therefore sometimes as a mercifull Creatour he doth deliver them And thus he promiseth to heare the cry of the poore the fatherlesse and the widow because he is mercifull Exod. 22. 23 27. Psal. 22. 24. And howsoever the cry of men in distresse cannot many times be said to be a prayer but onely that voice which the extremity of their grief expresseth from them yet it is vox creaturae clamantis ad Creatorem the voice of the creature crying to the Creatour and the Lord as a mercifull Creatour heareth the same So he is said to have heard the cry of the child Ishmael Gen. 21. 17. And thus also he heareth the cry of the young ravens and lions and of the rest of the creatures giving them their food in due season Psal. 147. 9. and 104. 21 27 28. and 145. 15. Which I do the rather note for the comfort of the faithfull For if the Lord doth heare the cry not onely of carnall men but also of those creatures which want reason yea sometimes of the devil himself Mark 8. 12. Job 1. and 2. how shall he not heare the cry of his own children 3. As a severe Judge the Lord heareth the wicked granting unto them temporall things in his wrath which it were better for them to want Thus he granted flesh to the impenitent Israelites fed them with quails but while the flesh was between their teeth he struck them with a grievous plague and they were burned in Kibroth-hattaavah that is the graves of lust Num. 11. 31. So in his anger when they would needs have a king he granted a king unto them 1. Sam. 8. 7. Hos. 13. 11. And thus when worldlings whose hearts are wholly addicted to earthly things desiring and begging them the Lord in his anger giveth them over to their own lusts and satisfieth their desire giving them their portion in this life Psal. 17. 14. where they receive their good things Luke 16. 25. and all the consolation they are to look for Luke 6. 24. whereas to them that first seek Gods kingdome and his righâ—…eousnesse he doth not onely give that which principally they seek but also by way of advantage over and besides he giveth them temporall blessings as shall be most convenient for them So that in spirituall things the wicked are not heard but the godly In temporall when he seemeth to denie the request of the godly he heareth them in speciall mercie though not ad voluntatem yet ad utilitatem not to their will but profit and when he seemeth to grant the prayer of the wicked he heareth them in judgement ad voluntatem though not ad utilitatem to their will not their profit impiis concedens iratus quae piis negat propitius granting in his wrath that to the wicked which in his mercy he denieth to the godly CHAP. XI That God alone is to be called upon HAving spoken of the person which doth invocate we are now to intreat of the party who is called upon that is God Where we are to shew two things 1. That God alone is religiously to be called upon 2. That in our prayers we are so to conceive of God as he hath revealed himself in his word Both which points are of great moment for if we do religiously invocate any besides the true God we commit sacrilegious idolatry or if we shall conceive of God either in respect of his nature or of the persons otherwise then he hath revealed we shall in stead of the true God worship an idole of our own brain That God is to be called upon I have already shewed and it needeth no further proof Call upon me saith the Lord Psal. 50. 15. When ye pray say Our Father Luke 11. 2. The true worshippers shall worship the Father John 4. 23. But that God alone is to be called upon religiously though it follow upon the former for God will be worshipped alone or not at all praecept 1. yet it is gainsaid by the Antichristian church the mother of spirituall fornications which in this part of Gods worship addeth to him both Angels and Saints departed For the confutation of which blasphemous erâ—…our I will first prove in generall That God alone is to be called upon and then particularly That neither Angels nor Saints are For first Whomsoever we do religiously invocate him do we worship and adore For invocatâ—…on is a principall pâ—…rt of worship and adoration as I have shewed the Lord esteeming the sacrifice of praise and prayer above all outward sacrifices of the law Psal. 50. But God alone is religiously to be worshipped and adored For the exhibiting of religious worship unto any that is not God is idolatrie such as is religious adoration invocation by prayer and thanksgiving reposing our affiance and trust vows oathes sacrifices offered to any creature 1. Sam. 7. 3. Direct your hearts unto the Lord serve him onely Matth. 4. 10. Thou shalt adore the Lord thy God and him onely shalt thou worship or serve Against which allegation they do object That the words do appropriate not adoration but Divine worship unto God so that notwithstanding this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adoration may be given to the creature though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine worship be reserved as peculiar unto God Rhem. in Matth. 4. 10. For answer of which shift we must consider what the tempter demanded of Christ vers 9. All these things will I give thee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if thou shalt fall down and worship me which demand our Saviour might have yeilded unto if he had allowed this Popish distinction But it appeareth by his answer that there is no such difference to be made betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is between Divine worship and religious adoration For he would not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is adore the tempter as he required because he must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is worship God alone thereby plainly shewing that if he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he should also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or adoration may be either civill which may be performed to creatures Gen. 23. 7 12. or religious and that as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be reserved as proper to God The like distinction they have forged between 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Service and Worship whereof the former as they say may be given to the creatures the latter onely to God If by these words they distinguished civill worship from religious as Augustine doth they might be born with For as he saith both is servitus Sed eâ—… servitus quae debetur hominibus secundùm quam praecipit Apostolus SERVOS DOMINIS SUIS SUBDITOS ESSE 〈◊〉 alio nomine Graecè nuncupari solet scilicet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ea verò servitus quae pertinet ad colendum Deum dicitur 〈◊〉
knock and it shall be opened unto you for whosoever asketh receiveth c. Joh. 16. 23 24. Verily verily I say unto you Whatsoever ye shall ask the Father in my name he will give it you Ask and ye shall receive that your joy may be full To these commandments adde 1. Thess. 5. 17 18. Pray without ceasing in every thing give thanks for this is the will of God in Christ Jesus concerning you And to the promises that in Psal. 145. 18. belongeth The Lord is near to all that call upon him to all that call upon him in truth And therefore they can no sooner call but he heareth Dan. 9. 23. Yea before we call the Lord hath promised to heare Esa. 65. 24. Which sheweth that he is more ready to heare then we are to call upon him CHAP. III. Other motives to the duty of prayer UNto these we may adde three principall motives viz. the excellency the profit the necessity of invocation that the excellency may invite the profit allure the necessity draw us to the performance thereof First therefore it is excellent and honourable For this is a great honour and high favour for a sinfull and mortall man who is but dust and ashes to have ordinary accesse unto God and free conference with him but especially to have the Lord near unto us in all things that we call upon him for Deut. 4. 7. For it is no small honour for a man to have free accesse to his prince who is made of the same mould and to have as we say the kings eare Illud maximum saith Chrysostome quòd quisquis orat cum Deo colloquitur Quantae autem dignitatis sit hominem cum Deo miscere sermonem nemâ—…nem lâ—…tet That is the greatest priviledge that whosoever prayeth talketh with God And how great a dignity it is for a man to be admitted conference with God none can be ignorant But it is not onely honourable unto us but which is much more to be regarded unto God himself For hereby we asscribe unto him omniscience omnipotency and all-sufficiency infinite mercy and goodnesse acknowledging him to be the authour and fountain of all good things And therefore he preferreth the sacrifice of prayse and of prayer which are the calves of our lips before the sacrifice of goats and bulls Psal. 50. 8. ad 16. For as touching the sacrifice of a broken and humble soul poured forth in prayer the holy Ghost testifieth that the Lord esteemeth it in stead of all sacrifices Psal. 51. 17. And for the other of praise the Lord professeth Psal. 50. 23. He that offereth or sacrificeth praise honoureth me By prayer we glorifie God for magna est Dei gloria saith Augustine ut nos simus mendici ejus that is It is the great glory of God that we are his beggers But by praysing much more for to prayse God is to magnifie and glorifie him and by these terms it is expressed in the scriptures But profit is that respect which most men look after Psal. 4. 6. There be many which say Who will shew us any good And in this particular What will it profit us if we shall call upon God Job 21. 15. First for prayse If we glorifie God he will glorifie us 1. Sam. 2. 30. Secondly for prayer The profit is so great that it is the ordinary means of obteining all good things which we do desire and of avoyding all evil which we fear It hath the promises both of this life and of a better neither is there any good thing which the Lord hath ordeined for us whether temporall for our good or spirituall for our salvation but he hath appointed that we should obtein it by prayer Prayer is the key of Gods treasury yea it is clavis coeli that is the key of heaven It is armour of proof against all tentations serving for all parts and therefore not assigned to any one Ephes. 6. 18. flagellum diaboli the scourge of the devill 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 â—… sovereigne remedy against all evil In the spirituall life it is as the hand in the temporall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the instrument of instruments But the profit is best manifested by the promises of God which are infallible especially if ye will compare Matth. 7. 7 8. with John 16. 23. and 1. John 5. 14. Whosoever asketh any thing whatsoever in the name of Christ according to Gods will it shall be granted What promise can be more large then whosoever and whatsoever In a word God is rich unto all that call upon him for whosoever shall call upon the name of the Lord shall be saved Rom. 10. 12 13. CHAP. IIII. Three questions cleared NOw for the further clearing of this point concerning the profit and efficacy of prayer there are three questions to be decided 1. Whether prayer be opuâ—… impetratorium or of any efficacy to obtein our desires 2. And if it be Whether by prayer we do alwayes obtein our desires 3. Whether there be any other profit or fruit to be expected by our prayers besides the obteining of our desires The decision of the first question is needfull not onely because some hereticks have held prayer to be superfluous but chiefly because our adversaries father this heresie upon us Those that take away the use of prayer ground their fansie on the knowledge and providence of God For first If God our heavenly Father do know our wants and be of himself ready to supply them shall not we seem to doubt either of his knowledge or of his goodnesse if we pray unto him Answ. Our Saviour indeed doth teach us that God our heavenly Father doth know our wants and is willing to supply them Matth 6. 32. but yet in the same chapter he teacheth us to pray and promiseth that by prayer we shall obtein Matth. 7. 7 8. and therefore in obedience to the commandment and in faith in the promise we are to call upon God whatsoever flesh and bloud can object to the contrary Gods knowledge of our wants and readinesse to supply them must free us from distrustfull care and move us with affiance to seek unto God in all our necessities to which end our Saviour Christ informeth us of Gods knowledge and fatherly love And so the Apostle Phil. 4. 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be not distrustfully carefull for any thing but in every thing let your requests by prayer and supplication with thanksgiving be made known before God The perswasion therefore of Gods knowledge and love must not hinder us from prayer but rather incourage us with faith and affiance to call upon him Neither do we call upon God either to inform him in that which he knoweth not or to move him to that which he hath not purposed but to do our duty to God and our selves to God in worshipping him by this exercise and acknowledging him by prayer and thanksgiving to be the authour of all
of God and submitted themselves to his fatherly providence when they are such as have set down with themselves that they will be rich 1. Tim. 6. and will come to great matters whether God give them good means or not and will frame their own fortune They beg for a day as if they would depend upon God for tomorrow yet distrustfully hoard up for many yeares They desire temporall things to be given them of God and yet seek them by wicked and unlawfull means They desire God to remit their sinnes as if they repented of them which they still retein as if they did in mockery desire the Lord to forgive the sinnes which they will not forgo Yea they desire the Lord in hypocrisie so to forgive them their trespasses as they forgive those that trespasse against them when as they nourish hatred and a desire and purpose of revenge so in stead of obteining mercy and forgivenesse at Gods hands they call for the fierce wrath and vengeance of God to be executed upon them They desire that God will not lead them into tentations and yet themselves run into tentations and seek occasions of evil They desire that they may be delivered from evil and yet wilfully go on in evil and will not be reclaimed as though they had made a covenant with hell They ascribe kingdome to the Lord and yet will not obey him as his subjects power and yet neither fear nor trust in him glory yet do not glorifie him They subscribe to their prayers and say Amen as though they unfeignedly desired and assuredly believed that their requests should be granted when as they neither desire that which in hypocrisie they ask nor believe the granting of that which without faith they have begged And finally in all these requests they draw neare to the Lord with their mouth and with their lips do honour him but they remove their hearts farre from him Isa. 29. 13. It is evident therefore that as the prayer of the righteous is acceptable to God as the evening sacrifice Psal. 141. 2. so the prayer of the wicked is detestable unto him Which may further be proved by expresse testimonies of the holy Scriptures The sacâ—…ifice of the wicked saith Solomon is an abomination to the Lord but the prayer of the righteous is acceptable unto him Prov. 13. 9. and again v. 29. The Lord is farre from the wicked but he heareth the prayers of the righteous The same doth David testifie Psal. 34. 15 16. The eyes of the Lorâ—… are upon the righteous and his eares are open to their erie but the face and angry countenance of the Lord is against them that do evil to cut off the remembrance of them from the earth The man which had been blind John 9. 31. delivereth this as a received truth in the Church of the Jews This we know saith he that God heareth not sinners that is impenitent sinners but if a man be a worshipper of God and doeth his will him he heareth Wherefore it is manifest that the promises made to them that call upon God are restrained and as it were appropriated to the godly And therefore whosoever desireth to pray unto God with hope to be heard must turn unto the Lord by repentance and lay hold upon Christ by faith unfeignedly purposing amendment of life For the name of the Lord is a strong tower the righteous runneth unto it and is exalted or set in safetie Prov. 18. 10. But it will be objected That the promises are generall and therefore belonging to all they are not to be restrained to some I answer That they and all other promises of the Gospel are to be understood with the condition of faith and repentance which many times are expressed and where they are not they are alwayes to be understood as restraining the promises to the faithfull For whereas Joel saith chap. 2. 30. that whosoever calleth upon the name of the Lord shall be saved our Saviour restraineth it to the righteous Matth. 7. 21. Not every one that saith unto me Lord Lord that is which calleth upon me shall enter into the kingdome of heaven but he that doeth the will of my Father which is in heaven and the Apostle Rom. 10. 13 14 to the fâ—…ithfull But how shall they call upon him in whom they have not believed And whereas our Saviour saith That whatsoever ye shall ask in my name the Father will grant it John 16. 23. that also is restrained in the 1. epistle of John 3. 22. to the righteous Whatsoever we ask we receive of him because we keep his commandments and do those things which are pleasing in his sight And so our Saviour John 17. 7. If ye abide in me and my words abide in you ask what ye will and it shall be done unto you As for the wicked the Lord denieth to heare them though they cry loud in his eares and make many prayers unto him Isa. 1. 15. When ye spread forth your hands saith the Lord to the impenitent Jews I will hide mine eyes from you yea when ye make many prayers I will not heare whom not withstanding upon their repentance he promiseth to heare and to receive into favour v. 16 17 18. So in Ezek. 8. 18. Though they cry in mine eares with a loud voice yet will I not heare them Psal. 18. 41. Micah 3. 4. They shall cry unto the Lord but he will not heare them he will even hide his face from them for their wickednesse Jer. 14. 12. When they fast I will not heare their cry Neither doth he onely refuse to heare them but the godly also praying for them 1. Sam. 16. 1. Jer. 15. 1. Ezek. 14. 14 20. and therefore forbiddeth many times the godly to pray in their behalf Jer. 14. 11. or if they do he protesteth that he will not heare them Jer. 7. 16. and 11. 14. When as therefore impenitent sinners do call upon God and are not heard let them not think that the Lord is not able to heare or help them Behold saith the Prophet Isaiah chap. 59. 1. the Lords hand is not shortened that it cannot save nor his eare heâ—…vy that he cannot heare but your iniquities have made a separation between you and your God and your sinnes have hid his face from you that he will not heare And then he descendeth to particulars For this mercy of hearing our prayers is not onely denied unto ungodlinesse in generall but also to particular sinnes as contrariwise it is promised to particular graces which being linked together in a golden chain are each of them severall evidences of a true faith As first to Cruelty Oppression Isa. 1. 15. Though ye make many prayers I will not heare for your hands are full of bloud And not to cruelty onely but also to Unmercifulnes Want of pitie towards the poore For he that stoppeth his eare at the crying of the poore shall cry himself and not be heard
