the Father and the holy Ghost then much more the Angels cannot performe this office for as hath been so the office of intercession and propitiation are dependants and conuertible so as the person that is to bee our intercessor must also be our sacrifice of propitiation and contrarily our propitiator is our intercessor Hence it is that the Apostle Iohn hath ioyned them together by way of answering an obiection 1. Ioh. 2.1 or rendring a reason which implieth this exclusiue doctrine the Apostles words are following Though a man sinne yet wee haue an Aduocate with the Father Iesus Christ the iust and he is the propitiation for our sinnes which sentence may admit this Resolution because Christ is our propitiation therefore hee is our intercessor and therefore wee neede not despaire of pardon if wee sinne through infirmitie or thus by way of question and answere Q. What is the end of preaching the Gospell A. That Gods children may be kept from sinne Q. If we doe sinne what comfort is there A. We haue an Aduocate to make intercession for vs. Q. But how may we be assured that he shall obtaine A. Because he is sufficiently qualified for the purpose both for that he is iust hauing perfectly fulfilled the law and he is also a propitiation for our sinnes or sustaining the punishment and meriting for vs so that by this Scripture it is manifest that the person which is fit to make intercession for vs must also haue abilitie to make satisfaction for our sinnes which power because it is not incident to the Angels therefore the Angels are excluded from this office of intercession For the third the Saints whether departed this life Saints departed or liuing are not our intercessors or liuing are excluded from this office of intercession as it is proper to Christ and that by the same reasons before recited yet neuerthelesse neither the Angels nor Saints departed or liuing are excluded from all manner of intercession or prayer for vs for seeing the Angels and Saints haue loue to the Church of God militant themselues being triumphant in heauen no doubt they wish and desire and pray earnestly after their manner for the prosperitie and welfare of the Church vpon earth and the Saints liuing doe in their prayers continually recommend to God their brethren yet liuing and militant against the common enemies but there is difference to be made betwixt the one and the other For Christs intercession is deseruing and meritorious but the intercession of the Angels and Saints is onely dutifull and charitable Christs intercession is distinct and particular for euery one seuerally the Angels and Saints make their intercession generally and confusedly for the whole number of the elect Christs intercession is in his owne name theirs in Christs name For if the Angels and Saints obtaine any good things for the Church it is by meane of Christ and not for their owne worthines And here in deepe silence without further confutation we will passe by the two opinions of the Papists the one blasphemous That Angels and Saints are mediators of intercession as Christ is in the same kinde though not in the same degree the other foolish That by reason of their merits they obtaine for vs of God and therefore the popish crew in their seuerall nec ssities haue recourse to seuerall Saints for reliâ—fe whâ—reunto a third may bee added That the Angels and Saints departeâ— in God as in a glasse see the sâ—uerall petitions of their â—liants here in earth and so are readie to mediate for them in their neede which is as very a fansie as the former blasphemie or folly VVe must not pray in our owne name For the fourth and last sorte of persons excluded from the office of intercession we must know that seeing Angels and Saints are disabled to this worke our selues cannot possibly partake therein being sinfull needing a mediator and an intercessor and wanting merits of our owne howsoeuer the false Church of Antichrist hath forged the contrarie thereby dispoyling Christ of his office by foysting in their owne merits for Christ will be all or none our merits cannot stand with his they shoulder out one another Hence then followeth the conclusion Thâ—t Christ is onely the intercessor and therefore in his name onely must we pray And this is the third person in whose name wee must pray To whom we must pray The fourth person is To whom we must pray To God and to him onely and this is 〈◊〉 â—onsectarie of the former matter for seeing the Angelâ—â—nâ— Saints are no intercessors for vs to God therâ—fore there is no reason we should pray to them for this is the supposed end of the inuocation of Saints and Angels that they may obtaine of God for vs that which we cannot obtaine for our selues they being as it is presumed more gracious in Gods eyes than we are and more familiar with him being in his presence or priuie chamber as Nobles about their Prince But here two propositions must be distinguished as in the former First that we must pray to God secondly we must pray to him onely Concerning the first there is little doubt of that in the word VVe must praâ— to G d. Dan. 6.7 sauing that we reade in the booke of Daniel that there was an act made that no man should pray to any God for the space of thirtie dayes but to the King onely this act the Princes made against religious Daniel in policie through flattery accomplishing their murtherous designes but this was only a mouths atheisme We finde it also by most fearefull experience that there are some Atheists or Naturalists who because they would banish the memorie of God out of the world by blind-folding their owne conscience haue denied prayer to God but these men rather neede our prayers than our confutations who are euery day and night confuted and confounded in their owne thoughts Leauing this first point we descend to the second VVe must pray to God alone That our prayers are to be directed to God alone which may be confirmed by two reasons the first reason is the words of Christ alledged out of Moses Matth. 4.10 Deut. 6.13 Thou shalt worship the Lord thy God and him onely shalt thou serue which sentence affoordeth this argument that seeing prayer is a principal part of Gods worship and seruice therefore it is due to him onely for to him only we must pray whom we must worship and serue but we must onely worship and serue God therefore to God onely we must pray now if that thredbare or motheaten distincttion of Latria Dulia and hyperdulia be still obiected as though dulia and hyperdulia might be giuen to Saints and the Virgin but latria onely to God the answere will euince that by comparing of Matthew with Moses latria and dulia are all one for the Hebrew word Gnabad Deut. 6.13 which is translated Latreuein by Matthew doth properly signifie
A PATERNE OF TRVE PRAYER A LEARNED AND COMFORtable Exposition or Commentarie vpon the Lords Prayer wherein the Doctrine of the substance and circumstances of true inuocation is euidently and fully declared out of the holie Scriptures By IOHN SMITH Minister and Preacher of the Word of God AT LONDON Imprinted by Felix Kyngston for Thomas Man and are to be sold at his shop in Pater-noster row at the signe of the Talbot 1605. TO THE RIGHT HONOVRABLE EDMVND LORD SHEFFIELD LORD LIEVTENANT AND President of his Maiesties Councell established in the North Knight of the most noble Order of the Garter c. IT is neither ambition nor couetousnes Right Honourable that moueth me to publish this Treatise to the view of all which not long since I deliuered to the eares of a few being then Lecturer in the Citie of Lincolne but partly the motion of some friends partly and chiefly the satisfying of some sinister spirits haue in a manner wrested from me that whereto otherwise I had little affection Credit through writing bookes is a thing of such dangerous hazard by reason of the varietie of censurers that it is doubtfull whether a man shall winne or lose thereby Gaine also is so slender as that for a booke of a yeeres paines and studie it will be a verie hard matter to attaine if it were set to sale in Pauls Church-yard so much money as inck paper and light cost him that penned it so as except a man should doate hee must haue better grounds of publishing his writings than either credit or gaine especiallie considering the plentifull haruest of bookes of all sorts amongst which there appeareth variable contention In some it is questionable whether wit or learning getteth the victorie in others the strife is betwixt wit and the truth some bewray dissentions betwixt conscience and policie others contend after other fashions All declare thus much that except a man can adde something new of his owne it is vanitie to write bookes for otherwise a man shal sooner get mocks than thanks for his paines Wherefore I doe professedlie renounce all ambitious affection of credit and couetous desire of gaine and betake my self to a better refuge which is the cleering of my selfe from vniust imputations and accusations I haue beene strangely traduced for the doctrine I taught out of the Lords Prayer I haue been vrged to answere in defence of the doctrine I deliuered touching that subiect before the Magistrate ecclesiastical as if so be I called in question the truth thereof For the cleering of the truth I am bold to publish this present Treatise wherein I protest before the God of heauen and before your Lordship I haue truly set downe the substance of all that which I deliuered in handling the Lords Prayer I must needes confesse that it is not word for word the same for that were impossible to me yet to my knowledge it differeth not in any materiall circumstance nay I doe verily thinke that if I misse the truth it is rather in the writing than in the preaching Howsoeuer it be I most humbly beseech your Honour to vouchsafe the patronage of this traduced Pamphlet I must acknowledge it is presumption in me to impose vpon your Honour the scandall of countenancing so suspitious a writing for who knoweth whether it shal gaine the approbation of the godly learned when it commeth to their censure but for that your Lordship had the managing of the cause of difference betwixt my accusers and me concerning this occasion and for that your Honour so wisely and charitably compounded the controuersie on both parts to the contentment of either of vs your Lordship might iustly challenge a greater title herein than any other whatsoeuer wherefore although it proue a troublesome burthen I beseech your Honour not to refuse it the rather for that the honourable interest which your Lordship hath in the affections and iudgements of men honestly disposed will so farre preuaile as to cleere your Honour from the least spot of dishonour which perhaps might accrew through the patronage of so dangerous a tractate yet thus much I may be bold to assure your Lordship that this Treatise passeth with approbation to the presse and doth not shroud it selfe in tenebris as if it either shamed or feared the light which may be some reason to induce your Honour the rather to receiue it into your Honourable protection for my selfe I freelie confesse there is in me no abilitie to declare my thankfulnes to your Lordship otherwise than by betaking my selfe by some such pamphlet to your Honours safe conduct which if it shall please your Honour to affoord I shall at all times acknowledge my thankfulnes and instantly pray for your Lordships continuance and increase in al true honor and happinesse Your Honours humblie at commandement IOHN SMITH TO THE CHRISTIAN READER BEloued marueile not that after so many expositions vpon the Lords Prayer this Pamphlet steppeth vp as if so be it had some thing to say besides that which hath been alreadie spoken to confesse the truth I gesse it may occasion the iudicious reader to enter into a more inward view of Christs purpose in propounding that prayer perhaps also the manner of handling the seuerall petitions may giue some light but my intent was none of these when I intended to publish the treatise onely the cleering of my selfe from vniust accusations and the satisfying of a few friends moued me therto but whatsoeuer it be and howsoeuer vttered I pray thee of charitie to construe a thing indifferently done to the better part especially those few questions resolued in the latter end of the treatise I doe here ingenuously confesse that I am far from the opinion of them which separate from our Church concerning the set forme of prayer although from some of them I receiued part of my education in Cambridge for I doe verily assure my selfe vpon such grounds as I haue deliuered in the treatise that a set forme of prayer is not vnlawfull yet as Moses wished that all the people of God could prophecie so doe I wish that all the people of God could conceiue prayer the rather for that personall wants blessings and iudgements are not comprised particularly according to their seuerall circumstances in any forme of prayer possibly to be deuised wherefore I desire that no man mistake me in this treatise I doe iudge that there is no one doctrine or opinion contrarie to the doctrine of this Church in all this tractate in respect whereof I hope it shall finde more indifferent censure at thy hands And for that misconceit which some perhaps haue intertained at the hearing of the doctrine when I taught in Lincolne I doe also as freely and truly protest that I neuer durst admit I blesse God for his mercie so blasphemous a thought into my minde as to surmise whether the prayer commonly called the Lords prayer be the prayer which Christ taught his Disciples or no for I doe with
rather allowed to young Christians that want the gift of conceiuing and vttering an orderly prayer or to those that want audacitie and boldnes to speake before others than to strong and exercised Christians vnto whom God hath vouchsafed the gift of knowledge and vtterance and boldnes 3. It is safer to conceiue a prayer than to reade a prayer for a man may reade a prayer and neither vnderstand it nor consider the matter thereof nor affect or desire the petitions therein contained hauing his minde pestred with wandring thoughts but hee that conceiueth a prayer though perhaps hee doe not desire the things he conceiueth yet at the least he must haue attention and so be free from many wandring thoughts he must haue also memorie and knowledge and consideration needfull all for the inuenting of matter and so there is lesse feare of babling in conceiuing a prayer than reading one 4. An vniforme order of publike prayer in the seruice of God is necessarie 2. Chro. 29.30 Thus the Priests and Leuites in the old Testament praised God with the Psalmes of Dauid and Asaph which Psalmes were framed of those holie men and sent to the Musitions to bee sung vpon Instruments Thus all the reformed Churches vse thus the Church immediatly after the Apostles time vsed yea thus in the time of the Apostles vsed the Church of Corinth 1. Cor. 14.26 as may probably bee gathered by that which Paul speaketh concerning the bringing of a Psalme into the publike assemblie of the Church 5. Lastly notwithstanding in priuate prayer when a Christian being alone calleth vpon the name of God it seemeth most expedient and profitable that he powre out his soule vnto God with such a forme of words as hee can for there and then the edification of other is no end of his prayer as it is of publike prayer 1. Cor. 14.26 and the Lord hee regardeth the heart and hee knoweth the meaning of the spirit though thy speeches bee neuer so ragged and broken though thy sentences bee neuer so short and imperfect though thy words be rude and barbarous and yet a man ought to labour to glorifie God with the best of his lippes also But here certaine obiections must be answered which are alleaged against the vsing of read prayers Obiection For they say it is to quench the spirit to limit the spirit of God that teacheth vs to pray For answere whereof we are to know that as he cannot be said to quench the spirit that readeth a chapter of holy Scripture and no more or that preacheth a sermon which he hath premeditate so also he cannot bee said to quench the spirit that pray th a portion of holie Scripture as the Lords Prayer or the salutation of Paul or a Psalme of Dauid or any other prayer agreeable to the word which hee hath premeditate before and committed to memorie for the spirit is not limited though kept within the bounds of holy Scripture as it ought to be Againe in a prayer which a man readeth though a man doe not speake euerie thing that the spirit of God putteth into his heart yet hee quencheth not the spirit for to quench the spirit is to oppose â—gainst the voyce of the spirit Neither is it to limit or stint the spirit if a man pray it with his soule though hee speake not the words For example sake I say the Lords Prayer yea when I speake these words Giue vs this day our daily bread there commeth into my soule by the motion of Gods spirit this petition Grant me grace to be content with the mediocritie thou hast giuen me If I pray this in my heart though I doe not vtter these very words yet I cannot bee said to stint the spirit for the substance of that petition is comprehended in that fourth petition of the Lords Prayer So likewise reading any prayer agreeable to holy scripture and hauing attention to the matter read though many motions come into my minde vpon consideration of the words of that prayer which I vtter not in particular speeches yet I vtter them in gâ—nerall for they are all comprehended in the matter of that otherwise they may iustly bee termed wandring thoughts though good prayers at other times Lastly publike wants are alwaies knowne and may bee expressed in the publike Liturgie also priuate wants and blessings are for the most part knowne as at meate labour rest recreation Physicke c. Secret wants and blessingâ— may be acknowledged in secret prayers if any extraordinarie occasions occurre extraordinarie prayers accordingly may bee had They alleage also against set prayers the speech of the Apostle Obiection Rom. 8. We know not what to pray but in a set prayer a man knoweth what to pray therfore set prayers are not prayers warrantable For answere wherof the speech of the Apostle in another place must be remeÌ„bred 1. Cor. 2.14.15 the naturall man cannot discerne spirituall things but the spirituall man can discerne them so may we say the naturall man cannot tell what to pray but the spirituall man can tell what to pray Flesh and blood reuealed not the knowledge of Christ vnto Peter but God the Father Matth. 16. so flesh and blood cannot reueale vnto vs what wee ought to pray but the spirit of God helpeth our infirmities which spirit was in our Sauiour Christ that taught the Lords prayer and in the rest of Gods seruants that wrote prayers wee are not able of our selues to thinke any good but God giueth vs abilitie 2. Cor. 3. so of our selues we are not able to pray but God giueth vs the spirit of prayer which teacheth vs to pray with sighs and groanes which cannot be vttered when we haue this spirit of God then wee know what to pray and can teach others also This may suffice for the answere of their maine obiections against set prayers To conclude then Christ hath not commanded vs to vse these words and no other neither hath hee forbidden vs to vse these words or any other holy forme of prayer but hee hath left it indifferent and arbitrarie to vse them or not to vse them as was said Hitherto of the precept of prayer in the two general points thereof first that we must pray secondly how wee must pray Now followeth the prayer it selfe In handling whereof we will first propound some generall considerations after descend to the particular exposition of the words thereof In the generall consideration of the Lords prayer wee may obserue three things Generallâ— of the Lords prayer 1. The abuse of the prayer 2. The true and holy vse thereof 3. The qualities and conditions of it And first to entreate of the abuse of this prayer How the Lords prayer is abused and so of any other godly prayer for this prayer is all prayers in vertue and largenes seeing that all prayers must be framed of the matter and affections herein expressed it is abused especially by foure sorts of
