the power of the flesh the deuill and the world Some take euil in this place only for the deuil but wee may take it more largely for all spirituall enemies 1. Iohn 5. 19. The vvhole world lyeth in euill vz. Vnder the power of sinne and Satan These words as I haue said are a proofe and explanation of the former for when a man is deliuered from euill he is not led into temptation the cause being taken away the effect ceaseth 3. The vses 1. HEnce wee learne what a righteous God Iehoua is that can work an euill action yet be void of sinne 2. Whereas we say Lead vs not c. We note that the deuil in teÌ„ptations can go noe further then God permits him 3. Wee are not to pray that temptations be quite taken from vs or that we be whollie freed froÌ„ them but that they doe not ouercome vs. For it is the Lordes wil that his Church should be tempted Nay Dauid desired some kind of temptations Psal. 26. 1. Prooue me O Lord. And Iames saith account it for exceeding ioy when ye shall fal into diuers temptations Iam. 1. 2. 4. Note also that euery man by nature is the boÌ„dslaue of sin Satan For where is deliueraÌ„ce there was a bondage first This confutes the Papists who maintain fre-wil for we ar dead in him by nature as a man in a graue and we must still pray thus til we be fully deliuered 4. Wants to be bâ—wailed THE corruption which in this petition we ought to mourn for is the continuall rebellion of our wicked natures our pronenes to yeeld vp our selues in euery temptation to sin and Satan And the remnants of the old bondage vnder Satan must be grieuous and irkesome vnto vs and we must bewaile it very bitterly The Iewes in a bodily captiuitie wept vvhen they remembred Sion Psal. 127. Howe much more should we weep when we feele the lawe of our members rebelling against the lawe of our minds leading vs captiue to sin 5. Graces to be desired THE contrary blessing to bee desired is that God woulde stablish vs by his free spirit Ps. 51. 12 which is so called because it settes vs euery day more more at liber tie out of the reach of sin Satan For thine is the kingdome the power and glory for euer 1. Meaning THese words containe a reason of all the former petitions whereby we are mooued to craue thinges needfull at Gods hand Thine is Earthly kinges haue kingdome power and glorie Dan. 2. 37 Yet not from themselues but froÌ„ God whose vice-gerents they are on earth Therfore to make a difference betwene Gods kingdome power and glory those of earthly kings it is said thine is the kingdome c. that is God hath all these in himself and from himself and they from him The kingdome These wordes 1. Chron. 29. 11. at fully expounded Thine O Lord is greatnesse power and victorie and praise for al that is in heauen earth is thine thine is the kingdome thou excellest as head ouer al c. The kingdome is said to bee Gods because hee is absolute possessor and owner of al things that are and also hath soueraigne rule ouer all things at his will Nowe out of this first propertie of God we may gather a strong motiue to induce vs to pray vnto him alone For seeing all thinges are his both in heauen and earth whatsoeuer therefore wee must come to him for the graces and blessings which wee desire The power Oftentimes earthly princes haue kingdomes yet want power but God hath kingdom power also yea his power is infinite and he can do al that he wil more then hee will as for those things which come of impotencie he cannot do theÌ„ for if he câ—ld he should not be omnipotent And as he is omnipotent in himselfe so all the power which any creture hath is from him alone Question Howe can this be seeing the deuill hath power to sinne which is not from God Ansâ—er To sinne is no power but rather a want of power otherwise all the strength and power that Satan hath is of God And from this second property is taken another motiue to moue vs to pray vnto God Because all power being his wee can neuer do any of the thinges which we aske but by power receiued from him Thine is the glory This thirde propertie of God ariseth from the two former for seeing the title interest in all things and the power whereby they are disposed and gouerned is of God therefore it followes that all glory is his yea in him is fulnes of glory and the glory of the creature is all of him To sinfull men belonges nothing but shame and confusion Dan. 9. verse 7. This third propertie ministreth a thirde motiue to induce men to pray vnto God alone For seeing all glory by right is his therefore wee must invocate his holy name that in so doing we may giue him the glory due vnto him For euer The words in the originall are for ages Nowe an age signifies the space of an hundred years but here it is taken for eternitie because eternitie is nothing but the multiplication of ages And as eternitie is heere noted by ages so on the contrary we reade that eternitie is takeÌ„ for a certaine and distinct time Gen. 17. 8. God promiseth Abraham to giue him the lande of Canaan for an euerlasting possession that is for a long season For els Abrahams seede shuld inherite the lande vntill this time which it doth not Wherfore as often the whol is put for the part vz. eternitie for a certaine time so here the part is put for the whole an age for eternitie This also maketh a difference betweene earthly Princes and the mightie Iehouah They haue kingdome power and glory for a short time but hee absolutely and for euer 2. The vses 1. HEre wee learne in praier to abase our selues before God and vtterly to deny all that is in vs. Kingdome power glory is all his not ours wee are no better then rebels and traitors to him if we haue any good thing it is froÌ„ him euen the grace whereby we pray And hee that in praier will not confesse this shal no more be heard then the insolent begger that wil not acknowledg his want 2. Secondly againe in praier we learne that we must be perswaded of two things and build vpon them Gods power and will his power in that he is able his wil in that he is careful to performe our requests as it was noted in the preface the first of these is set out in his kingdome and power The second is noted in that glory is his 2. Cor. 1. 20. For al the promises of God in him ar yea Amen vnto the glory of God 3. And hence wee gather that praier and thanks-giuing must go together for as in the six petitions wee made request to GOD so in these wordes
as litle gods though to the world we shew it not This hidden pride when other sinnes die it begins to get strength and to shewe it selfe and it appeares in vaine thoughts continuallie on euery occasion ascending in the minde As maye appeare in the Pharisie whose thoughts were these wheÌ„ he praied thus within himselfe O God I thank thee that I am not as other men extortioners vniust adulterers or euen as this Publican c. And as this was in him so it is in vs till God giue grace for so that men may haue praise glory in the world they care not for God his glorie though it be defaced Wee must therfore learn to discerne this hidden corruption and to mourn for it for it doeth poison hinder al good desires of glorifying God so long as it may preuaile in the hart 2 Secondly we are taught here to bewaile the hardnesse of our hearts whereby we are hindred from knowing God aright and from discerning the glorie of God in his creatures Mark 6. 52. The Disciples through the hardnesse of their hartes could not see Gods power in the miracle of feeding many thousands with a few loues though themselues were instrumentes of it and the food did increase in their hands Our redeÌ„ption what a wonderfull work is it but how few consider of it or regarde it If wee see a man haue more wit wealth or honour than we haue wee straight woonder at him but beholding Gods creatures we see nothing in them because we do not goe higher to acknowledge the loue power wisedome and iustice of the Creator And this is the cause why Gods name is so slenderly honoured among men 3 The third corruption is our great ingratitude for the Lorde hath made heauen and earth and all other creatures to serue mâ—n yet he is the most vnthankful of al creatures Bestow manie iewels or a kinges ransome on a dead man he wil neuer returne anie kindnes so men being dead in sinne deale with God Commonlie men are like the swine that run with their groines and eat vp the mast but neuer looke vp to the tree from whence it falleth But the godlie are with Dauid to feele this want in themselues and to beseech God to open and as it were to vnlocke their lippes that they may indeuour to be thankfull to God Psal. 51. 