Pro. 21. 13. Whereas contrariwise those that be mercifull shall find mercy with God Matth. 5. 7. Then shalt thou call and the Lord shall answer thou shalt cry and he will say Here I am Isa. 58. 9. If we love not in word and tongue alone but in deed and truth hereby we may have confidence before God 1. John 3. 18 19. Secondly to Want of love in forgiving offenses and contrariwise Mark 11. 25. When ye stand praying forgive if ye have ought against any that your Father also which is in heavâ—…n may forgive you your trespasses But if â—…e do not forgive 〈◊〉 will your Father which is in heaven forgive your trespasses Thirdly to the Not-hearing or hearkening to the word of God For as we heare so we shall be heâ—…rd Prov. 28. 9. He that turneth 〈◊〉 his care from 〈◊〉 the law his prayer shall be abominable For as we speak unto the Lord in prayer so the Lord speaketh unto us in the preaching of the word and therefore good reason it is that if we will not heare the Lord when he speaketh unto us he should not heare us when we speak unto him as the Prophet Zacharie saith chap. 7. 13. It is come to passe that as he cried and they would not heare so they cryed and I would not heare saith the Lord. On the other side If the word of Christ abide in us we may ask what we will and it shall be granted us John 15. 7. If men harden their hearts against the word of God the wisdome of God hath threatned not to heare them Prov. 1. 24. He covereth himself with a cloud that our prayer should not passe through Lam. 3. 44. But if men humble themselves before God and tremble at his word being of humble and contrite hearts the Lord hath promised to heare Psal. 66. 2. and 34. 18. and 51. 17. The prayer of the humble pierceth the clouds Ecclus 35. 17. If men choose not the fear of the Lord the Lord will not heare them Prov. 1. 28 29. on the other side He will fulfill the desire of them that fear him he will also heare their cry anâ—… will save them Psal. 145. 19. Neither doth the Lord refuse to heare those alone who are open and notorious sinners but those also which making outward profession of pietie do play the hypocrites Job 27. 9. Will God heare the cry of the hypâ—…crite when trouble cometh upon him To which purpose there is a notable saying of David Psal. 66. 18. If I regard wickednesse in my heart saith he the Lord will not heâ—…re mâ—… Whereas contrariwise if men would walk uprightly before God he would deniâ—… uâ—…to them nothing that is good Psal. 84. 11. Wherefore it behoveth every one that nameth the name of Christ to depart from iniquitie 2. Tim. 2. 19. and to purge his hands from sinne Jam 4. 8. and to wash them in innocencie Psal. 26. that so he may without doubting lift up holy hands unto the Lord 1. Tim. 2. 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Tim. 2. 22. Heb. 10. 22. with true hearts sprinkled from an evil conscience Mala conscientia januam nobis claudit An evil conscience shutteth the gate against us Calv. Institut 3. 20. 7. § But against this doctrine it may be objected That the Lord many times heareth the wicked when they call upon him and therefore that the promises made to prayer are not peculiar to the godly but common to them with the wicked For answer hereunto we are to remember That prayers are made unto God either for spirituall blessings belonging to a better life or for temporall blessings apperteining to this corporall life The former are peculiar to the children of God as belonging to their inheritance and are never bestowed on the wicked who never have so much grace as truly to desire them and therefore if they do at any time ask them they do pray in hypocrisie asking with their lips that which they do not desire with their hearts nor labour for in their lives As for temporall benefits I cannot deny but that the Lord many times in respect of them doth grant unto the wicked their hearts desire But yet even in these also there is great difference betwixt the Lord his hearing of the godly and the wicked For in temporall matters the Lord heareth men either as a gracious and loving Father or as a mercifull Creatour or as a severe Judge 1. In speciall favour as a gracious Father in Christ he heareth his faithfull children ever subordinating their good to his own glory not alwayes satisfying their carnall or worldly desires but alwayes granting their requests as shall be most for his glory and their spirituall and everlasting good under which conditions our prayers for temporall blessings ought alwayes to be framed and being so conceived they are ever granted 2. As a mercifull Creatour the Lord heareth men crying unto him in their extremity And thus he heareth all sorts of men but especially the godly for he is the saviour that is the preserver of all men but chiefly of the faithfull 1. Tim. 4. 10. The godly have a promise of deliverance when they call upon God Psal. 50. 14 15. and 145. 19. and 91. 15. and 34. 17 19. So have not the wicked Psal. 51. 16. and 18. 41. Yea in many places as ye have heard he threatneth that when they cry unto him in their trouble he will not heare them The affliction and deliverance of the godly do both turn to their singular good Rom. 8. 28. and being delivered they glorifie God consulting with themselves what to render unto the Lord for his benefits and tâ—…king the cup of salvation that is of thanksgiving for their salvation and deliverance Psal. 116. 12 13. The wicked not being bettered by their affliction are many times delivered according to their desire the Lord giving them over as incorrigible Isa. 1. 5. Jer. 2. 30. and when they are delivered they seek not to glorifie God nor repent of their sinnes but return to their vomit making shew of repentance no longer then the hand of God is upon them And so both their affliction and deliverance through their own default turneth to their ruine Notwithstanding deliverance out of affliction when men cry unto God is a common benefit the Lord hearing and delivering men of all sorts as a mercifull Creatour and Preserver as is testified Psal. 107. where it is often repeated that divers sorts of men when thâ—…y cry unto the Lord in their trouble he doth deliver them out of their distresse But because many are unthankfull the holy Ghost doth as oft repeat this exclamation O that men would therefore praise the Lord for his goodnesse and declare the wonders which he doth for the sonnes of men For though the Lord doth hate the wicked in respect of their sinnes and therefore many times doth refuse to heare and to deliver them yet he loveth them as his creatures and
worshipped him idolaters and the Nestorians likewise who supposed the humanitie of Christ to be a distinct person from the Sonne of God III. To leave God who hath commanded us to call upon him and hath promised to heare us and is most willing and onely able to help us and to run to the Saints who neither have commanded us as having no such authoritie nor have promised to heare and help us as having no such power yea are so farre from hearing and helping that they neither know us nor our desires and so farre from commanding us to call upon them as they have forbidden us so to do and alwayes directed us to call upon God Acts 10. 26. and 14. 15. is a thing in religion impious and in reason absurd IV. To call upon Saints is a thing most injurious unto God and Christ our Saviour dâ—…ogatorie from the glory of God as though they were either more ready to heare or more willing or more able to help us or that we had more confidence in theiâ—… love then in the mercies of God and intercession of Christ our Saviour But it is lawfull to intreat the Saints upon earth to pray for us why then may we not desire the Saints in heaven much more to pray to God for us To intreat the Saints living on earth to pray for us hath warrant in the Scriptures as having been a dutie injoyned by God Gen. 20. 7. Job 42. 8. Jam. 5. 14 16. and also practiced by the faithfull Rom. 5. 30. Ephes. 6. 19. But praying to Saints departed hath no warrant in the Scriptures as the Papists themselves are forced to confesse Nay it is directly forbidden and those which do it commit two evils forsaking God the fountain of living waters and digging out to themselves cisterns broken cisterns that can hold no water Jer. 2. 13. They worship the creature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 1. 25. praeterito Creatore passing by the Creatour ut Hilarius interpretatur De Trinitate lib. 12. 2. The Saints living with us are acquainted with our persons and our wants and therefore may pray in particular for us and so cannot the Saints departed 3. The request made in this behalf to the faithfull living is a civil intreaty of a Christian duty but as it is made to the Saints departed it is a religious invocation of them to do that for us which is the peculiar office of the Mediatour Neither do they onely intreat the Saints to pray for us and desire God that for the merits intercession of the Saints he would grant their desires which is to give the office of Christ to them But also they desire the Saints themselves to bestow upon them such blessings as they desire both spirituall and temporall and to avert from them such evils as they fear Wherein the Papists have made the Saints to succeed the heathen gods ascribing unto them their severall offices and functions insomuch that there is no countrey citie or town but hath certain Saints to patronize them as the heathen had their tutelares deos no trade or occupation which hath not a peculiar Saint no kind of cattel or tame fowl which have not their patrones no kind of disease but some Saint or other is called upon for the curing thereof as the dii averrunci or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among the heathen So that if there were no other fault in Popery their idolatry were sufficient cause of separation from them But the Saints departed do pray for us therefore we ought to pray unto them It may well be supposed that the Saints departed do pray in common for the faithfull upon the earth as fellow-members of the same bodie But they are not acquainted with particular persons or their particular wants or desires or if they were yet it would not follow that we should pray to them no more then we are bound to invocate religiously the Saints upon earth whom we know according to their dutie do pray for us August contra Faust. Manich lib. 20. c. 21. Colimus martyres eo cultu dilectionis societatis quo in hac vita coluntur sancti homines We worship the martyrs with that worship of love and societie with which even in this life holy men are worshipped Notwithstanding the Papists think this consequence to be so strong as they take it for granted that if the Saints make intercession for us we must pray to them Insomuch that Bellarmine when he would prove against our King That invocation of Saints was taught by the ancient Fathers in stead of that he proveth ridiculously the intercession of Saints for us CHAP. XIII That we must conceive of God in prayer as he hath revealed himself in his word SEeing then the Lord alone is to be called upon religiously it remaineth that we consider how we are to conceive of God when we do call upon him viz. not according to the fansies of our own brain but as he hath revealed himself in his word both in respect of the Divine nature and also the Divine persons In respect of his nature that he is a spirit invisible and incomprehensible omnipotent and infinite most holy wise just and mercifull c. And in regard of the Divine persons that being a God in essence substance one and indivisible he is notwithstanding distinguished into three persons the Father the Sonne and the holy Ghost who as they be not in nature disjoyned so are they not to be severed in their worship but the Unitie in Trinitie and Trinitie in Unitie is to be worshipped and adored Whosoever therefore in respect of Gods nature do circumscribe God worshipping him under any form whether outwardly expressed or inwardly conceived as namely in the form of an old man c. in stead of the true God they do worship an idole Such was the erroneous conceit of the Anthropomorphites and such is the superstitious worship of the Papists at this day Likewise in respect of the persons whosoever shall call upon God as not distinguished into three persons howsoever they may professe that they invocate one onely true God maker of heaven and earth yet they do not worship the true God but an idole for the true God is the Father the Sonne and holy Ghost Forasmuch therefore as the Jews and Turks do not worship the Trinity they are not worshippers of the true God but as our Saviour said of the Samaritanes They worship they know not what John 4. not acknowledging the true God nor Jesus Christ whom he hath sent John 5. 23. Hc that honoureth not the Sonne honoureth not the Father and Whosoever denieth the Sonne hath not the Father 1. John 2. 23. Here therefore it may be demanded That seeing we are to worship the holy Trinitie whether it be lawfull to direct our prayers to some one person as to the Father to the Sonne or to the holy Ghost He that acknowledgeth the Trinitie
omnem ex animo pellens humanam cogitationem that is If the bodie lying prostrate upon the ground and the mouth vainly trifling the mind wandreth throughout the whole house and market how can such a one say that he prayeth in Gods sight For he prayeth in the sight of God who recollecteth his whole soul that he may have nothing to do with the earth but may wholly raise himself into heaven and banish all humane cogitations out of his mind And to conclude let the absurditie of the fault it self and the grosse abusing of the majestie of God breed in us a lothing of this fault and a care to shun it For when at any time our minds have wandred in prayer let us endeavour to joyn into one speech the prayer of the mouth and the speech of the heart both which do sound in the eares of the Lord and then consider whether we would make such a speech I say not according to Malachi's rule to our Prince but to any man whom we regard which we are not abashed to offer unto the Lord. And thus have you heard the two faults opposed to praying in truth whereof the former is a note of hypocrites and impenitent sinners the latter though a foul fault and carefully to be avoided yet incident to the children of God For even in this sense the best of us may complain with David that our heart forsaketh us Psal. 40. 12. and as Augustine citeth out of Ambrose Ipso in tempore quo elevare mentem paramus insertis inanibus cogitationibus ad terrena plerunque dejicimur In the very time wherein we indeavour to lift up our minds vain thoughts being inserted we are for the most part cast down unto earthly things Wherein if we please our selves and are satisfied with such wandring prayers as though such wandring thoughts were not to be regarded as the Schoolmen teach we also play the hypocrites in our prayers and speak in vain in the aire without fruit or efficacie for such a prayer is dead and without life But if we come with upright hearts intending a religious service unto God though sometimes our devotions be hindred with wandring thoughts yet if we be grieved for them and pray and strive against them this infirmitie through Gods mercy and intercession of Christ shall not be imputed unto us CHAP. XVII Of knowledge which is required necessarily in prayer THus much of that which is generally required in the soul Now let us see what is more particularly required in the mind and in the heart In the mind two things are required Knowledge and Faith Knowledge 1. Of God to whom we pray and of his will according to which we are to pray 2. Of that which we in our invocation do utter in the presence of God First there is required knowledge and acknowledgement of the true God and of Jesus Christ whom he hath sent otherwise we are subject to the censure of our Saviour given to the Samaritanes John 4. 22. You worship you know not what First we must know God before we can believe in him and we must believe in him or else we cannot call upon him Rom. 10. 14. Therefore David exhorteth his sonne Solomon 1. Chron. 28. 9. first to know then to worship the God of his fathers with a willing mind and an upright heart For all worship of God which is not guided by knowledge is mere will-worship and superstition Neither is that to be accounted religion or pietie which proceedeth from ignorance as the Papists hold ignorance to be the mother of devotion But that devotion is blind superstition Knowledge is as it were the stern which guideth us in the right way of serving God according to his word without which we wander into will-worship and superstitious inventions And therefore as of God there is knowledge required so also of his will revealed in his word For we can have no assurance that we shall be heard unlesse we pray according to his will 1. John 5. 14. Neither can we pray according to his will unlesse in some measure we do know it Col. 3. 16. Secondly there is required knowledge and understanding of that which we do pray otherwise we are subject to our Saviours reproof Matth. 20. 22. You ask you know not what Prayer not understood is the lifting up of the voice and not of the soul unto God and a pouring forth of our breath and speaking into the aire and not a pouring forth of our hearts and souls unto the Lord for as Augustine saith Seeing as it is Psal. 89. 16. Beatus populus qui intelligit jubilationem Curramus ergò saith he ad hanc beatitudinem intelligamus jubilationem non eam sine intellectu fundamus Quid opus est jubilare non intelligere jubilationem ut vox nostra sola jubilet cor non jubilet Sonus enim cordis intellectus est that is Blessed is the people which understandeth the joyfull sound Let us therefore haste saith he after this happinesse let us understand this joyfull sound and not vent it out without understanding What use is there of a joyfull sound and not to understand it that our voice onely should make this joyfull sound and not our heart For the sound of the heart is understanding Wherefore the Apostle Col. 3. 16. exhorteth us that the word of God dwell in us plenteously in all wisdome teaching and admonishing our selves in psalmes and hymnes and spirituall songs singing with grace in our hearts to the Lord. Where the Apostle as he doth in generall require in every Christian a plentifull knowledge of the word of God to direct him in his worship of God so he teacheth us the use of our Psalmes and songs which we sing unto the Lord to wit that we and those that heare us may be instructed and edified thereby which without understanding of that which is said cannot be done as the Apostle sheweth 1. Cor. 14. And to the same effect doth the Prophet David exhort us Psal. 47. 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words though diversly translated do in every sense require understanding in those that call upon God whether you read it Sing praises every one that hath understanding or sing praises understandingly or with understanding or as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also signifieth as appeareth by the titles of divers psalmes sing a Psalme of instruction whereby you may according to the exhortation of the Apostle Col. 3. instruct and edifie your selves and others Here therefore two sorts of men are condemned the first of those who pray in an unknown tongue the second of them who praying in their own tongue do not understand their own prayer The former fault is commited in the Church of Rome both in publick and private prayers And first for publick the Church of Rome hath ordained that all the publick Divine service in the West-churches should be done in the Latine tongue And although