persons 1. By the ignorant persons that vnderstand it not 2. By impenitent persons that practise it not 3. By Papists that attend not the matter of it 4. By witches wise women or charmers How ignorant persons abuse prayer The ignorant person abuseth it for that he thinketh the very saying of the words though hee vnderstand not the matter signified in the words to be a good and acceptable seruice of God which is very absurd For first hee that prayeth must pray in faith if hee will haue his prayer granted Iam. 1.6.7 Iam. 1. for that man that wanteth faith shall not receiue any thing of the Lord but where there is no knowledge of the maine articles of faith there can be no faith Rom. 10.14.15 for faith commeth by hearing learning and knowing of the word of God expounded in the ministerie thereof Seeing then hee wanteth knowledge hee wanteth faith and wanting faith hee shall not obtaine that he asketh and obtaining not he prayeth not aright and so abuseth this prayer for that hee vseth it not in faith and knowledge as is required 1. Cor. 14.26 2. It is expressely set downe by the Apostle that a man must pray with the spirit and with the vnderstanding that is so that another may vnderstand him when he prayeth if so as other may vnderstand then much more must he vnderstand himselfe if a man therefore pray not vnderstanding the prayer hee saith hee abuseth it but ignorant persons pray without vnderstanding wherefore they abuse both this and all the rest of their prayers Therefore it were better for them to say fiue words with knowledge than to say their Pater noster or any other prayer tenne times as long without vnderstanding Matth. 15.8 Esay 29. 3. Finally our Sauiour Christ out of the Prophet Esay reprooueth the hypocriticall Iewes for that they did draw neere with their lips but their hearts were a farre off and requireth that they draw neere both with heart and lippes when they come to worship God but a man cannot draw neere with his hart except the vnderstanding and the mind goe before as the leader of the heart wherefore the vnderstanding is compared to the wagoner or coachman that directeth and guideth the horse with whip and bridle that is restraineth the headstrong and vntamed affections and ordreth then aright by reason rightly ruled they therfore that want vnderstanding of their prayers although they may say they haue a good heart and affections yet it cannot be that the hart should be right except the vnderstanding bee right which is by knowledge wherefore all is wrong and amisse and therefore thou abusest thy prayer except thou vnderstand what thou prayest To end this first point prayer is the labour of the minde and heart not of the lips and all they that make it a lip-labour onely as all ignorant persons doe abuse this and all other prayers For foure things are necessarie to pray this prayer or any other prayer in speech 1. Thou must vnderstand it as alreadie hath bin said 2. Thou must affect and desire the prayers 3. Thou must vtter the words 4. Heart tongue and minde must accord in euery prayer and euery seuerall matter wherefore the tongue must not runne before our wits as wee say in our common prouerbe but first our hearts must indite good matter Psal 45. 2. Cor. 4.13 and then our tongues must be as the pen of a readie writer we must first beleeue and then wee must speake Thus then is this prayer abused by ignorant persons Secondly How impenitent persons abuse prayer the impenitent person though he haue knowledge and so be freed from that kind of abuse of this prayer yet abuseth it as bad if not worse in another kinde for 1. God heareth not them that liue in sinne vnrepented of for their prayers and sacrifices Psal 66.18 Ioh. 9 3â— Prou. 15.8 Esay 1. and all their seruice of God is abominable and is no better than iniquitie it selfe in Gods sight for though God hath commanded prayer and sacrifice and incense as was accustomed in the old Testament yet he required that they should be offered by persons that were meete and fit for that purpose and so though God now require that wee should pray and heare the word and communicate in the Sacraments actions answerable to the former of the old Testament yet God will not accept these actions performed by any man but first a man must leaue his sins and then pray repent and then heare the word examine himselfe and finde himselfe worthie before he eate otherwise his praying hearing and eating are turned into sinne If then the prayer of an vnrepentant person be abominable if God heareth it not if it bee iniquitie surely the wicked man doth abuse it and make it so for God would accept that of vs which hee commaundeth vs if we would performe it as he requireth 2. Againe impenitent persons abuse prayer because they doe not practise that which they pray for euery prayer must be practised otherwise there is hypocrisie and dissimulation For if a man pray that Gods name may be hallowed if hee by swearing vainly or falsely prophane the name of God it is double dealing for his heart and tongue accord not in one nay his tongue contradicteth it selfe for he asketh with the tongue that he may not dishonor Gods name and yet with a vaine or false oath his tongue doth dishonour Gods name this his tongue speaketh contradictions or else hee neuer meaneth to practise that which hee prayeth and so his heart and tongue are at variance which is hypocrisie an impenitent person then doth abuse prayer for that he neuer prayeth with his hart though with his tongue he speake it 3. Furthermore the man that liueth in his sinnes which he repenteth not of doth curtoll and as I may so speake libbe this prayer and so abuse it for if we pray this prayer aright we must pray euery petition thereof but an impenitent person cannot pray euery prayer therein contained for a swearer cannot pray hallowed be thy name a persecutor cannot pray thy kingdome come the impatient person cannot pray thy will be done the couetous person cannot pray for his daily bread and so foorth of the rest for how can they pray against those sinnes wherein they haue resolued with themselues as it were to liue and die And therefore if the minister or any other Christian shall reproue them of those seuerall sinnes which they practise they will hate him and persecute him for it which argueth plainely that they neuer pray against them for they cannot abide to heare of them 4 To end this point they abuse this prayer for that liuing in sinne notwithstanding they take this prayer a part of holy scripture and so Gods name in vaine for they haue nothing to doe to meddle with Gods word Psal 50.16 seeing they hate to be reformed and cast Gods word behinde them For whereas
pardon of sinne and for all manner of good things for bodie and soule so that whatsoeuer good thing wee aske Hâ—b 11.30 wee may certainly resolue our selues wee shall obtâ—ine for if God the Father hath giuen vnto vs Iesus Christ Rom. 8. Pâ—al 34.10 how shall he not with him giue vs all things els that are good If he giue vs the greater hee will giue vâ— the lesser also for temporall blessings are additions and dependants of heauenly blessings Matth 6. More shall be said of this point afterward in the conclusion of the prayer whither the reader is to be referred The third thing requisite for the true and holie vse of prayer is Repentance Repentance necessarie for the holy vse of prayer Ioh. 9. Psal 66. Prouerb for God heareth not sinners that liue in sinne vnrepented of that regard wickednes in their hearts that purpose to liue in knowne sinnes al their prayers are abominable for that they turne their eares from hearing of the law as the Wiseman testifieth Wherefore he that will haue his prayer heard must in his hart bewaile his sinnes hate them renounce them studie and striue to forsake them pray against them and then the Lord will gratiously graunt his petitions Indeede sometime God graunteth wicked men that which they aske or wish to haue from God but that is in wrath and vengeance for that which hee giueth them shall turne to their woe and miserie another day And as it may be said of a godly man that God heareth him by denying that he asketh so also may it be said of a wicked man that God heareth him not by granting that he asketh the godly man is heard by denying the euill he asketh and granting the good he asketh not the wicked man is not heard by granting the euill he asked and withholding the good he asked not for though none of Gods creatures are euil in themselues yet through the abuse of the wicked and Gods curse 1. Tim. 4. they may be euill vnto the euill man Againe though God heare what the wicked man saith when hee pray and grant him that very selfe same thing hee asketh yet God cannot properly bee said to heare his prayer and grant his request for the wicked mans prayer is not a means of obtaining neither doth God graunt him any thing by meanes or through instancie of his prayer but God is truly said to heare the prayer and graunt the request of the godly seeing that he graunteth that which they aske through the instancie of their prayers they being the onely meanes of obtaining Deuotion necessarie for the true vse of prayer The fourth thing necessarie for the holy vse of prayer is Deuotion which is the due regard and religious estimation a man ought to haue of Gods Maiestie and his owne miserie in time of prayer which deuotion hath a speciall signification in this place and containeth these foure things in it principally 1. Attention in time of prayer 2. Reuerence in regard of Gods presence 3. Feeling of our sinnes and wants 4. Desire to obtaine that we aske Attention a part of deuotion Attention is opposed against wandring thoughts which vsually in the time of prayer creep into the minds of men for expelling and auoiding whereof it behoueth euerie carefull Christian to watch ouer his vnderstanding and affections that by-thoughts either rush not into the minde or if they do that then presently they be thrust out againe This attention is threefold 1. Attention to the words of prayer 2. Attention to the matter contained in the words 3. Attention to God to whom prayer is directed Attention to the words is when a man doth so watch ouer his tongue that no words vnsanctified or vnfit for the holy matter of prayer doe vnawares breake out of his mouth Attention to the matter is when a man doth so busie his vnderstanding in conceiuing and affections in pursuing the substance of his petitions as that by-matters take not place to disturbe the course of his prayers 1. Cor. 7. Attention to God is when a man doth so conceiue of God as the words of prayer affoord according to the seuerall names titles attributes properties and workes wherewithall in time of prayer wee intitle God according to his holy word as Father mercifull iust c. Reuerence is opposed against either a common or base estimation of Gods excellencie and glorious maiestie Reuerence a part of deuotion before whom wee appeare when wee come to pray When a man commeth to make a supplication to a Prince he is striken with a reuerent feare of so excellent a person as the Prince is much more ought wee so to bee affected comming before the Prince of all the Princes in the world wherefore the Psalmist counselleth vs to feare when wee serue God and to tremble when we giue thankes Psal 2.11 This reuerence will be increased if we consider who God is before whom we come and what we are that come before God God is in heauen and we are vpon the earth Eccles 4.1 Gen. 18 27. Psal 95. Iob 42. Dan. 9. wee are dust and ashes as Abraham spâ—ke to God and God is the Creator and maker of vs all we are vile and to be abhorred to whom appertaineth shame and confusion of face but God is excellent admirable and glorious If these things possesse our affections throughly a holy reuerence also wil enter vpon our soules Gen. 28.17 And as it befell Iacob when he slept at Bethel which is by interpretation Gods house that hee was afraid saying it was a fearefull place and no other but the house of God and the gate of heauen euen so ought we to bee affected by faith seeing God spiritually present which is a spirit and inuisible searching the hearts and knowing the thoughts of all the sonnes of men Feeling of sin is opposed against hardnes of heart Feeling of sin a part of deuotion both that generall obduration which is contrarie to repentance and a more speciall which the children of God sometime are cumbred with for want of a continuall renouation of repentance and growing by occasion of lapse into some sinnes whence issue hardnes of heart and a carelesse securitie and affections benummed for the time This feeling of sinne is called by our Sauiour Christ a heauie load Matth. 11.28 and wearisome burthen For as a man that hath a burthen or load vpon his backe doth sensiblie feele it and is thereby greatly wearied oppressed and compelled to bow and stoope through the waight thereof his strength being not sufficient to match and ouercome the weight of his load euen so the man that once feeleth the heauie burthen of sinne which is the wrath of God euery way intolerable and insupportable of man is thereby so surcharged and oppressed Psal 40.12 as that hee cannot looke vp and then his heart beginneth to faile as a man in a swoune and therefore the Prophet