15. 4 The fourth is the vngodlines and the innumerable wantes that be in our liues and the sinnes committed in the world Psal. 119. 136 Mine eies saith Dauid gush out with riuers of waters because men keepe not thy lawes The reason is because he which liues in sin reproches Gods name euen as an euill child dishonors his father Now some wil say that this cannot be because our sinnes cannot hurt God Aâ— Yet they are a cause of slandring Gods name among men for as we honour him by our good workes so we dishonour him by our offences Mat. 5. 16. Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen 4 Graces to be desired 1 The graces to be desired and to be prayed for at Gods hand are three The first is the knowledge of God that is that we might know him as he hath reueiled himself in his word works and creatures For how shal anie glorifie God before he know him Our knowledge in this life is imperfect Exo. 23. Moses may not see Gods face but his hinder partes 1. Cor. 13. 12. Wee may see God as men doe through spectacles in his word sacraments and creatures And therefore as Paule prayed for the Colossians Col. 1. 10. that they might increase in the knowledge of God so are wee taught to pray for our selues in this petion 2. A zeale for Gods glorie Psal. 69. 9. The zeale of thine house hath eaten me vp Psal. 45. 1. My heart shall vtter or cast vp a good matter I vvill speake in my workes of the king Here the Spirit of God borrowes a comparison froÌ„ men thus As he which hath somewhat lying heauie in his stomâ—cke is neuer at quiet till hee haue cast it vp euen so the care desire to glorifie Gods name must lie vpon a mans heart as an heauie burthen and he is not to bee at ease and quiet with himself till he be disburdened in sounding forth Gods praise Luther saith wel that this is sancta crapula that is an holy surfet and it is no hurt continuallie to haue our harts ouercharged thus 3 A desire to lead a godlie and syncere life as before Gods Majestie We see men that are in some great calling vnder honourable personages wil so order and behaue theÌ„selues as they may please and honour their maisters euen so must our liues bee well ordered and we are to labour to walk worthie of the Lord as Paul speaketh that we may honour our heauenly father Thy kingdome come 1 The Coherence THis petition dependes on the former most excellentlie For in it is laid downe the meanes to procure the first Gods name must be hallowed among men but how is it done by the erecting of Gods kingdome in the heartes of men We cannot glorifie God vntill he rule in our hearts by his word and Spirite 2 The meaning Thy This word doth put vs in mind that there is two kingdoms one Gods that is the kingdome of heauen the other the deuils called the kingdom of darknesse Col. 1. 13. For when all had sinned in Adam God laid this punishmeÌ„t on all that seeing they could not be content to obey their Creator they should be in bondage vnder Sathan So that by nature we are all the children of wrath and the deuill holds vp the scepter of his kingdome in the heartes of men This kingdome is spirituall and the pillers of it are ignorance errour impietie and all disobedience to God in which the deuill whollie delights which also are as it were the lawes of his kingdome Blind ignorant people can not abide this doctrine that the deuill should rule in their hearts they spit at the naming of him say that they defie him with all their heartes but whereas they liue in sinne and practise it as occasion is offered though they can not discerne of themselues yet they make plain proofe that they line in the kingdome of sinne and darknes and are stat vessels of Sathan shal so continew till Christ the strong man come and binde him and cast him out And this is the estate of all the children of Adam in themselues Wherfore our sauiour in this petition teacheth vs to consider our naturall estate and to pray that he would giue vs his Spirit to set vs at libertie in the kingdome of his owne Sonne Kingdome Gods kingdome in scriptures is taken two waies First generallie and so it signifieth that administration by which the Lord gouerneth all thinges yea euen the deuilles themselues of which kingdome mention is made in the end of
must putte on the person and the verie affection of a poore wretched begger and certainely not being grieued with the rufull condition in which we are in our selues it is not possible for vs to pray effectually Psalm 130. verse 1. Out of the deepes I called vpon thee O Lord that is when I was in my greatest miserie and as it were not far frō the gulfes of hell then I cried to God Isai. 26. 16. Lord in trouble haue they visited thee they powred out a prayer when thy chastening was vpon them 1. Sam. 1. 15 I am a woman saith Anna of an hard spirite that is a troubled soule and haue powred out my soul before the lord Hence it appeareth that the ordinary praiers of most mē greuously displease God seing they ar made for fashion only without any sense and feeling of their miseries commonly men come with the Pharisie in ostentation of their integritie and they take greate paines with their lips but their harts wāder from the Lorde The second thing required in a contrite hart is a longing desire and hungring after Gods graces and benefites whereof we stand in need It is not sufficient for a man to buckle as it were and to go crooked vnder his sinnes and miseries but also hee must haue a desire to be eased of them to be enriched with graces needefull Thus Hezekias the king and the Prophet Isaiah the Sonne of Amos praied against Senacharib and cried vnto heauen 2. Chron. 32. 20. Where wee may see what a maruelous desire they had to obtaine their request So also Rom. 8. 26. The spirite maketh request with grones so greate that they cannot be vttered as they are felte Dauid Psalm 143. 6. saith that hee desireth after the Lorde as the thirstie land Now we know that the groūd partched with heat opens it selfe in rifts and cranies and gapes towards heauen as though it would deuoure the cloudes for want of moisture and thus must the hart bee disposed to Gods grace till it obtaine it The people of Israel being in grieuous affliction How do they pray They powre out their souls like vvater before the face of the Lord. Lam. 2. vers 19. The fift question is in whose name praier must be made Answer It must not be made in the name of any creature but onely in the name and mediatiō of Christ. Ioh. 14. ver 14. If yee ask any thing in my name I will do it A man is not to present his prayers to God in any worthines of his own merites For what is hee to make the best of himself what can he make of himselfe by nature he is no better thē the verie firebrand of hell and of all Gods creatures the most outragious rebell to God and therefore cannot be heard for his own sake As for Saints they can be no mediators seing euen they themselues in heauen are accepted of God not for themselues but only for the blessed merites of Christ. If any man sinne saith S. Iohn 1. Epistle chap. 2. verse 1. Wee haue an Aduocate with the Father Iesus Christ But how proues he this It followes then And hee is the reconciliation for our sinnes His reason stands thus he which must bee an aduocate must firste of all be a reconciliation for vs no Saintes can be a reconciliation for vs therefore no Saints can be Aduocates Therfore in this place is manifest an other faulte of ignoraunt people They cry often Lord help me Lorde haue mercy vpon me But in whose name pray they poore soules like blinde bayardes they rush vpon the Lord they know no mediatour in whose name they should present their praiers vnto him Little do they consider with themselues that God is as well a most terrible Iudge as a mercifull Father The sixt question is whether saith be requisit to prayer or not Answere Praier is to be made with faith whereby a man may haue a certaine assurance to be heard For he that praieth must stedfastly beleeue that God in Christ will grāt his petition This affiance being wanting it maketh praier to bee no praier For how can be pray for any thing effectually who doubteth whether he shall obtaine it or noe Wherefore it is an especiall pointe of prayer to be perswaded that God to whome praier is made not onely can but also will graunt his request Marke 11. 