understood by any 2. The minister and people meeting to publick prayer use not publick prayer but private for it is not the place but the congregation that maketh it publick But the minister praying in an unknown language his prayer is private and the people when they do pray at all betake themselves to their private devotions Hereunto adde examples and precedents For the Patriarchs and Prophets under the law the Apostles and Primitive Church did alwayes pray in a known tongue Neither can any sound testimonie or approved example be produced to the contrary for six hundred yeares after Christ. Vitalicus the Pope about the yeare 666 which is the number of the beast whose name is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is thought to have been the first authour of this ordinance concerning Divine service to be done in Latine Origen saith That every nation in their mother tongue make their prayers unto God and yield him due praises So Basil Epist. 63. ad cler Neocaesar And to the examples of the ancient Church we may adde the practice not onely of the reformed Churches but also of the Ethiopians and Egyptians Syrians Armenians Moscovites Moravians and Sclavonians all which at this day observe the ancient form of praying in their vulgar languages De Cyrillo Moraviorum praesule qui vixit 900 Aeneas Sylvius Hist. Bohem. cap. 13. scribit Ferunt Cyrillum cùm Romae ageret Pontifici supplicasse ut Sclavorum linguâ ejus gentis hominibus quam baptizaverat rem Divinam faciens uti posset De qua re dum in sacro senatu disputaretur esséntque non pauci qui contradicerent auditam vocem tanquam de coelo in haec verba missam OMNIS SPIRITUS LAUDET DOMINUM ET OMNIS LINGUA CONFITEATUR EI. Indéque datum Cyrillo indultum c. They report that Cyrill when he was at Rome sued unto the Bishop that executing Divine service he might use the tongue of the Sclavonians to the men of that nation which he had baptized About which when they disputed in the sacred senate and there were many that gainsaid it a voice sent as it were from heaven was heard uttering these words Let every spirit praise the Lord and let every tongue confesse unto him And so Cyrills suit was granted c. And yet will the Papists be counted Catholicks who in this point as in many more go against the practice and doctrine universall of the Primitive Church for six hundred yeares after Christ. But say they the Latine tongue doth better become the majestie of the Divine service which is diminished in vulgar languages The commendation of prayer consisteth not in the language whereof there is no difference to be made in respect of God but in the sense of the words and devotion of him that prayeth That which the Apostle speaketh against praying in unknown tongues is as much verified concerning the Latine tongue in respect of them which understand it not as concerning any other Yea but holy mysteries are not to be communicated to the vulgar nor precious stones are to be cast unto dogs and hogs But holy mysteries are to be expounded to the people of God who may not be compared to dogs or swine by whom are meant profane persons and scorners of religion But since prayers have been made in vulgar tongues devotion is waxed colder in those parts and religion decayed Many are made worse by the preaching of the Gospel and where best means are used the people if they be not the better are the worse In respect of them devotion is decayed but in respect of all sound Christians it flourisheth Neither was that true devotion or religion which they say by vulgar prayers is decayed but will-worship and superstition in which men are usually more fervent then in the profession of the truth For such is the common hypocrisie of men that when they think to satisfie the Lord with outward observations they will be forward in that kind Micah 6. 7. Now as touching private prayers in an unknown tongue it is certain that they which so pray do scarcely perform any dutie that is required or exercise any grace which is to be shewed in prayer For first he prayeth without understanding and therefore not as a man but rather as an unreasonable creature as Augustine saith Quid hoc sit quod in Psalmo dicitur AB OCCULTIS MUNDA ME intelligere debemus ut humanâ ratione non quasi avium voce cantemus Nam merulae psittaci pici hujusmodi volucres saepe ab hominibus docentur sonare quod nesciunt What this should be which is said in the Psalme Cleanse me from secret sins we ought to understand that we ought to sing with humane reason and not as it were with the voice of birds For even black-birds parrots pies and such like birds are often taught by men to sound that which they do not understand So Cassiod in Psal. 46. Nemo sapienter facit quod non intelligit No man doth wisely that which he understandeth not 2. Neither doth he pray in spirit but the prayer not understood is a mere lip-labour The sound of the soul is the understanding Neither is that any speech of the soul which it doth not understand neither can they pray but with continuall wandring thoughts For the mind will not attend that which it doth not understand or if they do they do but attend to the words and not to the matter which they do not understand 3. As he which prayeth before others in a language unknown to them his understanding is unprofitable to them neither are they edified thereby so when a man prayeth in a language which himself understandeth not his understanding is unfruitfull to himself And as he which praying in an unknown tongue to others is to them a barbarian so he which prayeth in a tongue which he doth not understand is a barbarian to himself 4. Neither can he pray with faith that his request shall be granted when he knoweth not what his request is 5. What reverence is here shewed to the majestie of God when men presume to babble before him they know not what And what conceit have they of God when they hope by such lip-labour to satisfie for their sinnes and to merit eternall life 6. How can men either ask with fervencie of spirit or give thanks with alacritie of heart when they do not so much as know whether they pray or give thanks 7. Bodily exercise profiteth little 1. Tim. 4. 8. for God respecteth not the mouth but the heart But this prayer in an unknown tongue is a mere bodily exercise and so in the church of Rome is usually injoyned to penitents as a penall work 8. Battologie is to be avoided in prayer Matth. 6. But this babbling and multiplying of prayers without understanding especially joyned with numbring of them on their beads as though by how much the more and longer
so much more meritorious and satisfactorie is most grosse battologie I conclude with the Apostle 1. Cor. 14. 37 38. If any man think himself to be a prophet or spirituall let him acknowledge what the prophet hath written concerning the use of a known tongue in the service of God to be the commandments of God But if any saith he be ignorant let him be ignorant The like may be said of those who praying in their mother-tongue do not understand what they say For the prayer which is made without understanding is also without faith without feeling without true devotion neither is it a lifting up of the mind but of the voyce unto God and a bare recitall of a set form of words without any inward grace such as parrots might be taught to make Wherein many are so grosse that they use the Creed and the ten Commandments for prayers and recite them with the like devotion as they do the Lords prayer I deny not but that it is good for the simpler sort to meditate both of the Creed of the Decalogue the one conteining the summe of that which we are to believe the other comprising the summe of that which we are to do likewise to pray unto God that he would increase our faith in the one and our obedience to the other But neither of both is to be used as a form of prayer because in neither we do either ask any thing which we want or give thanks for that which we have received Let men therefore which would call upon God labour for knowledge and understanding For a prayer of five words such as was the Publicanes prayer Deus propitius esto mihi peccatori God be mercifull unto me a sinner uttered with understanding is better then a prayer of an houre long not understood CHAP. XVIII Of faith which is required in prayer SEcondly in the mind is required faith For faith being a perswasion and therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the proper seat thereof is the mind Howsoever it is to be granted that where this sound perswasion and assurance is in the mind it worketh affiance and hope in the heart as a proper fruit and necessarie effect thereof And therefore in the phrase of believing in this affiance is implyed For to believe in God is not onely to believe that there is a God and that he is such an one as he hath revealed himself in his word but also that he is such an one to me as that the Father is my Father c. and consequently that therefore I repose my trust and affiance in him In invocation there is a double faith required The one more generall apprehending the main promise of the Goâ—…pel whereby we stand righteous before God in Christ whereby we are to be perswaded that both we and our prayers are accepted of God in Christ The other more speciall apprehending the speciall promises made to our prayers whereby we are perswaded that our speciall request shall be granted unto us The former because it doth generally belong to all invocation as well thanksgiving as prayer is now to be intreated of The other specially belongeth to prayer and therefore in the speciall doctrine of prayer is to be considered The former is that perswasion or assurance of the soul whereby we believing in Christ are in the same measure perswaded of Gods love towards us in Christ and therefore are incouraged to come with confidence to the throne of grace not doubting but that both we and our prayâ—…rs are acceptable unto God in Christ Heb. 4. 16. And this assurance of faith is grounded partly on the will and love of God and partly on the merits and intercession of our Sâ—…viour Christ. On the will of God 1. in generall appearing in his commandments injoyning this dutie and his gracious promises For if God hath commanded us to call upon him and hath graciously promised to heare us why should we doubt but that this our service is acceptable unto him 1. Thess. 5. 17 18. Pray continually in all things give thanks for this is the will of God the acceptable will of God in Christ concerning you But chiefly on the promises of God is our faith to be grounded Which promises are either generall and those not onely that he will heare and accept but also graciously reward this exercise of piety performed to him Matth. 6. 4. Godlinesse hath the promise both of this life and of that which is to come or speciall for the granting of that which we desire as Gen. 32. 9 12. Exod. 32. 13. 2. Sam. 7. 27 28. 1. Chron. 17. 25. Secondly in particular that the thing which we either pray or praise be good as being referred to Gods glory and our good For if it be not good we are neither if we have it not to desire it and much lesse to pray for it nor if we have it to praise God as the authour and giver of it We must have warrant in Gods word that the thing for which we call upon God be such as God hath promised to give otherwise our prayer is turned into sinne And in this sense the Apostle saith Let every man be perswaded in his mind for whatsoever is not of faith is sinne Rom. 14. 23. Likewise our faith must be grounded on the love of God and goodnesse First in generall that is Psal. 5. 7. his bounty and readinesse to heare and reward all those that call upon him Heb. 11. 6. Without faith it is impossible to please God For he tâ—…at cometh to God must believe that God is and that he is a rewarder of them that seek him Rom. 10. 12 13. The Lord is rich towards all that call upon him Psal. 86. 5. Thou art plenteous in mercy to all that call upon thee Isa. 65. 24. Secondly in particular to our selves in Christ John 16. 27. Rom. 8. 32. and 5. 5. and 8. 15 16. Psal. 55. 16 17. I will call upon God the Lord will save me Evening and morning and at noon will I pray and he will heare my voice Psal. 4. 3. The Lord will heare when I call unto him Psal. 56. 9. When I cry unto thee then shall mine enemies turn back this I know for God is for me Psal. 86. 7. In the day of my trouble I will call upon thee for thou wilt answer me In the merits of Christ whereby we are accepted and in his intercession whereby our prayers are made acceptable Heb. 10. 22. And in this sense also we are to pray in the name of Christ that is not onely with desire that for Christs sake we may be heard but also with perswasion and some measure of assurance that for Christs sake we shall be heard John 16. 23. To call upon God in the name of Christ implyeth two things 1. To desire that for Christs sake we may be heard 2. To believe that for Christs sake we shall be heard That
we are thus to pray in faith appeareth both by testimonies reasons Rom. 10. 14. How shall they call upon him in whom they have not believed Heb. 11. 6. Without faith it is imposible to please God For as Bernard saith How shall he please God whom God doth not please for he that believeth not maketh God a liar 1. God is to be worshipped with a willing â—…ind and chearfull heart 1. Chron. 28. 9. which cannot be done in prayer unlesse we be perswaded that our prayers are accepted of God 2. There is no accesse unto God but by Christ John 14. 6. nor to Christ but by faith To come unto God Heb. 11. 6. and unto Christ is to believe in him John 6. 35. Through Christ we have boldnesse and entrance with confidence but it is by faith in him 3. What benefit we reap by Christ we receive by faith For which cause the same benefits which we have by Christ are ascribed to faith And therefore as without Christ we can do nothing John 15. 5. nothing belonging to a spirituall life which may be acceptable to God so without faith we can do nothing and much lesse pray as we ought For without faith we are without Christ and by faith we are ingrafted into him I believed and therefore I spake that is with faith I called upon God Psal. 116. 10. 4. It is the prayer of faith which is available and acceptable Jam. 5. 15 16. 5. The promises made to prayer are to be understood with the condition of faith Matth. 21. 22. If ye believe Which may be understood of this more generall faith or the speciall This is hard to be performed by a sinfull man c. impossible to be performed by a Papist without speciall revelation For he cometh in his own worthinesse yet knoweth not whether he be worthy or not Qualis â—…rit ista oratio O Domine ego quidem an exaudire me velis dubius sum sed quia anxâ—…etate premor ad te confugio si dignus sum mihâ—… succurras What a kind of prayer is this O Lord I am doubtfull whether thou wilt heare me or no But because I am pressed with anxietie I flie unto thee and if I be worthy help me Vide Calv. Instit. 3. 20. 12. But we know that in our selves we are unworthy and yet believe that in Christ we are accepted Our faith is grounded not on our own worthinesse in our selves but on the love and promises of God and on the merits and intercession of Christ. For though we be sinners in our selves yet believing in Christ God the Father justifieth us Though we know not how to pray or what to ask as of our selves yet God the Spirit maketh intercession for us in helping our infirmities and teaching us to pray according to God And though our praiers be unperfect and unworthy to be offered to God yet Christ our Saviour sitteth at the right hand of his Father making intercession for us Rom. 8. 26 27 33 34. and perfuming the incense that is the prayers of the faithfull with the odours of his own sacrifice Revel 8. 3. CHAP. XIX Of Humility required in prayer HItherto we have spoken of the mind Now we are to enquire what is required in the heart In the heart three things are requisite humilitie reverence and heartinesse The first respecting our selves the second God the third the things for which we do invocate For the first That properly is said to be humile which is even with the ground Where therefore it is required that we should humble our selves before the Lord when we call upon him it is meant that we should abase our selves as it were to the ground to which purpose the faithfull were wont in the Eastern Churches to cast themselves down to the ground when they called upon God laying aside all manner of conceit of our own worthinesse whereby we might be lifted up in our selves and acknowledging our own nullitie and unworthinesse in our selves to appear in the presence of God For compared unto God we are as nothing or as lesse then nothing Isa. 40. 17. And therefore when our Saviour took upon him our nature he is said as it were to have annihilated himself Phil. 2. 7. For this cause prayer in Hebrew is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hath affinitie with the verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which fignifieth to fall or cast down our sâ—…lves To teach us to humble our selves before God when we call upon him And to the same purpose Augustine defineth prayer thus Oratio est mentis devotio i. conversio in Deum per pium humilem affectum Prayer is the devotion of the mind that is a conversion unto God by an holy and humble affection How necessary and profitable this is to be indued with humility when we call upon God may appear both by the testimonies of Gods word and examples of the godly Psal. 10. 17. Lord thou hearest the prayer of the humble thou wilt prepare their heart thou wilt â—…ause thâ—…ne care to hâ—…are Psal. 7. 12. He forgetteth not the cry of the humble Luke 18. 9. our Saviour telleth us a parable of a Pharisee and a Publicane which went to pray The Pharisee cometh in a conceit of his own worthinesse the Publicane in conscience of his sinfulnesse The Pharisee in a brave manner thanketh God that he was not a sinner like other men the Publicane in most humble manner acknowledgeth himself to be a sinner and craveth pardon for his sin But what was the issue of their prayer Which speedeth better the humble sinner or the proud justitiarie The Publicane goeth home justified the Pharisee remaineth in his sin according to that John 9. 41. And the reason is because as our Saviour saith every one that exalteth himself shall be brought low and he that humbleth himself shall be exalted To this accordeth Psal. 138. 6. The Lord is high yet he beholdeth the lowly but the proud he knoweth a farre off Psal. 51. 17. The sacrifices of the Lord that is that which he esteemeth above all sacrifices are a contrite spirit a broken and contrite heart he will not despise meaning that he doth in speciall manner regard it Esa. 66. 2. To him will I look even to him that is poore and of a contrite spirit Psal. 34. 18. The Lord is near to them that are of a broken heart and saveth such as be of a contrite spirit For thus saith the high and lofty one that inhabiteth â—…ternity whose name is holy I dwell in the high and holy places with him also that is of a contrite and humble spirit to revive the spirit of the humble and to revive the heart of them that be contrite Esa. 57. 15. Ecclus 35. 17. The prayer of the humble pierceth the clouds and will not depart till the most High shall behold to execute judgement c. But to speak more particularly Humility