in the Psalme complaineth and confesseth his sins vnto God Psal 51.3 after hee had knowne his iniquitie and viewed his sinnes Luk. 4.18 being alwaies placed in his sight and they only are fit to come vnto Christ by faithful prayer that feele this burthen of sinne vpon their backs that thinke themselues vile and abominable sinners for God resisteth the proud as if hee were his speciall enemie but he giueth grace vnto the humble as vnto his beloued friend Iam. 4.1 Desire to obtaine that we aske is opposed against cold lukewarme or faint affections Desire to obtaine a part of deuotion Iam 5.16 Matth. 7.7 when men aske but care not greatly for obtaining that they aske true deuotion hath feruencie annexed thereto For as a begger is very earnest to get his almes if hee bee hungrie so the deuout person is full of crauing and begging affections if he haue once felt the spirituall hunger and thirst of a barren and drie soule voide of the grace of God Matth. 5.6 Thus much briefly of the right and holy vse of prayer whereof more shall bee spoken afterward The qualities of the Lords prayer The third point to be handled in the generall consideration of the Lords prayer is the qualities and conditions thereof which are these fiue following 1. First it is a platforme of prayer 2. Secondly it is most excellent 3. Thirdly it is most perfect and absolute 4. Fourthly it is onely a generall forme of prayer 5. Fiftly it is hard to be vsed aright for a prayer The first qualitie or propertie of this prayer is Tâ—e Lords prayer is a platfâ—rme of prayer Matth. 6.9 that as it is a prayer so also and that more especially it is a direction and platforme of prayer For as a man going to build an house will first haue a platforme or an idea in his head according whereunto he will frame his house so the Lords prayer is an idea or paterne whereby euery true prayer is framed and as the holy Scriptures are termed Canonicall for that they are the canon or rule of faith and manners so the Lords prayer may bee called Canonicall for that it is the canon or rule of all other prayers for there is no prayer in the holy Scripture but it may bee referred vnto this prayer and all the prayers which haue been are or shall be made must be measured by this prayer and so far forth are they commendable and acceptable as they are agreeable hereunto For as a circle containeth al figures a sphere all bodies and an infinite line all lines so the Lords prayer containeth all prayers resembled to a map which at once to the view offreth the consideration of al the world so this is the synopsis of all prayers The second qualitie of this prayer is the excellencie thereof for it is Gods word a portion of holy Scripture The excellencie of the Lords pra er The prayers which wee make may be and ought to be agreeable to the word but Gods word they are not wherefore it is most excellent for if all the men liuing in the world should studie all their daies to frame a prayer they were not able to make a prayer comparable hereunto Iesus Christ the wisedome of God framed it Luk. 11 49. 11.1 and that purposely teaching how to pray therefore excellent must that prayer bee which was framed by the excellencie of Gods wisedome and as there is no proportion betweene the finite and the infinite so is there no comparison betweene the infinite excellencie and capacitie of this prayer and the prayers of all other men liuing The third propertie of this prayer is the perfection therof other prayers are imperfect The perfection of the Lords prayer either for that they are stained with manifold wants and corruptions as all our prayers are or for that they containe but some portion of the matter contained in this prayer as the prayers of holy men mentioned in the Scriptures This prayer containeth the whole Scripture for it is an Epitome or abridgement of the whole Scripture a Catechisme in forme of a prayer containing all the vertues of the Law and Gospell and all the good we can pray for all the graces and blessing wee can giue thankes for all the euill we can pray against and to these heads may the whole Scripture be referred The Lords prayer a generall prayer onely The fourth propertie of this prayer is that it is onely a generall prayer or forme of prayer for all the good things we want are not nominated here nor all the euill wee pray against yet they are here included either simply and naturally as the speciall in the generall the part in the whole or else figuratiuely and by proportion as one part vnder another For example sake prayer for health patience faith the King the Counsell the Minister the afflicted c. are not here expressely named yet they may euery one of them be referred to some one petition or more therefore this generall prayer may be compared to the Commandements and the Articles of faith to the Categories and predicates in Logick where the heads and generals are propounded onely or the chiefe or principall matters the speciall and lesse principal are by proportion and discourse of reason to be referred thereto or reduced thence The Lords prayer hard to be vsed aright for a prayer The last qualitie or propertie of this prayer is that it is very hard to vse this prayer aright for a prayer Now it is not denied but that it is a prayer and may be vsed lawfully for a prayer but to vse it aright as it ought to be vsed there is the difficultie For the words of the prayer being so short as they are and the matter contained in the words both so large and diuers euen as large and ample as all things we stand in need of and can pray for as all things we can pray against as all things we can giue thankes for how is it possible that a man praying this prayer should in any mediocritie with his minde conceiue and his affections pursue the thousand part of the things comprehended in this short forme especially considering the vnsearchable depth of our Sauiour Christs conceipt when he vttered this prayer whereinto wee are in some measure to conueigh our conceipts in time of vsing it for a prayer otherwise it will be the abusing of it Againe it being a portion of holy Scripture very hard to be vnderstood being diuersly by diuers persons expounded also it being doubtfull which is the true exposition thereof if we perhaps light vpon a false exposition and so a false meaning of the words we do not pray it aright as we ought to pray for we must giue the same sense vnto euery petition which our Sauiour Christ gaue wheÌ„ he did pray it if we do otherwise we wrest the prayer abuse it hence therfore appeareth the
difficultie of vsing it aright for a prayer Out of the consideration of this last propertie of this prayer ariseth this consectarie or conclusion that there is lesse daunger of sinne in conceiuing a prayer agreeable to this prayer than in vsing this prayer for a prayer which may bee verified thus when wee conceiue a prayer wee know our owne meaning certainely so doe wee not certainely know the meaning of euery point in the Lords prayer againe when we pray we attaine the depth of the meaning of our owne words so can we not possibly attaine the depth of the meaning of our Sauiour Christ when he vsed these words Finally our words in prayer conceiued are as large as our matter and affection but here in the Lords prayer the matter being as large as the whole Scripture the words are scant the thousand part thereof wherefore the conclusion and consectarie is verified To end this point then although this be the most excellent and perfect platforme of prayer and prayer that euer was deuised yet considering that it is onely a generall prayer and hard to be vsed aright as Christ himselfe vsed it therefore it may seeme that a prayer conceiued according to this prayer is as acceptable if not more accepted of God than this prayer for though the Lords prayer is better than any other prayer yet a man may and can and doth vse his own conceiued prayer better than he can vse the Lords prayer and prayer is accepted or not accepted of God according as it is rightly vsed or abused and this is profitable for the ignorant people to thinke vpon considering their intolerable abusing of the Lords prayer Thus much may suffice to haue spoken of the generall consideration of the Lords prayer in the foresaid three points the abuse the vse and the conditions thereof Specially of the Lords prayer Now it followeth that we also consider thereof specially This prayer containeth three things 1. The first is the persons to be considered in prayer 2. The second is the matter of prayer 3. The third is the manner of prayer The persons to be considered in prayer The persons which are to be considered in prayer are comprehended in that which is ordinarily termed the preface of the Lords prayer or the compellation contained in these words Our father which art in heauen or Our heauenly father Now the persons we are to consider in prayer are foure 1. First who is to pray Quis. 2. Secondly for whom we are to pray Pro quo 3. Thirdly to whom we are to pray Ad quem 4. Fourthly in whose name we are to pray Per quem All they are to pray that can call God father or the children of God brethren Our Father We are to pray for others as well as for our selues namely for all that are or may be our bretheren Our We are to pray to God onely who is the Father of the creature and our Father in Iesus Christ Father We are to pray in his name who hath made God of an enemie a friend yea a father that is Christ Iesus Our Father The first of those persons that are to be considered in prayer is who are to pray which may be thus distinguished First who must pray or who is bound to pray Secondly who may pray or who may lawfully pray Thirdly who can pray or who can pray aright For the first all men must pray that is to say Who must pray all men are bound in conscience to pray vnto God for prayer is a morall precept which bindeth all men as all the commaundements of God doe for all the commaundements were written in the heart of Adam in the state of innocencie and that not onely for himselfe but for all his posteritie wherefore the very gentils which knew not the law giuen by Moses Rom. 2.15 yet shew the effect of the law written in their hearts when their consciences accuse them or excuse them Seeing therefore that prayer is a commaundement of the morall law and all the commaundements of the morall law binde the conscience of all men to obedience therefore all men must pray otherwise they incurre the penaltie of the breach of the law which is the euerlasting curse of God Here it may be obiected concerning this and all the rest of the commaundements Obiection that all men are not bound to pray or to keepe the law seeing that it is impossible we should keepe the law or that all men should pray for God commaundeth not impossibilities say the papists seeing therefore it is impossible for all men to keepe the law or to pray all men therefore are not bound to pray or all men must not pray To this answere may bee made by a distinction Answere that things may be termed impossible two waies either for that they are impossible in their owne nature or for that they are impossible by accident or some outward occasion examples of things impossible in their owne nature are these that a stone of it owne accord should moue vpward that iron or leade of it owne accord should swim vpon the water and not sinke examples of things impossible through accident or by reason of some outward occasion are these that a man that hath his tongue cut out should speake or that hath his eyes put out should see now the application of the distinction answereth the obiection sufficiently Gods commaundements and so the commaundement of prayer is not impossible to be performed of it owne nature for Adam was able to keepe it continuing in that estate of innocencie wherein God had created him and so all mankinde in Adam but Adam transgressing and all mankinde in him Rom. 8.3 by accident and occasion the commandement of God and namely that of prayer is become impossible vnto vs we are not able to pay our debts for we haue maâ—e our selues bankerouts we cannot see for we haue put out our owne eyes Wherefore God doth not commaund things impossible by nature when he requireth obedience to his law although now through our owne defaults we are not able to obey Obiection Yet God seemeth to deale hardly that exacteth obedience of vs now we are not able to performe it Answere It is no hard dealing at all for if the creditor may iustly require the debt of the debter though he be not able to discharge it or otherwise cast him in prison for default of payment much more may God deale so with vs either exact obedience of vs or cast vs in prison till we pay the vtmost farthing neither is there any reason that God should change his righteous law and square it to our corruption no more than because there are theeues and malefactors therefore the law that commaundeth such persons to be hanged or punished should be altered the workeman squareth his crooked timber to his rule and he doth not frame his rule to his crooked wood so we must frame our actions to Gods law and Gods law
of the Lords prayer now it followeth in like manner to intreate of the petitions which are the second part thereof and may bee termed the matter of prayer The matter of this prayer in handling whereof generally this method shall be obserued First because the petitions are propounded by our Sauiour Christ in due order some first and some last Rules for expounding the petitions therefore the reason of this order shall be searched out Secondly for that the words of some or all the petitions are doubtfull therfore the sense and meaning of the words in the next place is to be scanned Thirdly seeing the words of euery petition are so short the contents are also to be obserued for better inuention whereof cerraine rules must be remembred Whereof the first is that seeing the petitions are as the Commandements certaine generall heads or places Rules for the contents of each petition whither the specials are to be referred or else some speciall put for the rest therefore a particular enumeration will be requisite of such matters as by Rhetoricall discourse may arise and here the figure Synecdoche and Metonymia haue speciall vse in most of the petitions A second rule is that where good things are prayed for euill things of the same kinde as the hinderances and impediments of the good are prayed against and so the petitions containe supplications and deprecations A third rule also is that seeing this prayer is a perfect platforme of prayer or inuocating of God therfore of necessitie there must place of thankfulnes be had in this prayer and hereupon it followeth that in each petition as we pray for good things so we giue thankes for them and as wee pray against euill so wee giue thankes for immunitie and preseruation from euill Fiue things to be considered in euery petition 1. The order 2. The sense 3. Supplication 4. Deprecation 5. Thankesgiuing Hence therefore it followeth that in euery petition fiue things are to be considered which are these following First the order of the petitions Secondly the sense and meaning of the words of each petition Thirdly the good things we aske called supplication Fourthly the euill we pray against called deprecation Fiftly the good wee giue thankes for which is either in blessings conferred or euill preuented called thanksgiuing Out of which consideration appeareth also the difficultie of vsing the words of the Lords prayer for a prayer namely The difficultie of vsing the Lords Prayer aright for that it is an instrument for seuerall purposes opposed each to other as for good and against euill in asking and praising and that in euery petition so that we had neede vse great leisure in vttering the words deep meditation in searching out the contents and contrarie affections in respect of contrarie obiects good and euill and so foorth or else very likely wee shall in no mediocritie diue into the depth of the matters therein contained and yet neuerthelesse I thinke it may lawfully bee vsed for a prayer for ought that I yet conceiue These things being generally prefixed as materiall for the vnderstanding of each petition it remaineth that we descend to a particular discussing of them and first they admit this distinction Some of them respect God simply and meerely others respect vs also now these prayers which concerne God directly and simply without any respect of vs are propounded first of all the reason whereof is diuers First for that God is the absolute Lord of all the creatures and hee must absolutely bee regarded all respect of our selues set apart wherefore if wee wanting our daily bread and remission of sinnes God thereby might gaine glorie we ought to be content therewith Hence we see how vehemently Gods children haue bin carried with fierie zeale of Gods glorie Ioh. 2.17 1. King 19.14 Exod. 33.31 Rom. 9.3 The zeale of Gods house consumed Christ famished Elias and vrged the Prophet Moses to reiect his owne saluation and caused Paul to wish himselfe Anathema or at least to be content so to be Secondly God in creating the world intended his owne glorie which was the first and chiefe end Pro. 16.4 and all other things all Gods creatures and ordinances are but meanes to that end as our daily bread remission of sinne strength against temptation Christ himselfe the Mediatour with all his workes and sufferings the Gospell Magistracie Ministerie the creatures and whatsoeuer else that therefore which was first in Gods intention must also bee first in our intention if we be zealous of his glorie aright Thirdly Gods glory kingdome and will are most deere to himselfe he loueth them as he loueth himselfe wherefore if wee will be like God and approue our selues to bee the sonnes of our heauenly father and his faithfull seruants wee must loue and procure and further that which God our Father and Master prizeth so highly Fourthly God will be honoured his kingdome shall be enlarged and his will shall be fulfilled let all the men and diuels in the world striue to the contrarie neuer so long or so much Wherefore it is better for vs voluntarily to become seruiceable to his glorie kingdome and will than by resisting to take the foyle and procure iudgement to our selues Lastly Gods glorie is the end of the creatures creation and all the vnreasonable creatures in the world aime at this end Psal 148. wherefore the Prophet exhorteth all the creatures of all kindes and mankinde of all ages and sexes by necessarie consequence of an argument from the lesser to the greater to laud and praise God True it is that men and Angels of all the creatures are onely are irregular and degenerate from the end of our creation wherein we are inferior to the bruite beast that perisheth Psal 49.20 we are the end of the vnreasonable creatures and God is the end of man wherefore as the creature is seruiceable to vs so ought we also to be to God for because we are rebellious to God the creature prooueth rebellious to vs. Thus we vnderstand the reason of this order which the holy Ghost vseth in the petitions preferring God before our selues as reason requireth which instructeth vs many waies Frst to the deniall of our selues which is the maine doctrine of mortification the full measure whereof is the perfection of Christianitie which consisteth both in affection and that is continually to resolue to part with all rather than to deny the truth or to offend God and in action Luk. 14.26 which is the confession of the truth vnto death wherefore Christ in the Gospell teacheth that he is not worthie to be his Disciple that doth not in affection at the least and resolution intend so to doe viz. to forsake father and mother wife and children liuing and life it selfe for Christs sake Cant. 2.16 for he must be our best beloued as we are his and therefore his honor and praise must specially be intended and procured which cannot be
