We must forgive our neighbours Hypocrisie discovered The reason conâ—…rming our faith in the assurance of remission 2. Reason why these words are added Our forgiving no cause of Gods forgiving us What is meant by 〈◊〉 Object Answ. Quest. Answ. Object How we caâ—… be said to forgive Answ. 1. Answ. 2. Object 2. Answ. That it is lawfull to to seek help from the Magistrate with these cautions observed 1. 2. 3. What is meant by As we Not equality but likenesse here to be understood That our forgiving should be sincere and not feigned A threefold use of these words Uses for instruction 1. He that hath offended must seek for reconciliation 2. How we are to behave our selves towards those who have offended us Duty 1. Means â—…o moderate our anger Duty 2. Reasons moving us to forgive 1. Reason 2. Reason 3. Reason Pretenses of those who will not forgive taken away 4. Reason Duty 3. 4. We must labour to win him An use of consolation An use of reproof The coherence and order â—…eing freed from sinne we must become the servants of righteousnes Those whom God pardoneth the devil tempâ—…eth The necessity of this prayer Not to be lead into temptatiâ—…n The latter part of the petition expoundeth the former Of probations and trials Of Gods trialls 1. by prosperity 2. by afflictions Of tentations for and unto evil 1. Of the 〈◊〉 II. of the world 1. By words 2. By example 3. By the desires thereof By evils and crosses III. of the devil 1. Tentations of errours and heresies Of doubtiâ—…g Of presumption Tentations touching obedience 1. in hearing the word 2. in pâ—…ayer 3. in the sacrament Tentations drawing men unto evil Object Answ. Object Answ. How God may be sâ—…id to tempt A consolation Satan can neither tempt nor overcome without Gods permission That it is not evil to be tempted but good to Godâ—… children In Psal. 60. What is meant by Deliver us from evil How we are to pray against taentations How weâ—… must pray against tentations of the flesh How we must pray against the tentations of the world How we must pray against the tentations of the devil That we must pray for these graces in assurance of faith This conclusion authenticall and necessarie Our faith confirmed by this conclusion by three reasons drawn from three of Gods attributes What is meant by â—…hine is the kingdome The kingdome of grace and glory Psal. 24. 1. The 〈◊〉 between the power of God and the creatures Everlasting kingdome power and glory belongeth to God These wordâ—… are a form of praising God What Amen importeth and signifieth Duties to be pâ—…rformed Hieâ—…on Hypocrisie discovered