excluded from private prayer But to apply the former distinction to private prayer also and first for statae That our infirmity may be helped and our backwardnesse in this duty relieved we are to appoint to our selves some certain houres in the day which we will not let passe without invocation on the name of God but yet so as we place no religion in one time more then in another as the Papists do in their canonicall houres as though God were more ready to heare one time of the day then another This practice which I have named the most holy men of God have used As David Psal. 55. 17. In the morning at noon â—…nd in the evening will I pray And Daniel chap. 6. 10. used to pray three times in the day Which practice of theirs we are thus to imitate 1. to pray in the morning before we go about the works of our calling 2. in the mid-day in the time of intermission of our works and thirdly at evening before we take our rest and besides whensoever we take meaâ—… we are to use both prayer and thanksgiving 1. Tim. 4. 4 5. 2. Concerning vagae We are to follow the advice of the Apostle Col. 3. 17. In every thing which we do in word or deed both to take it in hand by calling upon the name of the Lord and to end it with thanksgiving Not that we are alwayes to use the voice and gesture of the body for sometime it is sufficient to lift up the soul unto the Lord Which kind of short prayers among the ancient Fathers were called ejaculations And thus if we shall use statae vagae orationes stinted and unstinted prayers omitting no just occasions we shall perform the commandment 1. Thess. 5. 17. but otherwise we shall break the same and in so doing we shall incurre the wrath of God CHAP. XXVIII Concerning the place of prayer THirdly concerning the place To no one certain place is that promise made that then was made to the temple of Jerusalem viz. That whatsoever men in their extremitie should ask of God in it God would grant it in his holy habitation in the heavens Jesus the Messias then looked for whose presence was sought in the mercy-seat and between the Cherubims is now entred between the veil that is in the heaven and there abideth onely Mediatour for us unto whom from all the coasts of the earth we may lift up pure hands with assurance that we shall be heard Howsoever the Israelites under the Law were tyed to pray either in the temple and tabernacle Deut. 12. 5 14. Psal. 99. 6. or else towards the same 2 Chron. 7. 38. 1. Kings 8. 44 48. Psal. 138. 2. Dan. 6. 10. yet now all such distinction and difference of place being but ceremoniall is abolished For that one place of prayer and sacrifice was a type of Christ Jesus the alone altar and the praying in or towards the same did figure out thus much That onely in the mediation of Jesus Christ who is the onely Mediatour both of redemption and also of intercession we are to call upon the Lord Wherefore seeing these were but shadows and ceremonies of things to come and seeing the substance and truth it self Jesus Christ is already exhibited whereunto the shadows and ceremonies do and ought to give place we are not now tied to one place more then another as one being more typically holy then another In the 4. of John v. 21 22 23 24. our Saviour himself resolveth this doubt for when the Samaritane had demanded of him which is that place wherein God is to be worshipped the mount Gerizzim where the Samaritanes temple was or the mount Moriah whereon the temple of Solomon was built Christ giveth her this answer That now the time was come wherein all these differences of places being but ceremoniall were taken away that now the Lord was no more to be worshipped by ceremonies but in spirit and truth and therefore that it was lawfull to worship God not onely in Jerusalem oâ—… in mount Gerizzim but also in other places The Prophet Malachi seemeth to foretell the same chap. 1. 11. For so the Lord speaketh by him From the rising of the sunne to the going down of the same my name is great among the Gentiles and in every place incense shall be offered in my name c. But most plain is that 1. Tim. 2. 8. where the Apostle willeth that men should pray 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in every place lifting up holy hands without wrath or doubting So that there is no such difference of place but that we may lawfully call upon God in any place Which also is confirmed unto us by the practice of Christ and his Apostles who did not onely pray in the temple but without distinction in other places as in the mountain in the desert in the garden in private houses on the house-top on the sea-shore and where not Hence appeareth the vanity of Pilgrimages Which were used either because the places were more holy to which they went then others or because the Lord was nearer to them there then elsewhere The former reason I have already confuted and the latter is more absurd For is the Lord present at Jerusalem and is he absent in England nay Do not I â—…ill heaven and earth saith the Lord Jer. 23. 24. And doth not the Psalmist say Psal 138. 8. If I ascend into heaven thou art there if I lie down in hell thou art there If I take the wings of the morning and dwell in the uttermost parts of the sea yea thither shall thy hand lead me and thy right hand hold me Seeing therefore that the Lord is every where present to heare us we may call upon him in any place and the rather because our bodies are the temples of God and we our selves priests and Christ Jesus dwelleth in our temples upon whom as being our onely altar we may offer up incense that is our prayers Revel 5. 8. Psal. 141. 2. So that wheresoever we are we have temples wherein to call upon the Lord. Now howsoever this which I have said be in generall true of Invocation both publick and private yet it is to be understood of publick with this distinction For publick prayer is to be considered according to the state of the Church If the Church be either in persecution or warfare wheresoever the assembly meeteth to that purpose there may they lawfully pray As namely in persecution in private houses or in secret places for the assembly not the place maketh prayer publick But if the Church be in flourishing and quiet estate there ought some publick places as Churches to be appointed for that purpose wherein the congregation ordinarily is to be assembled not for any greater holinesse in the Churches then in other places for the assembly sanctifieth the place and not the place the assembly but onely for good orders sake and politie of the Church CHAP.
not find themselves to stand in need of Gods help neither do depend upon the providence or blessing of God in the use of the means For such when they pray unto God for these things as namely to give them this day their daily bread they do not pray in truth because they do not unfeignedly desire that whereof they find no want II. In respect of spirituall things two sorts of men offend First those that are carnally secure who although they be wretched and miserable poore blind and naked yet being lukewarm with the Laodiceans Rev. 3. 17. feeling no want think they are rich and need nothing Secondly those who are righteous in their own conceit as Pharisaicall and Popish justitiaries For both these and the other feeling no want either pray not at all or if they do pray it is but for fashions sake and therefore praying usu magis quà m sensu out of custome rather then sense their prayer is not acceptable unto God and like lukewarm water to the stomach Wherefore it behoveth us to labour that we may have a true sense of our wants Which I speak especially in respect of spirituall graces for when we are pinched with bodily wants we are many times but too sensible thereof But of spirituall wants many have no sense and being miserable they feel no misery First therefore it is good to be perswaded that this sense of our wants is necessary for us For without it neither will we seriously seek unto the Lord neither will he seem to regard us We will not earnestly seek unto him for what we do not want we do not desire and what we do not desire that we do not ask except it be for fashion And how can we look that the Lord will compati that is have compassion on us when we do not pati or feel any want How can we desire him misereri to have mercy on us when we do not esteem our selves miseri to whom mercy belongeth for thence hath misericordia the name Yea if we be rich and full in ouâ—… own conceits the Lord will send us away empty Luke 1. 55. remaining in our sinne Luke 18. 14. exposed to his curse Luke 6. 24 25. Whereas on the other side if we be humbled with the sense of our want the Lord will have speciall regard unto us Isai. 66. 2. and 57. 15. and be near unto us in all our desires Psal. 34. 18. Yea such he calleth to him Matth. 11. 28. such he promiseth to heare Psal. 10. 17. John 7. 37. such he pronounceth blessed Matth. 5. 3 4 5. Secondly that we may attein to this sight and sense of our misery and wants we are to look into the glasse of the law which will reveal unto us our misery both in respect of our sins and also of the punishment due for the same c. Thirdly for as much as the sight and sense of our misery is the gift of God and work of his spirit we are to pray unto God that he will anoint the eyes of our minds with the eye-salve of his spirit Revel 3. 18. that we may see our sins and that he would touch our hearts with the finger of his spirit as he struck the rock in the wildernes that they may melt within us as the heart of Josias did at the reading of the law 2. Kings 22. 19. and be resolved into a fountain of tears by which we may bewail our sinnes whereby we have displeased and dishonoured God From this sense of our wants ariseth the second thing that is an earnest desire to have our wants supplyed And this is of such force in prayer that it seemeth to be nothing else but the expressing of our desire and is therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and of such efficacie in prayer that some place the efficacie of prayer therein so reade the words of S. James ch 5. 16. The effectuall â—…ervent prayer of a righteous man availeth much others The prayer of a righteous man availeth much if it be fervent But though it be not the onely cause of efficacy yet it is one of the principall for as Augustine saith Dignior sâ—…quitur effectus quem ferventior affectus praecedit A more worthy effect followeth which a more fervent affection precedeth This praying with earnest desire is commended to us in the word of God by divers significant phrases For besides that it is called crying unto the Lord and crying mightily Jon. 3. 8. lifting up of our prayer Isai. 38. 14. this is also to poure forth our souls before the Lord like water Lam. 2. 19. In which sense the Israelites are said 1. Sam. 7. 6. to have drawn water from the fountain of their hearts and poured it out before the Lord. This is to pray with grones unspeakable Rom. 8. 26. which the holy Ghost stirreth up in us and is therefore an evident token of the child of God indued with the Spirit of adoption which is also the spirit of grace and supplication making us when we look upon him whom we have pierced by our sinnes to lament and mourn as a man mourneth for his first-begotten Zech. 12. 10. For as Augustine saith Plerunque hoc negotium plùs gemitibus quà m sermonibus agituâ—… fletu plùs quam affatu For the most part this businesse is effected better with grones then words with weeping rather then speaking This is to pray with Paul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exceedingly 1. Thess. 3. 10. This is with Epaphras Col. 4. 12. as it were to wrestle with the Lord which the Apostle commendeth to the Romanes chap. 15. 30. By which kind of wrestling Jacob prevailed with God as Hosea teacheth chap. 2. 3 4. and was therefore called Israel Gen. 32. This is that prayer of the humble which pierceth the clouds Ecclus 35. 21. This fervent desire therefore is fervently to be desired of us and happy are they which have atteined to it Matth. 5. 6. The means to attein unto it are First because it is the work of Gods spirit to beg it of him by prayer Secondly to labour after a true sense of our wants Thirdly in our preparation to meditate on the excellency profit and necessity of those things which we crave that so our affections may be inflamed with a desire thereof as also of the necessity of Gods help that except the Lord heare us and help us our case is desperate So David prayeth Psal. 28. 1. and 143. 6 7. Heare me O Lord and hide not thy face else I shall be like to them that go down into the pit Fourthly we are upon extraordinary occasions to joyn fasting with our prayers as we are directed in many places of the Scripture For fasting as it causeth the hunger of the body 〈◊〉 it is an effectuall means to stirre up and increase the hunger of the soul. For which cause the Fathers 〈◊〉 fasting orationis alas the wings of prayer CHAP. XXX Of Faith
either expressed or understood Gen. 24. 12 c. Psal. 102. 2. Now as I said we do by prayer effectually crave that which we do well that is lawfully and profitably desire at the hands of God Lawfully when we desire that which is good and to a good end For if it be not good which we desire then is our desire unlawfull and we sinne in going about to make God the authour of sinne God hath promised to give good things to them that ask Matth. 7. 11. But if they be not good they are not within the compasse of Gods promise nor ought to come within the compasse of our desire If not to a good end our desire is not lawfull nor our prayer acceptable Jam. 4. 3. Ye ask and receive not because ye ask amisse that ye may consume it upon your lusts But as the thing must be good in it self so also it must be good unto us that is expedient and profitable for God as a most wise Father doth not alwayes grant his children their desires for many times they ask that which would be hurâ—…full for we know not what to ask as we ought Rom. 8. 26. But he heareth them alwayes though not ad voluntatem to their will yet ad utilitatem to their profit And therefore when he seemeth not to satisfie our particular desire he graciously heareth our prayer if it be rightly conceived Foâ—… we ought all to be of that mind which some of the heathen expressed in their prayer mentioned in Plato and in the Greek Epigramme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Good things great Jove pray or pray not impart To us but bad though crav'd from us avert CHAP. XXIX Of duties to be performed after prayer ANd these are the duties to be performed in the action of prayer Out of the action before is required preparation wherein we are to meditate of such things as may help and further us for the exercise of such duties as are required in the action which I have already noted in the particulars After our prayer is ended we must quietly rest in the good will and pleasure of God not doubting but the Lord as he hath heard our prayers so in his good time will grant the same as shall be most for his glory and our good And this is the meaning of the word Amen where with our Saviour hath taught us as it were to seal up our prayers for thereby as we signifie the consent of our desire so also the assent of faith This was Davids disposition Psal. 3. 4 5. I did call unto the Lord with my voice there is his prayer and he heard me out of his mountain there is his assurance that he was heard I laid me down and slept there is his quiet and secure resting in the good will and protection of God who did sustein him So Psal. 4. 6 7 8. Psal. 5. 3. In the morning I will direct my prayer unto thee speculabor and I will look and wait untill thou shalt grant my desire And such also was the disposition of Hannah after she had prayed 1. Sam. 1. 18. Secondly as we crave good things at the hands of God so we our selves must endeavour to attein unto them by all good means possible For otherwise our prayer is a tempting of God as if we would have our desire granted as it were by miracle and a fruit of no faith or unfeigned desire of the thing asked For if we did truly believe and unfeignedly desire the thing which we ask we would leave no good means unattempted for the obteining thereof As for example when I pray for faith or any other spirituall grace I must besides my prayer use all the good means carefully which the Lord hath ordained for the begetting and increasing of those graces in us as the hearing of the word preached receiving the Sacrament reading and meditating in the word c. To this purpose there are many worthy sayings of the heathen as of Aeschylus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God delighteth to be present with him that laboureth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When as any man useth his indeavour God also putteth to his hand and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Manum admoventi invocanda sunt Numina Divine powers are to be invocated by him that putteth to his own hand To which purpose is that proverb of Varro Dii facientes adjuvant God assisteth labourers Adag 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thirdly if having prayed and used other means we do not obtein our desires let us before we go any further labour to find out the cause If the fault be in our prayer because we did ask amisse Jam. 4. 3. as that we did not pray in faith or in fervency c. we must endeavour by the assistance of Gods spiriâ—… which we are to crave to amend that fault If the fault be in our selves as that we lie in some sinne not repented of we must by repentance wash our selves and then renew our prayers unto God Isai. 1. 16 18. It may be we neither so greatly desire the thing which we ask while we want it neither would so highly esteem it when we have it as it deserveth and therefore the Lord deferreth the granting of our suit that our desire being deferred might be more fervent and the thing so hardly obteined might both the more highly be esteemed and the more carefully kept So Augustine Deus differt nostra postulata ut discamus grandia grandâ—…ter desider are God deferreth to grant our requests that we may learn to desire greatly great things Fourthly having used the means and endeavoured to remove the impediments we are to persist and persevere in prayer without fainting To which purpose our Saviour propounded the parable of the widow and the judge Luke 18. 1. giving us to understand that those things which we do not obtein at the first by reason of our perseverance and importunitie shall be granted To which purpose also serveth the parable of the two friends Luke 11. 8. To this perseverance we are often stirred up both by precept Rom. 12. 12. and practice as of Hannah 1. Sam. 1. 12. of David Psal. 109. 4. who gave himself to prayer of Daniel when he was forbidden under pain of death to call upon God Dan. 6. of Bartimeus the blind man who calling upon Christ and being therefore rebuked of the people did so much the more cry after him Mark 10. 46 48. of the woman of Syrophenicia who having received divers repulses yet by her importunity obteined her desire Matth. 15. 22. of the Primitive Church Acts 2. 42. and 12. 5. of Cornelius Acts 10. of Paul who prayed without ceasing Fifthly as we are to persist with a kind of importunitie in our prayers so are we with patience to expect the Lords leisure Psal. 40. 1. and 130 5 7. and not to be hasty according to that Isai. 28. 16. Qui crediderit nè festinet Let not him that