if we loue any thing more than him wherefore this order insinuateth this selfe-deniall which is opposed to selfe-loue Secondly this order teacheth zeale to Gods glory for procuring whereof we are to spend our selues and all we haue The light account wherof deserueth a very sharpe reproofe Apoc. 16.21 Matth. 24.12 Iohn the Diuine prophesieth of a great haile which like talents shall fall from heauen vpon men and Christ he prophesieth that because iniquitie shall abound the loue of men shall waxe colde this colde haile and colde loue is now apparant in the world it is marueilous to see how furiously the world flameth with contention about worldly profits and preferments and yet how frozen their affections are to the obedience of Gods will the enlarging of his kingdome and the aduancement of his glorie whereas indeede the zeale of Gods glory should so possesse vs as that in comparison thereof our care for daily bread should occupie a very meane place Lastly this order teacheth vs the end of our daily bread remission of sinne and strength in temptation namely the obedience kingdome and glory of God for to this purpose doth God bestow vpon vs riches honor gifts and graces that we might imploy them to the best aduantage of God who gaue them The rich man must so vse his wealth as that thereby God may gaine glory the honorable personage must account it his chiefe honor to honor God the man of learning and speech and counsell in like manner and so forth of the rest Exod. 22.29 Leuit. 27.30 32. Hence it is that in the olde Testament the Lord requireth the tenth of all the encrease whether of the earth or of cattell for the maintenance of his worship which by proportion must also be enlarged to whatsoeuer God bestoweth vpon vs as the tenth of our learning honor wit children and the rest if they were increaseable and communicable but beeing otherwise the Lord requireth and accepteth that which may bee had a carefull imployment of them all to the further enlarging of his praise in the world This may suffice in generall for the order of the petitions Now more specially the petitions which concerne God simply and meerely admit this distribution for they respect either the end or the meanes procuring the end Gods glory mentioned in the first petition is the end the kingdome and will of God mentioned in the second and third petitions are the meanes procuring the end for God is glorified when his kingdome is aduanced and his will fulfilled The first prayer Hallowed be thy name 1 The order of this petition The first thing to be obserued in this prayer is the order why the end is before the meanes why Gods glory is first prayed for seeing that the meanes are in nature before the end for it is impossible that God should be glorified except his kingdome come and his will be done and vpon the aduancing of his kingdome and the obedience of his wil his glory is purchased The reason of this order is to be fetcht from the Lords predestination and the Churches intention for the Lord in his eternall counsell first propounded his glory vttering as it were this euerlasting decree in the first place viz. I wil be glorified by the creature this being set downe the Lord in the next place predestinateth the meanes whereby this end must be atchieued thereupō he vttereth this second decree viz. I will aduance my kingdome and cause my subiects to obey my will that by this meanes I may be glorified by them And as this is the order of Gods predestination so Gods glory is first in the Churches intention who in all their actions and endeuors propound Gods glory whether it bee eating or drinking c. they doe all to the praise of God 1. Cor. 10.31 Which is the instruction that ariseth from this order whence this exhortation is to be deduced to all sorts of persons whether the publike officer of the common-wealth or Minister of the Church or the priuate man the Magistrate so ought to gouerne as Gods glory may best be procured and not to administer iustice for rewards Esa 5.23 or of affection whereby it sometime falleth out that the iust and righteous man hath his righteousnes taken from him and the wicked and vngodly are iustified and so Gods honor is obscured 1. Cor. 8.1 The Minister ought so to vse his gifts that God thereby may gaine glory and not to seeke himselfe by ostentation of knowledge which puffeth vp and edifieth little without loue Euery man in his place and calling must so demeane himselfe as that he may credit the Gospell and adorne his profession and that no aduantage be giuen to the aduersarie to blaspheme the name of God but we must so shine by our good workes Matth. 5.16 that God may be glorified in all things yea the man of trade and occupation in the exercising thereof must seeke to honor the Lord when as his worke and wares are such as may carry the commendation of honestie and truth yea euen in the iudgement of malice and testimony of enuie it selfe Thus much for the order of this petition 2 Sense of the first petition The next is the sense and meaning of the words they containe two things first the action secondly the obiect where about the action is conuersant or occupied the action appertaineth to vs the obiect of which action is the Lords for we must sanctifie and his name must be sanctified Gods name is any thing whereby he is knowne vnto man VVhat Gods name sinifieth as one man is knowne vnto another by his name for in the first institution of names whereof mention is made in the historie of the creation euery creature had his name out of his essence or essentiall properties Genes 2.19.20.23 as is very probable by the imposition of the name to the woman who is so called in the Hebrue of her matter as Adam also had his name by God of his matter the earth being the matter of the man the man of the woman So then although God is not nor cannot be knowne of vs by his essence yet he may be knowne of vs by his properties and actions which may be conceiued and seene of vs in some measure Now the things whereby God is knowne are his workes Gods vvorkes are his name and his word his workes manifest vnto vs diuers things of God as the Apostle teacheth namely Rom. 1.20 Gods vvord is his name Ioh. 5.39 his eternall power and God-head but his word doth fully and sufficiently discouer whatsoeuer is needful for vs to know of God and that which is darkely and imperfectly shrouded as it were vnder a curtaine in the creature the same cleerely and throughly is exposed to the view of all those that will search the Scripture Gods titles are his name now Gods word doth describe God generally by titles and attributes
His titles are such as partly teach what God is not as infinit immutable incorruptible inuisible incomprehensible and such like partly teach what God is as God Lord Iah Iehouah Elohim Father Master King Creator Preseruer Redeemer Iustifier Sanctifier Sauiour c. Whereof the latter are affirmatiue teaching something of God the former are negatiue remouing something from God These are the Lords titles Gods attributes are in like manner Gods attributes are his name his name as his Power Wisedome Mercie Truth Goodnes and such like which doe not import in God any qualitie or accident howsoeuer the resemblance of them in vs are onely qualities in God his wisedome is himselfe and so of the rest Yet these attributes teach vs many things of God his workes are nothing else but effects of these and other his attributes and titles Gods workes are his name as Election Creation Preseruation Redemption Iustification Sanctification Saluation Reprobation Occecation Induration Damnation Creatures Ordinances blessings Iudgements all which enlightened by the word doe wonderfully declare what may be conceiued of God Thus we see what is the name of God Further we are to inquire what it is to hallow or sanctifie Gods name What it is to hallow Gods name For further cleering whereof we must know that Gods name is not prophane or vnholie though here we pray it may be sanctified and hallowed for all the wicked men and Angels in the world are not able any whit to blemish the name of God in it selfe for God and his name are out of their gunshot but because men doe merueilously prophane dishonor the holy and reuerend name of God in themselues and before others it is hence that wee pray that Gods name may be vsed of vs and others with all holy reuerence and honorable estimation as beseemeth the name of so great a Maiestie as is the Lord. A pearle or pretious stone cast into the ditch or myre is still pretious but being set in golde or goodly vestiments shineth very beautifully so though wicked men cast dirt and myre vpon the glorious and pretious name of God by blaspheming and cursing c. yet Gods name is still most excellent though it doth not so appeare to vs but when Gods children with religious reuerence handle Gods name as in preaching and praying and deposing being lawfully called then Gods glory and maiestie glistereth brightly to the view of all the beholders And this is to sanctifie or hallow Gods name Wherefore as the Sunne is alwaies in it selfe the fountaine of light and shineth most cleerely howsoeuer sometime we see it not so being either eclipsed by the interposition of the moone or shrowded vnder a darke cloud or couered from our sight by the earth in like manner the name of God alwaies is full of excellencie and glory howsoeuer the darkenes of sin and the foggie mist of ignorance and error doth obscure the same and conceale it from our eyes Summarily therefore we pray in this petition that as Gods workes and word are good and holy in themselues so by thought word and deede we cause them to appeare to our selues and others To sanctifie Gods name then is first to thinke 3 The supplication of this petition or prayer secondly to speake of thirdly to vse the workes and word of God reuerently So that in this prayer we aske these things following principally which may be reduced to fiue heads 1. First knowledge Fiue things needfull to the sanctifying of Gods name 2. Secondly acknowledgment of Gods excellencie in his word and in his workes 3. Thirdly religious and reuerent affections according to the kinde of the worke or part of the word 4. Fourthly religious speeches 5. Fifthly religious actions First that knowledge is necessarie to the sanctifying of Gods name will easily appeare First knowledg for that it is a necessarie precedent to reuerence and high estimation for to know the excellencie of any thing is a good preparatiue to a due valuation thereof this knowledge is commended vnto vs as the way to life eternall which if a man wanteth Ioh. 17.3 2. Cor. 13.5 he is but a refuse as yet herein Adam excelled who is thought to haue knowne the essentiall properties and formes of the creatures herein Salomon excelled 1. King 4.33 who spake of all plants beasts foules creeping things and fishes which knowledge of the creatures must needes stir vp in them a marueilous admiration of the Creator who had printed such excellent impressions of his Maiestie in his workes Psal 19 8. Wherefore the Prophet entring into consideration of Gods name in his workes and word breaketh foorth into wonderment as if so be that a man could not know but he must needes wonder also at the excellencie of them 2 Acknowledgment Next vnto knowledge followeth the acknowledgement of that which wee know which is a thing as materiall to the sanctification of Gods name as knowledge for a man may know and resist his knowledge and smoake out the eyes of his conscience and set his knowledge and approbation together by the eares as it fareth with many who seeing Esa 6.9 doe not perceiue and hearing doe not vnderstand Wherefore though the Gentiles knew God yet because they regarded not to acknowledge him as God Rom. 2.21.28 they could not glorifie him as the Apostle witnesseth This assent then to that wee know is meerely requisite to the sanctification of Gods name 3. Religious affections In the third place the affections are to be moued according to the qualitie of the matter knowne for as wee must sanctifie Gods name in our mindes so also with our hearts and affections 1. Pet. 3.15 and that especially Hence it is that we reade of diuers sanctified affections in Gods Saints according to the diuersitie of the worke exhibited as in a miracle admiration Act. 3.10 Psal 116.13 Psa 119.120 Psal 139.17 as it is apparant in the curing of the creeple in a blessing thankfulnes which is called the praising of God in a iudgement feare and humiliation and trembling in all the workes of God loue and so foorth as Gods works varie Esay 66.5 Iob. 33.25 Psal 119.97 Heb. 4.2 so our affections must moue In like manner we must bee stirred with Gods word as to feare at the threatnings of the law to reioyce and be comforted with the promises of the Gospell generally to beleeue and to loue euery part of Gods word thus if our hearts and affections bow and bend at the workes and word of God we sanctifie the Lord in our hearts as the Apostle willeth vs. For it shall be needlesse to shew how vpon occasion of meditation in the attributes titles of God our affections are to moue for euery religious heart can sufficiently instruct it selfe therein And thus God is sanctified within vs. Now in the next place we must consider how the name of God must bee sanctified before
the next place to be considered and they are opposite to the things wee pray for and they may be referred to fiue heads also which are these following First ignorance and errors Secondly vanitie of minde Thirdly a prophane heart Fourthly prophane speeches Lastly prophane actions all which are so many meanes to obscure or deface or abolish the glorious name of God out of the world Of these in order Ignorance dishonoreth God First ignorance either of Gods workes or word is the cause of prophaning Gods name for as pearles cast before swine or dogs so are the works and word of God amoÌ„g ignorant persons swine or dogs will trample pearles vnder their feete in the durt but skilfull Lapidaries will vse them carefully and set them in gold and costly garments so the ignorant people that know not the works or word of God wil contemne reiect or at least neglect the excellent instructions and documents of Gods glorie therein exhibited and so prophane the name of God but they that know them may vse them aright and glorifie God in them The dunghill Cocke as the fable moralizeth regardeth a barly corne more than a pretious pearle knowing the profit of the one but not the price of the other so the blind dunghill people of the world Atheistlike through light estimation because of their ignorance preferre the dirtie commodities of this life before the glorious footsteps of Gods Maiestie imprinted in his workes and word thereby marueilously disparaging the Lord himselfe and dishonouring his name Againe Error dishonoreth God Matth. 22. Ioh. 4. ignorance being the cause of superstition and errors as Christ teacheth saying Ye erre not knowing the Scriptures and ye worship ye know not what therefore it must needes bee a maine cause of blemishing Gods glorious names and memorials for errors and heresies are so many lies against the truth of God charging false and slanderous imputations vpon God making him the author of that which he abhorreth and condemneth and as it is blasphemous to make God the cause of sinne so is it of error for it is to call God by a false name and to belie God which is a great dishonour to God For as it is a disgrace to a Prince to bee belied or blasphemed or backbited so is it much more inglorious and dishonourable to God to make him the master and teacher of lies for it is customable with false teachers and their followers to father their doctrines vpon Gods word which God himselfe inspired to his Church and so by necessarie consequent in that they are found liers against the truth of God they shamefully dishonour God In the second place also we are to marke how vanitie of minde prophaneth the name of God Vanitie of minde prophaneth Gods name Rom. 1. The Apostle defineth this sinne to be the withholding of the truth of God in a lie that is to make a false consequent or vse from a true doctrine to know God and not to glorifie him as God for example to know God to bee inuisible and yet to make an image of him to know God to bee incorruptible and yet to resemble him to corruptible creatures as beasts birds creeping things c. and thus the Gentiles thinking themselues to bee wise hauing some truths of God became starke fooles in deducing foolish consequents from that truth so through their vanity of mind defaced that truth with a lie and this is a great indignitie offered to Gods truth For as a subiect knowing his Prince yet making as though he knew him not and so vsing himselfe vnreuerently before him doth disgrace the prince so they that know God and his workes and word yet notwithstanding doe not glorifie God but become vaine in their imaginations and discourses and conclusions from Gods word and workes thereby occasioning and encouraging themselues in licentious liuing and by their liues denying the power of their knowledge which otherwise might haue been auailable to their saluation do shamefully abuse their knowledge iniuriously dishonor the truth reuealed vnto them which they should haue glorified A prophane heart d shonoreth God As blindnes and vanitie of minde so prophanenes of heart also which in the third place commeth to be considered doth greatly dishonor God which is when mens affections are not stirred according to the qualitie of Gods workes or word his titles or attributes and that is especially of three sorts Atheisme dishonoreth God The first is an Atheists heart which is the extinguishing of al affections in respect of God for as an Atheist laboreth for a perswasion that there is no God so also he desireth that the feare of God may be cleane taken away also that the loue of God the hatred of sinne the loue of vertue and of the word of God may be put out and that he may liue as he list without any conscience or difference of good and euill which is to bury the memorie of God and to banish his name out of the world which is the greatest indignitie that may be VVorldlines dishonoreth God The second is a worldly heart when a man is so estranged from heauenly matters and so wholy possessed with the loue and liking of worldly things as that he careth not for God nor any goodnes further than he may gaine thereby which men doe greatly dishonor God and his truth making it a meanes of compassing the world whereas indeede we should make the world a meanes of religion for to this purpose hath God created and bestowed the world vpon man that thereby they might be the better prouoked and furthered to the worship and glory of God hither are to be referred all couetous persons that minde nothing but their goods all proud persons that minde nothing but the trimming of themselues gay apparrell and the credit of the world all wanton persons that minde nothing but the pleasures of the flesh generally all such as dishonor God by presuming any thing in their estimation and affection before God for seeing God is the chiefest good and the most high he therefore ought to bee the chiefest and mosâ— highly esteemed of vs otherwise we honor the creature more than the Creator Rom. 1.25 and dishonor God by communicating his glory to another The third is a secure heart Securitie dishonoreth God when men that haue the grace of God in them notwithstanding doe not so carefully and diligently â—â—irre vp the grace of God in the meditation and application of Go is workes and word as the condition thereof doth require for sometime it falleth out that euen Gods children slumber and sleepe Cant. 5.23 2. Sam. 12. so we reade that the Church in the Canticles complaineth or excuseth her sluggish disposition so we reade that Dauid slept in securitie almost a whole yeere in which time no doubt hee vsed the word of God and the rest of Gods worship though with dulnes and great flatnes of spirit whereby it came to