24. Whatsoeuer yee desire vvhen yee praye beleeue that yee shall haue it and it shall bee doone vnto you Here we see two thinges required in praier the first a desire of the good thinges which we want the second is faith wherby we beleue that God will grant the thinges desired The ground of this faith is reconciliation with God the assurance thereof For vnlesse a man be in conscience in some mesure perswaded that al his sinnes are pardoned and that hee stands reconciled to God in Christ hee cannot beleeue any other promises reuealed in the word nor that any of his praiers shall be heard Thus much of the definition of praier now let vs see what vse may be made of this commandement Pray yee thus Seeing our Sauiour commandeth his Disciples and so euen vs also to praie to God it is our dutie not only to present our praiers to God but also to doe it cheerefully and earnestlie Rom. 15. 30. Also brethren I besech you that yee woulde striue with me by praiers to God for me What is the cause why the Lord doeth oft defer his blessings after our praiers No cause but that hee might stirre vs vp to be more feruent more earnestly to crye vnto the Lord. Exod. 32. 10. When Moses praieth to God in the behalfe of the Israelites the lord answers Let me alone as though his praiers did bind the Lord and hinder him frō executing his iudgments Wherefore this is good aduise for all Christian men to continue and to be zealous in praier If thou be an ignorant man for shame learne to praie seeing it is Gods commandement make conscience of it We see that there is no man vnlesse he be desperatly wicked but wil mak some conscience of killing stealing and why is this because it is Gods commandment Thou shalt not kill thou shalt not steale Well then this also is Gods commandement to pray Let this consideration breed in thee a conscience of this dutie and although thy corrupt nature shall drawe thee away from it yet striue to the contrary and know it certainely that the breach of this command maketh thee as well guiltie of damnation before God as any other Furthermore this must be a motiue to prick thee forward to this dutie that as God commandes vs to pray so also he giues the spirite of praier whereby the commaundement is made easie vnto vs. If the Lord had commanded a thing impossible then there had bene some cause of discouragemēt but commanding a thing through the grace of his spirite verie easie and profitable howe much more are we bound
to our religion as Iewes Turks Papists Infidels Atheists Nowe towards all these how ought a man to behaue himselfe in prayer Ans. Hee is to pray for them all Mat. 5. 44. Praie for them vvhich hurt you and persecute you 1. Tim. 2. 1. I exhort that praiers intercessions c. Be made for all men for kinges c. Yet when Paul gaue this commandement we read not that there wer any ChristiaÌ„ kings but all Infidels And the Iewes are commanded to pray for Babylon where they were captiue Ieremie 29. 7. And seeke the prosperitie of the Cittie whither I haue caused you to bee carried captiue and praie vnto the lord for it Quest. Howe and in what maner are we to pray for our enemies Ans. We are to pray against their sinnes counsels enterprises but not against their persons Thus praied Dauid against Achitophell 2. Sa. 15. 31. Lord I praie thee bring the counsell of Achitophell to foolishnes And thus did the Apostles pray against their persecuters Act. 4. 29 O Lord behold their threatnings and graunt vnto thy seruants with all boldnes to spâ—ake thy word Question Dauid vseth imprecations against his enemies in which he praieth for their vtter confusion as Psal. 59. 109. c. the like is done by Paul Gal. 5. 12. 2. Tim. 4. 14. And Peter Act. 8. 20. though afterwards hee mitigates his exexcration But how could they do it Ans. 1. They were indued with an extraordinarie measure of Gods spirit and hereby they were enabled to discerne of the estate of their enemies certainly to judge that their wickednes and malice was incurable and that they shuld neuer repent And the like praiers did the primatiue Church coÌ„ceiue against IuliaÌ„ the Apostata because they perceiued him to be a malicious and desperate enemie 2. Secondly they were indued with a pure zeal against their enemies intending nothing else but the glory of God Now for vs it is good that we should suspect our zeal because sinister affections as hatred enuie emulation desire of reuenge wil mingle themselues with our zeal Question How far forth may we vse those Psalmes in which Dauid vseth imprecations against his enemies Ans. They are to be read and song with these caueats 1. Wee are to vse those imprecations indefinitely against the enemies of God and his Church for wee may perswade our selues that alwaies there be some such obstinate enemies but we must not apply them particularly 2. Secondly wee must vse them as Augustine saith as certaine prophetical sentences of the holy Ghost pronouncing the last sentence of destruction of final impenitent sinners which oppose themselues against Gods kingdom Thirdly they may be vsed against our spiritual enemies the flesh the deuil and his Angels the world 2. Furthermore whereas we ar taught to say Our father this serues to put vs in minde that in praying to God we must bring loue to meÌ„ with vs. We must all be as the children of one father louingly disposed one to another For how shuld he call God his father who wil not take the child of God for his brother Mat. 5. 23. When thou art to offer thie gifte vnto God if thou haue ought against thie brother first be reconciled and then come and offer thy gift So also Esay 1. 15. the Lorde saith that when they pray vnto him hee will not heare Why because their hands were ful of blud In these times many men can be conteÌ„t formally to praie but yet they will not leaue bribing oppression deceit vsurie c. The common song of the worlde is euerie man for himselfe and God for vs all this is the common loue and care that men haue eche to other The praiers of such are abhominable euen as the sacrifice of a dog as Esay saith For howe can they call God their Father that haue no loue to their brethren 3. Thirdly hence we may learn that God is no accepter of persoÌ„s For this praier is giuen to all men of what state or degree soeuer All then aswell poore as rich vnlearned as learned subjectes as rulers may say Our father It is not with the Lord as it is with the worlde but all are his Children that doe beleeue The poore man hath as good interest in Gods kingdome and may call God Father as well as the King Which art in heauen 1. The meaning QVestion Howe may God bee said to be in heuen seeing he is infinite and therefore must needes be euery where 1. King 8. 27. The heauens of heauens are not able to containe him Answer 1. God is saide to be in heauen because his majestie that is his power wisedome justice mercy is made manifest from thence vnto vs. Psalme 115. 3. Our God is in heauen and doth vvhatsoeuer he will Psal. 2. 4. He that dwelleth in heauen shall laugh them to scorne and the Lord shall haue them in derision Esay saith 66. 