May the things which we desire be referred to these petitions then may we boldly ask them Can they not be referred then do we not pray according to Gods will and therefore can have no assurance that we shall be heard Secondly whereas Christ teacheth his disciples to pray herein he giveth an example to be imitated of Ministers sc. that as they teach other things so also to pray John Baptist Luke 11. 1. taught his disciples to pray whereupon Christs disciples desire him in like manner to teach them Wherein also they are to be an example to be imitated of all learners As the Father in the family or the Pastour in the Church ought to teach so the child in the house the hearer in the Church ought to be desirous to learn how to pray Thirdly it sneweth that of our selves we know not how to pray For if we should be left to our own affections and desires we should ask many times those things which would tend to Gods dishonour and our own hurt As appeareth by Socrates who wanting this direction of our Saviour Christ knew not what to ask but groping in darknesse desired in generall terms that those things which are good he would give them whether they asked them or no and would deliver them from evil things although they should ask them Plato in Alcib 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O Jupiter King give unto us good things whether we ask or ask them not but put away from us evil things though we pray for them And therefore our Saviour Christ thought it necessary to teach us how to pray Again hence ariseth great comfort to Gods children For whereas the word of God assureth us whatsoever we shall ask according to his will it shall be given us 1. John 5. 14. we may assure our selves that we so pray when we follow Christs direction Neither need we doubt but the Lord acknowledging the voice of his own Sonne as Cyprian saith our prayers shall be acceptable unto him Lastly seeing our Saviour Christ hath commanded us to pray and taught us how we are unexcusable if we neglect this duty One thing further is to be considered in the words as they are set down by Luke When ye pray say Whether speech in prayer be alwayes necessary There is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either inward or outward speech and prayer is either vocall or mentall And the Lord heareth the cry of the heart and our secret grones are not hid from him Psal. 38. 10. Howbeit the voyce is to be used so oft as it may conveniently both for the attention of the mind and intension of the affections c. NOw let us come to the Lords Prayer it self In which is lively though summarily set down unto us the practice of that doctrine which heretofore we have learned concerning prayer For as we have been taught that Prayer and Thanksgiving are to be joyned together so here with the Petitions is joyned a Thanksgiving wherein we are taught to ascribe unto the Lord eternall kingdome power and glory which words almost David useth in his solemn thanksgiving 1. Chron. 29. 11. Again whereas we have been taught that unto prayer are required duties before we pray and also in prayer it self both here are prescribed Before we are to use preparation wherein we are to meditate of such things as are fit to stirre up those graces in us which in prayer are to be expressed In prayer two things are to be expressed an hungring and thirsting desire of grace and the speciall assent of faith For the stirring up of both which it is fit to meditate upon the fatherly love and almighty power of God which our Saviour hath taught us to prefix before the prayer it self In prayer two things especially are to be expressed 1. An hungring and thirsting desire of the grace and blessing of God 2. A speciall assent of faith that our request shall be granted Therefore the prayer it self is divided into Petitions and Conclusion the desire being especially expressed in the Petitions the Conclusion conteining 1. a confirmation 2. a testification of our faith in the word Amen Of the Lords prayer therefore there be two parts the Preface and the Prayer it self consisting of Petitions and the Conclusion conteining a Confirmation of our faith joyned with the praysing of God and also a Testification both of our faith and the truth of our desire in the word Amen In expounding the Lords Prayer we will observe this order First we will expound the words and shew the true meaning of thē then we will inferre the uses of Doctrine Confutation Instruction in the duties of prayer and of our lives and lastly of Reproof whereby shall be detected the hypocrisie of worldly men who using these words do not pray in truth Whereas our Saviour doth not abruptly propound the Petitions but prefixeth a solemn Preface we are taught before we call upon God to use some preparation The preface conteineth a description of God to whō we pray taken 1. from his relation to us that he is Our Father 2. from the place wherein his majesty doth especially appear that he is in heaven the former signifying especially his love the other his power Of which two if in our preparation we do duly meditate our desire will be kindled and our faith confirmed considering that he to whom we pray is both able and willing to grant our requests Our Father SOme do expound these words as though they were a rhetoricall proeme which we use to win Gods favour But we use words in our prayer not that God but that we may be moved and affected First we call him Father whereof we are first to seek the meaning and then the use By the name of Father God alone is understood For as our Saviour saith Matth. 23. 9. we must call no man father because we have but one Father who is in heaven Joh. 8. 41. We have one Father which is God A good profession if it had bene uttered with a good conscience Now God is said to be a Father two wayes by Creation and Adoption By creation as Isai. 64. 8. So Adam is said to be the sonne of God Luke 3. 38. and the Angels Job 1. By adoption in Christ Fphes 1. 5. So every believer is born of God 1. John 5. 1. For to so many as believe in Christ God hath given this priviledge to be the sonnes of God John 1. 12. And in this sense is every faithfull man to call God Father But here it may be demanded Whether the whole Trinitie is called upon in the name of Father or the first Person alone The word Father is attributed unto God two wayes either essentially or personally Essentially when he is so called in respect of the creatures 1. Cor. 8. 6. Personally when it hath relation to the other Persons the Sonne and the holy Ghost In this place it hath
everywhere then is he also in heaven But God is said to be in heaven not that he is included therein 1. Kings 8. 27. and therefore not circumscriptivè by circumscription as the body of Christ nor definitivè definitively as the finite spirits but he is there and everywhere repletivè filling all places â—…er 23. 23. but yet so as he is every-where totus wholly But yâ—…t after a more speciall manner he is said to be in heaven Because there especially he manifesteth his glory there he is seen face to face there he communicateth himself thence he sendeth down his blessings judgements Rom. 1. 18. thence he speaketh to men thence Christ descended thence the holy Ghost Matth. 3. thither Christ ascended there he sitteth and thence he returneth to judgement And as the soul is said to be tota in toto tota in qualibet parte all in the whole and in every part all and yet in respect of the chief operations is said to be seated in the head as it were the heaven of this Microcosme so God who is everywhere wholly both in the world and out of it is said to be in heaven Heaven is his throne Isai. 66. 1. there he prepared his seat Psal. 103. 19. there he sitteth Psal. 2. 4. that is the habitation of his holinesse c. Isai. 63. 15. the place of his habitation 1. Kings 8. 30. Secondly when Christ saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the heavens he meaneth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heavenly as Matth. 6. 26. And he is called heavenly because the shallownesse of our minds cannot better conceive of the unspeakable glory and excellent majestie of God then under this name For nothing more excellent and glorious is subject to our sense then the heaven Whereas therefore the Scriptures give this title to God they teach us to ascribe unto him majestie glorious essence omnipresent power infinitâ—… wisdome unspeakable mercy endlesse The sense therefore of these words is this Thoâ—… that sittest upon heaven as thy throne glorious in majestie infinite in essence power wisdome and mercy Vses concerning prayer I. THe adoration of images reliques condemned we are taught to lift up our mind eyes hands to God being in heaven We may therefore say as Psal. 121. 1. Should I lift mine eyes to images whence then should I have help my help is from God Therefore as Psal. 123. 1. To thee I lift up mine eyes O thou who dwellest in the heavens II. We are taught not to direct our prayer towards any certain place as the Jews towards the temple but we may turn any way towards God in heaven And if we are not bound to look towards any certain place much lesse to go on pilgrimage to it III. Neither must our minds go on pilgrimage whilest we are praying but above the earth and all earthly cogitations our minds with our hands are to be lifted up unto the heavens Lam. 3. 4. Psal. 25. 1. as at all times so especially in the time of prayer our conversation ought to be in heaven IV. When we are commanded to call God our heavenly Father we are taught to abandon all base conceits concerning God Psal. 50. 13. and to ascribe unto him incomprehensible glory and majesty infinite power and essence wisdome unsearchable mercy endlesse Majesty as sitting upon the heaven as upon his throne the earth being his footstool Isai. 66. 1. Which must teach us reverence and not rashly to utter any thing before God For God is in heaven full of majestie and glory and thou upon earth dust and worms meat Eccles 5. 1. Power that is Might infinite omnipotencie Right infinite and authority universall Potentia Power Psal. 115. 3. Our God is in heaven whatsoever he will he doeth Which must teach us to pray with affiance being assured that our heavenly Father is able to do for us according to yea above our requests yea above our thought Ephes. 3. 20. Thus Jehoshaphat 2. Chron. 20. 6. Art not thou God in heaven so as power is in thine hand which none can resist Potestas Authority So saith Jehoshaphat Art not thou God in heaven and dost not thou rule over all nations So Psal. 103. 20. The Lord hath established his seat in heaven and his kingdome is over all On him therefore our trust must be reposed by whose providence and power all things are governed in heaven and in earth For hereby we learn that the Lord is not onely able in respect of his might but hath right also to bestow upon us any good thing Audacter Deum roga nihil illum de alteno rogaturus Beg boldly of God seeing thou canst ask nothing of him which belongeth to another Infinite essence and omnipresence for so is the heaven said to be his throne as that the earth also is his footstool and so is he in both as that he is also everywhere and in every place totus For we may not think that God is farre from us Acts 17. 27. because he is said to be in heaven as the wicked imagine Job 22. 13. but we must acknowledge that he is alwayes present with us Psal. 139. 7 8 9 c. and as it is Psal. 145. 18. Deut. 4. 7. near unto us whâ—…n we call upon him yea where two or three are gatherâ—…d together in his name he is in the middest of them Matth. 18. 20. If theresore thou prayest in secret the Lord heareth thee Matth. 6. 6. if in the closet of thine heart without any speech he heareth the voyce and cry of the heart Exod. 14. 15. 1. Sam. 1. 13. Assure thy self therefore that thou speakest not into the air or utterest thy words in vain but that thou pourest forth thy requests into the bosome of the Lord. Wisdome unsearchable For as the heavens are high above the carth so are the Lords thoughts above ours Isai. 55. 9. We must therefore submit our selves to his will which is most wise and just neither let us circumscribe him but rather resigne our selves unto him who best knoweth what is fit for us Mercy unspeakable Whereby all these attributes are effectuall to our good For if earthly parents do know to give good things to their children much more doth our heavenly Father Matth. 7. 11. This therefore must not discourage us that he sitteth above in heaven in the high throne of his majestie for though he dwelleth above â—…t he mercifully abaseth himself to behold the things which be in heaven and in earth Psal. 113. 5 6. He looketh down from the high place of his holinesse even from heaven doth the Lord look down upon earth that he might heare the mourning of the prisoner and deliver the children of dâ—…th Psal. 102. 19 20. Neither ought his power to terrifie us for he useth it to our good Deut. 33. 26. Herideth or sitteth upon the heavens for our help Him therefore let us exalt who rideth on the highest heavens Psal. 68. 4. Here therefore
the creatures or abusing them to bâ—… the instruments of sinne Duties in our lives 1. Holy meditation and mentioning of the works of God to his glory and our spirituall good To his glory for so must we meditate and speak of the creatures as that the wisdome goodnesse and power of God shining in them be acknowledged that we knowing him by his works may glorifie him as God To our good by meditating in such things as are to be followed or eschewed in them 2. The pure and holy use of the creature sâ—…nctified by the word and prayer c. Otherwise if we knowing God by â—…is works shall not glorifie him Rom. 1. 21. if we shall play the Momes in detrâ—…cting from the works of God or mocking the same if we shall abuse his creatures to superstitious wicked and profâ—…ne uses and please our selves in so doing we are to take heed lest in making this prayer we be found mockers of God Now follow the works of administration which are his blessings or judgements towards our selves or others His blessings on our selves are sanctified 1. in our hearts when we are truly thankfull for them 2. in our tongues when we give thanks Psal. 124. 6. and shew forth his benefits Psal. 66. 16. and 71. 8 18. 3. in our deeds when we referre the good things received to his glory and the good of others and when by them we are brought to repentance Rom. 2. 4. The blessings of God on others are sanctified when we rejoyce with them 1. Cor. 12. 26. and glorifie God in them Psal. 35. 27. Gal. 1. 24. The judgements of God on our selves are sanctified when they have the like effect in us that they had in Job that is First when we are humbled under the hand of God and brought to repentance Job 1. 20. and 42. 6. Secondly when we bear them patiently Job 1. 21. Thirdly when we blesse God in them and for them v. 21. The judgements of God on others are sanctified when by consideration thereof we fear to sinne when we shew forth the justice of God in the punishment of the wicked Psal. 58. 11 12. when we condole with the just Wants to be lamented First unthankfulnesse in that neither in our hearts we have the chearfull sense of Gods goodnesse in his benefits nor in our tongues return praise to him nor in our deeds bring forth the fruits nor yet by them are brought to repentance Secondly our not acknowledging Gods graces in others or depraving or lessening them or envying their good Thirdly our senselesnesse in affliction Jer. 5. 3. Fourthly impatiencâ—… Isai. 22. 12 13. Fifthly murmuring Sixthly not to be terrified by the example of others but rather pleasing our selves Luke 13. 1. Seventhly not condoling but rather rejoycing in other mens evils as laughing at fools Duties in our lives To be thankfull to God for his benefits To expresse our thankfulnesse by thanksgiving by referring them to the glory of God by repentance To rejoyce with others To glorifie God in them To make right use of his chastisements on our selves and others Otherwise if we shall be proud of those good things which we have as though we had not received them not giving God the glory nor referring them to his glory and the good of others but contrariwise abusing them to the dishonour of God and the hurt of others as many do their learning wit riches strength c. If we shall deprave Gods mercies in others or envie them If in the judgements of God upon our selves we shall harden our hearts with Pharaoh If we shall impatiently bear them and murmure against the severity of God If with Belteshazzar we shall not be moved with the example of others Dâ—…n 5. 22. If we shall make a sport of 〈◊〉 mens calamities we are farre from that desire of sanctifying Gods name which in this prayer we pretend Secondly in these words we pray that the Lord would sanctifie his name The which petition we are the rather to make because his glory is so little regarded amongst men And in this sense our prayer is the same with that of our Saviour John 12. 28. Father glorifie thy name or with that of David Psal. 57. 6 11. Be thou exalted Lord above the heavens and thy glory above all the earth or that Psal. 115. 1. Not unto us O Lord not unto us c. The Lord doth sanctifie his name I. When he doth shew forth and manifest the excellencie and glory of his name that is of his attributes and perfections as wisdome power c. but especially by making manifest the glory of his mercy and justice Of mercy by preserving his Church and multiplying his blessings upon the faithfull Ezech. 36. 21. For the glory of his own name he preserved his Church amongst the heathen and promised to reduce them into their own countrey not for their sakes but his holy names sake v. 22. and then v. 23. I will sanctifie my great name which was polluted amongst the heathen namely because of the affliction of his people v. 20. and the heathen shall know that I am the Lord saith the Lord God when I shall be sanctified in you before their eyes c. So 2. Thess. 1. 12. Of his justice and power in executing his judgements on transgressours and on the wicked and overthrowing the enemies of his Church When Nadab and Abihu had offered strange fire contrary to the commandment of God and were destroyed by fire from heaven he said I will be sanctified in them that come near me that is By executing judgement even against those that are near to me I will make manifest the glory of my justice and before all the people will I be glorified Levit. 10. 3. Isai. 5. 15 16. By the judgements of God executed upon the wicked it is said that man shall be humbled and brought low but the Lord of hosts shall be exalted in judgement and the holy God shall be sanctified in justice Ezech. 28. 22. Thus saith the Lord God Behold I come against thee Sidon and I will be glorified in the midst of thee and they shall know that I am the Lorâ—… when I shall have executed judgements in her and shall be sanctified in her For I will send into her pesâ—…ilence c. And chap. 38. 22 23. he threatneth to rain fire and brimstone upon Gog and Magog that is both the open and secret enemies of the Church c. Thus saith he will I be magnified and sanctified and known in the eyes of many nations and they shall know that I am the Lord. II. God doth sanctifie and glorifie his name when he doth removâ—… the impediments of his glory as idolatry worshipping of false gods superstition ignorance and giveth a free passage to his Gospel when he taketh away the wicked Psal. 104. 35. III. By freeing it from the abuses pollutions of men and mainteining his own glory When Moses and Aaron at
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