is no god a matter of most fearefull blasphemie 5 Periurie dishonoreth God After vaine swearing as an higher degree of dishonoring God followeth periurie or false swearing when we cloake false witnes vnder the Lords skirt wherein as much as in vs lieth we make God the voucher of a lie who is notwithstanding the God of truth how great a dishonor is offered to God by this course is so apparant as that it neede no illustration In the last place blasphemie occurreth thaÌ„ which a greater despite or disgrace cannot bee offered vnto the Lord Blasphemie dishonoreth God which is to reuile and raile vpon God called in the Scripture cuâ—sing God a sin so great as that it was dreadfull to the holy Pen-men of Scripture to vse the word and therefore they vse the contrarie word blessing in stead of cursing as the wife of Iob said to him blesse that is Iob. 2.9 curse God and die howsoeuer some expound the place otherwise The haynousnes of which sinne is so great as that the Lord hath punished one degree thereof called blasphemie against the holy Ghost Matth. 12.32 with the most fearefull punishment of finall impenetencie in regarde whereof the sinne commeth to be vnpardonable Thus also we see how and how many waies we dishonor God by our prophane speeches not that there are no more but these are the principall Now it followeth in the last place shortly to consider of those prophane actions whereby God is dishonored Prophane actions dâ—shonor God Concerning which it must be knowne that all our euill deedes doe in some measure staine Gods glory either directly or by consequence but yet some are more properly said so to do and they are these ten which shall be handled in order following The first is idolatrie 1 Idolatrie dishonoreth God which is the making of an image of God the worshipping of that image made or the making and worshipping of an image of a false god by all which meanes God is dishonored in the highest degree for to resemble God in an image is to make the Creator like the creature betwixt whom there is no comparison the one being infinite the other finite and therefore euery image is a lie of God and so dishonorable to God Againe to worship that image made is to honor a lie and to giue to the workemanship of man that which is due to God onely and this is to rob God of his honor and to impart it to a stocke or stone Lastly the making and worshipping of an Idol which is the image of a false god is most shamefull for therein we forsake the true God and follow our owne inuentions and worship the picture or shape of that which is nothing in the world as the Apostle speaketh or else is the diuell for indeede when we doe worship Idols we worship diuels 1. Cor. 10. 2 Superstition dishonoreth God Superstition followeth in the second place which is the worshipping of the true God after a false manner as the Turke worshippeth the true God according to the tradition of Mahomet the Papist worshippeth the true God but with mixture of much draffe of mans inuentions fearing and making scruple where there is no cause of feare and taking libertie to inuent and deuise meanes and waies of worship where they should not and thus they blemish Gods glorie in taking vpon them authoritie to prescribe and impose such a worship vpon the Lord which his wisedome neuer determined thereby controlling Gods wisedome with their inuention and will worship Curious arts dishonoreth God To Idolatrie and superstition may be annexed as neere of kinne all Witchcraft Sorcerie Magicke Charming Southsaying Figure-casting Palmistrie Necromancie and whatsoeuer other diuellish arts the idle braine of curious Naturalists haue deuised al and euery whereof containe in them a secret idolatrie and superstition at the least if they haue not openly contracted with the diuell whom they adore or pay tithe to of their blood or recompence some way or other for his obedience suggestion and seruice performed at their becke wherefore all those that had vsed such curious Arts to the dishonor of God after their coÌ„uersion burned their books at Ephesus Act. 19.19 as the EuaÌ„gelist reporteth in the Acts in which storie there are diuers points very worthie obseruation to this purpose as that they were learned men that vsed these Crafts and that their learning was out of bookes and their bookes were worth eight hundreth pounds which declare plainly that they were writings of Astrologie or Magicke or Southsaying and the like and not of witchcraft only which vsually is not committed to writing but learned by obseruation or tradition further it is to bee considered that they did not sell but burne their bookes as it were preuenting the vse of them to others because they were conuicted in their consciences of the dishonour which came to God thereby In the third place after Idolatrie and superstition 3 Sacriledge dishonoreth God which respect God and his worship succeed sacriledge and simonie which respect the meanes of Gods worship Sacriledge is when violence is offered to holy places things persons or times c. as if men should take away Churches and Church liuings and so ouerthrow the callings of Church-men and conuert the times appointed to Gods seruice to Faires and Markets by which practises it commeth to passe that Gods worship perisheth and prophanenes preuaileth and the Lord is either forgotten or dishonoured Thus did the King of Babel commit sacriledge 2. Chro. 36. when hee destroyed the Temple and carried away the vessels of the Lords house to Babylon and vsed them to common offices as in banquetting thus did Christ prophecie after Daniel Matth. 24.15 that the abomination of desolation should bee set in the holy place thus did the people prophane the Temple Ioh. 2.15 making it a market place in our Sauiour Christs time Diuers other examples there are in the Scriptures of this kinde but these may suffice to shew that such sacrilegious practises greatly dishonour God as being meanes to abolish or defile Gods worship Simonie also is no small cause of defacing Gods glorie 4 Simony dishonoreth God which is when offices Ecclesiasticall are set to sale whereby it commeth to passe that vnworthie persons by money prepossesse the places of Ministery and maintenance which should be conferred vpon persons whom God hath qualified competently to such functions Hereby it commeth that ignorant and wicked Ministers creep into the Church which are fitter to keepe swine than to feede the flocke of Christ meeter to be Masters of misrule than rulers of Gods heritage and so the people perish for want of knowledge or goe astray after their blinde guides and God is greatly dishonoured by people and Pastors besides the indignitie which the Ministerie ecclesiasticall sustaineth that it should be valued with money which is the means of conferring the inualuable gifts of the holy Ghost Act.
by the shew of good workes wring from the Church the charitable censure of a godly man he being nothing lesse yet that censure also is due being false and in charitie and iustice hee can haue no lesse for the heart is vnknowne to man and we can know them only by their fruits And this may serue for the order of the petitioÌ„ For the meaning of this petition consider three things 2 The meaning of the third petition 1. What is Gods will 2. What it is to doe Gods will 3. How Gods will must be done For the first we are to know that Gods will is partly reuealed to the Church in his word and workes VVhat is Gods will partly kept secret to himselfe in the closet of his owne eternall counsell which distinction is grounded vpon that speech of Moses The secret things to the Lord Deut 29.29 the reuealed things to vs. For example these are things secret Which man is a reprobate amongst vs if he haue not sinned the sinne against the holy Ghost Where hell is How the Angels are distinguished When the day of iudgement is which things God hath concealed from vs as impertinent for vs to know and to search whereunto were to passe the bounds of a modest and sober inquisition Now things reuealed are such as are contained in the world viz. All that holy doctrine of the law and Gospell contained in the writings of the Prophets and Apostles as also whatsoeuer other things the workes of God ordinary or extraordinarie discouer vnto vs. As for example the howre of this mans death is vnknowne till he be dead then it is knowne c. And thus God doth daily reueale new matters to vs which before were hidden thus by the obseruation and inquisition of wise men the course of heauen and the whole order of nature was discouered VVhat it is to doe Gods will For the second thing which is the doing of Gods will wee must consider thereof according to the distinction of Gods will before set downe and first for the reuealed will of God that is done two waies either by obeying the commandements willingly or suffering the chastisements patiently for the chastisements which befall vs are parts of Gods reuealed will of what kinde soeuer they bee and here are two vertues suggested vnto vs when wee pray let thy reuealed wil be done Obedience which is so often vrged in Deuteronomie Deut. 6.1.2.3 and Submission which is insinuated in the emphasis of the word Thy will containing a negation of our owne wils as Christ said in his prayer Not my will Mat. 26.39 but thy will be done Secondly for the secret will of God we doe also in part pray that it may be done I say in part for example sake we pray that God would daily more and more reueale vnto vs Antichrist which to the Primitiue Church was a secret and in part is a secret to vs. So also we pray Apoc. 22. Come Lord Iesus come quickly and yet the second comming of Christ vnto iudgement in regard of the time is concealed so we pray for patience to beare the crosses which God shall inflict which of what kinde they are and when they shall befall vs is vnknowne How Gods will must be done Thirdly Gods will must be done in earth as in heauen which words are diuersly expounded by Interpreters 1. Cor. 6.20 Some say Let the bodie which is earthly obey Gods will as the soule and spirit which is heauenly but that is as good as nothing for the soule is sinfull as well as the bodie yea is the author of sinne to the bodie which is only the instrument 1. Cor. 15.47 Others say Let the earthly minded men bee conuerted and yeeld obedience as the heauenly minded are and do but this also is as good as neuer a whit being neuer the better for the heauenly minded are imperfect and wanting in the best of their obedience But the better sort of Expositors say thus Let men vpon earth obey the will of God as the Angels doe in heauen Psal 103.20 and this seemeth to bee the true exposition of the words now the Angels obey Gods wiâ—l readily and perfectly Gods will must be done readily Esay 6.2 Exod 36.35 Exod 25.20 The willingnes and readines of the Angels doth appeare by the similitude and shape which is giuen them they are said to haue wings by the Prophet Esay and the Cherubims imbroidred vpon the vaile of the Tabernacle and the two Cherubims vpon the Mercie seate had wings yea further the two Cherubims vpon the Mercie seate did looke with their faces to the Mâ—rcie seate ward which is by our Sauiour Christ expounded of their willingnes where he saith that the Angels alwaies behold the face of my father which is in heauen Mat. 18.10 Now it is apparant that the beholding of the face s gnifieth in a seruant readines to bee imployed about his masters busines according as it is in the Psalme Psal 123.2 The eyes of seruants looke to the hands of the masters and mistresses by which phrase the Prophet signifieth not onely confident hope and expectation of deliuerance but in the meane season till deliuerance come patience to beare contempt mocking and despightfulnes and readie obedience to Gods will yea in these great extremities which in that Psalme is insinuated by the Prophets prayer The Angels also obey Gods will perfectly Gods will must be done perfectly who are therefore called holy Angels for that they haue no spot of sinne or disobedience in them for howsoeuer the Angels being compared with God haue in them imperfections in regard whereof Eliphaz speaketh in Iob Iob 4.18 that hee found no stedfastnes in his seruants and laid follie vpon his Angels and therefore in Esay the Seraphims with two wings couer their feete Esay 6.2 yet neuerthelesse if the Angels bee compared with Gods law which is the rule of their obedience they are able and doe perfectly euen in the strict and exact measure and manner of obedience yeeld obedience thereunto otherwise they could not continue in that estate of grace and glorie wherein they are now and so shall abide confirmed for euer So then the meaning of these words is thus much Graunt that wee may willingly and perfectly obey thy will as thy holy Angels doe But here in opposition to this last propertie of the Angels obedience it may bee obiected that seeing it is impossible we should perfectly obey Gods will therefore we must not in our prayers aske that at Gods hand for shall it be thought lawfull and reasonable to aske impossibilities For answere whereto thus much in briefe Impossibilities are of two sorts viz. alwaies impossible and impossible for a certaine time Now although it be for the present impossible that Gods children should perfectly obey Gods will yet it is not so for euer for when wee shall bee perfectly regenerate then shall wee