2. Thus saith the Lord Heauen is my throne and the earth is my footstoole 2. After this life hee wil manifest the fulnes of his glorie there to his Angels and Saints 2. The Vse 1. HEereby first we learn that Romish pilgrimages wherby men went from place to place to worship God are vain and foolish The God to whome wee must pray is in heauen Nowe let men trauell to what place or countrey they will they shall not come the neerer to heauen or neerer to God by traueling seeing the earth is in euerie part alike distaÌ„t from heuen 2. Secondly this ouerthrowes popish Idolatrie as woorshipping of Crosses Crucifixes Roods c. to put vs in mind of God Christ. Wee are taught to lift vp our eies to heuen seeing God is there and how can we do this as long as our mindes and eies are poring vpon an image made by mans arte 5. Againe wee are here admonished to vse the action of praier with as great reuerence as possible may be Wel reasons Salomon Eccle. 5. 1. Be not rash with thy mouth to speak a vvord before God Why he is in heaven thou art in earth therfore let thy vvords be few This reuerence must appeare in holines of minde and affection and in al comlines of gesture And for this cause al wandering bythoughts and all vaine babling is to be auoided But how goes the case with vs that on the times appointed come to the asseÌ„blies to pray Many by reason of their blindenes pray without vnderstanding Many when they are present at praier yet haue their hearts occupied about other matters about their goods and worldly busines such men haue no joye or gladnes in praying it is a burdeÌ„ to them Many come to the assemblie for custom only or for fear of punishment if they might be left free they could find in their harts not to pray at all But let all suche meÌ„ know that this maner of praiing is a very greenous sinne nay greater then mocking of father or mother killing or stealing for it is
directly against God the other against men This sin because it is against the first Table and therfore more hard to bee discerned it is lightly esteemed and it lesse troubles the consciences of ignorant men yet as it is indeede so it is to be esteemed as a disgrace plaine mockerie of Gods majestie Wherfore seeing God is in heuen away with al drowsie and dead praying let vs come with reuerence in our hearts before the Lord. 4. Againe wee are here to consider that our harts in praier must mount vp into heauen and there be present with the Lord. Psal. 25. 1. Vnto thee O Lord lift I vp my soule The litle childe is neuer well but when it is in the fathers lap or vnder the fathers wing and the children of God are neuer in better case then when in affection spirit they can come into the presēce of their heauenly father and by prayer as it were to creep into his bosome 5. Lastly this preface sheweth that God is all sufficient as in al other things so in granting our requests God is willing to hear our praiers in that hee is our father able to performe them because he is in heuen therefore almightie Hallowed be thy name 1. The coherence THus much of the preface now follow the petitions They be six in number the three first concerne God and his glorie the other three concern our selues The three former petitions are againe deuided into two partes the firste concernes Gods glorie it selfe the other two the meanes whereby Gods glory is manifested and inlarged among men For God his name is glorified among men whē his kingdome doth come and his will is done Question Why is this petition Hallowed be thy name set in the first place Answere Because Gods glory must bee preferred before all thinges because it is the end of all creatures and of all the counsels of God Prou. 16. 4. The Lord hath made all thinges for his owne sake yea euen the vvicked for the day of euill And from the order of the petitions heere ariseth a worthy instruction namely that euery one in all thinges they take in hande are to propound to themselues and to intend the glory of God The reason is this The end which God hath appointed to all our doings we are to propound to our selues but God hath appointed that the highest end of all our doings shuld be his glorie therfore our hearts must be set to seeke it first of all That God will haue his name glorified by vs appeareth in this that he punisheth those which of obstinacie set themselues to dishonour him or by negligence did not sanctifie him when they should haue done so Herod sitting in his royaltie made such an oration that the people cried the voice of a God and not of a man and immediatly the Angel of the lord smote him because he gaue not the glory to God Act. 12. 23. And Moses because he did not sanctifie the Lord in the presence of the children of Israel therefore he came not into the land of promise yet he did but faile in doing of it Thus wee may see by these punishments and also by the order of the petitions that it is our duties to prefer the glory of God before all things else Quest. Whether are we to prefer the glory of God before the saluation of our soules Answer If the case stand thus that Gods name must be dishonoured or our soules condemned we must account the glory of God more pretious than the saluation of our soules This is manifest in the order of the petitions The petition that concernes Gods glory is first and the petitions that concerne directly our saluation are the fift and sixt Where by we are taught that before God should want any part of his glory we are to let soule and all go and let God haue all his glory This affection had Moses Exod. 32. 32. When he said Either forgiue them or if thou vvilt not blot my name out of thy booke In this petition as also in the rest we must obserue three things the first is the mening of the words the second the wants which men must learn to bewail the third the graces of god that ar to be desired 2. The meaning VErie fewe among the people can giue the right meaning of the wordes of this praier They pretend that seeing God knowes their good meaning it is sufficient for them to say the wordes and to meane well But faith being one of the groundes of praier there being no faith without knowledg neither can there bee praier without knowledge and therefore ignorant men are to learne the right meaning of the words Name Name in this place signifieth 1. God himselfe 1. Kings 5. 5. He shal build an house to my name 2. His attributes as his iustice mercy c. 3. His works creatures and iudgments 4. His word For God is knowne to vs by al these as men are knowne by their names and as all a mans praise glorie lies in his name so all the glorie of God is in these Hallowed To hallowe is to feuer a thing from the common vse to som proper and peculiar end as the temple was hallowed that is set apart to an holy vse and the priests were sanctified that is set apart to the seruice of God And all that beleeue in Christ are sanctified that is set apart from sin to serue God In like manner Gods name is hallowed when it is put apart from al abuses to an holy reuerent and honorable vse whether we think speake or vse it any maner of way Question How can a sinful man hallow Gods name which is pure and holy in it selfe Answer We do not here pray that we might make Gods name holy but that wee might bee meanes to declare and make manifest to the world by the right vsage of it that it is holy and pure and honourable The like phrase is vsed Luk. 7. 39. Wisedome is iustified of her children that is acknowledged declared to be just The scope therefore of the first petition is an earnest desire that we might set foorth Gods glorie whatsoeuer become of vs and it may be expressed thus O Lord open our eies that wee may aright knowe thee and acknowledge the gretnes of thy power wisdom justice and mercie which appeares in thy titles worde creatures and judgements and grant that when we vse any of these we may therein glorifie thee and vse them reuerently to thy glory 3 The vvantes which are to be bevvailed 1 THe wants which we in this place are taught to bewail are especiallie foure The first is an inward and spirituall pride of our hearts a sin that none or very few can see in themselues vnlesse the Lord open their eies When our first parentes were tempted in Paradise the deuil told them they should be as Gods which lesson not onely they but we haue learned and we conceiue of our selues