they cannot mind heavenly things By them as baits he allureth to sinne as snares entangleth to perdition Which make men citizens of the earth and misse of their freedome in heaven which cause men place their paradise upon the earth and not to care for the kingdome of heaven For a man cannot serve God and Mammon or be a worldling and yet a subject of this kingdome which make worldly men sell their birthright with Esau c. therefore we pray that the Lord would deliver us from the evil world Gal. 1. 4. wain us from it that we may renounce all worldly lusts that we may use the world so as we abuse it not 1. Cor. 7. 31. that the world may be crucified unto us and we to the world Gal. 6. that by faith we may overcome the world 1. John 5. 4. and that we may behave our selves not as worldlings minding earthly things but as pilgrimes on the earth and â—…itizens of heaven and fellow-citizens of the saints Ephes. 2. 19. whos 's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oonversation is in heaven Phil. 3. 19 20. The third is our Flesh that is our own corrupt nature the wisdome whereof is eâ—…mity against God which lusteth against the spirit which sendeth out continuall lusts as it were sparkles out of a furnace which fight against our souls which the devil abuseth as his bawd to pollute us and to beget in us all manner of sinnes which bring forth death Therefore we pray that the Lord would reigne in us by his Spirit that we may not be carnall but spirituall that we may not walk after the flesh but after the spirit that as being pilgrimes on earth but citizens of heaven we may abstein from fleshly lusts c. 1. Pet. 2. 11. that we may crucifie the flesh and the lusts thereof Gal. 5. 24. In a word we desire that the Lord would confound the kingdome of darknesse whereby the devil ruleth in the hearts of men using for his instruments or souldiers the lusts of the world and of the flesh The outward enemies of Gods kingdome But these were spirituall enemies And we are not onely to pray against them but also against the outward enemies of the Church which is the kingdome of God And these are either open and professed enemies as the Turks and Infidels the great Turk being that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Abaddon that maketh havock of the Church Revel 9. 11. or else close and covert enemies which under the name and profession of Christ oppugne the kingdome of Christ as Antichrist his Synagogue that is the Pope and the Church of Rome For notwithstanding all their glorious profession that they and they alone are the Church of God yet these are they that say We will not have this man to reigne over us but having received the mark of the beast are in subjection to the Pope under penalty of damnation And he sitteth in or rather sets himself against the Church usurping sovereigne authority and sitting as God in the throne of Christ he deteineth the people in ignorance making them believe that their implicite faith will save them and so they lead them blindfolded after them as it were in a string to perdition For whose law reigneth amongst them Gods or their own The breach of whose law more severely punished To whose government are they subject Gods or their own What doctrine do they teach the word of God or the inventions of men The word of God which is his sceptre do they not suppresse this light of mens souls do they not hide it from the people under a strange language as it were under a bushel do they follow the Lambe that have received the mark of the beast and persecute with fire and sword all true professours c. Well against these enemies both secret and open covert and discovered that is Gog and Magog Revel 20. we are taught to pray that being subdued that is either converted or subverted the Church and kingdome of God may be advanced Besides these enemies there are also other impediments of the kingdome of God opposite to the outward means As to the preaching of the word 1. The insufficiency of Ministers not able to teach 2. Their negligence and idlenesse 3. Their causelesse non-residencie and covetous multiplying benefices with cure 4. The want of maintenance by impropriations and corruption of Patrones All these we are to pray that they may be removed and a free passage to his word granted Impediments opposite to government are either no government but confusion in the Church and Commonweal or else corrupt government the rulers hindring rather then promoting the kingdome of Christ. We see then what we desire when we pray that the kingdome of grace may come viz. That where it is not it may be erected and where it is it may be continued and enlarged That he would blesse preserve and protect his Church That the Lord would rule and reigne in us by his word and Spirit That he would effectually call those which belonging to his election are not called That he would justifie us by faith sanctifie us by the holy Ghost and make us and all his meet to be partakers with the Saints in light That we may more and more feel in our selves the fruits of this kingdome righteousnesse and peace and joy in the holy Ghost and to this end That he would give a free passage to his word and send faithfull labourers into his harvest blessing them and their ministery and also the seed-plots thereof That he would establish an holy government in the Church and Commonwealth and blesse the governours c. That he would grant unto it the effectuall operation of the holy Spirit making the outward means profitable That he would confound the kingdome of darknesse sinne Satan and Antichrist That the devil may be trod under our feet the world crucified unto us and we to the world the flesh with the lusts thereof mortified That we may renounce and forsake according to our vow in baptisme the flesh the world and the devil That all other impediments of his kingdome of grace and our salvation being removed we may be preserved blamelesse to the coming of Christ and may be kept by the power of God through faith unto salvation Vses Wants to be bewailed Now let us come to the uses First our need which we have to make this prayer by reason of our defection from God in our first parents and our originall sinne derived from them For before man fell from God by sinne he was wholly subject to the kingdome of God and conformable to his will in all righteousnesse and holinesse his mind inlightened with knowledge endued with wisdome his conscience pure his will holy and just his affections orderly the inferiour powers of his soul subordinate to the superiour and all to God the members of the body instruments of holinesse unto righteousnesse But when as man fell from God by sinne
he became the subject of Satan his mind darkened with ignorance folly in spirituall things his conscience impure his will not onely unjust but also unable to will that which is good his affections inordinate the inferiour faculties rebelling against the superiour the members of the body instruments of sinne unto iniquity We therefore that are bred and born in this state of disobedience have great need to pray that the Lord would rule in us that we may be renewed according to the image of God in holinesse and righteousnesse 2. Our spirituall servitude and bondage under sinne and Satan by reason whereof we are not able to come unto God but must desire that his kingdome may come unto us When we ceased to subject our selves to God we became the subjects of Satan when we left to be the servants of righteousnesse we became the servants of sinne when we left the image of God we got the image of the devil Naturally we are wholly carried away by the devil as captives to the obedience of his will doing nothing but sinne and pleasing our selves therein thinking our selves free as John 8. being most bond and therefore if we did feel the power of sinne and Satan reigning in us we would with great fervency and vehemency of affection desire that the Lord would pull us out of this power of darknesse and translate us into the kingdome of his Sonne 3. Our unthankfulnesse unto God that hath brought us out of this bondage into the glorious liberty of the sonnes of God especially considering he gave himself for us to this end Luke 1. 74. Tit. 2. 14. 1. Pet. 2. 24. We had need therefore to pray that he would rule in us by his word and Spirit For professing our selves to be redeemed by Christ we behave our selves many of us as if we still were in the bondage of sinne For whom we obey his servants we are 4. Our neglect and contempt of the word 5. Our resisting the good motions of his Spirit and striving against the same our contristation or making heavy the Spirit of God 6. The remnants of the kingdome of darknesse or rather our heaps of sinnes and corruptions our continuall lusts and concupiscences 7. Our yielding to the temptations of Satan our worldly minds following after pleasure profit or preferment our not crucifying of the flesh but rather walking therein And as we are to ask good things for others so must we also bewail their wants As when we see men plunged in sinne and carried away headlong to their perdition as the swine were into the sea we ought to lament their desperate estate Psal. 119. 136 158. Ezech. 9. 4. We are to bewail all the impediments of the kingdome of Christ disorder in the Church confusion in the Commonweal the want of the word and causes thereof Our hearts ought to yern within us as our Saviours did Matth. 9. 36. when we see a people living in ignorance and sinne without means without God in this world and therefore for the supply of all these wants we are in sense thereof to pray fervently Let thy kingdome come Our duties in our lives 1. In respect of the kingdome of power That we acknowledge the Lord to be our absolute King That we submit our selves to his providence That we rest contented and well pleased with whatsoever he doth towards us who doth all things according to the counsel of his will 2. In respect of the kingdome of grace we ought to have an earnest desire of the advancement of Gods kingdome and zeal of the Churches good and more particularly that the Lord would reigne in us by his word and Spirit And unto this desire must be joyned an holy endeavour first in order and first in degree to seek the kingdome of God and his righteousnesse that is that the Lord would rule in us by his word and Spirit and that we may shew our subjection by bringing forth the fruits of righteousnesse 3. A carefull using of the means which God hath appointed to advance his kingdome to work our salvation to heare the word with submission reverence attention good conscience and desire to practiceit to nourish the good motions of the Spirit yielding our selves to be drawn thereby 4. Thankfulnesse to God that he hath made us subjects of his kingdome Col. 1. 12. Mark 11. 10. and care to behave our selves as subjects of this kingdome 5. Diligent endeavour in our severall places and callings to advance and further the kingdome of Christ. Princes and Magistrates must be nursing-fathers and nursing-mothers of the Church zealous by all good means to advance the kingdome of Christ and to remove the impediments thereof and to set themselves against the kingdome of darknesse of sinne Satan and Antichrist to root out all superstition and idolatry and the relicks thereof to reform religion where it is corrupt to be defenders of the faith to take order that there may be preachers in all places provided for and see them discharge their duties to punish sinners and reward the vertuous If we be Ministers we are by preaching of the word in season and out of season to do our endeavour to win men unto the Lord c. If private men we must live in obedience to superiours in Church and Commonwealth as to the ordinance of the Lord our King ruling us by them Whatsoever we are our dutie is to labour by all means 1. that we our selves may become subjects of the kingdome of grace and 2. that by all good means we may win others unto the Lord. 6. To oppose our selves against the enemies of the Church both spirituall and temporall to resist Satan and his temptations to be wained from the world and to mind heavenly things to walk not after the flesh but after the spirit to come out of Babylon into the Church of God to keep us therein to oppose our selves against Antichrist and his adherents as being enemies of the kingdome of Christ. But here the hypocrisie of very many is detected who ask this petition with their mouthes but desire it not with their hearts As first in respect of the universall kingdome those that will not submit themselves to the providence of God but desire rather that they were freed from all subjection unto God they abuse God in making their prayer and pray against themselves that God would advance his kingdome and make his enemies his footstool or break them with his iron sceptre like a potters vessel Secondly in regard of the kingdome of grace first those that will not have Christ to reigne over them by his word and spirit but cast off his yoke of subjection Luke 19. 14. Psal. 2. 3. sonnes of Belial such mock God when they say this prayer 2. Those who living in ignorance and sinne and consequently in spirituall bondage please themselves as if they were free John 8. 33. and therefore do not truly desire that Gods kingdome may come because they have
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
against God some against our neighbours and some against our selves In respect of all and every whereof we are every of us debtours unto God and therefore had need to pray that he would forgive us all and every of our debts Psal. 51. 9. which how many and great they are we may easily know if we will diligently look into our obligation and examine our lives by the law of God c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Our In this word confession of sinne is included For it is in effect thus much O Lord we have sinned against thee have mercy therefore on us O Lord according to thy goodnesse and according to the multitude of thy mercies do away our offenses Wash us from our iniquities and cleanse us from our sinnes For we acknowledge our transgressions and our sinnes are alwayes before us Psal. 51. 2 3. Therefore with asking of pardon confession of sinne is conjoyned And this form of prayer is prescribed to be used of the perfectest men in this world as of the Apostles because there is no man that doth good vpon the earth and sinneth not Eccles 7. 20. If we say saith the holy Apostle John that we have no sinne we deceive our selves and there is no truth in us If we confesse our sinnes he is faithfull and just to forgive us our sinnes and to 〈◊〉 us from all iniquity If we say that we have not 〈◊〉 we make him a lâ—…ar and his truth is not in us 1. John 1. 8 9 10. Here therefore both the Catharists which dream of perfection in this life and also the Pelagians and Papists which hold that a man may fully and perfectly keep the law of God in this life are confuted For such cannot make this petition except they will mock God as all those do that have a conceit of their own perfection Which conceit is in not onely the Catharists and Papists but also in the greatest part of ignorant and securâ—… men who affirm that they love God with all their heart and their neighbour as themselves they never did any man hurt they never doubted of their salvation For howsoever the Scripture speaketh of perfect men and such as walked in all the commandments of God yet certain â—…t is that thereby is meant the uprightnesse of their will and endeavour not the perfection of their obedience which uprightnesse notwithstanding the Scripture calleth perfection the Lord accepting the will for the deed so that upright men may indeed be said to be perfect but in affectu potiùs quà m effectu in their affections rather then their actions Forgive The Lord in forgiving sinnes as he is mercifull so is he just 1. John 1. 9. Neither doth he forgive any sinne for which his justice is not satisfied by the obedience and sufferings of Christ Rom. 3. 26. He is therefore said to forgive our sinnes when as he inputeth them not unto us but accepting of the obedience and sufferings of Christ as a full ransome and satisfaction for them washing away our sinnes in his bloud covering them with his righteousnesse imputing our sinnes to Christ and his obedience to us so that we howsoever sinfull in our selves appear righteous before him in Christ. When as therefore we do pray for the forgivenesse of our sinnes we do not so desire him to be mercifull as that we would have him forget his justice but we come unto him in the name and mediation of Christ in whom he is well pleased beseeching him to accept of his obedience sufferings as a full satisfaction for our sinnes For remission of sinnes as it is a free work of mercy in respect of us who neither can deserve pardon nor satisfie his justice so in respect of Christ who hath satisfied for us it is a work of justice Now whereas our Saviour Christ doth teach every one of us every day to ask forgivenesse with assurance to be heard we are put in mind both of our misery and Gods mercy Our misery who day by day commit sinne and therefore have need every day to crave remission of our sinnes Gods mercy and long suffering who though he be offended every day yet he is ready to forgive their sinnes who come unto him by hearty and earnest prayer confessing their sinnes and craving pardon of them But this mercy and long-suffering of God must not encourage us to presume but invite us unto repentance Rom. 2. 4. and 6. 1. Ecclus 5. 4 5 6. Psal. 130. 4. There is mercy with thee that thou mayest be feared Joel 2. 13. and encourage us to call upon him This long-suffering of God is to be imitated of us For if he be content to forgive us that sinne against him every day then ought we freely to forgive them that offend us c. though it be to seventy times seven times Again if every one of us be he never so righteous is bound to make this prayer that God would freely remit our sinnes then it followeth that none of us can discharge the debt or by any thing which we are able to perform satisfie for our sinnes but either they must be freely remitted for Christs sake or else we must suffer the punishment due for them Divine remission and humane satisfaction cannot stand together We must crave remission therefore we cannot satisfie Remission of sinnes and justification are free Rom. 3. 24. Ephes. 1. 7. Isai. 43. 25. but in satisfaction there is recompense Therefore those that trust to their own merits and use this prayer they mock God and condemn themselves They mock God because they desire him to forgive their sinnes which they do not desire should be forgiven them but trust to satisfie for them They condemn themselves because they confesse themselves to be debtours unto God unlesse he remit their debt and yet stand not to his remission but to their own satisfaction by which they appeal to his justice rather then implore his mercy And that no man can satisfie by any works of obedience the justice of God for his sinnes it may further appear by these reasons 1. Because our best obedience is unperfect and our righteousnesse like unto a polluted â—…lout and therefore if God should enter into judgement with us he might justly condemn us for our best actions as being not performed in that manner and measure which his law requireth and therefore every one had need to pray as Psal. 143. 2. Enter not into judgement c. Secondly because whatsoever obedience we can perform it is a debt and duty Luke 17. 10. When we have done all that is commanded we must say that we are unprofitable servants we have done that which was our duty to do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 8. 12. and 13. 8. Gal. 5. 3. Now certain it is that we cannot satisfie debt with debt but notwithstanding our latter obedience we shall be debtours in respect of the former debt unsatisfied Seeing therefore we are not able