perfectly obey Gods will which we are here by way of implication taught to pray for Three kinds of perfit obedience Esay 38.3 and so to long after Furthermore perfection is of three sorts First perfection opposed to hypocrisie and so is Ezechias said to haue walked before the Lord in truth and with a perfect heart and this may bee termed perfectio qualitatis when our obedience is perfect in qualitie and not dissembled Secondly perfection of number when obedience is not performed to some onely but to all the commandements of God Luk. 1.6 as Zachary and Elizabeth are said to haue walked in all the commandements and ordinances of God without reproofe and this may bee called perfectio partium ac numero when obedience is complete in all the members thereof whereto one kinde of imperfection is opposed Thirdly perfection of degree when obedience in the highest and exactest measure is exhibited so Christ onely and Adam in the state of innocencie and the holy Angels and Saints in heauen doe obey Gods will of this Christ speaketh Mat. 22.37 alleaging the sentence of the Law Thou shalt loue the Lord thy God with all thy heart with all thy soule with all thy strength Luk. 10.27 and with all thy thought this is called perfectio quantitatis ac graduum whereto another kinde of imperfection is opposite Of all these kindes of perfection the Apostle speaketh in one place Phil. 3.12.15 denying in himselfe the perfection of degree and contending to it but affirming of himselfe and others the other two kindes of perfection for although hee was not perfect in the highest and absolutest degree of obedience yet hee and other of the Philippians were vpright in regard of the qualitie Verse 1â— and complete in respect of the parts of obedience The distinction being thus warranted must be applied to the purpose Although then as yet it is impossible for vs to yeeld the perfect measure of obedience to Gods commandements with the Angels yet wee may endeuour and desire to attaine vnto it with the Apostle and in the meane season we must performe and endeuour to performe and pray to performe true complete obedience with the Angels which is a thing possible to bee performed by Gods children as hath been declared in the examples of Ezechias Zachary and Elizabeth and the Apostle Paul This may suffice for the meaning of this petition whereby there is a doore opened to the contents thereof which now follow in order The third thing to bee considered in this third petition or prayer is the things which wee here aske of God 3 The supplication of this petition Conuersion a part of Gods will 1. Thes 4.3 Rom. 12.2 Ephes 5.17 Amos. 4. which are these Conuersion commanded in the Gospell which is one part of Gods reuealed will a thing so often vrged by the Prophets and the want thereof so sharply censured especially the Prophet Ioel and Amos are vehement in the matter Amos spendeth a whole chapter in vpbraiding the induration of the people For hauing repeated certaine grieuous punishments inflicted by God vpon them iustly for their sinnes as famine and pestilence and an ouerthrow like the destruction of Sodome and Gomorah hee endeth diuers verses with this foote or burden Yet haue ye not returned vnto me saith the Lord. Ioel. 2.12 In like manner Ioel hauing threatned famine and the sword against the rebellious people diuers times but especially in the second chapter vehemently exhorteth to conuersion that by this meanes they may preuent Gods fierce wrath Ezechiel also spendeth an whole chapter to this purpose Ezech. 18. This conuersion is vrged also by Iohn Baptist and our Sauiour Christ in their Ministerie as the first lesson Mat. 3.2 4.17 Mark 1.15 Repent for the kingdome of God is at hand and Repent and beleeue the Gospell And the signification of the word implieth these two things especially viz. First turning from the wrong way wherein a man wandreth Secondly entring into the right way from which a man erred Sâ—ub Conuertere the word in the Latin and Hebrue being borrowed from trauellers in their iourney and referred to the bodie and outward act Metanoâ—in but in the Greeke applied to the purpose and disposition of the minde which in conuersion is altered Conuersion in the new Testament in certaine differing respects hath diuers appellations as Renouation Regeneration Sanctification the first Resurrection Obedience to the Gospell and such like and the parts of conuersion also are diuersly intituled as the first is called Mortification crucifying the old man the crosse of Christ the second viuification newnes of life new obedience To conuersion appertaineth diuers excellent affections and dispositions mentioned in the Scripture as Humiiation sorrow for sinne hatred of sinne loue of righteousnes consolation feare ioy and such like diuers whereof the Apostle mentioneth writing to the Corinthians and others may easily bee obserued in reading the Scriptures 2. Cor. 7.10.11 but to make any tractate of conuersion is not the purpose of this tractate which onely by way of capitulation pointeth out a fit place for euery matter Obedience a part of Gods will Obedience commanded in the Law succeedeth next in order of nature to the obedience of the Gospell For the obedience of the Law issueth from the obedience of the Gospell 1. Tim. 1.5 as the Apostle saith Loue commeth from faith vnfained for although the Law bee a schoolemaster to whip vs to Christ yet Christ doth send vs backe againe to the Law for direction when he hath once admitted vs into his schoole by conuersion Obedience is either generall or speciall Generall obedience is that which appertaineth to all Christians Generall obedience respecteth God or man Mat. 22.37 Generall obedience respecting God is called holines or godlines or religion sometime Luk. 1.75 Generall obedience respecting man is called righteousnes one branch whereof is sobrietie 1. Tim. 2.2 Speciall obedience is that which appertaineth to some sorts of persons Speciall obedience is either of a Speciall commandement Speciall calling Obedience of a speciall commaundement is when the Lord inioyneth something contrarie to the morall law as Abraham was commanded to sacrifice his sonne Genes 22.2 and it is obeyed Obedience of a speciall calling is manifold as of the Magistrate the Minister c. The rules of all these kindes of obedience are these shortly Rules of obedience Obey God absolutely as the only law-giuer that is able to saue and destroy but man must not bee so obeyed but conditionally Worship God as hee hath taught Mat. 15.9 not as thou thinkest good for God knoweth best what is best and what best pleaseth him Loue thy neighbour as thy self Matth. 7.12 whatsoeuer thou wouldest that men should doe vnto thee euen so doe thou vnto them A speciall commandement ouerthwarting a generall must be obeyed In Antinomia lex posterior obligat Genes
22.2 The duties of our speciall callings must bee performed in conscience to Gods commandements Ephes 6.1 After actiue obedience Submission a part of Gods will which consisteth in doing Gods commandements followeth passiue obedience in suffering his chastisements which generally may be termed submission that is when the creature is content to resigne himhelfe ouer wholy to the will of the Creator and to say as Dauid said 2. Sam. 15.26 Behold here am I let him doe to me as seemeth good in his eyes this vertue doth especially respect the time to come and the Lords secret will that if the Lord haue in his secret counsell determined such and such euils and afflictions to befall vs we can be content with patience to beare them how many and how great soeuer they be so be that thereby God may be glorified After the kinds of obedience follow the qualities of obedience viz. cheerefulnes or willingnes and sincerity or perfection Cheerefulnes in obedience a part of Gods will 2. Cor. 9.7 Iam. 1.5 Ioh. 4.34 Cheerefulnes or willingnes is highly regarded of God and accordingly endeuored of the children of God God loueth a cheerefull giuer saith the Apostle and God himselfe giueth freely and vpbraideth no man saith Iames and he liketh that in his children which himselfe practiseth Christ saith that it was meate and drinke to him to doe the will of his heauenly father yea and in suffering for our sinnes he protesteth great willingnes for he did willingly lay downe his life and it was not taken from him against his liking and therefore Dauid prophecieth of him Psal 40.8 that seeing it was written of him in the volume of the booke that he should doe Gods will therefore he was content to doe it And this is that eccho which Dauids heart gaue to Gods voyce Psal 27.8 God said seeke ye my face Dauids heart answered Lord I will seeke thy face and although it cannot bee denied but that the flesh is very weake yea repugnant and refractary yet the spirit is willing Rom. 7.22 and the children of God do delight in the law of God according to the inner man Sinceritie in obedience a part of Gods will Psal 119.106 Finally perfection or sinceritie also is required as another necessarie qualification of obedience which consisteth in a true purpose of the heart ioyned with an earnest endeuour to the vtmost of grace to obey euery one yea the very least of Gods commaundements making conscience of idle words 1. Cor. 4.4 Rom. 7.24 and vaine thoughts yea of the stirring of concupisence and which is most of all of originall sinne and Adams transgression imputed This vertue of sinceritie is much despised and persecuted by the world when men intitle it by straunge names as humor spiced conscience precisenes puritanisme alas that euer the diuell should so preuaile For example take a man that is very well content with the state obeying the Magistrate ciuill and ecclesiasticall in al the ceremonies of the Church yet if he doe not sweare and drinke and quarell and so forth but reproue the swearer the dronkard the hackster and the rest This man is as odious to the multitude as the veriest disciplinarian in the land and he shall partake as well in the foresaid titles of disgrace as the other Now in the fourth place follow the things which in this petition are to be prayed against The deprecation of this petition Obstinacie opposed to Gods will Pro 23.35 whereof the first is obstinacie which is a purpose and resolution to continue in the course of wickednes wherein a man liueth the sinne of the drunkards of whom the wise man speaketh which are resolued still to seeke after drunkennes also the sinne of the Shepheards and Watchmen of Israel of whom the Prophet Esay speaketh Who say Esay 56.12 To morrow shall be as this day and much more abundant in wine and strong drinke and couetous oppression Ierem. 44.16.17 The extremitie of this sinne is recorded in the rebellious Iewes by the Prophet Ieremie who being admonished of their sinnes and of obedience to Gods commaundements made answere that they would not heare the word of the Lord which Ieremie spake but they would doe what themselues listed The Apostle calleth this sinne a hard and irrepentant heart Rom. 2.4.5 and the despising of Gods bountifulnes patience and long suffering which is directly opposite to the obedience of the Gospell In the second place followeth disobedience Disobedience opposit to Gods will which is euery transgression of the morall law or of any other speciall precept Disobedience hath foure specialties 1. Vngodlines irreligion or prophanenes when men regarde not Gods worship but liue as if there were no God no heauen no diuell no hell no conscience of such Atheists the world hath millions who make no more account of Gods Sabbaths than of the market or faire no more reckoning of a sermon than of a fable of Esop that for gaining a peny sweare and forsweare and what not those impious wretches are more fearefull and damnable sinners than the world esteemeth them seeing they by their practise declare themselues directly to forget God who is then especially remembred Rom. 1.18 when hee is worshipped Against this sinne Gods wrath is reuealed from heauen 2. Vnrighteousnes or iniustice which is when any violence or wronge is offered to our neighbours person or gifts as his dignitie goods life or chastitie 3. Rebellion when men peremptorily resist Gods will knowne particularly and euidently vrged vpon their conscience or performe not obedience to a speciall precept Example hereof wee haue in Saul who was commaunded by God vtterly to destroy the Amalekites and all their goods now he saued Agag the King and the fattest of the sheepe and oxen and so flatly rebelled against this precept the punishment of this sinne was most fearefull vpon him which argueth the fearefulnes of the sinne And the Prophet Samuel saith 1. Sam. 15.23 that it is a sin as great as witchcraft or idolatrie and although now the Lord giueth no speciall precepts to men yet hee doth particularly vrge vpon the conscience of some men generall commaundements as when in the Ministerie of the word the spirit of God cryeth aloude in the heart of the drunkard to forsake his drunkennes and for that sinne hee is prickt in conscience and perswaded to forsake it the which sin if he still practise and doe not forsake then he rebelleth flatly against God and is obnoxious to a fearefull punishment 4. Vnfaithfulnes when men in their speciall callings doe not seeke Gods glory 1. Cor. 4.2 1. Cor. 10.31 nor the benefit of the Church or common-wealth or the good of some societie or when men liue idly or negligently This sinne the Apostle taxeth in the Thessalonians that they liued disorderly and in the Ephesians 2. Thes 3.6 â— Ephes 4.28 whom he termeth theeues for that they did not
the good things we obtaine of God for the bodie ought of vs to bee applied as arguments of confirming our faith for the obtaining the best things for the soule and we must make them so many pledges and seales of Gods loue and mercie to vs in Christ Iesus for otherwise wee partake in Gods blessings which respect our daily bread no otherwise than the bruite beasts or the wicked who haue many good things from Gods generall bountie and liberalitie but not from his speciall goodnes and mercie Wee reade that the land of Canaan was by faith inherited of the Israelites that by faith they passed through the red sea Heb. 11.30.31 and many other temporall blessings were through faith receiued by them which is thus to be vnderstood viz. by faith they receiued these temporall deliuerances and blessings and vsed them as seales and pledges of heauen and heauenly blessings whereof the former were types onely And this is to rise from earth to heauen from the daily bread of the bodie to the spirituall bread of life to support and vnderprop our faith in Christ for the remission of our sinnes and the saluation of our soules with the earthlie pillars of meate and drinke and apparell and what other things are the staffe and stay of our bodily life This doctrine the outward shape of the Sacrament seemeth to teach vs for there is bread and wine the nourishers and comforters of our life whereby the Lord doth seale vp vnto vs the spirituall nourishment and comfort of our soules heauenly matters in earthly creatures In like manner by analogie and proportion though not sacramentally yet by discourse of reason and by a worke of faith wee may allegorize all outward matters As for example God giueth vs clothes for to couer our nakednes therefore hee will giue vnto vs the wedding garment of Christs righteousnesse to couer our sinnes God giueth the light of the Sunne for our comfort therefore he will giue vs the light of his countenance in mercie to lighten our darknes and affliction And thus we may ascend from things visible sensible and palpable to things inuisible insensible and intelligible and with the Apostle Iohn say 1. Ioh. 1.1 that wee see feele taste and handle the Lord Iesus Christ yea and grope him in these outward matters Act. 17.27 as Paul saith the Gentiles might haue done God And this may bee sufficient for the three particular branches of that doctrine which riseth from the order here vsed by our Sauiour Christ in preferring the petition for daily bread to the petition for grace 2 The meaning of this petition VVhat bread signifieth Now followeth the second thing to bee considered in this petition which is the meaning of the words for the discussing of the particular words we are to remember this distinction This prayer containeth Rem rei circumstantias the subiect and the adiuncts that which is desired and the circumstances thereto appertaining That which is here desired is generally called Bread The circumstances hereto appertaining are fiue following First circumstance is Modus acquirendi the manner of obtaining the bread which is by free gift Giue Second circumstance is Persona the persons for whom wee aske this donation or gift of bread vs viz. our selues and others Third circumstance is Tempus for how long time wee begge this bread this day for the present Fourth circumstance is Qualitas the condition of that bread which we aske daily bread for repairing our life Fifth circumstance is Dominus the owner or to whom the bread appertaineth ours to the children of God Of all which circumstances with the subiect thereof something must be vttered First therefore of Bread Bread as some of the ancient Fathers interpret VVhat bread signifieth signifieth Christ Iesus which is that bread of life or liuing bread that bread that came downe from heauen or heauenly bread and so they expound that other word supersubstantiall that is celestiall or heauenly according as Christ saith I am the liuing bread which came downe from heauen Ioh. 6.51 To this exposition some of the new writers incline Others and namely the greater and better part of ancient and new writers to whose iudgement as it is meete we subscribe in such a matter of doubt not determined in Scripture expound the bread here named the corporall bread the foode of our bodies yet so as the word containeth a Synecdoche bread being put for all outward prouision so that bread here must signifie three things First bona corporis the good things of the bodie Bona corpoâ—is a part of bread which may be generally called health or the due constitution and temperature of the bodie whereto appertaineth Nourishment Apparell Recreation and Physicke Secondly Bona fortune a part of bread Eccles 9.11 Bona fortunae if the word fortune may be tolerated namely such outward good things as doe indifferently befall good and bad men viz. 1. Wealth 2. Honour 3. Libertie 4. Peace 5. Plentie whereto appertaine 6. Labour in our callings 7. Magistracie 8. Fruitfull seasons Thirdly Gods blessing a part of bread the blessing of God vpon all the former good things whether inherent in the bodie or adherent thereto Now that bread may generally signifie all these things it is is but a meere vsurper of all his substance and therefore hath need to aske this second interest to his goods of God whose is the earth and all that therein is Psal 24.1 and who only giueth his creatures through Christ Iesus to the faithfull his friends and not to the wicked his enemies Secondly it will further be obiected that Gods seruants that are rich neede not aske their daily bread of God seeing they haue before men the ciuill title to their goods and before God a religious interest also they being Gods friends and members of Iesus Christ through whom they are made the heires of all things But for answere of this obiection also wee must remember to distinguish betwixt the title to the bread or the vse of the bread and the benefit or commoditie which is reaped by the bread or by the vse of the bread for the children of God oft times vse bread and yet haue no benefit by the vse thereof as they vse mariage and want children they vse Physicke and recouer not their health therefore Gods children are taught to aske a staffe to their bread Gods powerfull word or blessing vpon the meanes without which man cannot liue and hence it is that all Gods creatures and ordinances must bee sanctified by prayer 1. Tim. 4. as the Apostle teacheth This prayer then includeth these foure particulars following First Lord giue vs a ciuill title to bread Secondly Lord giue vs a religious title to bread Thirdly Lord giue vs leaue to vse the bread Fourthly Lord giue vs comfort by the vse of the bread The first is opposed to pouertie the second to vsurpation the third to the taking of