O God and renew a right Spirit in me c. Stablish mee with thy free Spirit If we shall consider the conuersation of the wicked and the Godly and their corrupt hearts together wee shall see litle difference but in this that the wicked is delighted and glad to sinne but the godlie do wrastle as for life and death with their temptations and do resist the deuil and doe desire and crie to heauen to be freed from his bondage howsoeuer their hearts are alwaies rebelling against God 2 Forasmuch as the kingdome of grace is erected in Gods church here vpon earth here in this petition wee are commanded to pray for the church of God the parts therof Psal. 122. 6. Pray for the peace of Ierusalem they shal prosper that loue thee Esa. 62. 7. Ye which are the Lord his remembrancers giue him no rest vntill he set vp Hierusalem the praise of the world And that Gods Church may flourish be in good estate we are to pray for Christian Kinges and princes that God wold blesse thē and increase the number of them For they are as nursing fathers and nursing mothers to the Church And wee especiallie are bound to pray for the Queenes moste excellent Maiestie as also for the Frenche King that they may bee blessed and Gods kingdome by them aduanced And againe because Ministers are the Lordes watchmen in the Church wee are also here put in mind to seeke their good and to pray that their hearts may be set for the building of Gods kingdome for the beating down of the kingdome of sin and Satan for the sauing of the soules of his people And the rather because the deuill laboureth night and day to ouerthrow them in this glorious work and to resist them in their ministerie as appeareth in Zach. 3 1. When Ioshua the high Prieste stood before the Angel of the lord Satan stood at his right hand namely to resist him Therefore also we ar to pray for them that the Lorde would keepe them and furnish thē with giftes and withal make them faithfull for Where vision faileth the people are left naked saith Salomon 2. Thes. 3. 1. Brethren pray for vs that the vvord of the Lord may haue a free passage and be glorified Thirdlie wee must pray for all Christian Schooles of learning Howsoeuer some think but basely of them yet they are the ordinarie means to maintaine the ministery and so the Church of God A man that hath diuers Orchards wil also haue a feminarie full of young plantes to maintaine it Schooles they are as feminaries to God his Church without which the church falles to decay because they serue to make supplie of Ministers 3 Thirdly we are to desire that the Lord would hasten the second comming of Christ as the Saintes in heauen pray Come Lord Iesus come quicklie and therefore the godlie are said to loue the comming of Christ. 2. Tim. 4. 8. A penitent sinner so abhors his owne corruptions and the yrkesome temptations of Sathan that in this respect he desires that Christ wold hasten his particular comming to him by death for no other cause but that he might make an end of sinning and displeasing God Thy vvill be done 1 Coherence IN the seconde petition we desired that God wold let his kingdom come vz. that he would rule in our harts If he then must raign we must be his subjects and therfore here we craue that being his subjects we may obey him and do his will Mal. 1. 6. If I be a Father where is mine honour If I be a maister where is my feare 2. The meaning VVIL Will here signifies Gods worde written in the old and new Testament For in his worde his wil is reuealed Of the whol wil of God ther be three speciall pointes which are in this place meant 1. To beleeue in Christ. Iohn 6. 40. This is the wil of him that sent me that euerie one that seeth the Sonne and beleeueth in him should haue life euerlasting 2. Sanctification of bodie and soule 1. Thes 4. 3. This is the will of God euen your sanctification c. 3. The bearing of affliction in this life Rom. 8. 29 Those which he knew before he did predestinat to be made like to the image of his owne son Phil. 3. 10. That I might know him the vertue of his resurrection and the fellowship of his afflictions and be made conformable to his death Thy will not mine For mans owne will is wicked and corrupt yea it is flat enmitie to God Rom. 8. 5. Done That is obeyed and accomplished of men Then the effect of the prayer is this As wee wold haue thee our king so Lord teach vs to obey thy holie will 3 The vvantes to be praied against 1 HEre first we are to bewayle this that our hearts are so prone to vngodlines and disobedience to Gods commandements Put a match to an heape of gunpowder on a sudden it will be all on a flame and as long as we adde matter to the fire it burnes So by nature we are most ready to sin so soone as the least occasion is giuen Dauid had experience of this when he prayed Knit my heart to thee O Lord c. Psal. 86. 11. and incline mine heart to thy cōmandements Psal. 119. 37. Those which find not this want in themselues and the like affection to bewaile it are in a miserable and dangerous case euen as a man that hath a great disease vpon him knowes not of it 2 Againe we must here bewaile the sinnes of the world as ignorance heresies schismes hypocrisie pride ambition contempt of Gods worde couetousnes oppression want of loue of God and his word c. 2. Pet. 2. 7. Lot was vexed and his righteous heart vvas grieued vvith the vncleane conuersation of the Sodomits from day to day so ought our soules to bee vexed and grieued continuallie at the wickednes of our time and further in this griefe we are to send vp our prayers to God for them that they may be brought to the obedience of Gods will Ezech. 9. 4. In a common judgement vpon Ierusalem they are marked in the forehead that mourne and crie for all the abhominations that be done in the middest of it 3 Here also wee must humble our selues for our vnquietnesse of mind greate impatience when God layes anie crosse vpon vs. It is Gods will that we should suffer affliction Our Sauiour prayed that the cup might be taken away but with submission to his fathers wil Luke 22. 42. And this Dauid had learned when he said But if he thus say Beholde I haue no delight in thee behold here I am let him doe to me as seemeth good in his eies 2. Sam. 15. 26 4 Graces to be desired 1 THe first thing which we are here to desire is that wee may haue grace to denie our selues wils and affections because herein wee are vnlike to God and like the Deuill This is the
first lesson that our Sauiour doeth giue his Disciples that they must denie themselues and follow him 2 The second thing is the knowledge of Gods will for otherwise how shal we do it How shall that seruant please his maister which cannot tell what hee would haue done of him Most men will haue bookes of statutes in their houses and if they be to deal in any great matter they will do nothing vntil they haue looked on the Statute In like maner men must haue the Bible that is the booke of Gods statutes in their houses the lawes of God must bee the men of our counsel Before euerie action wee are to searche what is the will of God and then to doe it Here thē wee are taught to vse the meanes and to pray for knowledge 3 Againe we are here taught to haue a desire in our hearts and an indeuour in our liues in all things to do obedience to Gods word 4 Lastlie we desire patience and strength when it shall please God at anie time to exercise vs with the crosse as Paul prayes for the Colossians that God would strengthē them by the power of his might vnto all patience and long suffering with ioy fulnesse 5. Errour confuted THe Church of Rome teacheth that men by nature haue free-will to good and that men being stirred vp by the holy ghost can of themselues will that which is good But if this were so why might we not pray Let my will bee done So far foorth as the will of man shall agree with Gods will but this cannot be as we see in the tenour of this petition In earth as it is in heauen 1 The meaning HAuing shewed the meaning of this petition