charitable mind towards the society where we live towards our brother who hath offended us and towards our selves First towards the society 1. If the offense be such as according to the laws of the society is to be punished by order of justice for that punishment it is not in our power to remit 2. If the offense be dangerous to the society either in respect of Gods judgement or in respect of contagion then is it good the fault should be puâ—…ished that evil may be taken from among us and the judgement of God prevented and others may see and fear and fearing their punishment may not follow their example in which respects most meet and necessary it is that the insolency and outrage of wicked men should be restrained Secondly as touching the party If he cannot be reclaimed by private means we are to seek that by publick authority he may be reclaimed and brought to repentance and we are to take heed left by our patience our neighbour become worse Thirdly concerning our selves We may provide for our safetie for the time to come rather then by too much bearing to expose our selves to the wrongs and injuries of the wicked For if it were not lawfull for godly men to complain to the Magistrate c. there would be no measure nor no end of indignities offered unto them And albeit we are to esteem every wrong offered unto us as an affliction laid upon us by the Lord and are therefore to bear it patiently not seek to wreak our selves upon our brother who is but the instrument or rod by whom the Lord doth correct us yet we are in this as in all other afflictions to use such means as the Lord doth offer unto us of deliverance out of the same and not be like wayward children which having taken a fall will not rise The means which God hath appointed in this behalf is the publick authoritie of the magistrate who is the minister of God for the good of them that do well as for the rest he beareth not the sword for nought but is the minister of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an avenger unto wrath unto those that do evil Rom. 13. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As signifieth not equalitie For as the heavens are higher then the earth so doth his mercy excell the greatest love amongst men as the love of the father Matth. 7. 11. and of the mother Isai. 49. 15. And by how much his love is greater by so much he is the slower to wrath or revenge Hos. 11. 9. I will not exercise my fierce wrath in destroying Ephraim for I am God and not man Had our Saviour been but a man as his Apostles were but men although good men he would perhaps have been as ready to call down fire from heaven upon the Samaritanes as they Luke 9. 54. Had the Lord who was offended been no more mercifull towards Niniveh then the Prophet Jonah whom they had not offended Niniveh had been destroyed Jonah 4. 1. Therefore equality is not here to be understood but likenesse For although we cannot be equall with the Lord yet we must be like him And as it is Matth. 5. 48. Be ye perfect as your heavenly Father is perfect But our perfection consisteth in uprightnesse And therefore although we cannot forgive and love in the like measure yet we must in like quality that is in truth So that the meaning is We desire the Lord to forgive â—…s for even we also unfeignedly forgive our brethren Whenas therefore we do professe that we do so forgive as we desire to be forgiven and that we desire so to be forgiven as we forgive this teacheth us that our forgivenesse and reconciliation with our brethren should not be from the teeth outward and by halves but sincere intire Many men will speak friendly to their neighbour when malice is in their hearts Psal. 28. 3. and are contented that a skin should be drawn over their festred malice making outwardly a shew of reconciliation and forgivenesse whenas inwardly they retein a secret grudge in their hearts And again others will say Well I may forgive him but I shall never forget him c. But these men rather call for vengeance then mercie at Gods hands desiring so to be forgiven as they forgive And therefore as we desire the Lord not onely in word but also in deed and in truth to forgive us so must we forgive our brethren that have offended us even from our hearts Matth. 18. 35. And as we desire that the Lord would not onely forgive the punishment but also forget the fault it self and cast it into the bottom of the sea Mich. 7. 19. so must we also forgive and forget the wrongs done unto us So much of the words Vses The use which from hence ariseth is threefold viz. of Instruction Consolation and Reproof For I. those who either desire to make this prayer aright or hope to have their prayer heard are here taught how to behave themselves towards their brethren namely that they be in charity with all men and if it be possible and as much as in them lieth to be at peace 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with all men Rom. 12. 18. For whereas it cannot be avoided but that in this life we shall both sinne against God and offend one another therefore our Saviour hath taught us to joyn these two together the desiring of peace of conscience and reconciliation with God and the seeking of outward peace and reconciliation with men And first he that hath offended his brother his duty is to seek reconciliation with him before he can look for reconciliation with God as our Saviour teacheth Matth. 5. 23 24. If thou bring thy gift to the altar seeking reconciliation with God and there remembrest that thy brother hath ought against thee that is that thou hast offended thy brother for which thou hast made him no satisfaction leave there thine offering c. So in the Law the Lord ordained that whosoever had offended his neighbour and came to seek reconciliation with God by offering sacrifice he should first make his brother amends whom he had offended the same day that he offered for his trespasse Lev. 6. 5. and then forgivenesse is promised of the Lord v. 7. Out of our Saviours words Luke 17. 3 4. it may be gathered that it is the duty of him that hath offended to acknowledge his fault with promise of amendment to him that is offended And this duty though very late was performed by Josephs brethren Gen. 50. 17. But many when they have offended a man they do hate him so much the more as Amnon did Thamar 2. Sam. 13. 15. and are further from reconciliation then the party offended Because they having deserved ill of him as their conscience telleth them therefore they expect ill from him and consequently hate him And of such the Italian proverb is true He
4. For his malice he is called Satan For his diligence he is said to traverse the earth Job 1. 7. and as Peter saith to go about as a roring lion c. 1. Epist. 5. 8. As for us we are prone to sinne naturally drinking in sinne like water Job 15. 16. and weak to resist And therefore seeing our fight is not with flesh and bloud but with principalities and powers with worldly governours of the darknesse of this world with spirituall wickednesse in high places therefore we are to stand upon our guard to take unto us the armour of God and especially by prayer to flee unto the Lord that he would establish us by his free Spirit that we may be able to stand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 against the artificiall and cunning assaults of the devil Ephes. 6. 11 12 c. But let us come unto the words Wherein the petition is first propounded and afterwards expounded For when we desire that the Lord would not lead us into tentation we do not desire not to be tempted but when we are tempted to be delivered from evil that we quail not in the tentation And so our Saviour prayeth John 17. 15. I do not pray that thou shouldst take them out of the world but that thou wouldst keep them from evil Therefore these two branches are not to be distinguished into two petitions as the adversative particle But sheweth For he doth not say Lead us not into tentation and deliver us from evil but thus Lead us not into tentation but deliver us from evil in the former part setting down our request negatively in the latter affirmatively as if we should say O Lord do not thou give us over to the tempter nor leave us to our selves but withtentation give an issue that we be not overcome in the tentation but preserved and delivered from evil But we are first to expound the words severally and then from thence to inferre the uses Two sorts of temptations Temptations are of two sorts 1. Probations 2. Provocations to evil 1. Probations and trialls And so men sometimes do tempt and sometimes God Men as when one friend to try the good will of another asketh some benefit which he meaneth not to take or when a man to try the fidelity of his servant either droppeth some money in his way or biddeth him do some difficult things which he would not have him to do c. God trieth men either that his graces may appear to his glory and their good or their infirmities may appear that they may be humbled more seriously turn unto him Deut. 8. 2 16. And these trialls of God are either of the right hand or of the left The former are his temporall blessings which he bestoweth upon men many times to try their thankfulnesse humility obedience charity affiance in God or the contrary Exod. 16. 4. when the people wanted food the Lord sent them food from heaven to tempt or to prove them whether they would walk in his law or no. If men which are in prosperity would consider that the Lord bestoweth his blessings upon them thereby to try them that they should shew what manner of men they are doubtlesse this meditation would be profitable partly to bewray their wants unto them partly to incite them to labour to approve themselves to the Lord that proveth them Prove therefore and examine thy self God hath bestowed these blessings upon thee so many so great Hast thou been thankfull to God the giver hath not thine heart been lift up with pride hast thou been carefull to please him that hath been so gracious unto thee or hast thou been displeased with thy self when thou hast offended so good a God hast thou been ready to expose those gifts which thou hast to the glory of God and relief of thy brethren hast thou not trusted in thy riches and thine own means more then in the providence and blessing of God If in these respects thou hast been wanting then by these trialls God would let thee see what thou art that thou mayest be humbled before him and mayest truly labour to approve thy self unto him by thy thankfulnesse humility obedience charity affiance reposed in him c. The trialls of the left hand are such as crosse our desires as first when the Lord commandeth such things as we are loth to do So he tempted Abraham Gen. 22. 1. Secondly when he exerciseth us with afflictions which are hard for flesh and bloud to bear So Job was tempted and so the godly in all ages And therefore afflictions are called tentations Jam. 1. 2. 1. Pet. 1. 7. laid upon them of God to try their faith and their patience their obedience and their love c. and are therefore called trialls of faith Jam. 1. 3. Revel 2. 10. The devil shall cast some of you into prison that ye may be tried Ecclus 27. 5. The fornace proveth the potters vessel so do tentations try mens thoughts Pro. 17. 3. And as by winnowing the wheat is tried and severed from the chaff so is the sound Christian from the hypocrite by affliction Hath the Lord therefore laid any crosse upon thee consider that he hath done it to try thee Examine therefore thy self if the Lord hath let thee see thine own weaknesse let the sight thereof humble thee and make thee more carefull for the time to come and labour to approve thy self unto the Lord by thy humble patient thankfull and chearfull bearing of the crosse For as James saith chap. 1. 12. Blessed is the man that indureth temptation For when he shall be found approved he shall receive the crown of life which God hath promised to them that love him Thirdly thus God also trieth his servants by suffering heresies and permitting the wicked to live among them 1. Cor. 11. 19. There must be heresies that they which are approved may be known Deut. 13. 3. Jud. 2. 22. Seeing therefore all these trialls of God are for our good Deut. 8. 16. we are not to pray that we may not be tried but rather contrariwise that we may be tried and being tried may be found approved Psal. 26. 2. and 139. 23. Temptations which be for evil are either provocations unto evil and therefore evil or punishments of evil and therefore just In the former sense tentation is the provocation of a man unto evil And that proceedeth from one of these three fountains the Flesh the World the Devil 1. As touching the flesh James saith chap. 1. 13 14. Let no man say that is tempted I am tempted of God for God cannot be tempted with evil neither tempteth he any man namely to evil But every man is tempted when he is drawn away by his own concupiscence and is enticed Matth. 15. 19. Out of the heart proceed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 evil reasonings or thoughts 2. The world is said to tempt either in respect of men in the world or worldly things
thing to be tempted simply but rather to the children of God a good and a necessary thing James biddeth the faithfull rejoyce when they fall into tentations Jam. 1. 2. He that is not tempted saith the sonne of Sirach he knoweth but a little 34. 10. and as Augustine No man knoweth himself unlesse he be tempted Besides we are not souldiers under the banner of Christ unlesse we fight with the flesh the world and the devil and we sight not with them unlesse we be tempted of them neither must we look to be crowned unlesse first we strive Nay if we be not tempted it is a signe that he needeth not assault us Lastly all tentations turn to the good of those that love the Lord Rom. 8. serving either to humble them by the sight of their weaknesse 2. Cor. 12. 9. or to prevent sinne in them making them more wary and circumspect for the time to come or to manifest Gods graces in them that they may be found approved and so become happy For as James saith chap. 1. 12. Blessed is the man that endureth tentation for when he shall be found approved he shall receive the crown of life which the Lord hath promised to those that love him We do not therefore pray that we be not tempted but that we be not led into tentation that is That when we are tempted the Lord would not leave us unto our selves nor give us over to the tempter nor suffer us to be overcome in the tentation nor to be tempted above our power but that it would please him to stablish us by his free spirit and minister strength unto us giving with the tentations an issue that we may bear them And so our Saviour expoundeth himself in the words following But deliver us from evil Which as hath been said are the exposition of the former Tertullian Clausula haec interpretatur quid sit Nè nos inducas in tentationem hoc est sed erue nos a malo This clause interpreteth what this is Lead us not into tentation that is but deliver us from evil By evil we are to understand all the enemies of our salvation the flesh world and devil sinne and hell and all punishments of sinne but especially the devil who in the Scriptures is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the evil one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 deliver signifieth two things 1. To keep and preserve to protect and defend from evil that we fall not into it In which sense Christ is said to deliver us from the wrath which is to come 1. Thess. 1. 10. And our Saviour making the same prayer useth in stead of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 keep or preserve John 17. 13. 2. Cor. 1. 10. Which argueth that of our selves we lie open and naked to our spirituall enemies unlesse it please the Lord to keep and to protect us from them 2. It signifieth to deliver and as it were to pull us out of the hands that is power of our spirituall enemies as the word is used Luke 1. 74. Matth. 27. 43. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let him deliver him Rom. 7. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who will deliver me 2. Tim. 4. 17 18. Which teacheth us 1. that naturally we are in subjection to our spirituall enemies 2. that it is not in our power to free our selves out of this bondage but it is the mercifull work of the Lord of whom we are therefore taught to crave deliverance This deliverance which we crave is either inchoate in this life or perfect in the life to come both by Christ Luke 1. 74. Duties in prayer I. To pray against tentation Luke 22. 40. 2. Cor. 12. 8. to escape it II. To pray in fervencie and faith Wants to be bewailed I. The malice and power of our spirituall enemies that fight against us Ephes. 6. 12. The flesh sending forth concupiscences which fight against the soul the law of our members carrying us captive unto sinne The world by her enticements alluring unto evil and carrying us out of the way 1. Cor. 7. 31. by her terrours terrifying from good by bad example seducing us The devil our mortall enemie going about like a roring lion seeking whom he may devoure 1. Pet. 5. 8. II. Our weaknesse to resist our negligence in not preparing and arming our selves against tentations but rather by idlenesse and securitie sweeping and preparing a room for the tempter Luke 11. 25. III. Our pronenesse to sinne our quailing in tentations our running into tentations and seeking baits of sinne IV. Our subjection to sinne and Satan Rom. 7. 14. and exhibition of our members as instruments to the tempter V. The evil of sinne with which we are corrupted and the evil of punishment which we have deserved VI. Our inability in our selves to free us from these evils Contrary graces to be desired In sense of which wants we are with fervencie to crave the contrarie graces Which we are to distinguish according to the former distinctions of tentations and evils from which we desire to be preserved and delivered And first for the tentations of God or trials we do not pray against them but rather for them I. That the Lord would trie us Psal. 26. 2. and 139. 23. and II. That when he doth prove us we may be approved or if it please him by the tentation to discover unto us our weaknesse he would turn it to our good Deut. 8. 16. that both in respect of our former weaknesse we may be humbled and for the time to come be made more circumspect But as touching those â—…entations which are provocations unto evil we pray against them I. in generall That our hearts may not be inclined to any evil Psal. 141. 4. and therefore that the Lord would neither give us over to the tempter to be overcome nor suffer us to be tempted above our power neither leave us to our selves and forsake us in the tentation but that it would please him to stablish us by his free spirit Psal. 51. 14. and assist us with his grace which will be sufficient for us 2. Cor. 12. 9. that being confirmed and strengthened by him 1. Pet. 5. 10. we may not fall away in the time of tentation Luke 8. 13. but may be able to withstand our enemies in the evil day and having finished all things may stand fast Ephes. 6. 13. being kept by his power through faith unto salvation 1. Pet. 1. 5. And II. more specially 1. against the tentations of the flesh we are to pray That howsoever sinne dwel in us yet it may not reigne in our mortall body that we should obey it in the lusts thereof or give oâ—…r members as weapons of unrighteousnesse unto sinne Rom. 6. 12 13. And especially That he would not punish our sinne with sinne giving us over to our own lusts Psal. 81. 13. Rom. 1. 24. or to the hardnesse of our own hearts Ephes. 4. 18. or to â—… reprobate mind Rom.