good things vpon vs and the euils kept from vs. Wherein wee may easily runne through all the aforesaid vertues and vices good and bad For conclusion of this petition therefore hitherto appertaineth the fifth commandement especially Againe these places of Scripture following are as it were Commentaries to this petition or rather indices thereof The whole 28. chapter of Deuteronomy The whole 26. chapter of Leuiticus The beginning of the third chapter of Esay Psalme the 144. the 12. 13. 14. 15. verses The sixt chapter of the first epistle to Timothy The sixt chapter of the Gospell by Matthew Prou. the 31. the whole chapter and such like Now after the petition for things temporall follow the petitions for things spirituall namely for grace and perseuerance in grace The fifth petition is for Grace Forgiue vs our debts as we forgiue our debtors This petition for grace or remission of sinne is in nature before the petition for perseuerance 1 Order of the fifth petition for first a man must haue grace before he can perseuere in grace whence ariseth this doctrine A man must be a righteous man before he can leade the life and die the death of a righteous man A man must first haue remission of sinne and the righteousnes of Christ iustifying and sanctifying him before hee can resist temptation fight the spirituall combat against the spirituall enemie and be deliuered from the euill of sin and the curse More distinctly and plainly these particulars doe arise from this method First he onely that hath grace can resist temptation Secondly though a man hauing grace to resist be sometime foyled by the temptation yet he shall be freed from the euill of the temptation from the euill of sinne and the curse but contrariwise therefore by necessarie consequences Thirdly hee that wanteth grace cannot resist temptation but shall bee foyled by the Tempter Fourthly hee that wanteth grace being foyled by the temptation shall fall into euill These particular doctrines shall afterward bee handled in the sixt petition whither the reader is to be referred 2 Meaning of the words of the petition The second thing to be considered in this petition followeth which is the meaning of the words The prayer hath two parts The thing asked The condition The thing asked is forgiuenes of our debts The condition whereupon it is asked our pardoning others For the better vnderstanding of the first part of the petition these fiue things are to be considered First Quid what we aske forgiue Secondly Cuius whereof we aske forgiuenes debts Thirdly Pro quibus for whom we aske forgiuenes vs Fourthly Quorum of whose debts we aske forgiuenes ours Lastly Per quem through whose merits which consequently doth arise from the word forgiue VVhat we ask forgiuenes The first point is what wee aske that is pardon or forgiuenes Debts or sinnes are discharged two waies 1. When the debtor himselfe doth satisfie in his owne person thus the damned men and Angels discharge their debt to God who for that they are neuer able to pay the vtmost farthing are therefore kept in prison and damned euerlastingly 2. When another person doth satisfie for the debtor and the debt is forgiuen the debtor by him that satisfieth Thus the debts of Gods children are discharged through the satisfaction of Christ who hath paied the vtmost farthing to the creditor to God his Father for vs. This may be called remission or forgiuenes Rom. 11.6 1. In respect of vs that receiue it we conferring no merit thereto nor any way purchasing it Psal 116.12 2. In respect of Christ that satisfied the debt for vs wee being not able to gratifie him againe in any measure 3. In respect of God the Father who of his free mercie and meere loue to mankinde sent his only begotten sonne to discharge the debt Ioh. 3.16 Rom. 6.23 This point then hath this vse It teacheth vs to cast down all pride in our hearts and to emptie our selues of all opinion of our owne merits and excellencie and to come with ropes about our heads before the King of Israel 1. King 20.31 VVhereof we aske pardon of our debts The second point followeth whereof we desire forgiuenes namely of our debts that is of our sinnes for sinne containeth in it a threefold debt first transgression or disobedience which is the priuation of obedience by reason whereof wee still are indebted obedience to God for they that doe obey Gods law notwithstanding still are indebted obedience and therefore much more they which disobey Gods law are indebted obedience through their disobedience Rom. 13.8 The Apostle speaketh according to this sense concerning the summe of the second table calling loue a debt which wee alwaies owe vnto our neighbour and so by consequence vnto God wherefore the neglect of loue is much more a debt Secondly sinne containeth in it the punishment which by reason of our transgression wee are indebted to vndergoe and according to this our Sauiour Christ calleth sinne a debt saying Matth. 5.26 that they whom the Sergeant at the commandement of the Iudge cast into prison shall not come thence till they haue paied the vtmost farthing that is sustained the due punishment Thirdly sin is a debt in regard of the corruption which accompanieth the transgression Psal 51.6 for God requireth of vs puritie and sanctimonie which we are indebted vnto God alwaies but much more are wee indebted holines when our hearts are full of impietie and dishonestie Briefly then because all sinne is a transgression of the law binding the transgressor in guiltines to suffer punishment and corrupting the transgressor with vncleannes thence it followeth that the sinner is so greatly indebted to God The vse of this poynt is to stirre vs vp diligently to seeke pardon of our debts which doe so greatly indanger vs to Gods iustice and wrath and whereby we are triple debtors vnto the Lord but we are for the most part like vnto prodigall dingthrifts we neuer regard how much we goe vpon the score we neuer thinke that the day of reckening or payment will come Matth. 5.25 it were good for vs according as Christ aduiseth vs to agree with our aduersary quickly euen while we are in the way with him it is the Lord with whom we must agree Antidicos who is a fearefull aduersarie that will prosecute law against vs before a iudge that will accept no mans person that hath thine owne conscience as good as a thousand witnesses to proue the debt yea it is wisedome to agree quickelie being in the way with him whilest he doth reason and dispute the matter friendly in the Ministerie of the word least if death and hell the Lords sergeant once lay hold vpon vs and arrest vs we be cast into perpetuall imprisonment For whom we aske pardon for our selues and others Pardon for our selues The third poynt followeth for whom we aske forgiuenes namely for our selues and
ouerthrow and destruction of Gods creature that which God created secondarily after the fall thus the Prophet saith directly that God created euill as well as good Esay 45.7 that is punishments and afflictions of all sorts as pouertie deformitie sicknes famine death damnation and whatsoeuer other euill serueth for the execution of Gods iustice vpon those that violate the iustice of God A morall euill A morall euill is whatsoeuer is opposed to a morall good namely sinnes of all sorts whether against the decalogue or the Gospell commonly called malum culpae and this is the fountaine of the former euill of punishment for if there had been no sinne there had been no iudgements no punishments prepared for sinne An euil instrument An euill instrument is whatsoeuer God in iustice and wrath against sinne and sinners turneth to the hurt of the sinner Prou. 1.32 thus the diuell the world riches honour pleasure the word and meanes of grace are turned to bee instruments of Gods wrath and so of euill to the wicked for as God doth turne euill to good to them that feare him so he doth turne good to euil to them that hate him for among things created by God or deuised by the creature there is nothing absolutely good or absolutely euill but euery good may haue some relation of euill and euery euill may haue some respect of good Thus wee see what euill is in generall but more specially wee must know that there is furthermore the euill of euill which although it bee generally suggested in the former distinction of good and euill yet neuerthelesse here must more distinctly bee noted Wherefore we must obserue also that there are foure combinations of good and euill which are these following 1. The good of good 2. The euill of good 3. The good of euill 4. The euill of euill The good of good is that fruite or commoditie which Gods children reape by all the gifts of God The good of good as the benefit of health and wealth peace and libertie the word and all the meanes of grace whereby the godly man is not only comforted and refreshed in his bodie but furthermore fed and nourished and strengthened in his soule to conuersion and saluation The euill of good is that hurt and detriment which the wicked reape by all the gifts of God aforesaid The euill of good as that not onely their life health peace libertie wealth and prosperitie in the world but also all the meanes of grace and saluation becommeth the bane and poyson both of soule and bodie to their euerlasting damnation another day that although the wicked are nourished by their meate and cured by their physicke and instructed and reprooued by the word c. yet there is a secret poyson therewithall infused into their soules which shall another day in Gods appointed time burst out to their vtter ouerthrow The good of euill is that good which the Lord as a skilfull Physition gathereth from the afflictions and sinnes of his children as it were a purgation out of poison The good of euill for God can and doth expell one sinne with another and many sins with afflictions as a father correcting and amending the faults of his children by correction The euill of euill is that damage which the wicked sustaine by falling into sinne The euill of euill and the punishment thereby deserued which is that thereby their damnation is increased for a great measure of wrath is heaped vp by their sins and a greater number of sinnes are committed by their afflictions Thus we see what euill is and by contrary what good is Now followeth the second thing How God deliuereth from euill which is how God deliuereth from euill which in part may be conceiued by the former distinctions Yet thus much for the present purpose God deliuereth vs from euill foure waies First by preseruing vs from committing of sinne Secondly by freeing vs from iudgements due to sinne Thirdly by freeing vs from the â—urt of sinne and affliction Fourthly by turning all those sinnes which we commit and the afflictions which we sustaine to our good This may suffice for the second generall poynt to bee considered in this petition viz. the meaning of the words Now followeth the third generall which should be the supplication but because the petition is propounded negatiuely and by way of deprecation as none of the rest are therefore it shall be conuenient to alter the order formerly propounded and to speake in the third place of the deprecation annexing in the fourth place the supplication 3 The deprecation of the last petition Again t tentation 2. Cor. 12.7.8 The things that wee pray against are these following 1 Temptation but not absolutely against temptation but so far forth as it is a means to draw vs away from God to commit sinne and so the Apostle Paul prayeth that the pricke of the flesh might be remoued from him which he tearmeth the Angell of Sathan because that the diuell sent it for a diuelish end howsoeuer God sent it for his humiliation and humilitie by temptation in this place vnderstand solicitation to sinne Against affliction 2 Affliction but not absolutely against it neither only so farre forth is it lawfull to pray against afflictions as they are the punishments of sinne the curse of God meanes to driue vs to impatiencie Prou. 30.9 or to take Gods name in vaine so Agur prayeth against pouertie which is one kinde of affliction Here before we proceede any further two questions or doubts must be discussed and resolued and that ioyntly each depending of other 1 Whether it be lawfull to pray for a temptation or a crosse 2 How farre forth it is lawfull to pray for or against temptations and afflictions It may seeme at the first sight VVhether it be lawfull and how far foorth to pray for or against tentation and afflâ—ction that seeing the ende of temptation is to prouoke vs to sinne and the end of afflictions are to destroy the creature that therefore it is vnlawfull to pray for them Againe it may in like manner bee thought that seeing through temptations God worketh much good vnto vs and that through afflictions God teacheth vs and nurtereth vs in his law therefore it is very lawfull to pray for a temptation and afflictions There is a triple solution of this doubt some say thus 1 That seeing temptation and affliction are in their owne nature the meanes and punishments of sinne therefore in no case we are to pray for them but against them for God forbiddeth vs to practise any thing that is a means of sinne and therefore consequently he willeth vs to pray against all the meanes of sinne as temptation is and seeing afflictions in their owne nature and first institution are Gods plagues vpon sinners we are to auoide them by all meanes possible as we doe and so to pray against them 2 Others distinguish and answere thus
is appointed to all men to die once and therfore to pray against death absolutely is vnlawfull yet there are certaine circumstances in death against which it is lawfull to pray As for example It is lawfull to pâ—aâ— against a cursed death Death is of it selfe a curse of God seruing to destroy the creature so farre forth we pray against it death is the entrance to hell so farre forth we pray against death Againe death sometime befalleth a man suddenly that he can haue no time to set his house in order to admonish his wife and children and seruants to feare God if hee bee a Minister can haue no time to call for the brethren to exhort them or if he be a King can haue no time to take order for weightier matters of the Church or Commonwealth in these respects it is lawfull to pray against sudden death but not simply against death nor against sudden death How it is lawfull to pray against sodain death nor in all respects against sudden death for if any person vpon presumption of time to repent at the last houre still continuing in his sinnes al his life long do pray against sudden death his prayer is sinfull for euery man should so leade his life as if God should call for him at a moments warning he were in some measure prepared for the Lord. These are the things that wee pray against in this petition The things that we pray for follow 4 The supplication of this petition PerseueraÌ„ce or strength to resist the temptation Ephes 6. 