thy vvill be done Now we are to speake of the condition which is in what maner we shuld doe it For the question may be how we should doe Gods will the answer is his wil must be done in earth as it is in heauen Heauen By heauē here is meant the soules of faithfull men departed and the elect Angels Psal. 103 20. Praise the Lord ye his Angels that excel in strength that doe his commandements in obeying the voice of his vvord Earth By earth is vnderstood nothing but men on earth becaus all other creatures in their kind obey God only man he is rebellious and disobedient Then the meaning is Let thy will be done by vs men on earth as the Angels and saintes departed doe thy will in heauen Qu. Do we here desire to do the will of God in that perfection it is done by angels must we be as perfit as they Ans. the wordes here vsed in earth as it c. do not signifie an equalitie as though our obedience should in this life be in the same degre of perfection with with Angels but a similitude or the like maner of obeying it may be said in what maner do the Angels obey God Answer They doe the wil of God willingly speedily and faithfully and this is signified in that they are saide in the scriptures to bee winged and to stand continually beholding the face of our heauenly Father And this is the manner in which we desire to performe Gods will 2. The wants to be bewailed VVE are heere admonished to bee displeased with our selues for our imperfect obedience to God for our hypocrisie priuie pride presumptiō deadnes of spirit and many other wants which breake out when we are in doing Gods will There is no seruant of God but hath wants in his best works so we must vnderstand Paul Ro. 7. 18. he saith as much as if he culd begin a good thing but not perfect it go through stitch as we say Whē the godly do good works as heare speak Gods word pray praise God c. they perform things acceptable to God but in these actions they finde matter of mourning namely the imperfectiō of the work therfore Dauid praieth Psal. 143. 2. Enter not into iudgement vvith thy seruant and here we may see how far wide the Church of Rome is that holds good works to be any way meritorious that be euery way imperfect If the mē of that church had grace they might see that the corruptiōs of the flesh wer as gynes fetters about their legs that when they would faine runne the waies of Gods commādements they are constrained to halt downe right and to trail their loynes after them 3 Grace to be desired THE grace here to be desired is synceritie of heart in doing Gods will so as wee may keepe a good conscience before God and men Act. 24. 16. And for this cause I indeuoured alwaies to haue a clear conscience towards God and towards men This must we hunger after pray for seing it is not sufficient to abstaine from euill but also to doe good and in doing good striue to come to perfection Giue vs this day our daily bread 1 The Coherence THus much of the thre first petitions which concerne God now follow the other three which concern our selues In which order we learn to pray for those things which concerne God absolutelie and for those thinges which concerne our selues not absolutely but so farre foorth as they shall make for God his glorie the building of his kingdom and the doing of his wil. But how dependes this petition on the former In the first wee are taught to pray that Gods name might bee hallowed which is done whē God raigns in our hearts his wil is done Now further his will is obeyed in three thinges first by depending on his prouidence for the thinges of this life secondly by depending on his mercy for the pardon of sin thirdly by depending on his power and might in resisting temptations And thus Gods will is obeyed 2 The meaning BRead By this one means of sustayning our bodies and temporarie liues all other meanes are vnderstood as meat drinke cloathing helth liberty peace c. Gen 3. 19. Thou shalt eat thy bread vz. get thy liuing in the sweat of thy browes Out of this we learn 2. instructions for why doth the Lord teache vs to craue onely bread and not meate and other dainties It is for 2. causes the first is that we might hereby learn frugalitie and moderation in our diet apparel houses and be content if wee haue no more but bread seeing wee desire no more We must not with the Israelites murmur because they had nothing but Manna Quest. Must wee vse Gods creatures onely for necessitie Ans. we may vse them not onely for necessitie but also for honest delight plesure Psal. 104. 15. God giues wine to make glad the heart of man and oyle to make his face shine And Iohn 12. 3. Our Sauiour Christ allowed of the fact of Mary which tooke a pounde of ointment of spikenard very costly and annointed his very feete so that all the house was filled with the smell though Iudas did esteeme it wast But yet if the Lord shall graunt but
last petitions Againe a Christian man may mak an excellent confession of his sins by this praier if he shal keping the order of the petitions confesse and bewaile the sins which euerie petition requires vs to pray against it serues to mak a thanksgiuing to God Thus let a man remember all the graces which he hath receiued from God let him then refer them to the petitions and giue thankes to God after the order of them turning euery petition into a thanksgiuing Of the circumstances of prayer Quest. 1. Whether a man is to vse a voice in prayer Ans. In publik praier it is requisite that there bee a voice for the Minister is the month of the people and to the prayer which hee conceiues they giue assent For priuate prayer vsing of a voice is conuenient yet so as it may be done in silence 1. the Lord gaue vs the voyce as well as the heart to blesse him withall Iam. 3. 9. 2 God created the tong as wel as the heart and so will bee praised by both 3 The voice often stir vp the heart and againe the vehemēcie of affection doth often draw out a voice the voice then in priuate prayer is requisite yet in some cases may bee omitted for it is not absolutely necessarie Moses and Anna prayed in silence Quest. 2. What gesture is to bee vsed in prayer An. The word doth not affoord any certain direction Our Sauiour his Disciples praied in diuers gestures kneling standing groueling looking to heauen looking downe to the earth sitting lying c. Luk. 11. 41. Act. 7 God respectes not the gesture but the affection of the heart yet two thinges must be alwaies in the gesture 1. that it be comelie 2. that it do fitlie expresse the affection of the hart as when we ask mercie to look to heauen when wee bewaile our sins to look downward c. Question 3. What place must we pray in An. The place is set down 1. Tim. 2. 8. we may pray in all places of which ther is no difference Some will say that in the time of the Law the Tabernacle and Temple were places for diuine prayer Ans. The Temple and Tabernacle wer types of Christ his Church and the vnitie of it but now wee hauing the thing it selfe signified thereby may pray in al places Our Sauior prayed in the wildernes on the Mount Peter on the house top Paule by the sea shore yet so that publik praier must be vsed in publike places as Churches chappels c. not because in them is more holinesse but for orders sake Quest. 4. What is the time appointed for praier Ans. Praie continuallie 1. The 5. 7. that is vpon al occasions or whē a man begins any busines whether it be in word or deed Col. 3. 17. or as Daniel who praied thrise euerie daie Dan. 6. 11. or as Dauid who praied at euening morning and noontide Ps. 55. 18 and seuen times a daie vz. many Psa. 119. 140. Thus we shal pray continuallie Euery day affoords three especial occasions 1. The entrance to our callings in the morning 2. The receiuing of Gods creatures at noonetide 3. the going to rest at night Of Gods hearing our praiers HItherto we haue spoken of the making of prayer to God a word or two of God his hearing our prayers Question How many waies doth God hear mens praiers Ans. Two waies The first in his mercie when he graunts the requests of such as call vpon him in the feare of his name Secondly hee heares mens praiers in his wrath Thus he gaue the Israelites quailes according to their desire Psalme 78. 