glory 2. Cor. 1. 20. This therefore serveth to confirm our faith For doubtlesse such things as tend to his glory he will grant especially considering it is his glory to heare the prayers of his servants and seeing to him belongeth the glory of giving every good gift but these things which we ask according to our Saviours direction do tend to the glory of God and to that end we ask them therefore we may be assured that he will grant our requests so far forth as they stand with his glory Now whereas our Saviour directed us to make this our first suit That Gods name may be glorified and now teacheth us to make his glory the reason of our prayers this sheweth That the glory of God should be the main end of all our desires for which we should affect them and unto which when we have obteined them we should referre them 1. Chron. 16. 35. Psal. 50. 15. And forasmuch as the glory is the Lords which he will not have communicated to any other Isai. 42. 8. therefore we are to call upon him alone as being the onely fountain of every good gift the onely hearer of our prayers Of which glory we rob the Lord if we direct our prayers to any other And as we are not to give his glory to any other so we are not to take it to our selves For seeing the glory is the Lords therefore vainglorious persons seek to rob God of that glory which is proper to him and to assume it to themselves But we must say with David Psal. 115. 1. Not unto us O Lord c. and with Daniel chap. 9. 7. Righteousnesse O Lord belongeth unto thee and to us shame c. But we ascribe unto the Lord not onely kingdome power and glory but also an everlasting kingdome an eternall power and immortall glory For as Moses saith Psal. 90. 2. He is God from everlasting to everlasting he is King for ever Therefore he hath right not onely in this life to crown us with his blessings but after this life he hath an everlasting kingdome to bestow upon us Luke 12. 32. unto which he is able and willing to bring us by his power everlasting to the immortall glory of his mercy Now these reasons as they must be propounded in faith so also with chearfulnesse as a consequent thereof And when they are chearfully uttered they are not onely reasons of our requests but also a notable form of praysing God which our Saviour hath taught us to joyn with our prayer And so the holy Ghost hath directed us elsewhere as Col. 4. 2. Phil. 4. 6. And that this is a form of prayse and thanksgiving appeareth by other places of Scripture where the men of God setting themselves of purpose to prayse God have used the very like form As David 1. Chron. 29. 10 11 12. and Psal. 145. 10. and 11. 12 13. Revel 7. 12. Jude v. 25. Revel 4. 11. Vses Duties concerning prayer 1. That we pray to God and him alone Whereof a reason is conteined in these words For his is the kingdome c. 2. That we pray in faith seeing our heavenly Father whose is the kingdome power and glory is both able and willing to grant our requests 3. That with our prayer we joyn prayse and thanksgiving which in this short form is not omitted Duties in our lives 1. To arrogate nothing to our selves but to ascribe all kingdome power and glory to the Lord Psal. 29. 1 2. and 115. 1. and of all good things received to ascribe the praise to God 2. If God be our King then must we behave our selves as dutifull and obedient subjects If his be the power then are we both to fear him and to trust in him If his be the glorie then of him must we beg all good things and to his glory must all be referred If his power kingdome and glorie be everlasting then are we taught whom to fear whom to serve whom to trust in namely him that is able not onely in this life to blesse us but also after to crown us with immortall glorie in his eternall kingdome If we serve the flesh the devil the world we shall have the momentanie fruition of sin and after this life is ended eternall torments God liveth for ever as to crown eternally the godly so to punish the wicked eternally He then will exclude them out of his kingdome and will be of power to destroy both body and soul in hell and he will glorifie his justice in their endlesse confusion Hypocrifie discovered But here the hypocrisie of men is to be discovered who ascribe kingdome to God and yet obey him not power and fear him not glory and glorifie him not and they adde all these reasons to their petitions as if they should say Thou Lord wilt grant our requests for thine is the kingdome power and glory for ever and yet do not believe that the Lord will grant their requests Amen And so much of the confirmation of our faith Now followeth the testification both of our faith and of the truth of our defire in the word Amen For it importeth the assent of the heart to the words of our mouth and it signifieth truly or even so or as the Grecians sometimes translate it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So be it The meaning of it is thus much as if we should say As I have made thâ—…se requests unto thee O Lord so do I both unfeignedly desire the performance of them Let them O Lord be granted 1. Kings 1. 36. and also truly believe that thou in thy good time wilt grant my desires so farre forth as they stand with thy glory and my good and in this perswasion I rest attending thy good pleasure And as I have ascribed unto thee kingdome power and glorie so I do both unfeignedly acknowlcdge that thine alone is the kingdome c. and also heartily desire that I and all others may truly and effectually ascribe unto thee everlasting kingdome power and glorie For being annexed unto prayer it signifieth both the truth and earnestnesse of our desire and also the assent of faith laying hold on the promises of God made in Christ to our prayers And being added to thanksgiving it signifieth both the truth of our assertion in ascribing praise to God and also a true desire and zeal of Gods glory Hence therefore we may learn again those duties which heretofore have been taught 1. That we call upon the Lord with unfeigned lips and upright hearts truly desiring those things with our hearts which we ask with our mouthes and being truly thankfull for those things for which we give thanks 2. We must strive against our infidelitie and doubting Psal. 42. 12. and must truly believe that the Lord will grant our requests so farre forth as they stand with his glorie and our good otherwise we cannot say Amen 3. We are to rest in the good pleasure of God with assurance expecting his
grace and help Psal. 123. 2. and 3. 4 5. and 4. 9. And thus our Saviour hath taught us with this word to seal up our prayer Which therefore is not unworthily of some called Signaculum orationis Dominicae the seal of the Lords prayer For he that truly believeth that the Lord doth heare him and goeth away resting in his goodnesse putting his Amen to Christs Amen John 16. 23. he hath set to his seal that God is true in his promises and that to the Lord belongeth kingdome power and glory for ever But here see the hypocrisie of men who say Amen but pray not from their hearts nor truly desire that which with words they ask nor are thankfull for that for which they would seem to give thanks neither do they believe that God will grant their requests and therefore though they say Amen yet therein they lie unto God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 FINIS The method observed in this tractate Of prayer The definition of Prayâ—…r Of the name of Invocation Prayer Of the generall nature of Prayer Psal. 5. 1. Daâ—…asc Oâ—…thodoxa â—…ide lib. 3. cap. 24. 〈◊〉 propâ—…r nature oâ—… Inâ—…ocation What is required in all invocation acceptable to God De 〈◊〉 Deo lâ—…b 1. cap. 1. Isa. 64. 7. 1. Reason takâ—…n from the law of nâ—…ture 2. Because it is the end of our creation and redemption 3. Because it is injoyned in the morall law Object Answ. Esth. 4. Special commandments injoyning prayer 1 From the excellency of it Lib. De 〈◊〉 p. 120. 2 From thâ—… profit of it August Chrysost. 〈◊〉 De Psal. 6â—… 1. Whether prayer be efficacious to obtein our desires Object 1. Answ. Epiâ—…t 121. ad Probam Object 2. Hunnius De Providentia Answ. 〈◊〉 〈◊〉 2. Th. 〈◊〉 2. 2. 〈◊〉 83. 2. c. Jam. 5 16. Rom. 10. 12. Jer. 2â—… 11 12 Bellarm. De bonis operib in particul lib. 1. cap. 3. Of the efficacy of prayer in respect 1. of the elements * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. of the heavens and heavenly bodies 3. of men 2. Kings 6. Châ—…ysost De oâ—…at lib. 2. cap. 1. 4. of sicknesse death â—…nd devils 5. of God prayer is of greatest efficacie The uses A threeâ—…old limitation of Gods promiâ—…e to heare 1. God heareth not the impenitent sinners 2. That we must pray according to Gods will Object Answ. What in particular is required to effectuall prayer The third limitation in respect of the things prayed for Two benefits accrewing by prayer Rom. â—… 26. The Papists confuted who hold that prayer is satisfactorie and meritorious That the 〈◊〉 onely 〈◊〉 admitted to pray Thâ—…e is a 〈◊〉 〈◊〉 Legall Evangelical what it is Hâ—…v 2. 4. Iâ—… 59 1 2. John 9. 31. That the impenitenâ—… is not able truly to uttâ—… any petition in the Lorâ—…s Prayer Thâ—…t all promises are limited with the condition of fâ—…ith and repâ—…ntance Object Answ. God heareth not the wicked for spirituall blessings Thâ—…t God often heareth the wicâ—…ed for tâ—…mporall 〈◊〉 and how God heareâ—…h the wicked as a 〈◊〉 Judge August ad Pâ—…bam Epiâ—…t 121. 1. Reasâ—…n An obâ—…ction of the 〈◊〉 〈◊〉 〈◊〉 The distinction of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discussed De civit Dei lib. 10 â—…p 1. Aâ—… 20. 10. 1. Thess. 1. 9. Rom. 7. 6. and 12. 11. 〈◊〉 〈◊〉 Exod. lib. 2. 94. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Reason 3. Reason 4. Reasâ—…n Jer. 2. 27. Thom. part 3. quâ—…t 25. 〈◊〉 4. â—… Reason 〈◊〉 11. 6. 〈◊〉 14. 23. That Angels ought not to be worshipped 1. Reason â—…ide Amâ—… in Rom. 1. pag. 177. 2. Reason Object Answ. That Saints departed ought not to be invocated 1. Reason 1. Exception of the Papists The glasse of the Trinity forged A second 〈◊〉 of the Papists 〈◊〉 A third pâ—…etense avoided 2. Reason 3. Reason 4. Reason Object Answ. 1. Object Answ. In Apoleg Rom 1. 23. Psal. 106 20. Whether it be lawfull to direct our prayers unto any one person in the Trinitie Whether Christ as Mediatour 〈◊〉 to be invocated 〈◊〉 〈◊〉 〈◊〉 worship Christ in his whole person and not in his manhood alone Ad Theoduâ—… De rect fide â—… 〈◊〉 â—… Thâ—… Pâ—…pists make two sorts of medâ—…atours Object Answ. How the Saints in heaven may be said to pray and for what 〈◊〉 Epist. 〈◊〉 lib. 2. cap. 8. The holy Ghost joyneth intercession and redemption both in one Contâ—…a Parmen lib 2. Epist. cap. 8. The high Priâ—…st a type of Christ. 1. In respect of the soul in tâ—…uth and uprightnesse â—…f heart That our prayer must be the speech of the soul. Psal. 62. 8. The necessity of praying in truth provâ—…d by â—…ivers reasons Ephes. 6. 6. Praying witâ—… feigned lips to be avoided and what it is 2. We must not pray with wâ—…ndring tâ—…oughts Serâ—… de Orat Domini Inter Ortâ—…doxogr 1399. Tom. 4. Homil 79. 641 B. in F. â—…entra Julian lib. 2. ex Ambros. De suga seculi First we must know God 2. We must know Gods will and pray accorâ—…ing unto it In Psal. 99. The doctrine and practice of the church of Rome confuted who prâ—…sse prayer in an unknown tongue Concil Trid. sess 22. can 9 The Papists shifts avoided which they use to clude the Apostles words 1. Cor. 14. Object Answ. vers 14. Object Answ. Lib. De Maâ—… cap. 1. That the people ought to understand publick prayers Basil. in desbreb 278. De Genes ad literam lib. 12. cap. 8. In 1. Cor. 14. De 〈◊〉 lib. 5. cleg 11. Contra Celsum lib. 8. Chemnit Exam par 2. 172. a. Object Answ. Object Answ. Object Answ. Of private prayers in an unknown tongue and the evils thereof In Psal. 18. Expos. 2. Prayer unprofitable in our mother-tongue if we pray not with understanding Psal. 5. â—… A double faith required in invocation 1. Thess. 5. 17 18. Tâ—…at we must pray in faâ—…th proveâ—… 1. By tâ—…timonies 2. By reasons Ephes. 3. 12. Object Answ. Tem 3. 632. The necessitie and profit of humility proved by 〈◊〉 and â—…xamples Examples of the humility of the godly Luke 18. 13. Faith and humility must be joyned together Object Answ. Bernard De triplici modo orationis seâ—…m 5. â—…ol 22. D. August Epist 56. Meditations to stirre up reverence Of heartinesse ferven cie and devotion râ—…quired in prayer The signes of worship ought outwardly to be expressed with our bodies and the reasons why 1. Reason 2. Reason 3. Reason 4. Reason Of the geâ—…ures which ought to be used in prayer Ad Simplician lib. 2. qu. 4. Toâ—… 4. Vide Damas. De oâ—…thod fide lib. 4. cap. 13. 1. Praying towards the 〈◊〉 2. Standing 3. Kneeling Conâ—…erre 1. Kings 8. 22. with v. 54. and 2 Chron. 6. 12 13. Damasc. De haeres 4. Prostration 5. Sitting Ad Simplic lib. 2. quaest 4. 6. Lying in bed 7. Walking riding c. Of the gesture of the severall parts 1. The uncovering of the head in men 2. Of the