1 Strength to resist temptation and to perseuere and continue Now because our enemies are many and mightie and subtill and euery way furnished for the assault therfore wee had neede also be furnished with all that spirituall armour which the Apostle prescribeth the parts whereof are these following Some seruing for our defence as namely 1 Sound doctrine which is the girdle of Veritie 2 Vpright life which is called the breast-plate of righteousnes 3 Patience in affliction called the shooes of the preparation of the Gospell of peace 4 Faith in Christ Iesus compared to a shield whose vertue is to quench all the firie temptations to despaire of Gods mercie 5 Hope of life euerlasting called a Helmet for the head Others seruing for offence of the enemie as namely 1. The word of God that is sentences of holy Scripture which directly cut the throte of sin and temptation like a sword 2. Prayer of all sorts with the properties thereof watchfulnes and perseuerance which are so many spirituall darts and speares to put the enemie to flight and to abandon the temptation 2 That God would turne our afflictions to our good Good through afflictioâ— now that good which wee desire to bee wrought in vs through affliction is manifold 1 Humiliation which is to cast downe our selues vnder the mightie hand of God correcting vs for our defaults 2 The deniall of the world and the pleasures of sinne 3 The sighing for the inheritance laid vp in store for vs. 4 Wisedome to preuent the malitious persecutions of the wicked which through want of circumspection haue befallen vs. 5 Triall purging and refining our faith 6 Patience and constancie 7 Instruction to the obedience of Gods commaundements 8 Preseruation from condemnation with the world All these fruites and diuers other particulars the word teacheth to be wrought in vs through affliction Good through sinne 3 That God would turne our sins to our good which the Lord performeth diuersly viz. 1 By reuealing vnto vs our wicked and corrupt disposition that we are readie to fall into most grosse sinnes if he doe not support vs euery moment with his grace 2 By discouering our owne infirmitie and disabilitie that we are not able to resist the least much lesse the great assaults of our spirituall enemies and so we taking notice by lapse into sinne of our owne wickednes and weakenes we may learne 3 To detest our selues for our sinning nature 4 To renounce all confidence in our selues and our strength 5 To relie our selues wholly vpon Gods power and his might in the time of temptation All these particulars are most apparant in the examples of Dauids and Peters falles compared with their writings 6 The Lord doth discouer vnto vs by lapse into sinne the subtilties and sleights of our spirituall enemie the Apostle hee calleth them the methods and many waies which he hath to circumuent and deceiue vs for the diuell can vpon a very slender occasion procure a lapse into some grosse sinne as Peter vpon the speech of a maide denied Christ 7 The Lord doth affoord vnto vs much experience both of his mercie and goodnes in pardoning our sinnes as also to recouer our brethren fallen by like occasion into sinne and to comfort them 8 The Lord teacheth vs the spirit of meeknes and mildnes toward others that are through infirmitie ouertaken with sinne that wee bee not too seuere censurers of them considering our selues and our manifold lapses into the same sinnes This and much more good God worketh out for vs by our sins all which must teach vs euerlasting thankfulnes This may serue for the supplication 5 The thanksgiuing of this petition the thanksgiuing now followeth which may easily bee gathered from the former parts Thus also the petitions which respect our good are handled and so the second part of this prayer is ended viz. the matter Now followeth the third part of the Lords prayer which is the conclusion or shutting vp of the prayer in these words For thine is the kingdome the power and the glorie for euer Amen Although this conclusion be not extant in the Latin copie of the old translator yet it is in the Greeke The conclusion of the Lords prayer and the Greeke being more ancient than the Latin as being the originall VVhether the conclusion be canonicall the Latin being onely a translation and not canonicall in reason the Greeke is to be preferred before the Latin and so this clause being in the Greeke we will take it as part of Canonicall Scripture and so handle it notwithstanding that the Iesuite auoucheth the contrarie for his coniecture is that it might bee added in the text of the Euangelist because that the Greekes vsed to adde it in their Liturgie to the end of the Lords prayer But this is a very simple conceit for so learned a man to auouch that a whole sentence might creepe into the text of Canonicall Scripture who durst bee so bold to adde it or who would be content to receiue it for Canonicall if any man durst be bold to insert it into the text But let his dreame goe and let vs consider of it as a part of the Lords Prayer This conclusion containeth generally the manner of making our prayers to God as also the manner of ending our prayers which wee make for euery seuerall petition must haue the matters expressed in this conclusion or
concluded A king that is of abilitie will aduance his kingdome cause himselfe to be honoured cause his subiects to obey his will and prouide for the outward prosperitie and inward felicitie of his subiects God he is of abilitie being a powerfull king Therefore he will prouide for his honour c. The third argument is taken from the glory of Gods kingdome Glory of Gods kingdome Where first consider the meaning of the words Thine is glorie that is 1. Thou hast made al things for thy glory 2. The things we aske are meanes of thy glory 3. The things we aske shall by vs be referred to thy glory and so the conclusion followeth Ergo graunt vs these things which we aske in these petitions Secondly let vs also consider the argument framed thus directly confirming our faith for the first petition That which is most deere to thy selfe thou wilt procure But thy glory is most deere to thy selfe Therefore glorifie thy selfe by vs or in vs or giue vs grace to glorifie thy name Indirectly it confirmeth our faith in all the other petitions after this manner Thou Lord wilt further all the meanes of thy glorie But the enlarging of thy kingdome the obedience of thy will our daily bread remission of sinne and perseuerance in grace are meanes of thy glory Therefore Lord we are perswaded thou wilt cause c. The eternitie of Gods kingdome The fourth argument wherby our faith is strengthened is taken from the eternitie or euerlasting continuance of this kingdome and of the two other properties thereof mentioned in the second and third arguments for the kingdome power and glory of God is euerlasting or Gods powerfull and glorious kingdome is eternall and that in a double respect 1 In themselues for that they neuer haue end 2 In the faithfull who doe and will euerlastingly remember and magnifie the Lord the most mighty and glorious king This fourth argument is framed after this manner If thy kingdome power and glory shall euerlastingly be remembred and magnified by vs as it is euerlasting in it selfe then grant these our praiers which are means thereof But by granting these our petitions we shall be prouoked to procure the euerlasting remembrance of thy kingdome power and glory by our selues as long as we liue by our holy seede after vs and for euermore in thy heauenly kingdome Therefore we are perswaded thou wilt graunt vs these our petitions Faith is supported God is not perswaded by arguments Thus our faith is supported and strengthened by arguments which are vsed not to perswade God who is vnchangeable and immoueable in his purposes but to perswade vs who are of little faith and scarse beleeue God himselfe and therefore haue need to find out in our selues strong arguments as it were maine pillars to support our faith as it were a crasie house ready to fall to decay continuallie Desire a part of feruency The second part of feruencie is desire which is expressed in the word Amen As faith is the principall worke of the vnderstanding so desire is the principall worke of the will in regard of that which we want and as faith may well be compared to the hand or arme laying hold vpon blessings so desire may be compared to the brawne or sinewes of the arme or hand the instruments of strength whereby wee holde fast that which we apprehend Mat. 7.7 This is expressed by Matthew in very significant and forcible metaphors Aske as a begger doth to get an almes Seeke as one with a candle looketh for a iewell lost vpon the ground Knocke with strength and force to get open the gate of Mercie The word whereby desire is expressed is an Hebrue word and it signifieth VVhat Amen doth signifie verely truely certainely so be it let it bee so O Lord I desire it might be so as I aske And this may afford an argument for the confirmation of our faith to obtaine taken from the trueth of God framed in this forme Thou Lord art a God of trueth Amen containeth an argument to support our faith thou art true in all thy promises thy promises are yea and Amen thou art Amen the faithfull and true witnesse thou keepest fidelitie for euer But thou hast promised to grant the petitions of thy seruants made in feruencie of desire and faith Therefore grant these our petitions so qualified Thus the manner of making our prayers is taught vs in the conclusion of this prayer which is feruencie in the two parts thereof faith and desire Now contrary to feruencie is coldnes in prayer Coldnes in prayer whereof something briefely must be spoken that contraries may be more perspicuous by their opposition A cold prayer is either when a man vnderstandeth not that which he bableth with his lips or hath no assurance to obtaine that hee asketh or regardeth it not in comparison or prayeth liuing in sinne vnrepented of for all these conditions are as it were colde water cast into a boyling caldron which boyling before through heate now ceaseth Iam. 1.6 The Apostle Iames compareth such prayers to waues of the sea tost to and fro with the wind and at length are consumed into froth or beaten in peeces vpon the rocke A cold prayer obtaineth nothing for although perhaps a cold prayer may swell in great and eloquent words and roare with pitifull complaints and outcries and be tumbled vp and downe in the mouth by repetitions or in the mind by imagination yet at the length the winds of wandring thoughts faint affections or grosse ignorance driueth them vpon the rockes of presumption doubting despaire and impenitencie and so suddainely they are dissolued into froth and consumed into nothing In briefe therefore to conclude this conclusion wee must striue and wrastle with the Lord in time of prayer as Iacob did with the Angell Genes 32.24 Hosea 12.4 holding him fast not letting him goe till he blesse vs till he change our names and call vs Israel men preuailing with God that so after our prayers we may find spirituall ioy and comfort and incouragement in all our waies which is the fruite of feruent prayer Here should bee the end of this treatise but that there are certaine extrauagant questions to bee discussed which could not be referred to any one proper place of the former method and yet containe matter very profitable though onely probable and consisting of vncertainties and coniectures for the most part The questions with their answeres are briefely these following VVhether Christ prayed the Lords prayer 1 Whether Christ euer prayed the Lords prayer The answere It is probable that Christ did pray the Lords prayer himselfe for himselfe and for vs for although the expositors say that the word Father is Naturae nomen non personae that is to say common to all the three persons not proper to the first person and therefore it would follow that if Christ prayed this prayer he should pray to himselfe
yet if it be said that the word Father may be either proper to the father or common to all the three persons or both there will no absurditie follow and the obiection is answered Againe if it be obiected further that Christ should pray for the pardon of sinnes he hauing committed no sinne thereby giuing occasion to thinke that he had sinne the answere will be very indifferent that Christ might vse that petition as an instrument of intercession for vs and not as a petition for pardon of his sinne prescribing it neuerthelesse vnto vs for a prayer of remission who had sinned or else it might be answered that Christ being the suretie might intreate God to pardon his sinnes not the sinnes which he had committed but the sinnes which were to him imputed or the petition being deliuered plurally forgiue vs it may bee Christ prayed for both and there was no doubt of misconceit in his Disciples to whom hee priuately expounded doubtfull matters and if the matter bred any misconceit in the other auditors it was through their own corruption and ignorance and therein the Lords iustice might appeare in blinding their mindes and hardening their hearts as himself teacheth who oft times spake obscurely and ambiguously 2 How oft Christ vsed the Lords prayer and how How oft Christ vsed the Lords prayer and how The answere of this question is partly certaine partly probable It is certaine that Christ vsed the Lords prayer twice first he vsed it when he taught the doctrine of prayer and so Matthew hath propounded it as a part of the sermon in the mount Secondly he vsed it when he taught his Disciples a forme of prayer according to the example of Iohn who taught his Disciples a paterne of prayer and this was presently after Christ had ended his prayers in a certaine place as Luke reporteth whence in all probabilitie it may be collected that Matthew prescribeth this prayer one way and Luke another for in Matthew Christ taught the doctrine of prayer and so it is dogmaticall in Matthew Luke saith Christ taught a prayer for his words are When ye pray say and so it is practical so that Christ taught it both for a prayer which his Disciples might vse and for the doctrine of prayer which his Disciples might teach Againe it is probable that Christ neuer vsed this prayer but twice although it cannot be demonstratiuely proued onely this coniecture we haue that whereas Christ maketh diuers prayers to his Father in the Euangelists this is not mentioned nor any petition of it in so many words and the Euangelists neuer name it elsewhere by any speciall name and the Apostles in their writings neuer make mention of it but when they pray in their writings vse other formes though still they keep themselues within the compasse of the matter and affections of this prayer which we call the Lords prayer both for that it was composed by Christ and vsed by him hence therefore it followeth probablie that the Apostles neuer tied themselues to the words of this prayer but varied vpon occasion Briefly then Christ vsed this prayer twice but it cannot certainly be determined whether he vsed it oftner neither can it be proued that the Apostles vsed it often VVhether Christ spake all and onely the words of the Lords prayer 3 Whether Christ spake all and onely the words of the Lords prayer The answere is onely coniecturall for it cannot be proued that he vsed the very words set downe by the Euangelists the reason is for that the Euangelists vse to set down not all and onely the words which Christ spake but the summe and substance of them and if it be graunted that the Euangelists haue done it in other places why may they not doe it in this place especially seeing the Euangelists doe differ in words in reciting many of Christs speeches as namely of the Beatitudes Mat. 5.3 Luk. 6.20 Matthew maketh eight Luke reciteth but foure and Luke expresseth the contrary woes and Matthew doth omit them whence this may in al likelihood be collected that Christ vsed diuers other words by way of exposition to the Beatitudes and so by consequent to the petitions of the Lords prayer and wee see directly that Christ expoundeth one petition viz. the fifth and why might he not also expound others seeing that other petitions are as hard to bee vnderstood as that and this doth not any whit call into question the truth of Canonicall Scripture but doth rather commend vnto vs the spirit of wisedome and truth wherewith they spake in that diuers writers differing in words still agree in matter and substance of doctrine Vpon this question and answere dependeth another like vnto it viz. 4 How the Euangelists Matthew and Luke differ in rehearsing the Lords prayer Matth. 6. Luk. 11. 〈◊〉 â—nce beâ— Matthew â—nd Luke 〈◊〉 â—atâ—ng the Lords prayer For answere whereof wee are to consider what the Papists say They make a very great difference for in the vulgar Latin translation there are these three clauses in Matthew which are wanting in Luke First in the preface which art in heauen is wanting Secondly the third petition is wholie wanting Thirdly the last petition wanteth one halfe Deliuer vs from euill Yet they say all these things are included in the other petitions or else may necessarily bee deduced from them but let the Popish dreames goe and let vs see the true differences which are three in words but the substance is all one The first difference in words is of the fourth petition for Matthew saith sémeron Luke cath ' eméran The second difference in words is in the fifth petition for all the words in the originall differ except two or three The third difference is in the conclusion which Matthew hath and Luke wanteth Now by this difference betwixt Matthew and Luke which is verbal not material this coÌ„sequence ariseth either that the Euangelists did not precisely bind themselues to the words that Christ vttered or else that Christ vttered the Lords prayer in diuers words at the two seuerall times when he vttered it 5 Who prayeth best he that saieth the Lords prayer VVho maketh the best prayer or he that saieth not the Lords prayer For answere of this question thus much The Lords prayer is the best forme of prayer that euer was deuised The Lords prayer is the best prayer that euer was deuised He that prayeth the Lords prayer in words and matter prayeth well Hee that prayeth the Lords prayer in matter onely prayeth well though he vse other words as Christ vsed other words Iohn 17. It is one thing to say the Lords prayer another thing to pray it It is one thing to vse the Lords prayer aright another thing to abuse it for a good thing may be absurdly abused He that vseth a deuised forme of prayer aright prayeth more acceptably to God than he that abuseth the Lords prayer It is likely that he which can say nothing but the Lords prayer when he prayeth cannot pray but abuseth the Lords prayer It seemeth that that man doth not sinne which neuer vseth the words of the Lords prayer for a prayer for that Christ did neuer intend to bind vs to the forme of words but of matter He that in particular hath conceiued his wants and accordingly made his petitions to the Lord in a conceiued prayer may neuer the lesse end and conclude his prayer with the Lords prayer Diuers other doubtes concerning the vse of the Lords prayer may bee propounded but it is not profitable to make doubts except that they could well be dissolued only thus much for a conclusion of this treatise of prayer I had rather speake fiue words to God in prayer from vnderstanding faith and feeling than say the Lords prayer ouer a thousand times ignorantly negligently or superstitiously FINIS