29. 30. 31. Thus often men curse themselues and wish that they were dead and accordinglie they haue their wish Quest. 2. Why doth God defer to hear the praiers of his seruants Ans. 1. to prooue them by delay 2. To exercise their saith 3. To make them acknowledge that the things which they receiue ar gods gifts and not from themselues 4. That graces quickly giuen might not be lightlie estemed 5. That an hungring after grace might bee sharpened and increased Quest. After what maner doth God hear his seruants prayers An. Two waies First by granting the thing which was asked according to his will Secondly by denying the thing desired and by giuing somthing proportional to it Thus God denies temporary blessings and in the roome thereof giues eternall in heauen Thus he refuseth to remoue the crosse from his servantes and giues in stead thereof strength and patience Christ praied that the cup might bee remooved It was not remooued but hee in his manhood was enabled to beare the wrath of God When ded in loue maie be able to comprehend vvith all Saintes vvhat is the breadth and length and depth and height 19 And know the loue of Christ which passeth knowledge that ye maie bee filled vvith all fulnesse of God 20 Vnto him therefore that is able to doe exceeding aboundant lie aboue all that vve aske or thinke according to the power that vvorketh in vs 21 Be praise in the Churche by Christ Iesus throughout all generations for euer Amen The Exposition THese wordes containe two partes a praier and a thanksgiuing In the praier these pointes are to be marked First the gesture I bowe my knees whereby Paul signifieth his humble submission vnto God in praier Secondly To whom he praies To the father who is described by two titles the first the Father of our Lord Iesus Christ and that by nature as he is God and as hee is man by personall vnion The other title Of vvhome the whole familie which is in heauen and earth is named In which words is set down a description of the Church first it is a Familie because it is the company of Gods elect children vnder the gouernment of one Father 1. Timoth. 3. 15. It is called the house of God Ephes. 2. 19. They that beleeue are saide to be of the household of God Secondly the partes of the Catholicke Church are noted namely the Saintes in heauen departed and saintes liuing on earth Thirdly it is said to be named of the Father of Christ because as the Father of Christ is the Father of this familie so also this familie is called by him Genes 6. 2. Dan. 9. 18. Thirdly the matter of the praier standes of foure moste worthie points The first is strength to bear the crosse and to resist spiritual temptations vers 16. where this strenth is sette out by diuers arguments First that it is the meere gifte of God that he wold grant you Secondly the cause of strength by his spirit Thirdly the subiect or place wher this strength must bee in the inner man that is in the whole man so farre foorth as hee is renewed by grace Ephes. 9. 24. The second is the dwelling of Christ by faith in their hearts Faith is when a man beeing seriously humbled for his sinnes is further in consciēce perswaded and resolued of the pardon of
to the obedience of the same Againe praier is the key whereby wee open the treasures of God and pull downe his mercies vpon vs. For as the preaching of the word serues to declare and to conuey vnto vs Gods graces so in praier we come to haue a liue lie feeling of the same in our harts And further this must moue vs to praier seeing in praier we haue familiaritie with Gods Maiestie It is an high fauour for a man to bee familiar with a Prince howe much more then to be familiar with the King of Kings the mightie Iehouah This then can bee no burthen or trouble vnto vs being one of the many prerogatiues that God bestowes on his Church For in the preaching of the worde it pleaseth God to talke to vs and in praier God doth vouchsafe vs this honour to speake and as it were familiarly to talk with him not as to a fearful Iudge but as to a louing and mercifull God Consider also that praier is a worthie means of defence not onely to vs but also to the Church and them that are absent By it Moses stood in the breache which Gods wrath had made into the pepill of Israell and staied the same Psalm 106. ver 23 by this Christian men fight as valiant champions against their own corruptions and all other spirituall enemies Ephes. 6. vers 18. Infinite were it to shewe howe many blessings the Lord hath bestowed on his seruaunts by prayer In a worde Luther whome it pleased God to vse as a worthie instrumeÌ„t for the restoring of the Gospell testifieth of himselfe that hauing this grace giuen him to call vpon the name of the lord he had more reuealed vnto him of Gods trueth by praier then by reding study The second point of the coÌ„mandement is to pray after the maner following in the Lordes prayer Where it is to bee noted that the Lords prayer is a direction and as it were a sampler to teach vs how and in what maner wee ought to praie None is to imagine that we are bound to vse these words only and none other For the meaning of Christ is not to binde vs to the words but to the matter and maner and to the like affections in praying If this were not so the praiers of Gods seruants set down in the bookes of the old and newe Testament should be al faultie because they ar not according to the wordes of the Lords praier Also by reason of this diuers in our church ignorantly perswade them selues that it is vnlawfull to vse the wordes as they are set downe for a praier First say they it is Scripture and therefore not to be vsed as a prayer I answer that the same thing may be the scripture of god and also the praier of man else the praiers of Moses Dauid and Paul being set downe in the scriptures cease to be praiers Againe they say that in praier we are to expres our wantes in particular and the graces which wee desire nowe in these wordes all things to be praied for are onely in generall propounded I answer that the maine wants that are in any man and the principall graces of God to be destred are set downe in the petitions of this praier in particular Thirdly they pleade that the pattern to make al praiers by should not be vsed as a praier I answere that therefore the rather it may be vsed aâ— a praier and sure it is thâ—â— ancient and worthie diuines haue reuereÌ„ced it as a praier chosing rather to vse these words then any other as Cyprianus sermone de orat Dominic And Tertullian lib. de fuga in persequutione And Augustine sermone 126. de teÌ„pore Wherfore the opinion is ful of ignoraÌ„ce error Well whereas our Sauiour first giues a commaundement to pray and then after giueth a direction for the keeping of it this he doeth to stiree vp our dulnes and to allure vs by all meanes to this heauenly exercise of praier Wherfore still I say imploy your selues in praier feruently and continually and if you cannot do it learne to praye Thus much of the commandement of our Sauior Christ nowe followe the wordes of the praier Our Father which art c. THese wordes containe three parts 1. a preface 2. the praier it self containing six petitions 3. the testification of faith in the last worde Amen Which although it be short yet it doth not containe the smallest point in the praier It is I say a testification of our faith whereas the petitions that go before are only testifications of our desires Nowe of these three parts in order We must consider how our Sauiour Christ doth not set downe the petitions abruptly but he first beginnes with a solemne preface Whereby we are taught this lessoÌ„ that he which is to pray vnto God is first to prepare himselfe and not boldly without consideration as it were to rushe into the presence of God If a maÌ„ be to come before an earthly Prince hee will order himselfe in apparel gesture and words that he may do all thinges in seemelines dutiful reuerence how much more are men to order themselues when they are to appear before the liuing God Eccle. 5. 1. Be not rash with thy mouth let not thine hart be hastie to vtter a thing before the Lord. And Dauid Psal. 26. 6. Washed his hands in innocencie before he came to the Altar of the Lord to offer sacrifice The meanes whereby men may stir vp their dul and heauie heaâ—â— and so prepare themselues to praier are three The first is to read diligently the word of God concerning those matters about which they are to pray and what then this will be a meanes not onely to direct him but also to quicken the heart more feruently to deliuer his praier This is euident by a coÌ„parison The beames of the sunne descending heat not before they come to the earth or some solide body where they may reflect and then by that means the earth and aire adjoyning is made very hote euen so the Lord sends downe vnto vs his blessed Worde euen as beames and the goodly sunshine thereby he speaks to our harts now when we make our praiers of that which we haue reade Gods worde is as it were reflected and our heartes are thereby warned with the coÌ„fortable heat of Gods holy spirit to powre out our praiers to God more feruently The second meanes is to pray to God that hee would strengthen vs with his spirit that we might be able to pray as it is practised Psalme 143. 1. The third meanes is the consideration of Gods most glorious maiestie wherin we are to remember first his fatherly goodnes and kindenes whereby he is willing secondly his omnipotencie where by he is able to grant our requests One of these emboldned the Lepar to pray Lord if thou wilt thou canst make me cleane Mat. 8. 2. Therfore both together are more effectuall Nowe let vs come to the
preface it selfe Our Father vvhich art in heuen It contains a descriptiō of the true Iehoua to whom we pray and that by two arguments the first is drawen from a relation Our Father the second is taken frō the subiect or place Which art in heuen Father 1. The meaning IN the opening of this word or title of God two questions are to be opened 1. Quest. Whether by this title Father is signified the whol Trinitie or some one person thereof Ans. Otherwhiles this name is attributed to all the persons in Trinitie or any of them Malac. 2. 10. Haue we not all one Father c. Luk. 3. 38. Which was the sonne of Adam which was the sonne of God And in Isai. 9. 6 christ is called the father of eternitie because al that ar truly knit to him and born a new by him they are eternally made the sons of God Again oftentimes it is giuen to the first persō in trinitie as in those places where one person is conferred with another And so in this place principally for some speciall respects this title agrees to the first person For first he is the father of Christ as he is the eternall worde of the father and that by nature because hee is of the same essence with him Secondly he is father to Christ in respect of his manhood not by nature or adoption but by personall vnion because the humane nature doeth subsist in the person of the word Thirdly hee is a father to all the faithfull by adoption in Christ. 2. Question Whether we are to pray to the Sonne and holy Ghost as to the Father Ans. Inuocation belonges to all the three persons in Trinitie and not only to the father Act. 7. 59. Steuen praieth Lord Iesus receiue my spirit 1. Thes. 3. 2. Now God our father and our Lord Iesus Christ guide our iourney vnto you 2. Cor. 13. 13. The grace of our Lord Iesus Christ the loue of God the communion of the holy Ghost be vvith you Some say this praier is a perfect platforme of all praiers and in it wee are taught to direct our praiers to the Father not to the Son or holy spirit I answer the Father Sonne and holy Ghost are three distinct persons yet they are not to be seuered or diuided because they al subsist in one and the same Godhead or diuine nature And further in all outward actions as in the creation and preseruation of the world and the saluation of the elect they are not seuered or deuided for they al work together onely they are distinguished in the maner of working Now if they be not deuided in nature or operation then they are not to be seuered in worship And in this place we direct our praiers to the father because he is the first in order yet so as then we imploy the Son and holy Ghost For we pray to the father in the name of the Sonne by the assistance of the holy Ghost And to what persone soeuer the praier is directed we must alwaies remember in minde and heart to include the rest 2. The Vse THe vses of this point are manifolde 1. First whereas we are taught to com to God as to a father and therefore in the name of his Son our Sauiour Christ wee learne to lay the first ground of all our praiers in the holding maintaining of the vnion and distinction of the three persons in Trinitie This being the lowest and the first foundation of praier it is requisite that al which woulde pray aright should haue this knowledge rightly to beleeue of the Trinitie to know how the three persons agree and how they are distinguished the order of them how the Father is the first the Sonne the second the holy Ghost the third and therefore how the father is to be called vpon in the name of the Sonne by the holy Ghost Hence it is manifest that ignorant and sillie people which do not so much as dreame of the vnion distinction and order of the persons in Trinitie mak but cold and slender kind of praying 2. Secondly we may learn hereby that we are not in any wise to inuocate Saintes and Angels but onely the true Iehoua The reason stands thus This praier is either a perfect platform for all praiers or not to say it were not were an injurie to our Sauiour Christ to say it is so is also to grant that it doth fully set downe to whome al praiers are to be made Papistes that are the great patrons of invocation of Saints in their reformed breuiaries and missales deal very fōdly for first they pray to Mary that she would pray to Christ for them and when they haue so done like Iuglers they come to Christ and pray vnto him that hee would accept Maries praier for them 3. Thirdly we learne that there can be no intercessour betweene God and vs but onely Christ. For here we ar taught to come to God not as to a Iudge but as to a kind and louing Father Now he is a father to vs onely by Christ as for Angels and Saints al creatures they are not able to procure by any meanes that God shoulde become a father no not so much as to one man 4. Againe if the God to whom we pray be a father we must learn to acquaint our selues with the promises which hee hath made in his word to quicken our hearts in praier vnto him For this word Father implies redines and willingnes in God to heare and be mercifull to our praiers And a father cannot but must needs mak some promises of fauour to those that be his children and therefore it cannot be that he should call God truly his father which hath not in his heart this assurance that God will fulfill his promises vnto him Promises made to praier these and such like are to bee marked as follow 2. Chron. 7. 14. If my people among vvhome my name is called vpon do humble themselues and pray seek my presence and turne from their wicked waies then I will heave in heuen be mercifull to their sinnes 2. Chron. 15. 2. The Lord is with you while you be with him and if ye seeke him he will be found of you Isai. 65. 24. Before they call I wil answere and whiles they speak I vvill heare Mat. 7. 7. Aske and it shall be giuen you seeke and ye shal find knock and it shall be opened Luk. 11. 13 If ye vvhich are euil can giue good gifts vnto your children how much more shal your heauenly father giue the holy ghost to them that desire him Rom. 10. 12. Hee that is Lord ouer all is rich vnto all that call on him Iam. 4. 8. Drawe neere vnto God and he will draw neere vnto you 5. If God be a father who is called vpon then praier is the note of Gods Child S. Luke and S. Paul set out the faithfull seruants of God by this note Act. 9 14. He hath